Revelation 5

John T. Hinds Commentary On Revelation 5 SECTION TWO VISION OF THE SEALED BOOKRev_5:1-14THE LAMB WORTHY TO OPEN THE BOOKRev_5:1-7 Revelation 5:1 —And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals.— As the vision of chapter 4 shows God’ s power as Cre­ator to bring to pass the things to be revealed, so the vision of chapter 5 shows Christ’ s power as Redeemer to reveal what things would come to pass. What John saw was God sitting upon the throne with a book in or lying upon his right hand. This changed view was for the purpose of giving proper praise to Christ as the only one able to make the revelation. This was in harmony with the statement already made. (See Revelation 1:1.) This book was not printed as ours are today, for there were no such books then, but it was a manu­script rolled as a scroll. (Jeremiah 36:2; Hebrews 10:7.) “ Written within and on the back" probably means that it was written on both sides. “ Close sealed" means that the edge of the roll was fastened down with a seal. Being rolled together and sealed indicates that the contents written could not be known till the seals were broken. Since the seals were opened in succession, and a vision appeared at the opening of each seal, the natural conclusion is that the roll was made up of sheets and when a seal was broken that sheet was unrolled and its writing seen.

The book contained symbolic visions of what was to come to pass; hence, revealed the destiny of the church and its enemies from that time till the end of the world. There is nothing said about the writing being read by the Lord when the seals were opened; in fact, it may have been only the symbols that were written.

This may account for the fact that when a seal was opened there appeared before John the vision— living picture— not the reading of words. What John did was to put in words a description of the picture which lie saw. Occasionally he tells what some feature of a vision means, but aside from that the visions are left without explana­tion. How their meaning may be determined will be discussed later. Seven sheets rolled together and sealed with seven seals probably indicate that the book contains a full revelation of the future history of the church.

Revelation 5:2 —And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals there­of?—The angel appeared as strong to harmonize with the fact that he proclaimed with a “ great voice,” as indicating perhaps that his question was to be heard by all intelligent creatures. This would put in bold relief the one who alone was worthy to open the seals. This means one whose rank and authority was such that God would grant him the privilege of revealing the future.

Revelation 5:3 —And no one in the heaven, or on the earth, or under the earth, was able to open the book, or to look thereon.—The angel’s question was a challenge to all creation. No one pos­sessed either the ability or the moral worthiness to disclose the future hidden things. This inability belonged to all realms; none of the angelic hosts in heaven, none of the nations of men on earth and none of the righteous dead in the intermediate state was able. This means that no creature in all God’ s universe could perform this solemn task.

Revelation 5:4 —And I wept much, because no one was found worthy to open the book, or to look thereon:—To open the book meant to break the seals and to* look thereon meant to see and describe the symbols that were written in it. When no one came for­ward to open the book, John was so affected that he wept much. Apparently the promise made in 4: 1 that he was to be shown things “ which must come to pass hereafter” would fail. Being in exile and deeply concerned about the future of the churches, he was moved to tears because no one was ready to make the coveted disclosures. His sorrow and distress are no surprise, when we consider his love and sacrifices for the churches. Men and women yet claim to reveal the secrets written in the book of the future by some mysterious power or by communicating with the dead, but this vision is proof that the future belongs to God. All the revelations he wants us to have are now recorded in the Bible.

Revelation 5:5 —and one of the elders saith unto me, Weep not; behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome to open the book and the seven seals thereof.— Regarding the elders, see notes on 4: 4. The text gives no reason why one of the elders rather than some other heavenly being spoke this message to John. This instructing the apostle by one of the elders shows that they were a class of heavenly worshipers. Christ’ s overcoming Satan and death is the reason for his exaltation to God’ s right hand (Phil. 2: 7-11), and for “ angels and authorities and powers being made subject unto him” (1 Pet. 3: 22.) The elders here mentioned being in heaven would know of his exaltation and power; hence, could appro­priately speak the comforting words to John. That this lan­guage refers to Christ is unquestionable, and the descriptions used show in a vivid way his worthiness to open the book. Jesus was of the tribe of Judah (Heb. 7: 14), and calling him a Lion is probably in reference to Gen. 49: 9.

The lion, as king of the forests, was a fitting symbol of Christ endowed with royal authority— a ruler exercising over angels in heaven, men on earth, and the spirits of the departed in Hades. The Root of David means a descendant of David— one whose lineage gave him. the right to exercise this royal authority. Being endowed with this authority because of his victory, he was the only one worthy and able to show John the future struggles and triumphs of the church.

Revelation 5:6 —And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.—Here a change is made in the scene— a Lamb appears in the midst of the group composed of God, the living creatures, the twenty-four elders, and the strong angel. The Lamb was standing, which indicated it was alive, though it bore marks of having been slain. Since John had probably heard John the Baptist declare Jesus to be the “ Lamb of God” (John 1:36), and had witnessed his crucifixion, he knew, of course, that what he saw in heaven was a symbol of Christ. The lamb was a type of innocence and sacrifice; Jesus was both manifested in highest form.

The further description of the Lamb shows Jesus to be the proper one to open the book. He had “ seven horns, and seven eyes.” It is generally understood that the number “ seven” signifies perfection. John explains that the seven eyes repre­sent the “ seven Spirits of God, sent forth into all the earth.” The “ seven Spirits” probably refers to the Holy Spirit. See notes on Revelation 1:4. As the eyes see all natural objects that come within the range of vision, they are appropriate symbols to represent the Holy Spirit’ s power to see and know what facts should be revealed. The disclosures therefore to be made would be perfect.

The use of the word “ horn” in the Bible indicates that it is a symbol of power, as the following passages show: Deuteronomy 33:17; 1 Kings 22:1; Jeremiah 48:25; Zechariah 1:18; Luke 1:69. Seven horns mean perfect power to do what was neces­sary. In this part of the vision John was shown that whatsoever things that would appear in the symbols to follow were sure to come to pass; for there would be sufficient power to accomplish what was predicted. This must have been great encouragement to the then suffering congregations to be faithful to God in spite of any trial. Revelation 5:7 —And he came, and he taketh it out of the right hand of him that sat on the throne.—The one here called “ a Lamb” is represented as taking the book out of the hand of the one who sat upon the throne. This means that Christ received the authority of the Father to open the book— make the revelations it contained. But scholars have asked this puzzling question: Did John see the form of a lamb? If so, how could a real lamb be represented as taking a book out of the hand of the one on the throne? Some answer by supposing that the vision may have been changed just at this point from the image of a lamb to that of a man. The text does not so indicate.

Others suggest that the word “ Lamb” may be used figura­tively, as in John 1:29, to describe the characteristics of Christ, but the real appearance was of some heavenly being in the form of man. When we speak of the “ Lamb of God” now, we never visualize a real lamb, but only transfer the lamb characteristics to Christ. Then we should remember that human beings are probably unable to understand fully heavenly representations. The essential point here made is that Christ only was able to make the revelations of future eventsTHE WORSHIPRev_5:8-14 Revelation 5:8 —And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb,— In Revelation 4:8-11 the living creatures and elders are represented as worshiping God upon his throne; in this verse they are seen worshiping Christ by bowing before the being called the Lamb. Since he was able to break the seals and open the book of the future, naturally he was worthy of receiving their adoration. The manner in which their worship was rendered is described in the following expressions. Revelation 5:8 —having each one a harp, and golden bowls full of incense, which are the prayers of the saints.— Whatever the different features of this vision may signify, we should not forget that John was seeing things in heaven, not on earth. There is no question about the language indicating that the four living crea­tures and twenty-four elders all fell down to worship the Lamb. The words also seem to mean that each of the twenty-eight had a harp and a bowl of incense; certainly the twenty-four elders did. The text clearly indicates the individual worship of each for each is represented as having a harp. To understand a material harp in a purely spiritual realm, played by spirit beings, is, of course, incongruous. It will be necessary to find what they, as symbols, represent if any application is made to things on earth, just as is necessary in other features of the vision.

If all is to be taken as strictly literal and applied to the church, then each Christian would have to use a harp individually in worshiping. This would require as many harps as individuals in the congregation, which is quite enough to show the absurdity of any such interpretation.

John declares that the incense represents the “ prayers of the saints.” Just as incense arose when the priests offered it in the tabernacle and temple, so the prayers of those in the church ascend to God. This symbolic sense of the word “ incense” is in harmony with the following texts: Leviticus 16:12-13; Psalms 141:2; Acts 10:4. When John explains the application to be made of this word as being figurative, why conclude that “ harp” is to be taken literally. The natural and reasonable application of the word here is that it represents praise. Since Paul tells us to make melody “ with your heart to the Lord” (Ephesians 5:19), we know that the human heart is represent­ ed as the spiritual instrument that should vibrate (make the melody) in harmony with the sentiments of the song we sing.

