Revelation 5

The following is a very long extraction of Dr. Dilday’s translation and commentary found beginning here:

See Revelation 5

Dr. Dilday’s Sermon: “The Scroll of History”
https://www.sermonaudio.com/sermoninfo.asp?SID=71011228237

1) Analysis
a) Context
b) Verse 1
WCF 5:7: As the providence of God doth, in general, reach to all creatures; so after a most special manner, it taketh care of His Church, and disposeth all things to the good thereof.
2) Doctrine: In all God’s Providence, He has a special regard to the welfare of His Church.

Written within, and on the backside; very full of matter, so as it was written on all sides.

Sealed with seven seals; hitherto concealed from the world, and to be revealed by parts, as to the bringing to pass of those things decreed in it; though all at once by God here revealed, in a degree, by visions unto John.

And I wept, etc.:As it is the nature of man to desire to know secret and hidden things, especially such as we apprehend of concernment to ourselves, or those whom we love, or are interested in it; and to be troubled, if we know they may be known, and are at a loss for due means whereby to come to the knowledge of them.

Dr. Dilday’s Sermon: “Properly Valuing Prophecy”
https://www.sermonaudio.com/sermoninfo.asp?SID=72411193473

1) Introduction
2) Analysis
a) Context
b) Verse 2
c) Verse 3
d) Verse 4
3) Doctrine: The contents of the Book of Revelation are valuable.
a) Proofs of doctrine
b) Reasons for the great value
c) A balanced perspective on John’s Apocalypse

And one of the elders saith unto me, etc.: We must remember that John is here describing a vision, and that part of it which is but introductive to the material parts of it. He had in his vision seen a book in the right hand of God the Father, sitting upon his throne of glory; he had heard an angel proclaiming, If any were worthy, he should open the book, and loose the seals. None appeared to answer that voice; he was troubled; he thought he heard one saying to him, Be not troubled, the book shall be opened. Christ shall open the book, and loose the seals of it, who is here expressed under a double character: 1. The Lion of the tribe of Judah; he is so called, undoubtedly, with allusion to Jacob’s prophecy, Genesis 49:9, 10, wherein Judah was compared to a lion’s whelp, because he should be victorious. Christ was to be born of this tribe, and was to be a great Conqueror. 2. He is called the Root of David; he was a Branch of David, as he was man, but the Root of David, as he was God; therefore David, Psalm 110:1, called him Lord, though he was his Son. Hath prevailed with his Father to open the book, and to loose the seven seals thereof; for leave to open the book, and loose the seals thereof; that is, to reveal those things that are the counsels and purposes of God relating to his church, and the affairs thereof, to the world’s end. I do not think we are at all concerned to inquire who is here meant by one of the twenty-four elders. As in parables there are some things put in merely to complete the feigned history, so in the relation of visions some things of that nature are put in, which need not a particular explication. The sum is, That while John was troubled for fear he should not know what was in the book, he was told by one of those who attended the throne, that he need not be troubled, for Christ had obtained a liberty from his Father (in whose power only times and seasons for future things were) to reveal these counsels of God as to things to come.

William Gurnall’s Christian in Complete Armour: ‘Go to God by prayer for a key to unlock the mysteries of his word. It is not the plodding but the praying soul that will get this treasure of Scripture-knowledge. St. John got the sealed book opened by weeping, Revelation 5:5. God oft brings a truth to the Christian’s hand as a return of prayer, which he had long hunted for in vain with much labour and study; there is a God in heaven that revealeth secrets, Daniel 2:22. And where doth he reveal the secrets of his word but at the throne of grace? “From the first day,” saith the angel, “that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words,” i.e. for thy prayer, Daniel 10:12. And what was this heavenly messenger’s errand to Daniel but to open more fully the Scripture to him? as appears by Daniel 10:14, compared with Daniel 10:21. This holy man had got some knowledge by his study in the word, and this sets him a praying, and prayer fetched an angel from heaven to give him more light. If ever we know the mind of God, we must be beholden to the Spirit of God for it. “When he, the Spirit of truth is come, he will guide you into all truth,” John 16:13. And the Spirit is the fruit of Christ’s intercession: “I will pray the Father, and he shall give you another Comforter,” etc. Now there must be a concurrence of our prayers with his intercession. While our High-priest is offering incense within the vail, we are to be praying without for the same thing that he is interceding within.’

William Tong (for Matthew Henry): The apostle was comforted and encouraged to hope this sealed book would yet be opened. Here observe, 1. Who it was that gave John the hint: One of the elders. God had revealed it to his church. If angels do not refuse to learn from the church, ministers should not disdain to do it. God can make his people to instruct and inform their teachers when he pleases.

Dr. Dilday’s Sermon: “The Apologetics of Prophecy”
https://www.sermonaudio.com/sermoninfo.asp?SID=8711213866

1) Introduction
a) Brief sketch of Reformed Apologetics
i) The older Aristotelian Scholasticism
WCF 5:2: Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, He ordereth them to fall out according to the nature of second causes, either necessarily, freely, or contingently.
ii) The new Reformed Apologetics
b) Apologetic use of Prophecy
2) Analysis
a) Context
b) Verse 5b

And I beheld; hearing the mention of a Lion of the tribe of Judah, he looks about wistly to see if he could see any justifying that representation. And, lo, in the midst the throne and of the four beasts, and in the midst of the elders, stood a Lamb: instead of a Lion he seeth a Lamb; Christ Jesus, called a Lamb by this apostle, John 1:29, 36, and very often in this book; a Lamb, for whiteness and innocency, 1 Peter 1:19, for meekness and patience, Acts 8:32, but here with reference to the paschal lamb. As it had been slain; for he appears wounded and pierced, as if he had been slain; and to show that he was equal with the Father, he appears in the midst of the throne; and in the midst of the elders, and of the four living creatures, to show his presence with his church and ministers, Matthew 28:20, and his walking (as was said, Revelation 2:1) in the midst of is churches, which were the golden candlesticks there mentioned.

And seven eyes, which are the seven Spirits of God; and with seven eyes, which were the seven Spirits of God, mentioned Revelation 1:4; 4:5; endued with the Spirit of God, (which is also called his Spirit,) not given to him by measure. Sent forth into all the earth; which spiritual gifts and perfections he exerciseth over all the earth, both with relation to his church, and to his church’s enemies.

Jonathan Edwards’ “Observations on the Deity of Christ”: ‘Again, it is evident, that the Spirit of God is the Spirit of Christ, as much as a person’s eyes are his own eyes. Revelation 5:6, “And I beheld, and lo in the midst of the throne stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.” Alluding to Zechariah 3:9, “Upon one stone shall be seven eyes.” But these seven eyes, in the next chapter, are spoken of as representing the Spirit of God, and the eyes of Jehovah: Zechariah 4:6, “Not by might nor power, but by my Spirit, saith the Lord.” Zechariah 4:10, “And shall see the plummet in the hand of Zerubbabel, with those seven. They are the eyes of the Lord, which run to and fro though the whole earth.”‘

Dr. Dilday’s Sermon: “Seven Horns and Seven Eyes”
https://www.sermonaudio.com/sermoninfo.asp?SID=91211211734

1) Introduction
2) Analysis
a) Context
b) Verse 6b
3) Uses
a) For the unbeliever
b) For the erring believer
c) For the troubled believer

From hence to the end of this chapter, are nothing but songs sang by the living creatures which John saw, and the twenty-four elders which he saw, and an innumerable company of angels, to the honour and glory of Jesus Christ, as the Redeemer of man, and the Head of the church, upon this taking of the book from the right hand of his Father.

