(Exo 15:11 KJV) Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?

Happy the people whose God is the Lord. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but his grace is their strength. They are often in sorrow, but in him they have comfort; he is their song. Sin, and death, and hell threaten them, but he is, and will be their salvation. The Lord is a God of almighty power, and woe to those that strive with their Maker! He is a God of matchless perfection; he is glorious in holiness; his holiness is his glory.

As a God of matchless and incomparable perfection. This is expressed, First, More generally: Who is like unto thee, O Lord, among the gods!

(Exo 15:11 KJV) Who is like unto thee, O Lord, among the gods?….

For the perfections of his nature, for the blessings of his goodness, and for the works of his hands; and especially for the greatness and excellence of his power, seen in the salvation of his people, and the ruin of their enemies: there is none like him “among the mighty ones”, as it may be rendered; among the mighty angels, who excel in strength, and are sometimes called gods; or among the mighty ones on earth; or the sons of the mighty, kings, princes, judges, and civil magistrates of every rank and order; especially for the following things:

This is pure praise, and a high expression of humble adoration. – It is a challenge to all other gods to compare with him: “Let them stand forth, and pretend their utmost; none of them dare make the comparison.” Egypt was notorious for the multitude of its gods, but the God of the Hebrews was too hard for them and baffled them all,

(Num 33:4 KJV) For the Egyptians buried all their firstborn, which the LORD had smitten among them: upon their gods also the LORD executed judgments.

The princes and potentates of the world are called gods, but they are feeble and mortal, none of them all comparable to Jehovah, the almighty and eternal God. – It is confession of his infinite perfection, as transcendent and unparalleled.

Note, God is to be worshipped and adored as a being of such infinite perfection that there is none like him, nor any to be compared with him, as one that in all things has and must have the pre-eminence,

(Psa 89:6 KJV) For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD?

Secondly, more particularly, He is glorious in holiness; his holiness is his glory.

(Exo 15:11 KJV) who is like thee, glorious in holiness?

some understand this of the holy place, either heaven, where Christ is glorious above all created beings; or the church, where he shows himself glorious to his people: others, of holy persons, either holy angels, among whom he was at Sinai, and when he ascended on high, and will be when he comes again, in his own and his Father’s glory; or the saints, when he will bring them with him, and be glorified in them; but rather it is to be understood of the attribute of his holiness, which is eminently and perfectly in him; in his person, with respect to both his natures, divine and human; the glory of which is displayed in all the works he has wrought, especially in the great work of redemption, which was undertook both for the honor of the holiness and righteousness of God, and to redeem his people from sin, and make them righteous and holy: it appears in the holy doctrines he taught, and in the holy commandments and ordinances he enjoined his people, and in his judgments on his enemies; in all which it is plainly seen that he loves righteousness and hates iniquity, and there is none like him for it; there is none holy as the Lord among angels or men,

(1Sa 2:2 KJV) There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God.

It is that attribute which angels adore,

(Isa 6:3 KJV) And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.

His holiness appeared in the destruction of Pharaoh, his hatred of sin, and his wrath against obstinate sinners. It appeared in the deliverance of Israel, his delight in the holy seed, and his faithfulness to his own promise. God is rich in mercy – this is his treasure, glorious in holiness – this is his honor. Let us always give thanks at the remembrance of his holiness.

He is fearful in praises.

(Exo 15:11 KJV) fearful in praises;

or, in the things for which he is to be praised; as the glories and excellencies of his person, the blessings received from him, and through him, both temporal and spiritual; grace, and all the blessings of it here, now communicated, and glory and happiness promised and expected: and many things, for which he is to be praised, he is “fearful”, awful, and tremendous in them; there are some things his right hand teaches him, and it does, deserving of praise, which yet are terrible, and such were they which are here literally, referred to; the plagues upon the Egyptians, and the destruction of Pharaoh and his host, called the wondrous works done in the land of Ham, and terrible things by the Red sea,

(Psa 106:22 KJV) Wondrous works in the land of Ham, and terrible things by the Red sea.

and yet these were matter of praise to Israel, and gave occasion for this song; and such are they, in a spiritual sense, which he has done to his and our enemies: when the year of his redeemed was come, it was a day of vengeance in his heart, and he exercised it; he made an end of sin, abolished death, destroyed him which had the power of it, and spoiled principalities and powers; and a dreadful slaughter will be made of antichrist and his followers, when the song of Moses and the Lamb will be sung on account of it; and such dispensations of Providence, and judgments on men, as on Pharaoh and antichrist, as they are terrible to wicked men, they strike an awe on the people of God, at the same time they furnish out a song of praise to them: moreover, this may respect not only the matter of praise, but the reverend manner in which it is performed by good men; who, as they have a concern that they cannot sufficiently praise the Lord, and fear they shall not perform it aright, and sensible of their weakness and imperfection, like the seraphim, cover their faces while they applaud his perfections, particularly that of his holiness, and declare the earth is full of his glory; so they desire to perform this, as all their other services, with a holy fear and trembling, with reverence and godly fear since holy and reverend is his name: it follows:

That which is the matter of our praise, though it is joyful to the servants of God, is dreadful and very terrible to his enemies,

(Psa 66:1 KJV) To the chief Musician, A Song or Psalm. Make a joyful noise unto God, all ye lands:

(Psa 66:2 KJV) Sing forth the honour of his name: make his praise glorious.

(Psa 66:3 KJV) Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.

Or it directs us in the manner of our praising God; we should praise him with a humble holy awe, and serve the Lord with fear. Even our spiritual joy and triumph must be balanced with a religious fear.

He is doing wonders, wondrous to all, being above the power and out of the common course of nature;

(Exo 15:11 KJV) doing wonders;

and for which there is none like him; wonders Christ did before his incarnate state, both in eternity, in the goings forth of his heart, in acts of love to his people, in asking for them, and betrothing them, in becoming the surety of them, in proposing to be a sacrifice in their stead, in entering into a covenant with his Father on their account, in taking the care and charge of their persons, and in being the treasury of all grace and glory for them; and likewise in time, being concerned in the wondrous works of creation, which are a wonderful display of divine wisdom, power, and goodness, and in all the affairs of Providence; for there was not any remarkable occurrence, from the beginning of the world to the time of his coming in the flesh, but he was concerned therein; as the drowning of the old world, to whom previously he preached by his Spirit in Noah; the burning of Sodom and Gomorrah, the plagues of Egypt, and the destruction of Pharaoh and his host, the deliverance of the children of Israel, both out of Egypt and Babylon, and many others: and when he became incarnate, how many wonders were wrought by him? the incarnation itself was a wonderful instance of his grace and condescension, to take upon him the nature of man, be made flesh, and dwell among them; and during his incarnate state on earth many wonders were done by him; the doctrines he taught, the miracles he wrought, and especially the great work of our redemption and salvation, which will be for ever the wonder of men and angels; his raising himself from the dead, his ascension to heaven, and his appearance there for his people, as well as his second coming to judgment, are all marvelous things; and on account of all this, and more, he may well be called “wonderful”; for working wonders there is none like him.