Each saint has one of these spiritual “ harps” which can be used in perfect unison with all other singers. From any view­point the passage absolutely excludes the mechanical instru­ment.

Revelation 5:9 —And they sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof: for thou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation,—This part of their song of praise states that Christ’ s worthiness to open the seals of the book is shown by the fact that he shed his blood as the price sufficient to purchase men of every class and nation. In Acts 20: 28 he is represented as purchasing the church. In this passage the church is looked upon as a body; in our text it is viewed as being composed of individuals. This and similar passages furnish the unquestioned proof that Gen­tiles are included in the purchase price paid. Incidentally it also shows that men are saved by entering the church; for none can be saved without Christ’ s blood, and none can be saved by it, if responsible for conduct, outside of the institution purchased by the blood. If saved out of the church, then saved without his blood.

Revelation 5:10 —and madest them to be unto our God a kingdom and priests; and they reign upon the earth.—In verses 9 and 10 here the heavenly host repeats in very similar words the same thoughts which John uttered in Revelation 1:5-6. “ Didst purchase” and “ madest” are coordinated terms in the same grammatical con­struction. They express a completed past act, which must of necessity be true regarding his purchase of the church with his blood. Then the church purchased with his blood he made a kingdom. As certainly as the church existed at the time John was writing, just that certain had it been made a kingdom. The kingdom was in existence; hence, the premillennial theory that Christ must come in person to establish a kingdom is of necessity false. The saved in the church had also been made priests.

Since the church is described as a tabernacle or tem­ple, those who render service in it are called priests. That relationship was in existence then. (1 Peter 2:5.) This is not denied. Since establishing the Christian priesthood and the purchase of the church are conceded as past events, there can be no reason assigned for denying that the kingdom had been established.

The King James Version says “ shall reign,” but the Revised says “ they reign” which is present tense. The distinction is not especially important, for if they were then reigning, they would still reign. But as they wrere then a kingdom the pres­ent tense is evidently the correct expression, especially since the present tense often means continued or repeated action. The reign “ upon the earth” is perfectly natural, for the church (kingdom) is upon the earth. Just as the priesthood must be spiritual, so the reign must be. The saints on earth, but under Christ, reign through the teaching and living of Christ’ s law; they exercise a leading, directing and restraining influ­ence.

Revelation 5:11 —And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands;— Surrounding the company that was worshiping the Lamb, John saw a host of angels of too many thousands to be numbered. Revelation 5:12 —saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing.— The myriads of angels join with the group about the throne in ascribing praise to Christ. Like the preceding song, they base his worthiness upon the fact that he was slain. Being worthy to receive all these things showed he was not only the one to open the seals but to reign. That he had the honors here mentioned at that time is unquestionably a fact. Their words probably mean that he was worthy to possess them as he then did, because he had been made worthy by his death to receive them.

Revelation 5:13 —And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying,— By a figure of personifica­tion even animals and inanimate nature are represented as prais­ing God. (Psalms 148:7-10.) Hearing voices from created things in every realm showed John that all creation in its prop­er manner must honor God and Christ. Adding this song to the two previous ones of the heavenly beings made the praise universal.

Revelation 5:13 —Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the do­minion, for ever and ever.—The same thought is expressed here as in the preceding verse, except that God is also praised.

Revelation 5:14 —And the four living creatures said, Amen. And the elders fell down and worshipped.—When the hymn of praise closed the four living creatures pronounced the Amen, and the twenty-four elders bowing in worship gave their assent. All of these ascribing to Christ authority and power was a most solemn and impressive way of showing him to be able to break the seals and reveal the future. This feature John introduces in the next chapter. Verse 1 Revelation Chapter FiveWithout any doubt whatever, this chapter is a continuation of the throne of God scene in Revelation 4. The same throne, the same living creatures, the same angels, the same 24 elders, the same solemn worship, and the same Person upon the throne are present here that were seen in Revelation 4. The great new element that comes to light in this portion of the vision is that of the Lamb of God “in the midst of the throne” with the Father. “Chapters 4,5 are one passage."[1] Nothing in these two chapters should be interpreted as “things that shall come to pass hereafter,” for quite obviously they describe present and eternal realities in the spiritual world. As Beckwith stated it: These are the supreme “things that are” (Revelation 1:19), out of which the “things that are to come to pass” must flow certainly and completely in spite of the powers of evil.[2]And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals.A book … It is natural to assume that the book was of the scroll type familiar to the people of those times. Books were made of papyrus pith sliced exceedingly thin and carefully joined together in vertical strips and reinforced by an additional layer with the strips laid horizontally, then bonded with glue and water. They were pressed flat and sandpapered for smoothness, giving a sheet of “paper” similar to ones seen today. The scroll was made by piecing many of these sheets together, side to side, to form the roll of required length. In reading, the roll was transferred from the roller in one hand to another roller in the other.