John saw the four beasts, the four living creatures, mentioned Revelation 4:6-8, by which seemed to be represented the ministers of the gospel, or the whole church of Christ; and the four and twenty elders, that had on their heads crowns of gold, mentioned Revelation 4:4, by which, we said, were represented either the ministers of the church, or the whole church.

These vials of odours, he tells us, signified the prayers of the saints. The whole verse signifies the prayers and praises, even all that adoration which God, under the gospel, should have from his ministers and people, for constituting his Son the Head of his church, and making him their Prophet, Priest, and King.

Larger Catechism

Q. 1. What is the chief and highest end of man?
A. Man’s chief and highest end is to glorify God, and fully to enjoy him forever.

Shorter Catechism

Q. 1. What is the chief end of man?
A. Man’s chief end is to glorify God, and to enjoy him forever.

Q. 2. What rule hath God given to direct us how we may glorify and enjoy him?
A. The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him.

Robert Nevin’s Instrumental Music: ‘Our second proof is derived from The Harps of the Apocalypse. The more discreet among the Instrumentalists say little or nothing about these. But there are others who will rush in where the former class fear to tread, and who think they have made a good argument out of these. Their argument is, in brief, this—that, since the use of instruments was commanded under the law, and since it “is freely employed as descriptive of the devotions of the saints in the dispensation of glory” (literally?), it were passing strange if it were excluded from the dispensation which intervenes and unites these two. Let us examine this.

1. It is assumed that the description is intended to apply to the employments of the redeemed in the glorified state exclusively. A moment’s reflection might show that this, however common the notion may be, is simply a popular error. John seemed to himself in the prophetic trance to be taken up into heaven. Heaven, in this connection, means the locus of the visions, nothing more. In this view it has its own significance, which we need not take space here to explain. The visions seen there were symbolic representations, in the main, not of what takes place in the world of the glorified, but of what was to take place on earth and in time. John sees a throne, and round about it four living creatures and four and twenty elders. These, without entering into detail, are clearly the representatives of the Church on earth. They have “every one of them harps, and golden vials full of odours” (censers with incense.)—Revelation 5:8. These latter are expressly interpreted to mean “the prayers of saints.” What saints? Not a select canonized few, employed in the glorified state in interceding for men on earth. No true Protestant will admit the idea. Saints, in New Testament language, is a name for all true believers, and prayer is the expression of imperfection, infirmity, want. The reader may begin to think we are yielding the point, but one short step or two more. 2. As the golden censers full of incense are thus seen by inspired interpretation to be symbolic of the prayers of God’s people, common consistency imperatively demands that we understand the harps to be symbolic of the praises of God’s people; and it matters not in this case if you extend the symbolism to the state of the glorified, it is but symbolism still. 3. This actually excludes the idea of literal instruments; for a symbol cannot, without the plainest absurdity, be taken as symbolic of itself. 4. This, further, justifies the conclusion, that the instrumental part of the Temple service of old was symbolic. With amazing simplicity the question has been put—”Is it to be imagined, then, that the feelings and proceedings of the saints” (Query, what saints?) “should be shadowed forth under the symbolism of a form of worship that had been for ever abolished?” Yes, of a verity, not only is it to be imagined, but it is to be received as an indubitable canon of interpretation in reference to the Apocalypse, that its imagery has been largely drawn from the abolished economy. Temple, altar, “Lamb as it had been slain,” incense, are all there. Would the symbolism be complete without the harps which had been so closely associated with these? Is there anything astonishing in this? Can a minister preach an evangelical sermon without using illustrations taken from that Dispensation which, being God-given, was made glorious, yet now has no glory, by reason of the glory that excelleth? If he can, he has accomplished what inspired apostles never attempted to do. Has the one who puts the question quoted above never himself read or repeated Paul’s words, “By Him therefore let us offer the sacrifice of praise to God continually?”

It has been alleged that musical instruments were not introduced for the first time into the worship of the Tabernacle by David—that they had a place there before his time. “The commandment of the Lord by his prophets,” it has been said, “which is so much insisted on, was not a commandment instituting or appointing the use of instrumental music in the tabernacle, but a commandment arranging the order and courses of the Levitical singers and musicians.” The distinction is somewhat ingenious, yet it seems to us altogether untenable. We find the expressions, “Instruments which I made, said David”—1 Chronicles 23:5: “instruments of David”—2 Chronicles 29:26; Nehemiah 12:36: and “instruments ordained by David”—2 Chronicles 29:27. It might be said, indeed, that these phrases refer to some new kinds of instruments ‘invented’ by him, and this idea might appear to be favoured by Amos 6:5; but it is by no means clear that David invented any new species of instruments, and there is certainly not a particle of evidence to show that any instruments, except the two silver trumpets, were used in the Tabernacle before his time, whatever may be inferred or conjectured of their use elsewhere. If David did not introduce them—as indeed it is generally conceded he did—then when, and by whom were they introduced?’

Loraine Boettner’s Roman Catholicism: ‘We object to the elaborate ceremonials and gorgeous furnishings of Romanism, not because of any lack of aesthetic taste, but on theological grounds. Such things may be all right in a theater, but they are out of place in a Christian church. Within proper limits dignity and beauty are characteristics which are proper in the worship of God, as indeed is clear from the prescriptions for worship which were given to the children of Israel. But the various elements of the Old Testament ritual were types and shadows portraying God’s plan of salvation. Their purpose was to present the Gospel in picture to a primitive people. But those things were done away in Christ, and no others were put in their place (Hebrews 8:5; 9:23; 10:1). The only references to incense, for example, in connection with the New Testament church are found in the book of Revelation where it is used figuratively, referring to the prayers of God’s people (Revelation 5:8; 8:3-4). Romanism is in this respect a recrudescence of Judaism, and in its ceremonialism stands much closer to Judaism than to New Testament Christianity. It has a delight in the picture language of ceremonies that were designed for the childhood of the church, and it still is fascinated with the beauty of the temple and its gorgeous ritual.’

The church begins the doxology, as being more immediately concerned in it (Revelation 5:8), the four living creatures, and the four-and-twenty elders, the Christian people, under their minister, lead up the chorus. Here observe, (1.) The object of their worship—the Lamb, the Lord Jesus Christ; it is the declared will of God that all men should honour the Son as they honour the Father; for he has the same nature. (2.) Their posture: They fell down before him, gave him not an inferior sort of worship, but the most profound adoration. (3.) The instruments used in their adorations—harps and vials; the harps were the instruments of praise, the vials were full of odours or incense, which signify the prayers of the saints: prayer and praise should always go together.’