Especially wondrous to us, in whose favor they are wrought, who are so unworthy that we had little reason to expect them. They were wonders of power and wonders of grace; in both God was to be humbly adored.

He is called a Lion, but he appears as a Lamb slain. He appears with the marks of his sufferings, to show that he pleads for us in heaven, in virtue of his satisfaction. He appears as a Lamb, having seven horns and seven eyes; perfect power to execute all the will of God, and perfect wisdom to understand it, and to do it in the most effectual manner.

(Rev 5:6 KJV) And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, 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.

Here, the apostle beholds this book taken into the hands of the Lord Jesus Christ, in order to its being unsealed and opened by him. Here Christ is described, by his place and station: In the midst of the throne, and of the four beasts, and of the elders.

(Rev 5:6 KJV) And I beheld, and, lo, in the midst of the throne and of the four beasts,….

These words, “in the midst of the throne and of the four beasts”, are left out in the Syriac version:

(Rev 5:6 KJV) and in the midst of the elders stood a Lamb;

John, upon the intimation given him by the elder, lift up his eyes, and with great earnestness looked about, and saw the person he pointed at, though not in the form of a lion, but in the appearance of a lamb, to which Christ, both in the Old and New Testament, is often compared; and that very aptly, for his innocence and purity of nature; for his harmless and inoffensive conversation; and for his meek and humble deportment throughout the whole of his life; and for his patience at the time of his sufferings and death; and for his usefulness both for food and clothing to his people; and chiefly for his sacrifice for them, typified both by the passover lamb, and by the lambs of the daily sacrifice: hence it follows, He was on the same throne with the Father; he was nearer to him than either the elders or ministers of the churches. Christ, as man and Mediator, is subordinate to God the Father, but is nearer to him than all the creatures; for in him all the fulness of the Godhead dwells bodily. The ministers stand between God and the people. Christ stands as the Mediator between God and both ministers and people. The form in which he appeared. Before he is called a lion; here he appears as a lamb slain.

(Rev 5:6 KJV) as it had been slain;

or “as having been slain”; Christ had been really slain by the wicked hands of the Jews, and not in appearance only; the as, here, is not a note of mere similitude and likeness, but of reality and truth;

(Joh 1:14 KJV) And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

but he was now risen from the dead, and therefore is said to have been slain some time before, though now alive; and he appeared to have the marks of his sufferings and death upon him, as he had after his resurrection the print of the nails and spear, in his hands, feet, and side; and he was as a lamb that had been newly or lately slain: and it may denote the continued efficacy of his blood, to cleanse from all sin, and of his sacrifice to take it away; he was as a Lamb slain from the foundation of the world, with respect to the continual virtue of his blood and sacrifice; and he will be, on the same account, the Lamb as it had been slain, unto the end of the world.

The position and situation of this Lamb were, he “stood in the midst of the throne, and of the four beasts, and in the midst of the elders”; he “stood”, being risen from the dead, and ascended up into heaven, but was not as yet set down upon the throne with his Father, but was very near it; he stood before it, ready to be placed upon it, and receive his power and his kingdom; he stood between the throne, and between the living creatures, and the elders, being the Mediator between God, and his church, and people; he, appeared before the throne for them, as their advocate, and stood ready to give them all the assistance, and to do them all the good he could: and this his situation may also denote, that he is continually in view, is always in the sight of God, as the Lamb that had been slain; his blood is carried within the vail, is sprinkled upon the mercy seat, and is always in sight, and calls for peace and pardon; and God the Father always looks upon it, and to his righteousness, sacrifice, and satisfaction, on account of his people: moreover, his being in the midst of the four living creatures, and elders, may signify his presence in his churches, and with his ministers, which he has promised them to the end of the world. This Lamb is further represented:

He is a lion to conquer Satan, a lamb to satisfy the justice of God. He appears with the marks of his sufferings upon him, to show that he interceded in heaven in the virtue of his satisfaction. He appears as a lamb, having seven horns and seven eyes, perfect power to execute all the will of God and perfect wisdom to understand it all and to do it in the most effectual manner; for he hath the seven Spirits of God, he has received the Holy Spirit without measure, in all perfection of light, and life, and power, by which he is able to teach and rule all parts of the earth.

(Rev 5:6 KJV) as having seven horns;

it is very unusual for a lamb to have horns, and especially seven: these horns are expressive of the power of Christ, of his dominion and government, even of his kingly power and authority; so kings are signified by horns;

(Dan 8:20 KJV) The ram which thou sawest having two horns are the kings of Media and Persia.

and Christ himself is called the horn of David, and the horn of salvation,

(Psa 132:17 KJV) There will I make the horn of David to bud: I have ordained a lamp for mine anointed.

and signify, that upon his resurrection from the dead, and ascension to heaven, he was made and declared Lord and Christ; and the number “seven” expresses the fullness and perfection of his power and authority, having, as Mediator, all power in heaves and in earth given him; and what is above all power, might, dominion, and every name in this world, and that to come; and may have some relation to the seven states of his churches in so many periods of time; and show not only that he has power sufficient to protect and defend his people in all times, and to push at and destroy his and their enemies, but to open the then sealed book, and unloose the seals: and as another qualification for this work, it follows,

(Rev 5:6 KJV) and seven eyes, which are the seven spirits of God sent into all the earth;

which some understand of angels, and of a sufficient number of them, which belong to Christ, and are at his command, and who are ready to do his will, and to be sent forth by him, into the several parts of the earth, to execute his pleasure: but these rather design the Spirit of God and his gifts, which Christ received without measure, both in his human nature, at his incarnation, and after his resurrection from the dead, and ascension; which he bestowed on his apostles and ministering servants, whom he sent forth into all the world, to preach his Gospel with them; and which he has, more or less, ever since continued to do. The Ethiopic version reads in the singular number, “and this is the Spirit of God which is sent into all the earth”;

(Rev 1:4 KJV) John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

these “seven eyes” may design the perfect knowledge of Christ, his foresight of future events, and his all wise providence, which is always and everywhere concerned to fulfill and accomplish them; so that he is every way qualified to take the book of future events, as to the church and world, and reveal it, open and explain it, and fulfill the things contained in it;

(Zec 3:9 KJV) For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.