Barclay tells us that a book the length of Romans would have required a roll 11 1/2 feet long.[3] A characteristic of the scroll was that the strips of papyrus caused a horizontal grain on one side and a vertical grain on the other, called the recto and verso. Usually, scrolls were written only on the side with horizontal grain, because that provided easier writing. Longer writings, however, utilized both sides. From the fact of the scroll in view here having been written “on the back,” a rather extensive communication is indicated. What is the meaning of this scroll? From its being “in” or “on” the right hand of God, the exceedingly great importance of it must be deduced, but what is it? Many different answers are given: “It contained the whole of the mysteries of the kingdom of heaven."[4] “It is God’s redemptive plan for the denouement of human history, the overthrow of evil, and the gathering of a redeemed people."[5] “It is the New Covenant, since the New Covenant tells how God will save the church, Israel, the world, and the universe."[6] “This is a book of the future of the world and of mankind."[7] “It is some kind of legal document relating to the destiny of mankind."[8] “The book is surely that which contains the world’s destiny."[9] There is perhaps a measure of truth in all these answers. Certainly, there is some bearing which the book had upon the mystery of redemption, and the long-secret device by which God would achieve it in the death of his Son. Human salvation, together with God’s purpose of achieving it and the mystery of how it would be done, is included in it because we cannot agree with the notion that John’s weeping in Revelation 5:4 was due merely to disappointment at not seeing the future revealed. See comment on Revelation 5:4. Sealed close with seven seals … Especially important documents were sealed with multiple seals; and the appearance of seven seals here indicates the inviolate nature of the document. The thought that as each seal was broken a portion of the scroll could be read is not correct. In fact, the scroll was not read at all in this prophecy! Only as the seals were broken, the visions conveyed part of the information to John. As Lenski pointed out: The seals sealed the entire roll; all would have had to be broken to ready any of it. The opening of each seal is not undertaken to reveal seven successive lengths of the roll, each length then to be read. Nothing whatever is read. When each seal is opened, it releases the revealing symbolism of what the book contains.[10][1] William R. Newell, The Book of Revelation (Chicago: Moody Press, 1935), p. 94. [2] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 261. [3] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 208. [4] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 162. [5] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 81. [6] Watchman Nee, “Come Lord Jesus” (New York: Christian Fellowship Publishers, 1976), p. 66. [7] Isbon T. Beckwith, op. cit., p. 505. [8] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 120. [9] Leon Morris, Tyndale Commentaries, Vol. 20 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 90. [10] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 193. Verse 2 And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof?Who is worthy … The key for unlocking the mystery written in the scroll was not power only, but morality, righteousness, holiness, and justice - in a word, worthiness. The great problem to be solved in human redemption was simply this: how could God injustice do it? Paul stated it thus: “That he might be just and the justifier of him that is of the faith of Jesus” (Romans 3:26). Inherent in this interpretation is the fact that the vision at this point is retrospective in time, looking to the period when the salvation of Adam’s race appeared to be absolutely impossible. As Caird said, “Some of the contents (of the scroll) are already past."[11]The situation in this verse appears to be almost identical with that described in Psalms 40:6-8, in which Christ, in his pre-existent state before the Incarnation, responded to the challenge of redeeming mankind in the words: Then said I, Lo, I come (In the roll of the book it is written of me) To do thy will, O God. This is the remarkable passage in which the preexistent Christ spoke of “the body” God had prepared for him. For fuller comment on that remarkable passage, see my Commentary on Hebrews, p. 213. ENDNOTE: [11] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 72. Verse 3 And no one in the heaven, or on the earth, or under the earth, was able to open the book, or to look thereon.The apostle John, at this juncture in his experience “in the Spirit,” was permitted to share in the perplexity, dreadful uncertainty, and helplessness that encompassed the heavenly host in their contemplation of the seemingly impossible solution of human redemption. Of course, this uncertainty did not pertain either to the Father or to the Son; but the helplessness, even of the supernatural creation, in matters pertaining to human salvation is clearly evident here. This was the same mystery pondered by the angels gazing intently into the mercy seat of which Peter spoke (1 Peter 1:12). Heaven … earth … under the earth … Even some of the great scholars are unbelievably naive in their reference to what they call the concept of a three-story universe. No such concept ever existed, except in the minds of some of the critics. The New Testament clearly speaks of three different heavens, the second and lower heaven being that of the stars and constellations, and the third being the presence of God himself, as in this vision. Paul used this same expression (Philippians 2:9-10), evidently meaning “beings” in heaven (angelic), earth (human), or under the earth (demonic). Adam Clarke commented, “Neither angels, men, nor devils can fathom the decrees of God."[12] Hinds pointed out another important meaning in this: Men and women yet claim to reveal secrets in the book of the future by some mysterious power or by communicating with the dead, but this vision is proof that the future belongs to God. All the revelations he wants us to have are now recorded in the Bible.[13][12] A. Clarke, Commentary on the Whole Bible, Vol. VI (London: Carlton and Porter, 1829), p. 991. [13] John T. Hinds, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 77. Verse 4 And I wept much, because no one was found worthy to open the book, or to look thereon:Many scholars accept the interpretation of the apostle’s weeping as being due to his disappointment over not getting to see the visions he expected. Barclay’s comment is typical: The voice had made the promise to him, “I will show these things which must be hereafter.” It now looked as if the promise could not be kept, and as if he had been frustrated. The seer weeps because the promised vision, as he thinks, is not to be.[14]This interpretation is rejected here, because frustration is a totally inadequate grounds for such overwhelming grief as that manifested by the apostle in this verse. Excessive weeping for such a reason would hardly appear commendable in such a character as John. No! Something far more important is in view. Newell caught a glimpse of it thus: It was as if sin and Satan were to go on forever in the usurped control of affairs in this world. It was as if it still must be written: Right forever on the scaffold, Wrong forever on the throne. The apostle was broken-hearted about this. The Greek word is the same as that for Christ weeping over Jerusalem.[15]This clarifies the retrospective throw-back in the vision to a period before redemption was achieved by Christ. But John’s grief was quickly assuaged. God has already progressed far beyond the hopeless condition apparent at first. Indeed, the victory had already been won, and the victorious Lamb of God was already seated on the throne. The time was then far later than the heart-breaking glimpse of the past had indicated. [14] William Barclay, op. cit., p. 212. [15] William R. Newell, op. cit., p. 98. Verse 5 and one of the elders saith unto me,, Weep not; behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome to open the book and the seven seals thereof.Weep not … Many commentators have quoted the beautiful words of John Wesley in this connection: “The Revelation was not written without tears; neither without tears will it be understood."[16]One of the elders saith unto me … We agree with Mounce that, “The fact of an elder’s addressing John is of no particular significance."[17] It appears to be an inert factor in the vision. The Lion that is of the tribe of Judah … This expression occurs nowhere else in the Bible."[18] Despite this, the conception is nevertheless found in the patriarchal blessing of Judah (Genesis 49:10), who earned the right to have his name stand in a title of the Messiah when he unselfishly offered himself as a ransom for his brother Benjamin (Genesis 44:18-34). John’s application of this glorious title to Christ, or rather its being so done in heaven, confirms Jesus Christ as the true occupant of the throne of David. Jesus Christ is now the true and only King of the true Israel, “the seed of David” who sits upon David’s throne exalted in the heavens. David was the first “lion of the tribe of Judah,” although not so-called in Scripture; but Christ, David’s greater Son, became the true Lion. David, as ruler of the temporal kingdom of Israel, was the type or forerunner of Christ the ruler of spiritual Israel forever. As Wallace pointed out, the adoption of this title by Christ is but a continuation of the New Testament pattern of ascribing to him all of those glorious things of David, such as “the tabernacle, the throne, the mercies, the blessings, the key of David, etc."[19] For a further discussion of these things see underRevelation 3:7b. The Root of David … This title goes back to Isaiah 11:1 ff, in which it was prophesied that, “A rod out of the stem of Jesse … there shall be a root of Jesse, which shall stand for an ensign of the people … his rest shall be glorious.” As Barclay noted, “This means that Jesus Christ, the son of David, was the promised Messiah."[20][16] John Wesley, Explanatory Notes Upon the New Testament (Naperville, Illinois: London: Epworth Press, n.d.), in loco. [17] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing company, 1977), p. 144. [18] Leon Morris, op. cit., p. 95. [19] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 133. [20] William Barclay, op. cit., p. 214. Verse 6 And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.A Lamb standing … Beyond all controversy, the Lamb is Jesus Christ the Son of God, and significantly he is in the midst of the throne, sharing eternal and omnipotent authority with the Father himself. This is the grand truth of this chapter and of the whole book. Everything depends upon this. Some young students may be aware that unbelieving critics have tried to eliminate this passage; but as Beckwith said: The Lamb once slain forms the very heart of the whole scene. The attempt of Vischer and his followers to expunge the idea destroys the entire paragraph; it is criticism run riot.[21]“Only in the Johannine writings is Jesus called `The Lamb.’"[22] This, of course, affords strong evidence of the same author for all of them, the expression being used “twenty-eight times in Revelation."[23]As though it had been slain … Scholars point out that this actually means, “as though it had been newly slain."[24] or that the Lamb was standing in heaven “with its throat cut."[25] Thus, the vision proves that the death of Christ was a historical fact, as was also his resurrection from the dead. Having seven horns, and seven eyes … Horns were familiar symbols of honor, power, authority, and glory in the Biblical and other Hebrew literature. Caird said of the horns, “By this symbol, John undoubtedly invests Christ with the attributes of deity."[26] But not merely this symbol does so; they all do. A Lamb standing in heaven with its throat cut undoubtedly does the same thing! In such symbols the character of the vision is evident. Things accounted to be totally impossible in reality are present everywhere in Revelation. The presentation of Jesus Christ as the Lamb, while being stressed particularly in John’s writings, is nevertheless a thoroughly Biblical representation. There was the entire institution of the Passover built around the sacrifice of the lamb; there was the identification of Jesus as “the Lamb of God that taketh away the sin of the world” by John the Baptist. Paul’s reference to “Christ our passover,” and the great Suffering Passage of Isaiah 53, wherein Jesus was compared to the “lamb dumb before its shearers,” - all of these references show the Biblical foundation of the words here. Some scholars have made quite a point of a different word for “lamb” in this passage; but Lenski discounted this as having no significance at all. “It is merely a linguistic matter in the Greek."[27]Seven eyes … These are interpreted for us as “the seven Spirits of God, sent forth into all the earth,” another symbol of the omniscience and divinity of the Son of God. There is nothing in this whole passage that does not proclaim this same essential fact. For example, who but God could be in “the midst of the throne” and “in the midst of’ the elders and the living creatures also? It is childish to draw diagrams and propose to locate any of these symbols as unalterably in one place or another. By Christ’s having “the seven spirits of God,” the quibbles of Jeremias and Windisch, etc., to the effect that in part of the New Testament it is God who sends the Holy Spirit and that in others it is Christ who does so, are refuted. What is done in this respect is done by either or by both. [21] Isbon T. Beckwith, op. cit., p. 510. [22] Robert H. Mounce, op. cit., p. 145. [23] Ibid. [24] Watchman Nee, op. cit., p. 67. [25] G. R. Beasley-Murray, op. cit., p. 125. [26] G. B. Caird, op. cit., p. 75. [27] R. C. H. Lenski, op. cit., p. 198. Verse 7 And he came, and he taketh it out of the right hand of him that sat on the throne.The scene here is still in the past tense from the standpoint of the apostle John. “The moment is that of his appearance in heaven, fresh from the suffering and triumph of the cross."[28] This was, of course, some decades prior to the writing of Revelation. The tense of the verbs here, as noted by Carpenter, bears this out: “He came, and he has taken the roll out of the hand of him that sat on the throne."[29] Mounce and many other interpreters of the same school do not apply this to a past event but “to an event yet to take place at the end of time."[30] This we consider to be incorrect. Hendriksen’s correct view of this is: The Lamb has taken the scroll out of the hand of him who was seated on the Throne. This very clearly refers to the fact that Christ, as Mediator, at his ascension received authority to rule the universe.[31]Any doubt that this is the proper view of this passage is forever removed by reading Matthew 28:18-20. It is impossible properly to interpret Revelation without a thorough knowledge of what the rest of the New Testament teaches. People who expect Christ to be enthroned at some future time have forgotten that he is already enthroned. “Psalms 110 indicates the date (when this occurred); it was the moment when Christ sat down on the Throne at God’s right hand."[32] See also Hebrews 1:3 Hebrews 1:6 Hebrews 1:8-9 Hebrews 2:9. [28] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 643. [29] W. Boyd Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 556. [30] Robert H. Mounce, op. cit., p. 146. [31] William Hendriksen, More Than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 110. [32] R. C. H. Lenski, op. cit., p. 202. Verse 8 And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the saints.As Morris said, “Worship is reserved only for God (Revelation 22:9); that the Lamb is worshipped is evidence of his full divinity."[33] This verse has a very important bearing upon the mediatorial office of Christ, as revealed in the New Testament. Bruce was of the opinion that “the elders perform priestly functions in heaven”;[34] but such a view must be rejected. That view became popular early in post-apostolic times; and from it, in time, developed the conception of the Virgin Mary as a heavenly mediator; but nothing like this is known to the New Testament. Barclay traced this superstition back to the Testament of Dan (6:2), which reads, “Draw near unto God and to the angel that intercedeth for you, for he is a mediator between God and man."[35] However, as Barclay proceeded to point out: That is exactly the feeling that Jesus Christ came to take away, for He came to tell us that God is closer to us than breathing, nearer than hands and feet. He came to be the living way by which for every man, however humble, the door to God is open.[36]That such is indeed true is not possible of any contradiction, because, as Paul expressed it: There is one God, one mediator also between God and men, himself man, Christ Jesus, who gave himself a ransom for all; the testimony to be borne in its own times (1 Timothy 2:5-6). Thus, we must not look for any priestly service, nor any mediatorial function whatever, being performed by those four and twenty elders in heaven. As a matter of fact, they were not offering any prayers at all in the vision. As Barnes pointed out, “It is not said that they offered prayers, but incense representing the prayers of the saints."[37] The incense they offered in this vision stands for the prayers of actual living saints on earth at the time, which is further proof that these twenty-four elders are to be understood as representing the universal church on earth. What the elders were doing in heaven only portrays symbolically the true significance of the prayers of Christians on earth. Having each one a harp … This also is grossly misunderstood as some kind of support for the proponents of instrumental music in the worship of Christ; but the harp here is purely symbolical, not of mechanical instruments of music, but of singing, an action in which the heavenly host immediately engaged. As Hinds expressed it, “From any viewpoint, the pas sage absolutely excludes the mechanical instrument."[38]The triumphal enthronement of the Son of God in this chapter no sooner takes place, Christ having accepted the office of King of the Universe, “than there is a great burst of triumph and exuberant joy in three doxologies."[39] See next verses. [33] Leon Morris, op. cit., p. 98. [34] F. F. Bruce, op. cit., p. 643. [35] William Barclay, op. cit., p. 220. [36] Ibid. [37] Albert Barnes, Notes on the New Testament, Revelation (Grand Rapids, Michigan: Baker Book House, 1961), p. 127. [38] John T. Hinds, op. cit., p. 80. [39] William Hendriksen, op. cit., p. 111. Verse 9 And they sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof, for thou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation,The glorious outburst in heaven extolled the triumphant death of Christ on the cross, that being where the purchase of a people from all classes and kindreds was actually paid. Very clearly, it is not some far-off millennial morning which is in view here but the scenes of Calvary, the garden of Gethsemane, and the post-resurrection meeting with the apostles in the upper room. They sing a new song … This is the new song of redemption in Jesus’ blessed name, the “new song” prophesied by Isaiah 42:10. In this connection, it is proper to note that “forgiveness of sins” is the newest thing on the planet earth, being never before possible until the death of Jesus on the cross. See extensive discussion of this in my book entitled “The Mystery of Redemption.” Christianity is the truly new thing. In it are the new creation, the new name, the new song, the new heaven and the new earth, the new birth, the new life in Christ, etc. Strangely enough, the widespread references in sermonic literature to the “song” which the angels sang the night Jesus was born find their only corroboration in what is written here. This passage says “they sang a new song,” introducing it by “saying.” It is plain that this verb is consistent with song as well as speech?[40]Purchase with thy blood … The conception of the church as a possession, bought by the blood of Christ, is everywhere in the New Testament. “Ye are not your own; ye are bought with a price” (1 Corinthians 6:19-20). “The church which he purchased with his own blood” (Acts 20:28), etc. Of every tribe … tongue … people … nation … The universal characteristic of the church is stressed by this. It is the church of our Lord Jesus Christ that actually concerns every man ever born on earth. ENDNOTE: [40] Leon Morris, op. cit., p. 100. Verse 10 and madest them to be unto our God a kingdom and priests; and they reign upon the earth.This is a disputed text, there being even some question of the translation; but despite this, the meaning comes through with absolute clarity. The saints of Jesus Christ, the Christians of all tribes and nations, are now reigning upon the earth with Jesus Christ. Some people do not wish to believe this, but the dogmatic power of this verse refutes the unbelievers. The Christians in this current dispensation reign with Christ. Their reign is exactly in the same sense as that of the apostles “reigning with Christ” (Matthew 19:28), a reign which Jesus Christ himself affirmed would occur during “the times of the regeneration”; that is, the “times of the new birth,” meaning the current gospel age. Now, for some of the problems. The KJV renders this passage: “And hast made us unto our God kings and priests; and we shall reign on the earth.” There are two significant changes in the ASV. “Us” is changed to “they,” and “we shall reign” is changed to “they reign.” We shall take the first change first. That the “us” here means Christians of the present times is obvious, and since that is the true meaning of the passage, no matter how it is translated, the KJV should be retained. We do not suppose that modern scholarship is any better qualified to solve this than the KJV translators. Furthermore, their translation (1611) is further corroborated and confirmed by the Sinaiticus manuscript, discovered in 1859. Bruce and Seiss both confirm this;[41] and Seiss elaborated his opinion thus: Some critics and expositors have rejected this (us), for the reason that it is omitted in Codex Alexandrinus and from the Ethiopic version; though the latter is not much more than a loose paraphrase. The Codex Sinaiticus is of equal value and authority with the Alexandrinus, and it has it. So also do the Codex Basilanus (in the Vatican), the Latin, Coptic (Memphitic), and Armenian, and all other manuscripts and versions. We regard it (the “us”) as indubitably genuine.[42]This writer does not pretend to be able to resolve this question, but certainly there must be some basis for the supposition that the KJV may indeed be correct in this instance. The other problem regards the tense: “We shall reign” (KJV) vs. “they reign.” Here the later translations are obviously correct, because that is what the passage means. Even if “shall reign” is read here, it means, “they shall continue to reign, as at the present time.” “The context seems to demand the present tense”;[43] but even if the future tense is what John wrote, “it would refer to the future immediately subsequent to the appointment of each king and priest."[44] Wallace also agreed to this thus, “We shall reign, literally rendered is are reigning, referring in the Revelation context to their continuing conquests in the trials that were present."[45] As Caird summed it up: Any suggestion that the reign of the Christians belongs to an ultimate future is beside the point, since we have now been twice told that they are already kings and priests.[46]The apostle Peter spoke convincingly of this in the first epistle (1 Peter 2:9), where he called Christians a “royal priesthood,” which is exactly what is affirmed here, adding that they are now offering up “spiritual sacrifices” to God, thus also “reigning” with Christ. THE EARTHLY KINGDOM VIRUSThe first and greatest mistake ancient Israel ever made was rejecting the theocratic government of God and demanding a king like the nations around them (1 Samuel 8); and this mistake was likewise their last, for it blinded them against the coming of their hoped-for Messiah. At the time of the First Advent, the Jewish nation, especially its leaders, wanted nothing either in heaven or upon earth as ardently as they wanted the restoration of their earthly monarchy, obliviously ignorant of the fact that a secular kingdom was contrary to God’s will from the first. By the times of Jesus, their hopes of a Messiah had degenerated into a carnal malignant patriotism; and when they knew that Christ had no intention of organizing an army and chasing the Romans, they crucified him! People of our own times who long for some earthly, secular appearance of Christ to establish some kind of a literal kingdom on this earth are guilty of the same mistake as that of ancient Israel. Christ’s kingdom is not of this world. It is a reign over the passions and appetites of the body, a reign over the lusts and vanities of the flesh, a spiritual reign of a people who, in a sense, are “called out” of the world with its secular value judgments. The very word “church” means “called out.” Every line of the New Testament denies that Christ ever intended or that he ever plans to rule in any temporal sense on this earth. The church age is not to be followed by any so-called “kingdom age.” The church is the kingdom; and the thousand years reign refers to the whole time between the First Advent and the Second Advent of Christ. Many people are not satisfied by the type of kingdom established by Christ, resulting in the projection of all kinds of bizarre and unscriptural notions regarding some “future” kingdom.