Dr. Dilday’s Sermon: “The Incense-Prayers of the Saints, Part 1”
https://www.sermonaudio.com/sermoninfo.asp?SID=922111921263

1) Analysis
a) Context
b) Verse 7
c) Verse 8
2) Doctrine: The proper object of religious worship is the Triune God, Father, Son, and Holy Spirit.
Westminster Confession of Faith 21:2: Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to Him alone: not to angels, saints, or any other creature: and, since the fall, not without a mediator; nor in the mediation of any other but of Christ alone.
WCF 21:3: Prayer, with thanksgiving, being one special part of religious worship, is by God required of all men; and, that it may be accepted, it is to be made in the name of the Son, by the help of His Spirit, according to His will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.

And they sung a new song: by a new song is either to be understood an excellent song, (for new songs are usually most valued,) or (which pleaseth me best) new as to the matter of it; for the servants of God under the Old Testament could not bless God for the actual redemption of man by the blood of Christ, but only rejoice in hope, embracing the promises seen afar off by the eye of faith.

Loraine Boettner’s The Reformed Faith: ‘Two other verses that also are often quoted in defense of Arminianism are “Behold, I stand at the door and knock: if any man hear my voice and open the door, I will come in to him and will sup with him, and he with me” (Revelatio 3:20); and “… he that will, let him take the water of life freely” (Revelation 22:17). This general invitation is extended to all men. It may be, and often is, the means that the Holy Spirit uses to arouse in certain individuals the desire for salvation as He puts forth His supernatural power to regenerate them. But these verses, taken by themselves, fail to take into consideration the truth that already has been stressed in this article, that fallen man is spiritually dead, and that as such he is as totally unable to respond to the invitation as are the fallen angels or demons. Fallen man is as dead spiritually as Lazarus was dead physically until Jesus cried with a loud voice, “Lazarus, come forth,” and gave him the power to do so. On another occasion Jesus said to the Pharisee Nicodemus, “Except one be born anew [or, from above], he cannot see the kingdom of God” (John 3:3). And again, He said to the Pharisees, “Why do ye not understand my speech? Even because ye cannot hear my word” (John 8:43). Apart from that divine assistance no one can hear the invitation or put forth the will to come to Christ.

The declaration that Christ died for “all” is made clearer by the song that the redeemed sing before the throne of the Lamb: “Thou wast slain and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation” (Rev 5:9). Oftentimes the word “all” must be understood to mean all the elect, all His Church, all those whom the Father has given to the Son, as when Christ says, “All that which the Father giveth me shall come unto me” (John 6:37), but not all men universally and every man individually. The redeemed host will be made up of men from all classes and conditions of life, of princes and peasants, of rich and poor, bond and free, male and female, Jews and Gentiles, men of all nations and races. That is the true universalism of Scripture.’

John McNaugher’s (ed.) Psalms in Worship: ‘There are fourteen songs in the Book of Revelation, viz., Revelation 4:8, 11; 5:9-10, 12-13; 7:10, 12; 11:8, 17-18; 12:10-12; 15:3-4; 19:1, 2, 5-8. The American Revision of the Bible marks these songs typographically as distinct and different from the rest of the Book. Sometimes these songs are cited as a justification of the use of other songs than the Psalms in God’s worship. Let the following points be noted as a reply to the assertion above referred to:

1. These songs are all inspired by the Spirit of God. More than any other Book of the New Testament Canon, the Revelation insists on its being from God, that in it God unveils His purpose touching the future of this world, of His people, of their enemies, and of His Kingdom. Therefore these inspired songs can afford no ground whatever for the use of uninspired compositions in the worship of God.
2. They are sung almost exclusively by angels and glorified saints. The only apparent exception is Revelation 5:13—the song of creation. But even this does not contradict our statement. The voices of angels and saints are joined by the voice of creation, animate and inanimate, now made vocal in its praise to the Lamb. The tuneful utterances of the glorified and of angels before the Throne hardly belong to sinful mortals on earth.
3. They are sung in heaven. Hence, they do not pertain to this world.
4. There is not a shadow of a hint that these and the like 118 songs in the New Testament are divinely authorized to be employed in the worship of Christ’s Church.
5. They are an essential part in the structure of the Apocalypse; they move within the circle of those mighty events which mark the winding up of the world’s affairs, which characterize the final struggle between the Kingdom of God and the kingdom of darkness. Hence, in the judgment of some of the most earnest students of the Book, they do not pertain to this dispensation.’

Revelation 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.

1 Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Matthew 4:8-11 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. 10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the devil leaveth him, and, behold, angels came and ministered unto him.

And hast made us, etc.: The four living creatures and four and twenty elders (by which are represented the ministers and members of the church of Christ) go on in showing why they had reason to proclaim Christ worthy to be the Prophet to his church, to open the counsels of God to them, namely, because of the great love he had showed to them, not only in redeeming them with his blood from the guilt and power of sin, but in making them kings and priests; giving them the same privileges that the Jewish church had, who were called a royal priesthood, Exodus 19:6; giving them a power (as priests) to offer up (not such bloody fleshly sacrifices as they offered, but) spiritual sacrifices, acceptable to God through the Beloved, 1 Peter 2:5: and also (as kings) to rule over their lusts and sensitive appetite; and to reign hereafter on the earth, judging the world (1 Corinthians 6:3) at the great day, with the great Judge of the quick and the dead.

John Brown of Haddington’s Systematic Theology: ‘Adoption into the family of God includes… Advancement to great honour. God, of his mere grace and love, reigning through the righteousness of Jesus Christ, translates us from the family of Satan into his own, in which we have him for our new-covenant Father, Christ, holy angels and saints for our spiritual brethren… and are God’s prophets, priests, and kings, anointed with the same Spirit as Christ… —As prophets, being enlightened in the knowledge of divine mysteries or even future events… we, 1. Openly confess Christ and his truths with our mouth… 2. Study an holy, instructive, and exemplary practice… 3. Attest the truths of God by our sufferings…. —As priests, we live in familiar fellowship with God, and offer up spiritual sacrifices, intercessions, and worship to him…. —As kings, we have generous and noble spirits… possess royal treasures of God’s word and grace… and are venerable before God and men, and dangerous to be injured… and spiritually war with, and conquer sin and Satan, and rule the world and our own spirits…

Reflection. Hast thou, my soul, experienced the double change of thy state? Am I, that was once an enemy of Jesus Christ and his Father, now washed in his blood, and justified in his sight? Am I, that was so long a child of the devil, and an heir of hell, made a Son, an heir of God, and joint heir with Christ, and made light and love in the Lord?—God forbid, that I should dare to preach a free justification, of which my soul never felt the need, never received, never delighted in?—a gracious adoption, in which I have no share?—Perhaps, in no lawful station do fewer experience these blessed changes than in that of preachers.—If men intrude themselves into, or even approach the sacred office in their pollutions, how often God consigns them over to spiritual death, that all that they read, think, or speak of Jesus Christ, and his eternal salvation, tends to harden their own hearts? How often do preachers neither pray nor talk about divine things, especially if out of their public ministrations, with the delightful feeling or inward warmth of the private Christian! How often, by affecting-like descants upon the doctrines, offers, and influences of the gospel, they, like Judas, but in a more invisible manner, hasten themselves to the depths of hell! But, if I am justified and adopted, why do not I always believe, wonder at, and praise him for his love? Hath God, in me, shewn to what amazing length his love and grace can go? And shall not I love him, and live to him, with all my heart, and with all my soul, and with all my mind, and with all my strength? And shall not I count all things but loss and dung to win him, and be found in him, and cheerfully contribute toil, expence, reputation, health, and even life, to win souls to him?’