The Father put the book of his eternal counsels into the hand of Christ, and Christ readily and gladly took it into his hand; for he delights to make known the will of his Father; and the Holy Spirit is given by him to reveal the truth and will of God.

(Rev 5:7 KJV) And he came and took the book out of the right hand of him that sat upon the throne.

He is described by his act and deed: He came, and took the book out of the right hand of him that sat on the throne, not by violence, nor by fraud, but he prevailed to do it,

(Rev 5:5 KJV) And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

he prevailed by his merit and worthiness, he did it by authority and by the Father’s appointment.

(Rev 5:7 KJV) And he came,….

He drew nigh to the throne of God, he engaged his heart to approach unto him, and came up even to his seat, which a mere creature, without a Mediator, cannot do:

(Rev 5:7 KJV) and took the book out of the right hand of him that sat upon the throne;

(Rev 5:1 KJV) And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

it being given unto him,

(Rev 1:1 KJV) The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

and a commission and authority to open it, and make it manifest to others, and to accomplish the several events, in the several periods of time, it points unto. God very willingly and justly put the book of his eternal counsels into the hand of Christ, and Christ as readily and gladly took it into his hand; for he delights to reveal and to do the will of his Father.

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Such desires, if not soon answered, turn to grief and sorrow. If John wept much because he could not look into the book of God’s decrees, what reason have many to shed floods of tears for their ignorance of the gospel of Christ! of that on which everlasting salvation depends!

(Rev 5:4 KJV) And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

He felt a great concern in himself about this matter: the apostle wept much;

(Rev 5:4 KJV) And I wept much,….

Not so much on his own account, because he feared his curiosity would not be gratified, and that strong desire answered, which were raised in him upon sight of the book, and increased by the angel’s proclamation; but for the sake of the church of God, whose representative he was, and to whom the knowledge of this book, and the things contained in it, he judged must be very useful and profitable. The Ethiopic version reads, “and many wept”; many of those that were about the throne, as well as John: it was a great disappointment to him.

(Rev 5:4 KJV) because no man was found worthy to open and to read the book, neither to look thereon;

because there was no creature in heaven, earth, or under it, that were of dignity and authority, as well as of ability, to open the book by unsealing it; and read and deliver out the prophecies in it upon the taking off of every seal; and so not to look into it, and foresee and foretell what was hereafter to come to pass, in the church and world: the phrase of being worthy to look on it seems to be Jewish; of the book of the generation of Adam,

(Gen 5:1 KJV) This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;

the Jews say that “it descended to the first man, and by it he knew the wisdom which is above; and this book came to the sons of God, the wise men of the age, מאן דזכי לאשגחא ביה, “whoever is worthy to look in it”, knows by it the wisdom which is from above.” The whole verse is left out in the Alexandrian copy; and the phrase, “to read”, is neither in the Vulgate Latin, nor in any of the Oriental versions.

By what he had seen in him who sat upon the throne, he was very desirous to see and know more of his mind and will: this desire, when not presently gratified, filled him with sorrow, and fetched many tears from his eyes.

Here observe, those who have seen most of God in this world are most desirous to see more; and those who have seen his glory desire to know his will. Good men may be too eager and to hasty to look into the mysteries of divine conduct. Such desires, not presently answered, turn to grief and sorrow. Hope deferred makes the heart sick.

We need not weep that we cannot foresee future events respecting ourselves in this world; the eager expectation of future prospects, or the foresight of future calamities, would alike unfit us for present duties and conflicts, or render our prosperous days distressing. Yet we may desire to learn, from the promises and prophecies of Scripture, what will be the final event to believers and to the church; and the Incarnate Son has prevailed, that we should learn all that we need to know. Christ stands as Mediator between God and both ministers and people.

The apostle was comforted and encouraged to hope this sealed book would yet be opened.

(Rev 5:5 KJV) And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

Here observe, who it was that gave John the hint: One of the elders.

(Rev 5:5 KJV) And one of the elders said unto me,….

The Ethiopic version reads, “one of these elders”; that is, one of the four and twenty elders that were round about the throne; not the first of the four and twenty books of the Old Testament; nor the patriarch Jacob, because of the prophecy concerning Shiloh, Judah’s son, which stands in,

(Gen 49:10 KJV) The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

nor Moses, who spoke of the Messiah as the great prophet of the church; nor John the Baptist, who pointed out the Lamb of God; these are all fancies and conjectures. It was one of the members of the Christian church, who was near the throne of God, had communion with him, and knowledge of his will, who in this visionary way is represented as comforting John under his sorrow and concern, and giving him information: and sometimes persons of superior abilities may receive instruction from meaner persons, as did Apollos from Aquila and Priscilla: the same said unto John,

(Rev 5:5 KJV) weep not;

cease sorrowing, do not be cast down, nor despair; 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. Who it was that would do the thing – the Lord Jesus Christ, called the lion of the tribe of Judah,

(Rev 5:5 KJV) behold the lion of the tribe of Judah;

by whom is meant Christ, who, according to the flesh, was to come of the tribe of Judah; and certain it is, that our Lord sprang from thence: and he is said to be the lion of that tribe, in allusion to the prophecy concerning Judah,

(Gen 49:9 KJV) Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?

where he is said to be a lion, an old lion stooping down and couching, and on whose standard was the figure of a lion. Christ may be compared to one, because of his great strength, he being the mighty God, the able Saviour, and strong Redeemer, and protector of his church and people, and the avenger of their enemies; and because of his courage and intrepidity when he engaged with Satan, and his principalities and powers, when he bore the sins of his people, sustained his Father’s wrath, and the terrors of death set themselves in array against him; and because of the fierceness of his wrath, and fury against the wicked, and for his generosity and lenity towards those that stoop unto him, and obey him. So the Jews say, that “of Messiah, the son of David, who comes forth from Judah, is it said, “Judah is a lion’s whelp”;” and a little after, Messiah, the son of David, who is אריה, “a lion”, shall be on his right hand, and Messiah, the son of Joseph, who is an ox, on his left hand; so the word of the Lord frequently, in the Chaldee paraphrase, is said to be a lion. According to his human nature, alluding to Jacob’s prophecy,

(Gen 49:10 KJV) The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

and the root of David according to his divine nature, though a branch of David according to the flesh.