If people can bear to hear it, the “kingdom” has already been in existence since the first Pentecost following the resurrection of Christ. The saints of the New Testament were baptized into that kingdom; and there is none other. [41] F. F. Bruce, op. cit., p. 643. [42] J. A. Seiss, The Apocalypse Lectures on Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1900), pp. 103,104. [43] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 62. [44] Ibid. [45] Foy E. Wallace, Jr., op. cit., p. 137. [46] G. B. Caird, op. cit., p. 77. Verse 11 And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands;These words introduce the great doxology which follows. Significantly, none are silent in the hosts of heaven, the praise and adoration of the Father and of the Son being unanimous, full, spontaneous, and overwhelmingly joyous. “Needless to say, the numbers are not to be taken literally; they are simply employed to express the countless throng of that innumerable company."[47] See Hebrews 12:22. Verse 12 saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing.It is hardly profitable to dwell upon each one of the seven “receivables” in this overwhelming doxology; because even they do not exhaust the worthiness of the Lamb; but rather, in there being seven of them (the number of perfection), they stand for the infinite perfection and worthiness of Jesus Christ our Lord. Practically all of the qualities mentioned in this doxology are ascribed to Jesus elsewhere in the New Testament. Saying with a great voice … This passage being introduced with “saying” and a very similar passage being introduced as “singing” (Revelation 5:9) suggest that the angels’ “saying,” “Glory to God in the highest, etc.,” (Luke 2:13-14) may also be understood as a song. Verse 13 And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying, Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the do minion, for ever and ever.In these great doxologies Revelation 5:9 Revelation 5:12-13, the first two are addressed to the Lamb, but in the last, the Father is also included. This linking of the Father and the Lamb continues throughout Revelation, in their aggregate, providing overwhelming evidence that in the early church Christ was honored in every way as fully God, co-reigning with the Father in heaven and upon earth. These magnificent passages show that there could not possibly be any subsequent honors or glories that Christ could be conceived of as possessing, which he does not already possess. This is one of the great facts of this marvelous prophecy. Many scholars have a tendency to tie in what is said here with the passage in Romans where Paul said, “the whole creation travaileth” (Romans 8:19-21), but that passage refers to people, not to animals. A different meaning is here; namely, that the lower creations, in their proper way, honor and praise God through their continuity as he directed them. Foy E. Wallace expressed the thought here thus: The whole creation in antiphonal response joined the symphony of praise “unto him that sitteth on the throne” - God, the Creator, and “unto the Lamb” - Christ the Saviour. As the host is enlarged to “every creature,” the praise is expanded to include both the One on the throne, and the One in the midst of the throne - God and the Lamb.[48]This writer has attempted to express the idea of this verse poetically; and it is included in this series of commentaries, in Commentary on Galatians, p. 14. Verse 14 And the four living creatures said, Amen. And the elders fell down and worshipped.Amen … “This word confirms the preceding doxology, and is one of three ways in which the word ‘Amen’ is used in Revelation."[49] These are: a final “Amen” is used with no change of speaker (Revelation 1:6-7); the “Amen” as a name of God (Revelation 3:14); and the detached “Amen,” as here. It is also used as both the beginning and the ending of a passage (Revelation 7:12). Moffatt’s comment on this chapter is: By prefacing the struggle on earth (Revelation 6:1 f) with a vision of the brilliant authority and awe of heaven, the prophet suggests that all the movements of men on earth, as well as the physical catastrophes which overtake them, are first foreshadowed in heaven and consequently have a providential meaning.[50]The apostle Paul fully agreed with the things the apostle John indicated here; namely, that: God made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation (Acts 17:26). From the beginning to the end, all things are foreknown and foredetermined by the Father; and yet, mystery of mysteries, this does not conflict with the principle of the freedom of the human will. Before concluding the exciting and most profitable study of this magnificent chapter, it is not amiss to note that: In the antiphonal singing, in the Amen, and in the silent worship at the end, we not improbably have some reflection of the usages in the public worship of the Church at that time.[51]MERCY ON THE THRONEWe cannot leave this great chapter without stressing the fact of the Son of God’s enthronement with the Father and the implications of it regarding the mercy it symbolizes. Weak and sinful mortals may contemplate the eternal righteousness and justice of the Almighty God and find but little comfort in the thought until the vast significance of what is revealed in this chapter is realized. Jesus Christ who walked on earth, hungered, grew weary, suffered, struggled with earth’s problems, and at last died on the cross, that One, like ourselves, with the scarred hands and the pierced side, HE is on the Throne! He stands there, represented in this vision not in resplendent robes of glory but as a sacrifice for our sins. Mercy and forgiveness are in the control center of the universe. The God-man is reigning, but still a man, still loving those for whom he died. This incredible truth overshadows everything else in the Bible, being the unique fact that endows human life with cosmic meaning, sheds the light of hope in darkness, dispels the terror of the tomb, and supplies the only strength men have in their struggles with temptation. The Old Testament exhibited the Mercy Seat above the covenant and the Law, but the New Testament reveals Mercy on the Throne. The Old Testament worshipper remembered his sins, but the New Testament worshipper remembers Him whose blood cleanses us from all sin. The law of sin and death has been replaced by the law of the Spirit of life in Christ Jesus. For the suffering and persecuted church of John’s day, nothing could have provided for them anything more necessary and helpful than this precious vision of the Lamb on the Throne. [47] W. Boyd Carpenter, op. cit., p. 557. [48] Foy E. Wallace, Jr., op. cit., p. 140. [49] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 539. [50] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 388. [51] Isbon T. Beckwith, op. cit., p. 514.