Jonathan Edwards’ History of Redemption: ‘[The Millennium] shall be a time wherein religion shall in every respect be uppermost in the world. It shall be had in great esteem and honour. The saints have hitherto for the most part been kept under, and wicked men have governed. But now they will be uppermost. The kingdom shall be given into the hands of the saints of the “most high God,” Daniel 7:27. And “they shall reign on earth,” Revelation 5:10. They shall live and “reign with Christ a thousand years,” Revelation 20:4. In that day, such persons as are eminent for true piety and religion, shall be chiefly promoted to places of trust and authority. Vital religion shall then take possession of kings’ palaces and thrones; and those who are in highest advancement shall be holy men: Isaiah 49:23, “And kings shall be thy nursing-fathers, and their queens thy nursing-mothers.” Kings shall employ all their power, and glory, and riches, for the advancement of the honour and glory of Christ, and the good of his church: Isaiah 60:16, “Thou shalt also suck the milk of the Gentiles, and shalt suck the breasts of kings.” And the great men of the world, and the rich merchants, and others who have great wealth and influence, shall devote all to Christ and his church: Psalm 45:12, “The daughter of Tyre shall be there with a gift, even the rich among the people shall entreat thy favour.”‘

Spurgeon’s Morning and Evening Thoughts: ‘”Him hath God exalted.”—Acts 5:31

Jesus, our Lord, once crucified, dead and buried, now sits upon the throne of glory. The highest place that heaven affords is his by undisputed right. It is sweet to remember that the exaltation of Christ in heaven is a representative exaltation. He is exalted at the Father’s right hand, and though as Jehovah he had eminent glories, in which finite creatures cannot share, yet as the Mediator, the honours which Jesus wears in heaven are the heritage of all the saints. It is delightful to reflect how close is Christ’s union with his people. We are actually one with him; we are members of his body; and his exaltation is our exaltation. He will give us to sit upon his throne, even as he has overcome, and is set down with his Father on his throne; he has a crown, and he gives us crowns too; he has a throne, but he is not content with having a throne to himself, on his right hand there must be his queen, arrayed in “gold of Ophir.” [Psalm 45:9] He cannot be glorified without his bride. Look up, believer, to Jesus now; let the eye of your faith behold him with many crowns upon his head; and remember that you will one day be like him, when you shall see him as he is; [1 John 3:2] you shall not be so great as he is, you shall not be so divine, but still you shall, in a measure, share the same honours, and enjoy the same happiness and the same dignity which he possesses. Be content to live unknown for a little while, and to walk your weary way through the fields of poverty, or up the hills of affliction; for by-and-by you shall reign with Christ, for he has “made us kings and priests unto God, and we shall reign for ever and ever.” [Revelation 1:6; 5:10; 22:5] Oh!, wonderful thought for the children of God! We have Christ for our glorious representative in heaven’s courts now, and soon he will come and receive us to himself, to be with him there, to behold his glory, and to share his joy. [1 Peter 4:13; Jude 24]’

Dr. Dilday’s Sermon: “The Priest’s Priests”
https://www.sermonaudio.com/sermoninfo.asp?SID=2312833332

1) Introduction
a) The Priesthood of all believers
Heidelburg Catechism 32: But why art thou called a Christian? Because I am a member of Christ by faith, and thus am partaker of his anointing, that so I may confess his name, and present myself a living sacrifice of thankfulness to him: and also, that with a free and good conscience I may fight against sin and Satan in this life, and afterwards reign with him eternally, over all creatures.
b) The current context
2) Analysis
a) Context
b) Verse 10
3) Doctrine: The priesthood of the believer is multifaceted.
a) Consecration
b) Prayers and praises
c) Alms-giving
4) Use: Let us carry ourselves in a priestly manner.
a) Holy living
b) Proclaiming His glory

Dr. Dilday’s Sermon: “The King’s Kings”
https://www.sermonaudio.com/sermoninfo.asp?SID=25121919188

1) Introduction: “For Christ’s Crown and Covenant”
2) Analysis
3) Doctrine: The kingship of the believer is multifaceted.
a) The kingship of Christ
WLC 45: How doth Christ execute the office of a king? Christ executeth the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel.
b) Our participation
i) In the subjugation of our hearts
ii) In the government of the Church
iii) In the defense of the Church
4) Use: Let us carry ourselves in a kingly manner, serving the brethren.

Poole on Revelation 5:11: A Reformed View of Angels, Part 1
Verse 11:[1] And I beheld, and I heard the voice of many angels (Rev. 4:4, 6) round about the throne and the beasts and the elders: and the number of them was (Ps. 68:17; Dan. 7:10; Heb. 12:22) ten thousand times ten thousand, and thousands of thousands…

And I beheld, I still attended diligently, and I heard the voice of many angels round about the throne and the beasts and the elders; and I heard many angels, with the living creatures and the elders; (from whence we gather, that we must not, by the living creatures, or elders, understand angels, for they are mentioned apart by themselves, neither could they say, as Revelation 5:9, 10, that Christ had redeemed them with his blood;) these angels joined in this harmony with the church to give glory to Christ.

And the number of them was ten thousand times ten thousand, and thousands of thousands; their number was infinite, not to be numbered. See the like, Daniel 7:10.

Archibald Alexander’s Bible Truth: ‘Angels are moral agents and accountable beings, or they could not be holy, and could not have sinned, as many of them have done. They were doubtless, placed when created, in a state of probation, as man was. Indeed, every rational creature, made under a moral law, is naturally in a state of probation; that is, obedience is required of him, and a reward promised, and a penalty threatened in case of disobedience. All creatures are mutable, and, therefore, all creatures, however exalted, are capable of sinning when left to themselves. Unless God, in infinite kindness and condescension, limited the period of probation, it would last forever; as forever, the creature left to himself would be liable to sin: but it has pleased the goodness of God to limit the probation of his moral subjects to a certain period, probably short, after which, those who stand the trial and retain their integrity, are confirmed in a state of immutable holiness and happiness. Those angels who kept their first estate, and resisted the temptation by which many of their companions were seduced from their allegiance, are not only called “holy angels,” [Matthew 25:31; Mark 8:38; Luke 9:26; Revelation 14:10] but “elect angels.” [1 Timothy 5:21] What proportion of the number fell is not revealed; though the Romanists pretend to determine this and many other points, for which they have no authority from Scripture. The number of good angels, we know, is very great. Christ said, that he could pray to his Father, and he would send to his aid more than twelve legions of angels; which would be more than seventy thousand. And at the birth of our Saviour, there were present with the Shepherds, a great multitude of the heavenly host. And in the book of Daniel and of the Revelation, we read of “thousands of thousands and ten thousand times ten thousand.” [Revelation 5:11] And in Hebrews 12:22, the apostle speaks of “an innumerable company of angels.”‘

William Tong (for Matthew Henry): ‘The doxology, thus begun by the church, is carried on by the angels; they take the second part, in conjunction with the church, Revelation 5:11. They are said to be innumerable, and to be the attendants on the throne of God and guardians to the church; though they did not need a Saviour themselves, yet they rejoice in the redemption and salvation of sinners, and they agree with the church in acknowledging the infinite merits of the Lord Jesus as dying for sinners, that he is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.’