(Rev 5:5 KJV) The root of David;

in like manner is Christ called the root of Jesse;

(Isa 11:10 KJV) And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

and the meaning either is, that he is a branch that springs out of the roots of Jesse and David, is David’s son and offspring, according to his human nature;

(Rev 22:16 KJV) I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.

or that he is David’s Lord, according to his divine nature: and the metaphor of a root well agrees with him as Mediator, he being hidden out of sight, and unknown to a natural man; and may denote his meanness in his state of humiliation, when he was as a root out of a dry ground; and because he is the root from whence all the elect of God spring, in whom they have their being, and by whom they are bore and supported, and from whom are derived to them all the blessings of grace, all their spiritual life, holiness, fruitfulness, and perseverance.

Now this illustrious Person, so described; He who is a middle person, God and man, and bears the office of Mediator between God and man, is fit and worthy to open and execute all the counsels of God towards men.

(Rev 5:5 KJV) hath prevailed;

or overcome all difficulties, being one of worth and value, of great authority and ability:

(Rev 5:5 KJV) to open the book, and to loose the seven seals thereof;

and deliver out all the prophecies in it, and fulfill them; and this through the merits of his blood, and in consequence of his sufferings and death: hence, in the next verse, he is represented as a lamb as it had been slain; and the four living creatures, and the four and twenty elders, put his worthiness to take the book, and open it, upon his having been slain, and having redeemed them by his blood,

(Rev 5:9 KJV) And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

And as he, upon his resurrection from the dead, had all power in heaven and in earth given him, as Mediator, for the protection of his church, so he was deserving; and it was fit and necessary that he, as the great prophet of the church, should have and deliver out the prophecies concerning the state and condition of his redeemed ones in all ages.

And this he does in his mediatorial state and capacity, as the root of David and the offspring of Judah, and as the King and head of the Israel of God; and he will do it, to the consolation and joy of all his people.

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The creatures cannot open it, nor read it; the Lord only can do so. Those who see most of God, are most desirous to see more; and those who have seen his glory, desire to know his will.

(Rev 5:2 KJV) And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?

He heard a proclamation made concerning this sealed book. The crier was a strong angel; not that there are any weak ones among the angels in heaven, though there are many among the angels of the churches.

(Rev 5:2 KJV) And I saw a strong angel proclaiming with a loud voice,….

This was not the uncreated angel, Jesus Christ; for he is after spoken of as the lion of the tribe of Judah, and as the Lamb in the midst of the throne, but a created one; though who he was, whether Gabriel, as some say, because his name signifies the strong or mighty One of God, is not material to be known; angels are said to be mighty, and to excel in strength: this is called so here, chiefly with respect to his voice, which he, by reason of his great strength, exerted so loudly, as to be heard by all the creatures in heaven, and in earth, and under the earth however, this was not John the Baptist, but if a minister of the Gospel, rather some one since, making the following proclamation:

This angel seems to come out, not only as a crier, but as a champion, with a challenge to any or all the creatures to try the strength of their wisdom in opening the counsels of God; and, as a champion, he cried with a loud voice, that every creature might hear. The cry or challenge proclaimed was, “Who is worthy to open the book, and to loose the seals thereof?

(Rev 5:2 KJV) who is worthy to open the book, and to loose the seals thereof?

Suggesting, that if there was any such person, that he was desired to come, and do it; and it seems, that he must not only be one of power and ability, but of dignity and authority, a person of greatness and worth, from whence his ability arises; as he ought to be that can engage his heart to draw nigh to God, and take a book out of his right hand, this mysterious book of the Revelation, as it was indeed while sealed; and open and explain it to others, unseal it or exhibit it, as it afterwards was in the following scenes and visions, and gave a view of all that is contained in it; and not only so, but fulfill and accomplish all the prophecies in it; and who can, or is worthy to do all this, but he that sits at the right hand of God, and who is God as well as man? and this proclamation was made to stir up an earnest desire in John, and all the saints he represents, to know what was in this book; and to show the impotence of all creatures to make any discovery of it; and to illustrate, and set off with a greater foil, the glory, excellence, ability, and worth of Jesus Christ. There seems to be an allusion to the president of the temple calling to the priests under him, to attend to the several parts of service assigned them, saying unto them, מי שזכה, “whosoever is worthy, let him” do so and so.

If there by any creature who thinks himself sufficient either to explain or execute the counsels of God, let him stand forth, and make the attempt.

But even good men may be too eager and hasty to look into the mysteries of the Divine conduct.

(Rev 5:3 KJV) And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.

None in heaven or earth could accept the challenge and undertake the task: none in heaven, none of the glorious holy angels, though before the throne of God, and the ministers of his providence; they with all their wisdom cannot dive into the decrees of God:

(Rev 5:3 KJV) And no man in heaven,….

Or “no one in heaven”, whether angels, or the souls of departed saints; neither the one nor the other know anything of what is to come, until it is revealed unto them: none on earth, no man, the wisest or the best of men, none of the magicians and soothsayers, none of the prophets of God, any further than he reveals his mind to them:

(Rev 5:3 KJV) nor in earth:

among all the men on earth, even those of the greatest sagacity and penetration, the wise, the prudent, the scribe, the disputer of this world, such who are most conversant with books, and have the greatest reach into the things of nature, or of grace: none under the earth, none of the fallen angels, none of the spirits of men departed, though they should return to our world, can open this book. Satan himself, with all his subtlety, cannot do it;

(Rev 5:3 KJV) neither under the earth;

the dead buried there, good or bad; which may be said agreeably to the notions of the ancient Jews, who believed the immortality of souls, and that they were rewarded or punished, υπο χθονος, “under the earth”, according to their virtue or vice in life: or the devils in hell; or whoever on the earth are influenced by them, as magicians, sorcerers, soothsayers, and necromancers: the creatures cannot open it, nor look on it; they cannot read it.

(Rev 5:3 KJV) was able to open the book, neither to look thereon;

or in it, so as to read it, understand it, and show to John what was in it; for the sense is, there was no creature in heaven, earth, or hell, who were masters of the deepest knowledge, and made pretensions to any, that were able to foresee and foretell things to come; or to exhibit the prophecies in this book, and represent them to John in the manner they afterwards were, and much less to accomplish them. God only can do it.