Revelation Chapter V by B.W. JohnsonThe Book with Seven SealsSummary—The Book in the Hand of God. John’s Grief Because No One Can Open It. The Assurance of the Elder. The Lamb that Had Been Slain. The New Song.

The Grand Chorus of Angels, Elders, and Living Creatures.Revelation 5:1-2. And I saw in the right hand of him that sat on the throne a book. The book is in the right hand of God. It is not a printed book, such as we have one our shelves. There were no printed books then in existence. It is a manuscript, written upon both sides, and rolled together in the form of a scroll, and sealed with seven seals.

We learn, what is recorded in the next chapter, that these seals were so arranged that when they were loosened in succession each one permitted a part of the book to be read. Possibly there were seven leaves to the book, since as each seal was loosed, a leaf of the book was revealed. The parchment was written on each side; the book was full, complete, nothing more to be added to what it contained. This sealed book is the book of the future, sealed to human vision, unknown even to the angels of heaven, and containing the record of “ what shall be hereafter,” to the end of time. Revelation 5:3. And no one in the heaven, or on the earth… was able to open the book. No one (the word man does not occur in the Greek) was found able to open the book, for no one can penetrate the future. It is held in the strong right hand of Him who sits on the throne, the omnipotent disposer of the future, who controls the destiny of churches, men, and nations. The sweep of the panorama, that has pictured forth upon its canvas the destiny of the Church and the world, cannot begin until the seals of this book are opened. Had no one been found able to open the seals, the closing book of the Bible would never have been written. Revelation 5:4-5. And I wept much, because, etc. The exiled apostle is filled with anxiety to penetrate the secrets of futurity, and to know the fortunes of that Church which he loved better than he loved his own life. He was then a prisoner on a rocky isle of the sea. It was a time of persecution. He was separated from the saints, and ardently desires to know the results, in the future, of all the struggles, sufferings and blood of a persecuted people. Revelation 5:5. One of the elders saith unto me, Weep not. It is one of the twenty-four elders that assures him that the book will be opened; and let it be distinctly noted that such a duty as instructing a prophet in heavenly things was never laid upon a human being under either covenant. Such duties mark the elders as belonging to the angelic realm. The Lion of the tribe of Judah. “ Judah is a lion’s whelp” (Genesis 49:9); see also Isaiah 11:1 Isaiah 11:10. Jesus was of the tribe of Judah, the Root of David, or descended from David. Revelation 5:6-7. When John looked to behold the Lion of Judah, the root of David, who should open the book, he beheld the only being in the universe who could take it from the hand of God. There is none other to whom the future is revealed. He only, to whom all power in heaven and earth has been given, can control the events of earth. He only can hold in his hand the book of destiny, open its leaves, and reveal its record to men. John looked to see this mighty one who was deemed worthy to exercise the prerogative of God.