Poole on Revelation 5:12: A Reformed View of Angels, Part 2
Verse 12:[1] Saying with a loud voice, (Rev. 4:11) Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

Worthy is the Lamb that was slain; the Lamb mentioned Revelation 5:6, with seven horns and seven eyes, namely, Jesus Christ. To receive power, and riches; he is worthy of those horns he weareth, emblems of power and strength given unto him; for all power was given him in heaven and earth. And wisdom; and of those seven eyes he hath, that is, of the spirit of wisdom, Isaiah 11:2, the riches of grace and wisdom. And strength, and honour, and glory, and blessing; and of all the homage, glory, praise, blessing, and obedience, which people can give him. I know not whether there be any thing in the observation made by some, that the number of things here mentioned, of which the Lamb is worthy, answereth the number of the seven Spirits of God, before mentioned.

Octavius Winslow’s Evening Thoughts: ‘”And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.”—Revelation 14:1

Forget not, believer, that you are journeying to the mount of God, and will soon be there. See it in the distance! What wonders surround it! What glory bathes it! The exile on Patmos, lifting a corner of the veil, has presented it to our view in the words of our verse. Oh, what a spectacle of magnificence this is! There is Jesus the Lamb as it had been slain. To Him every face is turned, on Him every eye is fixed, before Him every knee bends; every tongue chants His praise, “Worthy is the Lamb that was slain” (Revelation 5:12). Around Him are gathering each moment the one Church of God, redeemed from among men. In the light and splendor of the scene, all distinctions are grasped, all minds absorb, all hearts blend, all voices harmonize, and the grand, visible manifestation of the unity of the Church is perfected.
To this finish you are running; keep it full in view. Do not turn aside, yielding to the enchanting scenes through which you pass; but, forgetting the things that are behind, press forward to the mark of the prize of your high calling of God in Christ Jesus. You will certainly arrive at last at Mount Zion; your feet will stand on its summit. Your voice will blend with its music, your heart will thrill with its gladness, and your soul will bathe in its glory.

Oh, does your spirit not kindle with passion, and is your heart not winged with love, whenever the mount of God unveils its splendor to your view? Speak, Elijah, for you have reached the peak, and tell us what it is like to be there! No, you cannot tell. You have heard its deep songs of joy, but their strains are unutterable. You have seen its ineffable glory, but that glory is unspeakable. Only let your mantle fall on us, let a double portion of your spirit be ours, and let your chariot of fire convey us to the skies at our departure, and we will be content to wait and gaze for awhile upon the distant vision, like some early traveler pausing at the mountain’s side to admire the ascending sun, until his features and his clothing borrow the crimson glow. Then, “changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18), we will reach it at last and delight ourselves forever amid its transcendent beams—ceasing from our conflict and reposing from our toil in the beatific presence of God!

Spurgeon’s Morning and Evening: ‘”I will praise thee, O Lord.”—Psalm 9:1

Praise should always follow answered prayer; as the mist of earth’s gratitude rises when the sun of heaven’s love warms the ground. Hath the Lord been gracious to thee, and inclined his ear to the voice of thy supplication? Then praise him as long as thou livest. Let the ripe fruit drop upon the fertile soil from which it drew its life. Deny not a song to him who hath answered thy prayer and given thee the desire of thy heart. To be silent over God’s mercies is to incur the guilt of ingratitude; it is to act as basely as the nine lepers, who after they had been cured of their leprosy, returned not to give thanks unto the healing Lord. [Luke 17:17] To forget to praise God is to refuse to benefit ourselves; for praise, like prayer, is one great means of promoting the growth of the spiritual life. It helps to remove our burdens, to excite our hope, to increase our faith. It is a healthful and invigorating exercise which quickens the pulse of the believer, and nerves him for fresh enterprises in his Master’s service. To bless God for mercies received is also the way to benefit our fellowmen; “the humble shall hear thereof and be glad.” [Psalm 34:2] Others who have been in like circumstances shall take comfort if we can say, “Oh! magnify the Lord with me, and let us exalt his name together; this poor man cried, and the Lord heard him.” [Psalm 34:3] Weak hearts will be strengthened, and drooping saints will be revived as they listen to our “songs of deliverance.” Their doubts and fears will be rebuked, as we teach and admonish one another in psalms and hymns and spiritual songs. [Colossians 3:16] They too shall “sing in the ways of the Lord,” [Psalm 138:5] when they hear us magnify his holy name. Praise is the most heavenly of Christian duties. The angels pray not, but they cease not to praise both day and night; and the redeemed, clothed in white robes, with palm-branches in their hands, are never weary of singing the new song, “Worthy is the Lamb.” [Revelation 5:12]
‘

J.C. Philpot’s Through Baca’s Veil: ‘”Whither the forerunner is for us entered, even Jesus.”—Hebrews 6:20

How blessedly did the Lord comfort his sorrowing disciples when he said to them, “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.” He is gone to take possession beforehand of his and their everlasting home; for he is ascended to his Father and their Father, to his God and their God. He has, as it were, filled heaven with new beauty, new happiness, new glory. In him dwelleth all the fulness of the Godhead bodily. His glorious Person as Immanuel is become the object of heaven’s praise and adoration. The elect angels, whom he has confirmed in their standing, adore him as God-man; and the spirits of just men made perfect worship him in company with the angelic host. What a view had holy John of heaven’s glorious worship, when he saw the four living creatures and the four and twenty elders fall down before the Lamb; when he heard their new song and the voice of many angels round about the throne, and all saying with a loud voice, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Revelation 5:12). Heaven itself is waiting for the completion of the great mystery of godliness, when the whole Church shall be assembled around the throne; when the marriage supper of the Lamb shall come; when the headstone shall be brought forth by the hands of the spiritual Zerubbabel, with shoutings of Grace, grace unto it. Earth itself is groaning under the weight of sin and sorrow; and the souls of those under the altar who were slain for the word of God, and for the testimony which they held, are crying with a loud voice, “How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” Nay, the very signs of the times themselves are all proclaiming as with one voice that it cannot be long before the Lord will come a second time without sin unto salvation.’

Jonathan Edwards’ “The Excellency of Christ”: ‘He never was so dealt with, as unworthy, as in his last sufferings; and yet it is chiefly on account of them that he is accounted worthy. He was therein dealt with as if he had not been worthy to live: they cry out, “Away with him! away with him! Crucify him.” John 19:15. And they prefer Barabbas before him. And he suffered from the Father, as one whose demerits were infinite, by reason of our demerits that were laid upon him. And yet it was especially by that act of his subjecting himself to those sufferings, that he merited, and on the account of which chiefly he was accounted worthy of the glory of his exaltation. Philippians 2:8-9, “He humbled himself, and became obedient unto death; wherefore God hath highly exalted him.” And we see that it is on this account chiefly, that he is extolled as worthy by saints and angels in the context; Revelation 5:12, “Worthy,” say they,” is the Lamb that was slain.” This shows an admirable conjunction in him of infinite dignity, and infinite condescension and love to the infinitely unworthy.’