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The apostle saw in the hand of Him that sat upon the throne, a roll of parchments in the form usual in those times, and sealed with seven seals. This represented the secret purposes of God about to be revealed. The designs and methods of Divine Providence, toward the church and the world, are stated, fixed, and made a matter of record. The counsels of God are altogether hidden from the eye and understanding of the creature. The several parts are not unsealed and opened at once, but after each other, till the whole mystery of God’s counsel and conduct is finished in the world.

(Rev 5:1 KJV) And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

Hitherto the apostle had seen only the great God, the governor of all things, now, he is favored with a sight of the model and methods of his government, as they are all written down in a book which he holds in his hand; and this we are now to consider as shut up and sealed in the hand of God. Observe the designs and methods of divine Providence towards the church and the world are stated and fixed; they are resolved upon and agreed to, as that which is written in a book. The great design is laid, every part adjusted, all determined, and every thing passed into decree and made a matter of record. The original and first draught of this book is the book of God’s decrees, laid up in his own cabinet, in his eternal mind: but there is a transcript of so much as was necessary to be known in the book of the scriptures in general, in the prophetical part of the scripture especially, and in this prophecy in particular. God holds this book in his right hand, to declare the authority of the book, and his readiness and resolution to execute all the contents thereof, all the counsels and purposes therein recorded.

(Rev 5:1 KJV) And I saw on the right hand of him that sat on the throne,….

Of this throne, and who it was that sat upon it;

(Rev 4:2 KJV) and one sat on the throne;

not the trinity of persons in the Godhead, which some think are signified by the three precious stones in Rev_4:3,

(Rev 4:3 KJV) And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

the jasper, sardine, and emerald; for, as distinct from him that sat upon the throne, the Lamb is said to be in the midst of it, and the seven spirits of God are said to be before it: nor is Jesus Christ intended, and his two natures; his divine nature by the jasper, and his human nature by the red and blood colored sardine; since he, the Lamb, is represented as in the midst of the throne, and is often distinguished from him that sat upon it;

(Rev 5:6 KJV) And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, 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.

but God the Father is designed, who sits on the throne, though not to the exclusion of the Son and Spirit, yet in distinction from them. This clause is left out in the Ethiopic version.

And who had “in” his right hand, or “at”, or “upon” his right hand, as the Syriac and Arabic versions render it, lying by, or near his right hand; though according to,

(Rev 5:7 KJV) And he came and took the book out of the right hand of him that sat upon the throne.

the book appears to have been in his right hand, as our version, and others render it:

This book in the hand of God is shut up and sealed; it is known to none but himself, till he allows it to be opened. Known unto God, and to him alone, are all his works, from the beginning of the world; but it is his glory to conceal the matter as he pleases. The times and seasons, and their great events, he hath kept in his own hand and power. It is sealed with seven seals.

(Rev 5:1 KJV) a book written within, and on the backside, sealed with seven seals:

This book was very much like Ezekiel’s roll,

(Eze 2:9 KJV) And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein;

which was written פנים ואחור, “within” and “without”, before and behind, and indeed it was in the form of a roll: the manner of writings in those times was on sheets of parchment, which, when finished, were rolled up in the form of a cylinder; hence a book is called a “volume”. This book seems to have consisted of seven rolls, to which was annexed seven seals; and there being not room enough within, contrary to the common way of writing, some things were written upon the backside of the outermost roll; and such writings were by the ancients called “Opistographi”: and the word is used by them sometimes for very prolix writings.

By this book some understand the Scriptures of the Old Testament, which were written in rolls;

(Heb 10:5 KJV) Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

and which came out of the right hand of God, and were given forth by him; and being written within, and on the backside, may denote the fullness of them, they containing a variety of matter, useful and profitable, for different purposes; or else the literal and mystical, or spiritual meaning of some parts of them: or, as others think, the more clear explanation of the books of the Old Testament, by those of the New Testament; and its being sealed may signify the authenticity of those writings, having the seal of God’s truth, and the impress of his wisdom, power, and goodness on them; and also the hidden sense and meaning of them, they being, especially in the prophetic and spiritual part of them, a sealed book to natural men, and of which Christ is the truest and best interpreter; but then this book was opened, and looked into, and read, and, in some measure, understood, even by the Old Testament saints, and had been before this time expounded by Christ, concerning himself; yea, he had opened the understandings of his disciples to understand those Scriptures, and had counted them, and others, worthy to open and explain this book to others, and had sent them into all the world for this purpose; and for the same reasons it cannot be understood of the Gospel published to Jews and Gentiles, the one within, and the other without; rather therefore the book of God’s decrees is here meant, which respects all creatures, and all occurrences and events in the whole world, from the beginning to the end of time; and so Ezekiel’s roll, according to the Targum;

(Eze 2:10 KJV) And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.

which was written before and behind, signified that which was מן שרויא, “from the beginning”, and which דעתיד למהוי בסופא, “shall be in the end”, or hereafter. This book God holds “in his right hand”, as the rule and measure of all he does, and of the government of the world, and which he constantly fulfils and executes; and its being written “within and without” may denote the perfection and comprehensiveness of it, it reaching to all creatures and things, even the most minute; and its being “sealed” shows the certainty of its fulfillment, and the secrecy and hiddenness of it, until accomplished; though it seems best of all to understand it of that part of God’s decrees relating to the church and world, particularly the Roman empire, which from henceforward, to the end of time, was to be fulfilled; and so is no other than the book of the Revelation itself, exhibited in the following scenes and visions; and this may be truly said to be in the right hand of God, and from thence taken by the Lamb, it being the revelation of Jesus Christ, which God gave unto him, Rev_1:1;

(Rev 1:1 KJV) The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

and may be said to be written, both “within and on the backside”, to show that it contains a large account of things, a long train of events to be accomplished; as also to signify, that it regards the church, and the members of it, who are those that are within, in the several ages of time, and the world, or those that are without; for this book prophecy regards both the state of the Roman empire, and of the Christian church; and its being “sealed” shows the authenticity, certainty, and also the obscurity of what was contained therein; and with “seven” seals, with respect to the seven periods of time, in which the prophecies in it are to be fulfilled.

This tells us with what inscrutable secrecy the counsels of God are laid, how impenetrable by the eye and intellect of the creature; and also points us to seven several parts of this book of God’s counsels. Each part seems to have its particular seal, and, when opened, discovers its proper events; these seven parts are not unsealed and opened at once, but successively, one scene of Providence introducing another, and explaining it, till the whole mystery of God’s counsel and conduct be finished in the world.

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The great dragon will collect all his forces, to make one desperate struggle before all be lost. God warns of this great trial, to engage his people to prepare for it.