But he appears in symbolic form, as a Lamb of God slain for sins; a sacrificial Lamb bearing wounds, the marks of having been slain. The Lion had become a Lamb. The Lamb became a Lion, a conqueror, and “ prevailed” so as to be able to hold and open the book, or to hold the reins of all power by submitting unto death. Seven horns, and seven eyes. This symbolic Lamb had seven horns, the perfect number joined to the well-known symbol of power; the seven horns denoting omnipotence; also the Lamb had seven eyes, defined by John to symbolize the omniscience of him who hath the Spirit without measure. See note on “ the seven Spirits of God” in 1:4. Revelation 5:8. When he took the book. The deliverance to him of the book was a signal for the four living creatures and the elders to fall before the Lamb, as they had fallen before the throne. They recognize in the fact that he has the book “ that all power in heaven and earth is given into his hands.” Hence, they offer him homage as Divine. Having every one of them harps. For praise. The grammatical construction seems to include both living creatures and elders. Golden vials full of odors. These symbolize the prayers of the saints. The imagery represents these heavenly assistants presenting these in heaven in behalf of the saints on earth. The comforting thought is that these prayers are not lost, but are presented at the throne of God and before the Lamb. Revelation 5:9-14. They sung a new song. To the music of their harps. A song that could not be sung until the Lamb had taken the book. Didst purchase unto God with thy blood men of every tribe, etc. See the Revised Version. The Common Version is incorrect, as is now admitted by all scholars. The song does not sing of what Christ has done for those who are singing, but of what he has done for men. The singers are not of those redeemed. Revelation 5:10. Hast made them. Not “ us,” as in the Common Version. Kings and priests. A kingdom and priests. See note on Revelation 1:6. And they (not we) shall reign on the earth. As coadjutors of Christ. See note on Revelation 2:10. Revelation 5:11. And I beheld… many angels. The countless multitudes of angels also unite in the praises of the Lamb. Revelation 5:13. And every creature. All animated creation gives glory to the Lamb. Revelation 5:14. And the four living creatures said, Amen. They, then, though they may be in sympathy with, are different from the animated creation. Four orders join in these honors to the Lamb: (1) The Living Creatures; the Cherubim; (2) the Twenty-four Elders; (3) the Angels; (4) all Animate Creation. NOTEThe Doxologies.—The action of this chapter is wonderfully dramatic. The Being upon the throne with the sealed book in his right hand; the proclamation of the strong angel calling for some one who was worthy to open the book; the declaration that no created being of the universe could open it; the apostle weeping, in his anxiety to know concerning the future, and from disappointment that no one could open the book; the assurance of the elder that the Lion of the tribe of Judah had prevailed to open it; the appearance of the slain Lamb who prevails as the Lion, and his taking the book out of the right hand of God, are all calculated to fix the attention with breathless interest, and to strike the imagination with startling power. And the picture grows still grander as the heavenly tenants sing their doxologies in praise of the victory of the Lamb. First, the four living creatures and the elders sing a new song; then a countless number of angels, about the throne, the living creatures and the elders join in the chorus. These praises ring through the heavens, and the reverberations reach from heaven to earth, and every creature “ in heaven, and on the earth, and under the earth, and such as are in the sea” join in the ascription of praise to the Lamb. To these praises the cherubim respond, Amen! and the elders fall down and worship Him that liveth forever and ever.

“THE BOOK OF " Chapter Five The scene that began in chapter four continues. Whereas the theme of chapter four can be stated as “God is on His throne!”, the theme of this chapter may be called “Worthy is the Lamb!” John’s attention is drawn to a scroll in the right hand of God. Written on the inside and on the back, it is sealed with seven seals. A strong angel proclaims “Who is worthy to open the scroll and to loose its seals?” At first there seems to be none in heaven and on earth deemed worthy to open the scroll or look at it. This prompted John to weep (Revelation 5:1-4).

But one of the twenty-four elders tells him not to weep, for One described as “the Lion of the tribe of Judah, the Root of David” (cf. Genesis 49:9-10; Isaiah 11:10) has prevailed so to be able to open the scroll and loose its seals. In the midst of the throne and of the living creatures and the elders, John sees a Lamb standing as though slain (i.e., Jesus - cf. John 1:29), with seven horns and seven eyes. The seven eyes are explained as the seven Spirits of God sent out into all the earth (cf. Zechariah 4:10). As suggested before (cf. Revelation 1:4 Revelation 3:1 Revelation 4:9) they represent the Holy Spirit, while the seven horns are indicative of great strength (cf. Deuteronomy 33:17; 1 Samuel 2:10). The Lamb is then seen as taking the scroll out of God’s right hand (Revelation 5:5-7).

Taking the scroll prompts the four living creatures and twenty-four elders to fall down before the Lamb. Each possessing a harp (perhaps symbolizing praise, Hailey) and golden bowls of incense which depict the prayers of the saints, they sing a new song praising the Lamb as worthy to take the scroll. They proclaim His worthiness on the basis of being slain and redeeming by His blood those from every nation who are made kings and priests to God who shall reign on the earth (cf. Revelation 1:5-6; 2:26-27; 1 Peter 2:9). The voices of thousands of angels around the throne then join in with their praise of the Lamb who was slain as worthy to receive power, riches, wisdom, strength, honor, glory, and blessing. Finally, every creature in heaven, earth, and sea join in with praise for both Him who sits on the throne (God) and the Lamb (Jesus). To which the four living creatures say “Amen!” and the twenty-four elders fall down and worship (Revelation 5:8-14).

This awesome scene should certainly encourage the faithful Christian. As stated by Ray Summers:

“Such a scene was calculated to bring new courage and new hope to the hearts of John’s first readers, the persecuted Christians of Asia; it brings the same cheer to Christian hearts in any age. Believing in the power of God (Ch. 4) and the redeeming love of God (Ch. 5), there is no enemy or force of evil which Christians need to fear. They can enter the conflict or endure the evil knowing that God is still on his throne; he has not laid aside his scepter; he has not abandoned his throne to any other.” What will the scroll reveal? I believe it divulges God’s righteous indignation upon those who rejected His Christ and persecuted His people. Also, how His suffering saints would eventually overcome. As long as the scroll was sealed, the workings of God was still a mystery. But as the seals are broken (Revelation 6:1 to Revelation 8:1), we have: “the Revelation of Jesus Christ, which God gave Him to show His servants – things which must shortly take place.” (Revelation 1:1)

POINTS TO PONDER

• What is revealed about the Lamb (Jesus), and what His death accomplished

• The impact this scene would have had on the persecuted Christians in Asia

OUTLINE I. THE SCROLL AND THE LAMB (Revelation 5:1-7) A. THE SCROLL IN GOD’S RIGHT HAND (Revelation 5:1-4)1. Written on the inside and on the back, sealed with seven seals 2. The proclamation by the strong angel a. “Who is worthy?” b. “To open and the scroll and to loose its seals?” 3. The initial response a. No one, in heaven, on the earth, under the earth! b. No one, able to open the scroll, or to look at it! 4. John’s reaction: “So I wept much, because no one was found worthy…” D B. THE ONE WORTHY TO OPEN THE SCROLL (Revelation 5:5-7)1. Comforting words of the elder to John a. “Do not weep” b. “Behold, the Lion of the tribe of Judah, the root of David” c. He “has prevailed”

1. “To open the scroll”
2. “To loose its seven seals”

2. John’s description of the Lamb a. Standing in the midst of the throne, the four living creatures, and the elders b. A Lamb as though it had been slain

1. Having seven horns
2. With seven eyes, which are the seven Spirits of God sent into all the earth c. Who takes the scroll out of God’s right hand

II. THE LAMB IS PRAISED (Revelation 5:8-14) A. BY THE FOUR LIVING AND TWENTY-FOUR ELDERS (Revelation 5:8-10)1. Each having: a. A harp b. Golden bowls full of incense, which are the prayers of the saints 2. They sang a new song… a. The Lamb is worthy!