Dr. Dilday’s Sermon: “A Reformed (and Sober!) Demonology”
https://www.sermonaudio.com/sermoninfo.asp?SID=512121914380

1) Introduction
a) Waxing cultural interest
Manton’s sermons on 2 Thessalonians 2: “Before Christ’s kingdom was set up, the devil did often visibly appear; but since, he playeth least in sight; when God openly manifested his presence by appearing to the fathers in sundry ways and manners, as he did before he spake to us by his Son…so did Satan; visions, apparitions, and oracles were more frequent; and where Christ’s spiritual kingdom prevaileth, the world heareth less of these things; but where it is obstructed, more.”
b) Waning Reformed interest
2) Doctine: Satan has a kingdom.
a) Organization
b) Purpose
c) Weapons
i) Violence
ii) Deception
iii) The Roman Church
d) Limitation
e) Special cases
i) Spiritism and witchcraft
ii) Demon-possession
iii) Ghosts and hauntings

Poole on Revelation 5:13, 14: The Praise of All Creation!
Verse 13:[1] And (Phil. 2:10; Rev. 5:3) every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, (1 Chron. 29:11; Rom. 9:5; 16:27; 1 Tim. 6:16; 1 Pet. 4:11; 5:11; Rev. 1:6) Blessing, and honour, and glory, and power, be unto him (Rev. 6:16; 7:10) that sitteth upon the throne, and unto the Lamb for ever and ever.

And every creature which is in heaven, etc.: The meaning of the several phrases here used, is not to be strictly and particularly examined; the sense of them all in general is, to show the consent of all the angels and glorified saints, and of the whole church, in giving praise unto God, and particularly to the Lord Jesus Christ, (the Lamb,) for the work of man’s redemption; and their particular consent, that Christ is to be worshipped as the Father; and the consent and acquiescence of the whole creation in the counsel and purpose of God, and in the work of his providence, constituting Christ as the King, Priest, and Prophet of his church. And though inanimate creatures, or sensitive creatures, cannot speak, yet they are also said to join in these praises, as the glory of God shineth in them, and they, by him, shall be freed from that vanity under which they groan, Romans 8:19-21, and enjoy something of the liberty of the sons of God; and shall all be subject and obedient unto Christ in their respective stations and orders, Philippians 2:9, 10, and fulfil his will in the execution of his counsels and purposes in the government of the world, in order to the preservation of his church.

Psalms 19:1-14 To the chief Musician, A Psalm of David. The heavens declare the glory of God; and the firmament sheweth his handywork. 2 Day unto day uttereth speech, and night unto night sheweth knowledge. 3 There is no speech nor language, where their voice is not heard. 4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, 5 Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. 6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. 7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. 8 The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes. 9 The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. 10 More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. 11 Moreover by them is thy servant warned: and in keeping of them there is great reward. 12 Who can understand his errors? cleanse thou me from secret faults. 13 Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. 14 Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.

Dr. Dilday’s Sermon: “The Praise of All Creation”
https://www.sermonaudio.com/sermoninfo.asp?SID=51612851570

1) Introduction
2) Analysis
a) Context
b) Verse 13
c) Verse 14
3) Doctrine: The chief end of all things in the glory of God.
a) Of creation
b) Of providence
c) Of judgment
d) Of salvation
4) Use: Let us cultivate a God-centered view of reality.

Verse 14:[6] (Rev. 19:4) And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him (Rev. 4:9, 10) that liveth for ever and ever.

[And…the living creatures, etc.] They approve that which the Angels at least with words (Grotius, similarly Piscator), but the whole World in actuality, was enjoying (Grotius). As the Church began the song, so also it closes it (Forbes, similarly Durham, Cluverus), both, roused by the example of the others to go on in the praises of God (Forbes); and, because this benefit pertains properly and primarily to it (Forbes, thus Durham). It confirms, therefore, with its own prayers whatever is brought forward by all creatures for the praise of God (Cluverus).

[Amen] Thus they speak, because the word was received in the Churches (Grotius); that is to say, Certainly it is so, or, it is appropriate (Menochius).

[They fell down, etc.] To exhibit honor, not only to God, as in Revelation 4:10, but also to Christ (Grotius).

A better reading copy of the text below can be found in Dr. Dilday’s actual page:

Poole on Revelation 5:13, 14: The Praise of All Creation!

The long commentary before the actual Comments.