(Rev 16:16 KJV) And he gathered them together into a place called in the Hebrew tongue Armageddon.

By their internal nature, spirits of devils; by their works, doing miracles; by the errand they are sent, and go upon, to gather the kings of the earth to the battle of God Almighty, which they succeed in;

(Rev 16:16 KJV) And he gathered them together,….

Or rather “they gathered them together”, as the Syriac version renders it; for though the verb is singular, a noun plural goes before it,

(Rev 16:14 KJV) For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

and the same spirits that are there said to go forth, to gather the kings; these will gather them together; will persuade the Papal, Pagan, and Mahometan powers, the remains of them in the several parts of the world, to join together, and make one effort for the reviving of their declining, and almost ruined interests: for which purpose they will be brought together to the field of battle – a place called Armageddon;

(Rev 16:16 KJV) into a place called in the Hebrew tongue Armageddon;

which may be the same with Har-megiddo, the mountain of Megiddo; for the Hebrew word הר is read “Ar” by the Greeks; so the city Argarize is interpreted the mountain of the most High: and in the valley of Megiddo Josiah was slain. and this refers either to the slaying of Josiah, which occasioned such mourning, that it became proverbial for any great sorrow;

(2Ch 35:22 KJV) Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.

where it is called the valley of Megiddon; or rather to the slaughter of Sisera’s army at the waters of Megiddo, by Barak, and all the kings in alliance with him,

(Jdg 5:19 KJV) The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.

suggesting that the same would be the fate of these united powers. Some derive the word from גדהון and חרמא, which signify “the destruction of their troops”, or “armies”; and so designs not any place, that has been or is, but which will be so called from the issue of this battle:

This place had been famous for two events of a very different nature, the former very happy for the church of God, the latter very unhappy; but it shall now be the field of the last battle in which the church shall be engaged, and she shall be victorious.

And since it is an Hebrew name that will be given it, it may lead us to conclude it will be somewhere in Judea, and very likely no other than the valley of Jehoshaphat, where all nations will be gathered; and which is called the valley of decision, where will be the day of the Lord, and multitudes will be slain,

(Joe 3:2 KJV) I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land.

though the name will suit any place where there will be a defeat of these enemies; but this vial only brings them together; the utter destruction of them is reserved for the next.

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Christians differ, as to their views of the times and seasons of events yet to be brought to pass, however on this one point all are agreed, Jesus Christ, the Lord of glory, will suddenly come again to judge the world. To those living near to Christ, it is an object of joyful hope and expectation, and delay is not desired by them.

(Rev 16:15 KJV) Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.

The warning which God gives of this great and decisive trial, to engage his people to prepare for it,

(Rev 16:15 KJV) Behold I come as a thief,….

These are the words of Christ, inserted in a parenthesis in this account, before it is concluded, to acquaint his people with his near and sudden approach, and to give them a word of caution and exhortation in these times of difficulty; for he is the Lord God Almighty, who sent forth these angels to pour out their vials, and whose judgments are applauded as righteous,

(Rev 16:1 KJV) And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.

and who so often says “I come quickly”;

(Rev 22:7 KJV) Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

and which is to be understood not of his spiritual coming, which will be already at this time, but of his personal coming: and which will be “as a thief”: as it is often expressed,

(1Th 5:2 KJV) For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

not in the bad sense, to steal and kill, and to destroy, though Christ’s coming will issue in the everlasting destruction of the wicked; but the phrase is designed to express the suddenness of his coming, and the surprise of it:

(Rev 16:15 KJV) blessed is he that watcheth;

against sin, the lusts of the flesh, and the cares of this life, lest they bring a sleepiness upon him, and so the day of the Lord come upon him at an unawares; and against Satan and his temptations, who goes about seeking whom he may devour; and against his emissaries and false teachers, who lie in wait to deceive; and blessed is he also who is wishing and waiting for the coming of Christ, and so, being ready, will enter with him into the marriage chamber, and partake of the supper of the Lamb:

(Rev 16:15 KJV) and keepeth his garments:

either his conversation garments, unspotted from the world, and whenever defiled washes them, and makes them white in the blood of the Lamb; and keeps them from being stripped of them, by those who would lead them into sinful ways; or that keeps and holds fast the robe of Christ’s righteousness, and garments of his salvation, which are the righteousness of the saints, that fine linen clean and white, that white raiment which only can cover their nakedness, that the shame thereof does not appear,

(Rev 19:8 KJV) And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

(Rev 16:15 KJV) lest he walk naked;

ערום מן המצות, “naked of the commandments”, or good works, according to the Jewish phrase; having lost, or dropped his conversation garments:

(Rev 16:15 KJV) and they see his shame;

or lest, being naked, he be exposed to shame and confusion, yea, to everlasting ruin and destruction;

(Mat 22:12 KJV) And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

the allusion is to the burning of the garments of those priests who were found asleep when upon their watch in the temple: the account that is given is this; “the man of the mountain of the house (the governor of the temple) goes round all the wards (every night) with burning torches before him; and in every ward where the person does not stand upon his feet, the man of the mountain of the house says to him, peace be to thee; if he finds he is asleep, he strikes him with his staff, and he has power to burn his clothes; and they say (in Jerusalem) what voice is that in the court? (it is answered) the voice of a Levite beaten, and his clothes burnt, because he slept in the time of his watch; R. Eliezer ben Jacob says, once they found my mother’s brother asleep, and they burnt his clothes:” now imagine with what shame the poor Levite so served must appear the next morning among his brethren, with his clothes burnt, and he naked; and with greater shame and confusions must he appear at the last day that is destitute of the righteousness of Christ.

It would be sudden and unexpected, and therefore Christians should be clothed, and armed, and ready for it, that they might not be surprised and ashamed. When God’s cause comes to be tried, and his battles to be fought, all his people shall be ready to stand up for his interest and be faithful and valiant in his service.

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The great dragon will collect all his forces, to make one desperate struggle before all be lost. God warns of this great trial, to engage his people to prepare for it. These will be times of great temptation; therefore Christ, by his apostle, calls on his professed servants to expect his sudden coming, and to watch that they might not be put to shame, as apostates or hypocrites.

(Rev 16:13 KJV) And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.

And when this work of God appears, and is about to be accomplished, no wonder if it occasion another consequence, which is, the last effort of the great dragon; he is resolved to have another push for it, that, if possible, he may retrieve the ruinous posture of his affairs in the world.

(Rev 16:13 KJV) And I saw three unclean spirits like frogs,….