1. To take the scroll
2. To open its seals b. Because:
3. He was slain
4. He has redeemed them to God by His blood out of every tribe, tongue, people and nation
5. He has made them kings and priests to God, to reign on the earth

B. BY UPON OF ANGELS (Revelation 5:11-12)1. Their voices heard around the throne, along with the living creatures and the elders 2. Saying with a loud voice: a. Worthy is the Lamb who was slain b. To receive power, riches, wisdom, strength, honor, glory, and blessing

C. WITH HIM WHO SITS ON THE THRONE (Revelation 5:13-14)1. John now hears those in heaven, on earth, under the earth, and in the sea saying: a. “Blessing and honor and glory and power…” b. “Be to Him who sits on throne, and to the Lamb, forever and ever!” 2. Upon which: a. The four living creatures said “Amen!” b. The twenty-four elders fell down and worshipped Him who lives forever and ever

REVIEW

1. What are the main points of this chapter?- The scroll and the Lamb (Revelation 5:1-7)

• The Lamb is praised (Revelation 5:8-14)

2. What did John see in the right hand of Him who sat on the throne? (Revelation 5:1)- A scroll written inside and on the back, sealed with seven seals

3. What did a strong angel proclaim with a loud voice? (Revelation 5:2)- “Who is worthy to open the scroll and to loose its seals?”

4. How did John react when it seemed none was worthy to open the scroll? (Revelation 5:3-4)- He wept

5. What did one of the twenty-four elders then say to John? (Revelation 5:5)- “Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and it seven seals.”

6. What did John see? (Revelation 5:6)- A Lamb as though it had been slain, with seven horns and seven eyes

7. Where was the Lamb? What did He do? (Revelation 5:6-7)- In the midst of the throne and of the four living creatures and the elders

• He took the scroll out of Him who sat on the throne

8. What happened when the Lamb had taken the scroll? (Revelation 5:8-9 a)- The four living creatures and twenty-four elders fell down before the Lamb

• They each had a harp, and golden bowls of incense (the prayers of the saints)
• They sang a new Song of Solomon 9) What did they proclaim in this “new song”? (Revelation 5:9)- The Lamb was worthy to take the scroll and open its seals

10. Why did they deem the Lamb worthy? (Revelation 5:9-10)- For He was slain and redeemed people to God by His blood

• He has made them kings and priests to God

11. What did John then see and hear? (Revelation 5:11)- The voice of thousands of angels around the throne, the living creatures and the elders

12. What were they saying? (Revelation 5:12)- “Worthy is the Lamb who was slain”

• To receive power, riches, wisdom, strength, honor, glory and blessing

13. What does John hear next? (Revelation 5:13)- Every creature in heaven, on and under the earth, and in the sea

• Offering blessing, honor, glory and power to both Him who sits on the throne, and to the Lamb

14. What happens then? (Revelation 5:14)- The four living creatures said “Amen!”

• The twenty-four elders fell down and worshipped Him who lives forever and ever

Questions by E.M. Zerr On Revelation 51. Where did John see one sitting? 2. Tell what was in his hand. 3. On what side was it written? 4. How was it sealed? 5. What kind of angel did he see? 6. Tell what kind of voice he had. 7. What did he wish done to the book? 8. And what to the seals? 9. Could a man be found to do this? 10. What three places were scarched in vain? 11. Was inability restricted to opening the seals? 12. What did this cause John to do? 13. Who then spoke to him? 14. Tell what he bade him not do. 15. To what lion did he then refer? 16. How was he related to David? 17. What had he prevailed to open? 18. Tell what he could do to the seals. 19. Whom did John then behold? 20. Where was it standing? 21. What had happened to it? 22. Tell what parts it possessed. 23. What did they represent? 24. To what place are they sent? 25. Who then came to the one on the throne? 26. What did he take from his hand? 27. At this who fell down? 28. Before whom did they fall? 29. What did everyone of them have? 30. Tell what they represented. 31. What kind of song did they sing? 32. To whom did they ascribe worthiness? 33. What was he worthy to take? 34. After taking it what could he do? 35. Tell what happened to him. 36. To whom had he redeemed them by his blood? 37. Who were the ones here said to be redeemed? 38. From where had they been redeemed? 39. To whom had thy been redeemed? 40. They had been made to be what? 41. To whom were they to be in this service? 42. What were they then to do? 43. Where was this to take place? 44. What did John then hear? 45. Tell where they were when heard. 46. How many of them? 47. With what kind of voice did they speak? 48. Whom were they praising? 49. What was he worthy to receive? 50. Tell who else John heard speaking. 51. Whom were they praising? 52. Where was he sitting? 53. Tell what they ascribed to him. 54. For how long was he worthy of it? 55. What did the four beasts then say? 56. Tell what the 24 elders then did.

Revelation 5:1

Revelation 5:1. Him that sat on the throne was God, for he is said to be the creator of all things, in the last verse of the preceding chapter. What was called a book in old times is the same as we call a roll; something like a long strip of paper and rolled up from one end. Let us remember we are in a book of signs or symbols. This book or roll is a symbol of the future events, and being sealed signifies that the future is unrevealed to all unless the seals can be broken so that the writing can be read. There were seven seals which is the complete number again, signifing that the future is hidden from the world. If the seals can be broken and the writing read, each one will reveal a part of the events that are to come in the future. Comments by Foy E. WallaceVerse 1.The sealed book–Revelation 5:1-5.1. “In the right hand of him that sat on the throne a book”–Revelation 5:1.The book was a scroll wherein things were registered, engraved. The productions that are now called books were unknown in this early age in the present form of printing and binding. They were usually in the form of a scroll, written or engraved on material known as parchment. (2 Timothy 4:13) A sealed book was a roll of parchment, or scroll, bound by a band, with a seal affixed to the tie of the band or to the knot. Reference is made to this usage in Isaiah 29:11, and illustrations of it have been produced in most of the dictionaries of the Bible lands and times. This book which was written within and on the backside contained the events which were depicted. The unsealing of the closed book was the revelation of the predicted events within.

Revelation 5:2-3

Revelation 5:2. Strong angel proclaiming. He was asking a question with a loud voice which signifies a general call in order to give all a chance. The call was to the task of opening the book which means to make predictions of the coming events.

Revelation 5:3. Heaven (where God dwells), earth (the abode of living human beings), under the earth (the abode of departed spirits). These three regions take in all intelligent creatures in the universe. Note that no man in any place was able to respond, which signifies that the future is a sealed book as far as uninspired beings are concerned, whether they be in heaven or on earth.

Comments by Foy E. WallaceVerses 2-3.2. “Who is worthy to open-and to loose-no man in heaven nor in earth”–Revelation 5:2.The strong angel is emphasizing the important proclamation. The great voice is comparable to the announcement. The declaration no man in heaven nor in earth meant that it belonged only to the One on the throne to open it; no created being, terrestrial or celestial; no man in earth belonging to authorities of the earth; and, neither under the earth, or belonging to any order of humanity whether in authority as head or under subjection to powers of the earth, whether in the realm of living men or of the hadean domain of the disembodied spirits of men–no man, no created being was worthy or able, in finite limitations to open the book. The restriction neither to look thereon meant that they were not permitted to see or know what was in the book. To open meant to understand and reveal the significance.

Revelation 5:4-5

Revelation 5:4. Since the loud request had been made by a strong angel the importance of the subject was evident, which explains why John wept when no one (the word for man is not in the original) was able to respond. Read the book, neither to look thereon signifies that unless the seals can be broken, no uninspired person can even see the writing much less read (understand and interpret) it.

Revelation 5:5. One of the elders means one of the four and twenty who represent the two great systems of religion. He was able to console John and bid him refrain from weeping, because there was one available who would be able to open the book. Lion of the tribe of Juda (Judah). In Genesis 49:9-10 this lion is predicted and Hebrews 7:14 tells us that Christ came from the tribe of Juda. Root of David means that Christ was the very important descendant of David the son of Jesse (Isaiah 11:1 Isaiah 11:10). This conversation represents the leaders of the two organized systems of religion as understanding that the great plans in which they were only agents in the service of God, were made good through the merits of this Lion.

Comments by Foy E. WallaceVerses 4-5.3. “And I wept because no man was found worthy to open and to read the book”–Revelation 5:4.The inspired seer wept in the awesome realization that the things within the book were beyond human disclosure. 4. “Weep not: behold the Lion of Judah, the root of David hath prevailed”–Revelation 5:5.The comforting counsel to weep not shows that the anxiety was premature and the fear was unfounded; they were only tears of interruption; hence they were to withhold the weeping and wait to see the full procession. The title, Lion of Judah was symbolic of power. The lion is the most courageous beast, the king of the forest, an emblem of strength and valor. It was used here with prevailed to designate the invincible Christ who would conquer his own and his people’s enemies. The symbol of the tribe of Judah connects with the prophetic blessing of Gen 49:8-12. The capital of the tribe was Ariel, meaning “lion of God” (Isaiah 29:1) . Hence, the lion of the tribe of Judah was descriptive of the lineage and character of the divine descendant of the tribe. Judah, under divine favor, was a nation in itself, typical and prophetic, in such biblical phrases as the “house of Judah, the kindred, stock, and lineage” as in Genesis 12:17; 1 Timothy 5:8; Luke 2:4; 2 Samuel 7:18. The prophecies pointed to Christ, the spiritual head of the house of Judah – Isaiah 22:21-22 –having the ruler-ship–the divine government, which Judah typified. And he was the minister of the new covenant which God made with the “house of Judah,” as stated in Hebrews 8:1-13, verses 8 to 10.

