Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Revelation 5:1 - 5:1
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Rev_5:1. ἐπὶ τὴν δεξιὰν designates not that the book lies “on the right side of the Enthroned One,” and therefore on the throne, as Ebrard thinks, who lays stress upon the fact as to how this peaceful, apparently useless, lying is consistent with its being closed; for this idea, which is of course in itself, and according to the wording, possible, is in conflict with Rev_5:7, as there the ἐκ τῆς δεξιᾶς , κ . τ . λ ., because of its express reference to the ἐπὶ τὴν δεξιὰν , Rev_5:1, does not well admit of the intermediate supposition that the Enthroned One has first taken the book into his right hand. But of course ἐπὶ τὴν δεξ . does not directly mean, “in the right hand,”[1840] for which no appeal can be made to Rev_17:8, Rev_20:1 : on the contrary, the correct idea is derived especially from Rev_20:1, that the Enthroned One holds the book on his (open) hand, offering it, and likewise waiting whether any one will be found worthy to take and open it.[1841]
The βιβλίον thus visible ( καὶ εἶδον ) according to its exterior, even to John, is to be regarded, undoubtedly, a îÀðÄìÌÈäÄ as in Eze_2:9 sq., a book-roll,[1842] which form alone is adapted to its present holy use. Like the book of Ezekiel, this was also an ὀπισθόγραφον ,[1843] viz., written not only ἔσωθεν , i.e., within, on the surface turned inwardly about the staff, but also ὄπισθεν ,[1844] i.e., on the side turned outwards in unrolling, the ordinarily unwritten side of the parchment. Thus the exceedingly rich contents of the book are indicated, completely comprising[1845] the Divine decrees concerning the future ( ἃ δεῖ γενέσθαι , Rev_4:1); while the sevenfold sealing[1846] shows that these Divine decrees are a deep, hidden mystery, which can be beheld only by an ἀποκάλυψις whose mediator is only the Lamb, since it is his part to open the seals.[1847]
The idea of the book in which the decrees of the Divine government appear written occurs already in Psa_139:16; cf. also Exo_32:32; Rev_3:5; Rev_20:12. It is only by awkward conjectures that the opinion is obtained, that the βιβλίον is the O. T.[1848] or the entire Holy Scriptures,—possibly the N. T. within, and the O. T. without.[1849] Incorrect also is Wetstein: “The book of divorce from God, written against the Jewish nation, is represented,”—a view contradicting every feature both of the more immediate and more remote context. Inapplicable also Schöttgen, with whom Hengstenb. agrees: “The book contains the sentence designed against the enemies of the Church.” It is true that this passage, considered by itself, does not yet permit us to recognize the contents and meaning of the book in its details;[1850] yet it must be explained here partially from the meaning of chs. 4 and 5, partly from the organism of the entire Apocalypse from ch. 6, and partly from the meaning of Rev_8:1, that the book sealed with seven seals could have contained not only what is written from Rev_6:1 to Rev_8:1, called by Hengstenb. the group of seals,[1851] because Hengstenb. incorrectly affirms that in the entire scene, chs. 4 and 5., nothing else than judgments upon enemies is to be expected, as such are to be represented in the completely closed group of seals in Rev_8:1. Rather the appearance of the enthroned God, and the entire scene, chs. 4, 5, afford the guaranty that not only enemies are judged, but also friends are blessed, just as both necessarily belong together. To this the consideration must be added, that, according to the clear plan of the Apoc. itself, the so-called group of seals is by no means closed with Rev_8:1,[1852] nor even with Rev_11:19,[1853] since from the seventh seal a further development proceeds to the end of the Apoc.,[1854] so that the contents of the seventh seal are presented completely only at the end of the book; consequently the contents of this book comprised in seven seals, which is opened by the Lamb, appear to be repeated in the succeeding Apoc. from ch. 6 on,[1855] as John himself[1856] has proclaimed his entire prophetic writing as a revelation communicated to him through Christ. The plain speech, Rev_1:1 and Rev_4:1, clearly makes known the essential significance in ch. 5
It has been found difficult to assign a place in the book-roll to the seven seals. Grot. (who altogether preposterously combines the καὶ ὄπισθεν with κατεσφραγ .), Vitr., Wolf,[1857] were of the opinion that the entire book consisted of seven leaves, each with a seal; C. a Lap., De Wette, etc., thought that attached to the book as rolled up were a number of strings, and on them the seven seals were fastened, so that thus each seal could be opened seven times, and the part of the book that had been closed by the same could be read, but at the same time the seals outwardly attached to the volume were visible to John. But all these artificial hypotheses are unnecessary; and the most natural idea, that the seals fastened the end of the leaves rolled about the staff, and thus hindered the unrolling or opening of the book, is without difficulty, provided it be only considered that it does not belong at all to the opening of the seals that a part of the book be unrolled and read, but rather that—according to the incomparably more forcible and better view—the contents of the book come forth from the loosed seal portrayed in plastic symbols. The revelation concerning the future, described in the book of God, is given to the prophet, as he gazes, in significative images which represent the contents of the book; but there is no reading from the book to him. This mode of presentation, so completely harmonizing with the artistic energy of the writer of the Apoc., has been misunderstood especially by De Wette, as he attempts to explain the circumstance that none other than the Lamb, i.e., Christ, can open the book, by affirming that “with the opening of the book of fate, a sort of fulfilment is combined,” viz., the preparatory carrying out of the Divine decrees in heavenly outlines, as held by the rabbins.[1858] The subject at the loosing of the seals, and the opening of the book, is nothing else than a revelation that is to be given John.[1859]
[1840] Vulg., N. de Lyra, Luther, Vitr.; cf. also Hengstenb.
[1841] Beng. Cf. also De Wette.
[1842] E. Huschke (Das Buch mit sieben Siegeln in d. Off., Leipz. u. Dresd., 1860) understands a document folded together, and sealed outwardly in the Roman way by seven witnesses, concerning the O. and N. T. covenant of God with man. But this strange statement is elaborated in its details neither without great artificialness nor many exegetical errors. Ewald and others have declared themselves against it.
[1843] Lucian, Vit. Auction. 9; Plin., L. III., Ephesians 5.
[1844] A tergo, “on the back,” Juv., Sat. I. 6. In aversa charta, “on the turned leaf,” Mart. viii. 22.
[1845] Cf. De Wette, Stern, etc.
[1846] Cf. Rev_10:4, Rev_22:10; Isa_29:11; Dan_12:4; Dan_12:9.
[1847] Cf. Rev_1:1.
[1848] Victorin.
[1849] Primas, Beda, Zeger.
[1850] Ebrard.
[1851] Alcas. considers in the same sense the section chs. 6–11.
[1852] Hengstenb.
[1853] Alcas.
[1854] Cf. Introduction, sec. 1.
[1855] Cf. N. de Lyra, C. a Lap., Beng., De Wette, Klief., etc.
[1856] Rev_1:1.
[1857] Cf. also Ew.
[1858] Maimonid., More Nevoch., ii. Revelation 6 : “God does nothing until he has seen it in the family above,” in Wetst. on Rev_4:1.
[1859] Cf. also Hengstenb., Ebrard.