Rome, the seat of antichrist, being destroyed, and the kingdom of the beast darkened, and brought into great contempt, Mahometanism greatly declining, the Gospel succeeding everywhere, the Jews being converted, and resettled in their own land, the devil bestirs himself more than ordinary; and dispatches his, and the emissaries of antichrist, to the kings of the whole earth, that can any ways be engaged on their side, and against the saints; and these are no other than the creatures of antichrist, such as cardinals, priests, and particularly Jesuits, as their original from the dragon, the beast, and the false prophet, show.

Charles Daubuz (1673–1717), thought these “three” were the “monks”, the “religious knights”, and “secular clergy”: and these are called “spirits”; not because they are what are called familiar spirits, or devils themselves, for they are the spirits of devils, as in the next verse; but either because they pretend to be spiritual men, ecclesiastics, men in spiritual offices, and indeed are spiritual wickednesses in high places; or because of their agility, swiftness, and expeditiousness in going to and fro, Satan like, to do mischief: and they are said to be “unclean”; as the evil spirits and devils are, being so by nature, and delighting in uncleanness, and giving themselves up to work it with greediness: and they are “like frogs”; the allusion is to the plague of frogs in Egypt,

(Exo 8:5 KJV) And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt.

and these antichristian emissaries are fitly compared to them, for their impurity, and pleasure they take in it, as frogs do in dirt and filth; and for their being talkative, impudent, and troublesome, like the noisy croaking frogs; so “rhetoricians” are by Cicero compared to frogs; and as the frogs of Egypt got into the king’s bedchamber, Exo_8:3

(Exo 8:3 KJV) And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs:

so these get into the private retirements of princes, into their cabinet councils, and stir them up to war and bloodshed: and as for the number, “three”, this is only used to express a sufficient number of them, or to make the account square with the dragon, beast, and false prophet, from whom they proceed; and besides, this is omitted in the king’s manuscript.

He is now rallying his forces, recollecting all his spirits, to make one desperate sally before all be lost. This is occasioned by the pouring out of the sixth vial. Here observe, the instruments he makes use of to engage the powers of the earth in his cause and quarrel: Three unclean spirits like frogs come forth, one out of the mouth of the dragon, another out of the mouth of the beast, and a third out of the mouth of the false prophet. Now John saw these, in a visionary way,

(Rev 16:13 KJV) come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet;

by the dragon is meant the devil,

(Rev 12:9 KJV) And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

not as acting in Rome Pagan, which has been long ago destroyed, rather as in the Pagan parts of the world, and as in the Islamic empire, now ruined; who, seeing his cause declining everywhere, bestirs himself to support and revive it, though this issues in the binding of him for a thousand years,

(Rev 20:2 KJV) And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,

By the beast is meant the first beast,

(Rev 13:1 KJV) And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

and so the Ethiopic version renders it; the antichristian civil state, now sadly shattered and weakened, by the pouring out of the fifth vial: and by “the false prophet” is meant, not Mahomet, or the supporters of his religion, but the second beast,

(Rev 13:11 KJV) And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

or the antichristian ecclesiastic state, as appears from the description of this prophet

(Rev 19:20 KJV) And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

compared with that: so then these spirits manifestly appear to be the emissaries of antichrist, under a diabolical influence; his creatures, that are made, and sent forth by him, have their commissions and orders from him, to act for him in every shape, to support his interest, civil and religious, by lies, murders, and false doctrine; a further account is given of them in the next verse.

Rev 16:14 For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

Hell, the secular power of antichrist, and the ecclesiastical power, would combine to send their several instruments, furnished with hellish malice, with worldly policy, and with religious falsehood and deceit; and these would muster up the devil’s forces for a decisive battle.

Rev 16:14 For they are the spirits of devils,….

They are of their father the devil; they are acted and influenced by him, he works effectually in them, and leads them captive at his will; they do his lusts, and are murderers and liars, and false teachers, like him:

Rev 16:14 working miracles;

lying ones, to deceive men; this clearly points out who are meant, namely, the followers of antichrist, who, as they spread the doctrines of devils, endeavor to confirm them by signs and lying wonders:

Rev 16:14 which go forth unto the kings of the earth:

those who have committed fornication with the Romish antichrist, such of them as will remain:

Rev 16:14 and of the whole world;

as many Pagan princes as they can come at, and engage by any ways and means in their interest; they will go forth to them like the lying spirit to Ahab’s prophets,

(1Ki 22:22 KJV) And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.

The means these instruments would use to engage the powers of earth in this war.

Rev 16:14 to gather them to the battle of that great day of God Almighty;

that is, they will persuade them to gather together, to fight against the saints, the Gentile Christians in the several parts of the world, and the Jewish Christians, now settled in their own land; and this will be the battle of the Lord, who is God Almighty, and it will be fighting against him; and therefore the attempt must be vain and fruitless, and issue in the ruin of those who are gathered to it, who will be deceived and drawn into it by these diabolical spirits: and this is called “the battle of that great day of God”; not of the day of judgment, for it will be before that time; but of that day of vengeance upon all the remains of his and his church’s enemies, both Pagan, Papal, and Mahometan, who will for this purpose be gathered together; “which”, as the Ethiopic version renders it, “God has appointed”.

They would work pretended miracles, the old stratagem of him whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness,

(2Th 2:9 KJV) Even him, whose coming is after the working of Satan with all power and signs and lying wonders,

(2Th 2:10 KJV) And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

Some think that a little before the fall of antichrist the popish pretence of power to work miracles will be revived and will very much amuse and deceive the world.

This probably shows the destruction of the Muslim power, and of idolatry, and that a way will be made for the return of the Jews. Or, take it for Rome, as mystical Babylon, the name of Babylon being put for Rome, which was meant, but was not then to be directly named. When Rome is destroyed, her river and merchandise must suffer with her. And perhaps a way will be opened for the eastern nations to come into the church of Christ.

(Rev 16:12 KJV) And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

The sixth angel poured out his vial; and observe, where it fell – upon the great river Euphrates.

(Rev 16:12 KJV) And the sixth angel poured his vial on the great river Euphrates,….