[They worshipped (being silent, saying nothing, as if overcome and overwhelmed by the glorious Majesty of God [Durham]) the one living forever, etc.] That is, the eternal God (Menochius, thus Forbes). Thus they show that they, praising both the Lamb and the One sitting on the Throne, are only praising one (Forbes). This clause is missing in manuscripts7. [Being about to advance to the Prophetic part of the Apocalypse, and being about to explain it out of the judgment of my Authors, I thought that some things were fit to be set in the place προθεωρίας, of a preface, which would give light both to this vision and the following. 1. It is first to be asked, what is the sequence of the following Visions, whether they exhibit an uninterrupted history of succeeding events in the same order, to which they might be compared, or the Prophecies are mingled, and the latter are synchronous with the former:] It is most certain that the state of the militant Church is here described from that time [whence the Apocalypse takes its beginning] unto the end of the world; but in what way this is done, in this Interpreters disagree. 1. Some maintain that the order of time is preserve here exactly, according to the order of the chapters. To which chapters 12-14 are objected, which are certainly synchronous with the preceding Visions, and explanatory of them. So also chapters 17 and 18. 2. Others think that the individual Visions have the same beginning and ending, and that in each the Prophecy is full, extending from the beginning of the Apocalypse to the end of the world. But it will be manifest that this is not valid in the principal Prophecies (Durham). 3. The entire Apocalypse would be able to be divided aptly into two books (Mede’s Works 723), or into two principal Prophecies, or into two Systems of Prophetic Visions, which proceed from the same Epoch, as if from the same starting gate, and close at the same end. The First Prophecy is of the Seals, and in those, of the Trumpets; for the seventh Seal is the Seal of the Trumpets. For what order of sense is not held in all the rest of the Seals, that is to be thought not to agree with the seventh alone; so that what Vision is made subject to the opening of a Seal, that is τὸ πρᾶγμα, the matter, of the Seal (Mede’s Works 528). Now, as the seventh Seal is divided into seven intervals of Trumpets, so also the seventh Trumpet is divided into seven intervals of Thunders. And these three Visions, arranged in this order, of Seals, Trumpets, Thunders, fill up the entire line of the Apocalyptic time, proceeding from the beginning unto the end of that stadium (More’s Works 18). The other Prophecy is τοῦ Βιβλιαριδίου, of the little Book, or of the open Book,[8] which covers again the times of the former Prophecy (Mede’s Works 528). The first covers the events of the Empire, that is, the Roman Empire, which had hitherto survived. The other, the events of the Church or Christian Religion (Mede’s Works 546, thus More’s Works 704), until at last both will have coalesced in the Church reigning, with the kingdoms of this world having been made our Lord’s, etc.[9] Just as Daniel, according to the successions of Empires,[10] both foresignified the advent of Christ, and distributed the events of the Jewish Church (Mede’s Works 546). The first begins at Revelation 4:1, and extends to Revelation 10:8. The other begins at Revelation 10:8, and extends to the end of the Book (Mede’s Works 722). Now, this new book in chapter 10, or, which I prefer, the new condition of the preceding Book, indicates a new series of prophecies, and indeed of a nature diverse from the former ones, which series begins all the way back from the first Epoch in that place, as many things indicate; 1. That an Affinity exists between the Introductions of these Prophecies (More’s Works 704), even unto the several beginnings of each of them, likewise also of the first Vision of all concerning the seven Churchs, as if of three entire Prophecies, by a sound as of a Trumpet from Heaven speaking with John it is proclaimed, as it appears from Revelation 1:10; 4:1; 10:8 (Mede’s Works 528) (where the voice of the Trumpet, which is suppressed in this third passage, is to be understood [More out of Mede]); as if the Holy Spirit had wished to distinguish this by a mark from the remaining Prophecies, the parts of those principal ones, in which you will see that no such thing is done (Mede’s Works 528). 2. That it is necessary that thou prophesy again, etc., in Revelation 10:11 (Mede’s Works 528, More’s Works 705), is not to be taken simply, since he had already prophesied in this sense again and again; but the sense is that now to thee it is to be begun again to prophesy all the way back from the first Epoch of those times from which thou hadst hitherto prophesied; otherwise this expression would be without all reason (More’s Works 705). But to prophesy here is not to begin a new prophecy from the ovum, but to prophesy again concerning the matters pertaining to the sixth Trumpet, concerning which nothing had been previously said (Anonymous 93); that is to say, To thee it is to be begun again where thou didst leave off (Anonymous 107). 3. The particular bitterness of this Prophecy, Revelation 10:9, 10, that is, inasmuch as it contains the calamities of the Church (More’s Works 705). But not a few things are able to be set against this opinion; 1. that John makes only a single Book of the Apocalypse, and concludes it in one volume, and calls it revelation, Revelation 1:1, not revelations (Anonymous 91). Therefore, it is false that the Book is to be divided into two Prophecies. Although if there be two Prophecies, yet it does not follow that they are contemporaneous, and begin and end at the same time (Anonymous 107). 2. That that little book had some Prophecy written upon it, is not evident, nor is it said in the text, but it is asserted gratuitously: for this little book is nowhere designated by its Prophecies, like the preceding Book, Revelation 5:2-5: that it was open, not sealed, teaches that there was no secret in it, and it was only one paper-leaf, and that small, and far smaller than the preceding Book; which accordingly was not able to contain all the following Prophecies, which are fuller and more excellent than the former (Anonymous 90). 3. That that voice in Revelation 10:8 is not said to be the voice of a trumpet, neither has it respect unto that voice in Revelation 4:1, but unto that in Revelation 10:4. If it be so, it would no more demonstrate that the Prophecy of the little Book is contemporaneous with the Prophecy of the Seals, than that voice in Revelation 4:1 proves that the Prophecy of the Seals is contemporaneous with the Vision of the seven Churches, before which also the voice of the Trumpet had been set, Revelation 1:10 (Anonymous 108). 4. That the sixth Trumpet does not cease at Revelation 10:7, but at Revelation 11:14, and therefore that part of chapter 11 pertains to the Sealed Book, and to its seventh Seal, Revelation 8:2; and the seventh Trumpet does not cease with chapter 11, neither is any Period set over against this Trumpet, as against the fifth and sixth, Revelation 9:12 and 11:14, and accordingly it extends to chapter 12 and all the following (Anonymous 91). [These things concerning the third opinion.] 4. There is here an ordered succession of times and events following one upon another, from the beginning of fulfillment unto the end of the world; and the Visions are not to be mixed together, as if the same things were contained in the first and last, or as if what things were completed earlier were related later. This is shown, both, 1. by the words, after this, afterwards, then I saw, etc., which are repeatedly inserted; and also one Vision is always produced from the other, in the same way that in fulfillment one event itself is wont to beget the next; and, 2. that the plagues in Revelation 15 and 16 are called the last (Cluverus’ Apocalyptic Dawn 1:2:3:22). The Apocalyptic Prophecies will be fulfilled in the same order in which they were revealed to John. This is proven, 1. because the Histories describe the events in that order in which they happen. If someone should write a Chronicle of England, certainly he would not put Henry VIII before Henry VII, otherwise how great would be the Chaos there. As a Chronicle is a history of events already past, so the Apocalypse is a history of events to come. 2. Because the events at once and together, and not at diverse times, revealed (that the Apocalyptic Prophecies are of this sort, we previously delivered as proven) happen in the same order in which they were revealed; as it is evident from that Prophecy of Daniel concerning the four Monarchies, Daniel 7, and that concerning the Ram and the He-goat, Daniel 8. 3. Because all these Prophecies were written in one Book, not in two. 4. If those Prophecies which were previously revealed should happen after those which were afterwards revealed, why, I ask, were the former revealed earlier? 