And I saw. As in Revelation 4:1, this phrase introduces a new incident in the vision. That which had been witnessed remained, but a further development now takes place. Revelation 4:1-11. relates the revelation of the glory of the Triune God (see on Revelation 4:2) surrounded by his Church and creation.
The glory of Jesus Christ, the Lamb, is now set forth, since he is the only One worthy to receive and declare to his Church the mystery contained in the sealed book. In the right hand; upon the right hand ( ἐπί).
That is, lying upon the hand, as it was extended in the act of offering the book to any one who should be able to open and read it. Of him that sat on the throne. The Triune God (see on Revelation 4:2).
A book written within and on the back side. In Ezekiel 2:9, Ezekiel 2:10 the "roll of a book" is "written within and without;" another of the numerous traces in the Revelation of the influence of the writings of this prophet upon the writer of the Apocalypse, though the picture of the Lamb, which follows in this chapter, imparts a new feature peculiar to St.
John's vision. The roll was inscribed on both sides. Mention is made of such a roll by Pliny, Juvenal, Lucian, Martial, though Grotius connects ὄπισθεν, "on the back," with κατεσφραγισμένον, "sealed," thus rendering, "written within and sealed on the back."
The fulness of the book, and the guard of seven seals which are opened in succession, denote completeness of revelation (on the number seven as denoting full completion, see on Revelation 1:4). This book contained the whole of "the mysteries of the kingdom of heaven" (Matthew 13:11).
It is noteworthy that—so far as we can gather from the Revelation—the book is never read. The breaking of each seal is accompanied by its own peculiar phenomena, which appear to indicate the nature of the contents.
And the opening of the seventh seal especially is attended by a compound series of events; but nowhere are we explicitly informed of the contents of the book. Alford well remarks, "Not its contents, but the gradual steps of access to it, are represented by these visions."
This view seems to be held also by Schleiermacher. Dusterdieck considers that the roll is never read, though the incidents attending the opening of each seal portray a portion of the contents. Wordsworth and Elliott understand that, as each seal is broken, a part of the roll is unrolled and its contents rendered visible; and these contents are symbolically set forth by the events which then take place.
According to this view, the whole is a prophecy extending to the end of the world. The popular idea is that the roll was sealed along the edge with seven seals, all visible at the same time. If, as each seal was broken, a portion of the roll could be unfolded, of course only one seal—the outermost—could be visible.
This is not, however, inconsistent with St. John's assertion that there were seven seals—a fact which he might state from his knowledge gained by witnessing the opening of the seven in succession. The truth seems to lie midway between these views.
We must remember that the Revelation was vouchsafed to the Church as an encouragement to her members to persevere under much suffering and tribulation, and as a support to their faith, lest they should succumb to the temptation of despair, and, unable to fathom the eternal purposes of God, should doubt his truth or his ability to aid them.
But we are nowhere led to believe that it was the intention of God to reveal all things to man, even under the cloak of symbolism or allegory. There is much which must necessarily be withheld until after the end of all earthly things; and, just as no mortal can possibly know the "new name" (Revelation 3:12), so no one on earth can receive perfect knowledge of the "mysteries of the kingdom of heaven," which were symbolically contained in the book, and which, through the intervention of the Lamb, may one day be published; though a portion—sufficient for the time—was shadowed forth, at the opening of the seals; which portion, indeed, could never have been given to us except through the Lamb.
We understand, therefore, that the book is symbolical of the whole of the mysteries of God; that, as a whole, the contents of the book are not, nor indeed can be, revealed to us while on earth; but that some small but sufficient portion of these mysteries are made known to us by the power of Christ, who will eventually make all things clear hereafter, when we shall know even as we are known (1 Corinthians 13:12).
The events attending the opening of the seals are therefore a prophecy of the relations of the Church and the world to the end of time. Many opinions have been held as to the antitype of the book. Victorinus thinks it to be the Old Testament, the meaning of which Christ was the first to unlock.
And Bede and others consider that the writing within signified the New Testament, and that on the back, the Old. Todd and De Burgh think the roll denotes the office of our Lord, by virtue of which he will judge the world.
Sealed with seven seals; sealed down with seven seals; close sealed (Revised Version). Grotius connects ὄπισθεν, "behind," with κατεσφραγισμένον, "sealed down," thus reading, "written within and sealed down on the back."