Which is not to be understood literally of the river Euphrates, which ran through Mesopotamia and Chaldea, and by the walls of Babylon; and of the drying of it up to make way for the Jews in the eastern parts of the world, to pass into their own land, and possess it; when a like miracle will be wrought for them as was when they came out of Egypt, by dividing the Red sea for them; and as when they entered into Canaan’s land, by laying the waters of Jordan on heaps, so that they passed over as on dry land; in favor of which sense the passage

(Isa 11:15 KJV) And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.

is thought to be, which the Targum interprets of God’s smiting the river Euphrates; though the river Nile in Egypt seems rather to be meant: but it does not appear that there is any number of Jews beyond the river Euphrates; the far greater number of them is in the western and northern parts of the world; so that there will be no need for the drying up of this river for their passage into their own land; nor, if there were any in those parts, can any reason be given why they should be called the kings of the east, who, wherever they are, are a poor contemptible people, and have never had any ensigns of royalty among them for many hundreds of years; nor can that river be thought much to hinder, were all other impediments out of the way, nor the drying of it up much facilitate their passage to Judea, and much less affect their conversion: besides, this vial, as the rest, is a plague on antichrist, in some branch or other, or on some part or other, of the antichristian state; which, if not designed here, is nowhere in the account of this vial, and therefore this must be understood mystically; there is no doubt an allusion to the draining of this river at the taking of Babylon by Cyrus, according as was predicted in prophecy,

(Isa 44:27 KJV) That saith to the deep, Be dry, and I will dry up thy rivers:

who, making sluices and drains, turned the river another way, and marched through it with his army, and surprised and took the city at once, while Belshazzar and his nobles were indulging themselves in rioting and drunkenness, as Daniel relates,

(Dan 5:1 KJV) Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.

Now some, because that Babylon was situated upon the river Euphrates, and Rome, or the Romish antichrist, is mystical Babylon, think that is here designed, and is the object of this vial; and that the drying up of this river designs the withdrawing of nations and kingdoms, signified by waters,

(Rev 17:15 KJV) And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.

from its jurisdiction and power, which will bring on its ruin; and also the stoppage of dues and tithes, annates, Peter’s pence, and of all its traffic in indulgences, pardons, &c. whereby it will be greatly impoverished, and brought to nothing: but it should be observed, that the fifth vial affects Rome, the seat of the beast; and as for the beast himself, he will not be destroyed till the battle of Armageddon; and mystical Babylon, or the antichristian state, in the whole compass of it, will not be destroyed until the pouring out of the seventh vial; wherefore rather the eastern antichrist, the Islamics are meant, in whose dominions this river is; for as the Assyrian monarch is signified by the waters of this river, when he was in his glory, and had his seat at Babylon, by which this river ran,

(Isa 8:7 KJV) Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks:

so may the Muslims, who inhabit by this river, be intended by it; and the rather, as this sense exactly corresponds with the sixth trumpet; for as the sounding of that trumpet looses the four angels bound in the great river Euphrates, which founded the Turkish empire, as we have seen; so the pouring out of this sixth vial affects the same empire, and brings it to ruin. Mr. Daubuz was of opinion that this plague refers to the depopulation and destruction of the Grecian empire, and the bringing of the Muslims into Europe, who have greatly distressed and tormented the corrupted Christians or Papists.

Some take it literally, for the place where the Muslim power and empire began; and they think this is a prophecy of the destruction of the Islamic monarchy and of idolatry, which they suppose will be effected about the same time with that of the papacy, as another antichrist, and that thereby a way shall be made for the convenience of the Jews, those princes of the east.

Others take it for the river Tiber; for, as Rome is mystical Babylon, Tiber is mystical Euphrates. And when Rome shall be destroyed her river and merchandise must suffer with her.

What did this vial produce? The drying up of the river, which furnished the city with wealth, provisions, and all sorts of accommodations.

(Rev 16:12 KJV) And the water thereof was dried up;

the Ottoman empire is extinct, just as the destruction of the Babylonish monarchy is expressed by the drying up of its sea,

(Jer 51:36 KJV) Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry.

so the destruction of the Islamic empire is signified by the drying up of the water of this river, which is in the heart of it: and this is the passing away of the second woe,

(Rev 11:14 KJV) The second woe is past; and, behold, the third woe cometh quickly.

A way is hereby prepared for the kings of the east.

(Rev 16:12 KJV) that the way of the kings of the east might be prepared;

which some understand of Christians in general, who are made kings and priests unto God, and of Christian kings in particular, whose way will be prepared, by the declining state of antichrist, to express their hatred to the whore of Rome, and burn her flesh with fire; but the Romish antichrist is not here intended: others think, as before observed, that the Jews are designed; that the Jews will be converted in the last days seems manifest from

(Hos 3:5 KJV) Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.

and other places; and that they will return to their own land is suggested in abundance of prophecies, particularly in

(Eze 37:21 KJV) And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

(Amo 9:14 KJV) And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.

and it must be allowed that the eastern, as well as the western antichrist, is a stumbling to them; and especially the advantage which the Muslims have gained over the powers that go under the Christian name, and their possession of their land is an hindrance to their return to it; so that the destruction of the Islamic empire will undoubtedly make way for their complete conversion, and restoration to their own land; but then this will be equally advantageous to the Jews in the west as to those in the east, if there be any numbers of them there, which does not appear, and therefore there seems no reason why they should be pointed at, and be called the kings of the east: rather therefore it seems, that, through the fall of the Muslim influence, way will be made for the kings and princes of the east, literally understood, to have and embrace the Gospel of Christ; for, the radical Islamic dominance being destroyed, the Mahometan religion will decline, the Gospel will be carried into the eastern parts of the world, into those vast kingdoms and countries which lie in those parts, when they will become the kingdoms of our Lord, and the kings and princes of them will come to the brightness of Zion’s rising; so that the ruin of this monarchy will pave the way for the spread of Christ’s kingdom from sea to sea, and front the river, the river Euphrates, to the ends of the earth; and this also will prepare the way, and lead on for all the saints, who are kings, and shall reign with Christ a thousand years, who is said to come from the east,

(Rev 7:2 KJV) And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,

or from the rising of the sun, as these are said to do, as the words may be rendered, to possess the kingdom under the whole heaven: Philo the Jew has some expressions illustrating the literal sense of this, where he speaks of a Roman army on the banks of Euphrates, which kept the passage of “the eastern kings”.

The idolatry of the church of Rome had been a great hindrance both to the conversion of the Jews, who have been long cured of their inclination to idols, and of the Gentiles, who are hardened in their idolatry by seeing that which so much symbolizes with it among those called Christians. It is therefore very probable that the downfall of popery, removing these obstructions, will open a way for both the Jews and other eastern nations to come into the church of Christ. And, if we suppose that Mahomedism shall fall at the same time, there will be still a more open communication between the western and eastern nations, which may facilitate the conversion of the Jews, and of the fulness of the Gentiles.

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