5. From the numbers, which are here ordinal, not cardinal, first, second, etc., namely, of the Seals, Trumpets, Vials; and accordingly a Seal happens after a Seal, and a Trumpet after a Trumpet, and a Vial after a Vial; and the seven Trumpets are the offspring of the seventh Seal, and therefore they happen after the end of the sixth Seal; and the seven Vials are the offspring, although not immediate nor equal, of the seventh Trumpet, and therefore they happen after the end of the Prophecy of chapter 14 (Anonymous 93, etc.). The three principal Prophecies of this Book, namely, of the Seals, Trumpets, and Vials, are not contemporaneous, but they exhibit a continuous series of events from beginning to end; yet under diverse forms or types, by changing Seals into Trumpets, and Trumpets into Vials, because of the diversity of the events. Showing this are, 1. the order which is diligently preserved among the Seals, Trumpets, and Vials, as it is evident from this chapter and 8:13 and chapter 16. It is evident that there is order among the first six Seals, equally also among the first six Trumpets and Vials. Hence in the same manner also the seventh Seal will contain matters following the sixth Seal, just as the sixth contained matters following the fifth, etc. The rationale is the same in the case of the Trumpets and Vials. Therefore, the Trumpets, which are contained under the seventh Seal, are not contemporaneous with the six prior Seals; neither are the Vials, which are contained under the seventh Trumpet, contemporaneous with the six prior Trumpets. And, 2. the diverse material of these Prophecies. For by them the state of the Church, according to its diverse periods, is designated; both the sorrowful state, and that, either, under Heathen persecutors, that which has regard to the Seals; or, under Heretics and especially Antichrist, which the Trumpets designate: and the joyous state, when she emerges by degrees from the tyranny of Antichrist, and punishments exacted against the Church’s enemies; that which the Vials express. And, 3. that these Prophecies neither begin simultaneously, nor end simultaneously. The first Vial is poured out upon the worshippers of the Beast, who had not arisen under the Seals, and was persecuting the Church under the Trumpets, Revelation 11. Next, the Vials are said to carry the last plagues, Revelation 15, or, which is the same thing, the last woe. Hence it follows that these Prophecies are not contemporaneous, but that one follows upon another (Durham). The principal thread of the Series and Order of the Apocalyptic Visions, beyond controversy, is to be established as the Vision of the seven Seals, which runs directly and clearly from the beginning to the end of them (More’s Works 18), and comprehends the entire series of events. The first six Seals contain the beginnings of sorrows: the seventh Seal begets the seven Trumpets, and in them the subsequent, more grievous evils: the seventh Trumpet has the effusion of the third, and also newest, wrath from the seven Vials, unto the final destruction of the enemies of the Church, which, with these evils driven off, in this life by a plenitude of grace, according to the attentive expectation of future glory, is adorned (Forbes). [And these things, concerning the first and principal question, it has been pleasing to present at greater length, for these things appeared, without being tiresome, to fortify the way to understanding all the following Visions. In the remaining Prolegomena I will be briefer.] 2. When we establish the order or sequence in the Trumpets and Seals, we do not thus understand it, as if what is referenced under one Seal would be completely past and finished before another Seal would be opened, etc. For the white horse of the first Seal, and the red of the second, are yet ridden under the Vials, as we shall see in chapter 19. But here we think to be regarded, both the rising of events, so that the white horse precedes the red, etc., so that the Seals precede the Trumpets, etc.; and the greater eminence of degree, so that that evil is designated which especially prevails in the Church, of which sort was open persecution, which the Seals exhibit, as it is proven out of the fifth Seal; and heresy, which the Trumpets designate, as it is evident out of Revelation 11-13. 3. The three explanatory Prophecies are contained under the three principal Prophecies, and are contemporaneous with them, in which explanatory Prophecies what things were treated more briefly and obscurely in the principal Prophecies are exhibited more fully and clearly, and with diverse forms, instruments and circumstances. Of these Prophecies the first is chapter 12, which is contemporaneous with the Seals, as proves, both its agreement with chapter 6, for both treat of the infancy and first afflictions of the Church; and, that the persecution of the Dragon, chapter 12, immediately precedes the rising of the Beast, chapter 13, the rising of which is contemporaneous with the Trumpets. The second Prophecy is chapters 13 and 14, which agrees and in contemporaneous with the Trumpets, for as the Seals precede the Trumpets, so also the Dragon precedes the Beast; and the rising and reign of Antichrist immediately precedes his ruin, therefore it precedes the Vials, which the Trumpets also do. The third is chapters 17, 18, etc., which corresponds and is contemporaneous with the Vials, as it is apparent, for it treats of the ruin of Antichrist, which the Vials both begin and complete, and of the blessed state of the Church, etc. And this is the reason of the altered sort of speech. The Holy Spirit, when He narrates events about to happen successively, expresses them in the number seven; but when He stops the course, and makes a digressions for amplification and explication of matters, or for the preparation and consolation of the faithful, He employs another form of speech; and when He returns to the former plan, He also returns to the same form of expression (Durham’s Commentary upon the Book of Revelation 329, etc.). [4. It is to be asked concerning the Epoch of the Apocalypse.] It appears remarkable to some that here no certain Epoch is assigned to the Apocalyptic Visions (as to those of Daniel, Daniel 9:24), but that all, on account of an uncertain beginning, as uncertain as the accounting of the time, fluctuates. And Erudite men still doubt from what point it is to be begun, whether from the Nativity of Christ, or from His Passion in 33 AD (More’s Works 34) and the beginning of Christianity (Mede’s Works 535), or from the Destruction of Jerusalem in 70 AD, or in fact from the time in which this Revelation was made to John (More, similarly Mede). But, be that as it may, I think that no one will doubt that thence the beginning of the Seals, as far as the matters to be conducted at that time, is to be deduced (Mede’s Works 535). But I contend that here an Epoch is most certainly fixed, namely, in chapter 17, which contains a key, as it were, of this entire structure of Prophecies (More’s Works 34), on which you might safely plant your foot, and thence as from a Station or Watchtower you might lay out the rest of the Apocalypse. And therefore this only and alone of all the Visions does the Angel interpret for John, so that access might be opened through this to the rest, otherwise inaccessible (Mede’s Works 537). Now, while all the Apocalyptic Visions, which, set in a direct order, occupy the entire line of Apocalyptic time, are distributed into the Antemedialia, which pertain unto the first part of the line, and the Medialia, which pertain unto the next part, and the Postmedialia, which pertain to the third or last part, and the Mixed (More’s Works 18), the Holy Spirit wished to assign the Epoch of the Medial Visions, rather than the Antemedial; partly, because the Medial Visions denote those times in which the Church begins to apostatize into Idolatrous and Pagan Rites, concerning which times it was of greater concern that Christians be warned, than from what year the Antemedial Visions begin; partly, because it was more appropriate that the Epoch for those Visions be set, the time of which is limited by clear references, of what sort are the Medial, than for those of which the duration is signified by either no, or yet obscure, reckoning, of which sort are the Antemedial (More’s Works 34). [5. It is to be asked concerning the scene of these Visions:] In the first six Seals, I would also add in the first six Trumpets, Grotius locates the scene of all the Visions in Judea, and concludes the same in the destruction of Jerusalem (More’s Works 18). If this be so, these Prophecies would have been vain, inasmuch as concerning those matters which were already previously spoken by Christ to John, and concerning which it had been written, indeed more fully and clearly than is here done, in Matthew 24; Mark 13; Luke 21 (Anonymous 37, similarly More). Who ever has been thrown into ecstasy, so that he might discern things which were already known? Would this Book be so celebrated, which no one was worthy to open except Christ? In fact, not one of the Seals was fulfilled, either in Judea, or before the destruction of Jerusalem, as we shall see in its order and place (Anonymous 37). [6. Some things concerning the Seals are to be foreshadowed in general:] The scope of the seven Seals in general is that, with the intervals of the time, which was about to begin, distinguished through the characters of events, it might be revealed, of what sort, with the order of the calamities of the Roman Empire hastened along, the future might be, that Christ might undertake war with the gods of this world, and conquer them, etc. The first six Seals, by the sixfold character of the events, distinguish as many intervals of the yet standing and flourishing Roman Empire; until at last with the sixth Christ utterly destroyed the power of Idols in that world. Now, I call characters the greatly eminent Cases of the Roman Empire, even indeed cases domestic and having arisen in the Empire itself, by which, as by emblems, the intervals might be distinguished. Now, while those characters of the cases pervade hardly the entire interval of the Seal, and therefore are not at all sufficient by themselves to circumscribe their intervals with a certain beginning and end; for this reason, the Holy Spirit in the four first Seals (in which it was especially needful, partly on account of the cause already mentioned, partly on account of the inequality of the intervals) employed the four living Creatures in turn unto this matter; each one of which indicates an Epoch of a Seal agreeing with its own compass point (Mede’s Works 546). It is common to the six Seals that a significant speech is annexed to each advancing type. It is common to the first four that their types are horses, and riders upon the horses; and next that to each is joined the voice of one of the four living Creatures (Forbes, similarly Durham), to excite attention for perceiving these things: inasmuch as the reason of which is reckoned by the prudent alone, and by those that are attentive (Forbes). Now, the fifth and the sixth have no such voice, since those speak distinctly by themselves (Durham). And by horses (through which also events not at all dissimilar are expressed in Zechariah 1:8; 6:2, 3), that is, swift, wild, and bold beasts, the speed, and the enormous energy of these judgments, is declared. The rider, governing the horse and receiving the power of operating, shows that the providence of God is directing and governing all those events (Forbes). [With these things set down beforehand, let us approach unto the words of the text.]