The limited phrase “with the house of Israel,” in verse 10, indicated that in the new covenant there would be no distinction–Israel was Judah, the whole. Thus the Lord sprang out of Judah. (Hebrews 7:14) The root of David: By metonymy the Christ is called the root of Jesse (Isaiah 11:10) and of David (Revelation 5:5). The plant or branch springs from and grows out of the root. Christ is the root, instead of the branch, which springs from the root of the spiritual people of David. (Romans 15:12) Isaiah uses the words, rod, stem and branch (Isaiah 11:1); and Zechariah gives him the title of “The Branch” (Zechariah 3:8); also in Zechariah 6:12, the title Branch is used to show that He was to be the plant itself, the stem (source), and rod (on which branches grow) as on the vine of Joh 15:1. The name of David in prophetical office and regal character was the most eminent type of the Christ. (1 Samuel 16:13; 2 Samuel 2:4; 2 Samuel 5:3). As ruler over the temporal kingdom of Israel, he was the forerunner to the Son of David who should be ruler of the spiritual Israel forever. (Isaiah 9:7; Matthew 1:1; Matthew 9:27; Matthew 12:23; Luke 1:32-33) In the prophecy of Eze 34:23-24 Christ is the new David of the new Israel; the one shepherd of the one flock. The distinction between Judah and Israel would be lost, and would no longer exist. Further references to the tabernacle, the throne, the mercies, the blessings, and the key of David were all applied and ascribed to Jesus Christ.

Revelation 5:6

Revelation 5:6. In the midst, etc. Thayer gives us the rendering as follows: “And I saw between the throne and the four living creatures and the elders.” He then offers his explanation as follows: “In the vacant space between the throne and the living creatures (on one side) and elders (on the other side), accordingly nearest the throne.” As it had been slain. A lamb may be slain and then come back to life still bearing the marks of its death wounds. Thus Jesus was permitted to retain the wound marks until He had completed the great work with His apostles. (See John 20:20.) Horns in symbolic language means authority, and seven of them means complete authority. (See Matthew 28:18.) Seven eyes signifies a perfect vision which would be necessary in order to see into the future. Seven Spirits is explained at Revelation 1:4.

Comments by Foy E. WallaceVerse 6.The Lamb in the midst of the throne–Revelation 5:6-10.1. “In the midst of the throne and of the four beasts (beings), 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”–Revelation 5:6.The Lamb in the midst of the throne was Christ, here represented as a lamb instead of a lion because of his having been sacrificially slain; but the slain Lamb was now risen and is seen as the conquering Lion of the tribe of Judah to deliver his people from their foes and oppressors. 2. “Having seven horns and seven eyes-which are the seven spirits of God sent forth”–Revelation 5:6.The seven horns and eyes are the symbols of perfection in all of his divine attributes, and the seven spirits of God, which were sent forth were symbolic of the perfection of the truth in the testimony of his witnesses. (Hebrews 1:7; Hebrews 1:14).

Revelation 5:7

Revelation 5:7. He (this Lion and Lamb) came to the throne to get the book. Him that sat upon the throne means God, and in giving the book to the Lamb signifies that God gave his Son the ability to reveal the future events. This fact is stated literally in the first verse of the book of Revelation. Comments by Foy E. WallaceVerse 7. 3. “He came and took the book out of the right hand of him that sat on the throne”–Revelation 5:7.The Lamb took the book from him on the throne. The One on the throne is God. The One who took the book is Christ–the Lamb “in the midst of the throne.”

Revelation 5:8

Revelation 5:8. When God gave to his Son the right to open the book it caused rejoicing of all concerned in the great plans. The verse symbolizes this by telling of the actions of the four beasts (living creatures) and the four and twenty elders. They all fell down before the Lamb which is the usual practice of manifesting homage arid recognition to a superior. Harps in symbolic language signify instruments of praise, and the next verse will tell us that these instruments were the human voice because they were used by which to sing. Odors in literal performances refers to incense offered to God in the services to Him (Exodus 30:7-8), but John interprets it as prayers of saints.

This denotes that under whatever system of God’s religions a man has lived, he is regarded as a saint (righteous person) and has the privilege of praying to God. This explains why it was said to Cornelius, “Thy prayers and thine alms are come up for a memorial before God” (Acts 10:4), he having lived under the Patriarchal Dispensation, the unorganized system of religion. And it also accounts for the fact that Saul of Tarsus spent the time praying in Acts 9:11. It is true the system under which he was brought up was done away but he had not realized it as yet. Comments by Foy E. WallaceVerse 8.4. “The four creatures (beings), the four and and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of the saints”–Revelation 5:8.Because he was the One who was “able to open the book” and to Him complete and united homage was due; not one creature (being), nor one elder, but the four of the one group, and the twenty-four of the other, representing complete and united worship and adoration: having every one of them harps and golden bowls (vials) full of odors, which are the prayers of the saints. 5. “Having every one of them harps”–Revelation 5:8.The harp was not an instrument of mourning, but of rejoicing. In Israel’s captivity the harps were hung on the willows (Psalms 137:2) in representation of Israel’s sorrow. The symbol here is not that of sorrow in the calamities to come, but of rejoicing in the triumph of their deliverance, by the Lion that “hath prevailed,” and who would lead them through all the scenes of conflict enclosed in the book, which was now about to be disclosed by him, in scenes of the ultimate eventual victory of the unfolding experiences. 6. “And golden vials full of odors”–Revelation 5:8.The vial, or censer, was a vessel used in altar service to contain the fire with which incense was burned, the perpetual fire from the altar of burnt offerings. It sometimes stands for the altar itself as in Hebrews 13:10 : “We have an altar, whereof they have no right to eat which serve the tabernacle.” Its use for common purposes was positively forbidden, and no other composition or preparation was acceptable, either of fire or of incense than that which was prescribed. (2 Chronicles 26:16-21; Leviticus 10:1-4). 7. “The prayers of saints”–Revelation 5:8.The incense was symbolic of intercession, typical of the intercession of Christ for his saints. Here it is designated to be the prayers of saints because the saints in tribulation were imploring the intercession of the Lamb. In Revelation 8:3, the incense was “added to the prayers of the saints,” which signified the merits of the death of Christ, and which extended and amplified the symbol of intercession. The altar stood for that upon which sacrifice was offered as mentioned in 1 Kings 13:1-34 1 Kings 18:30, and it was appropriated exclusively in the offering of sacrifices for sin on behalf of the one who had offended the law. It symbolized Christ as the Christian’s only sacrifice, and there is no need for any other altar. It is upon his altar that spiritual offerings are now made (Hebrews 13:10) and to him all true worship ascends (Hebrews 13:15). This vision of Revelation is based on the typical significance of the sacrificial offerings of the Old Testament, which not only reminded the people of sin and the need of expiation, but prefigured the atonement of Christ doctrinally envisioned in Isaiah 53:10, and mentioned in 1 Peter 2:24, as having been accomplished.

Revelation 5:9

Revelation 5:9. It is important to note that the pronoun they means the four beasts (living creatures) and the four and twenty elders of the preceding verse. Also that the connection shows the word saints (righteous persons) applies to those who have lived under the systems designated by these four and four and twenty. After their performance of homage to Christ these creatures state their reasons for it, that He was worthy to be the one to open the book. In stating their reasons they will give their identity to which reference was made in the comments at chapter 4:7. They say, Thou wast slain, and least redeemed us to God by thy blood out of every kindred, and tongue, and people, and ’nation.

We know that human beings only are the subjects of salvation, therefore these living creatures represent the redeemed human beings of the earth. The reason there are just four of the creatures in the one group is the fact that the surface of the earth has just four directions, and hence the saved would all come within the scope of those four areas. The four and twenty could join in the identifying declaration on the principle that both of the organized systems of religion were conducted in a way that was looking toward the universal salvation of mankind. Sang a new song. It was new in that they could not sing the praises of Christ as the actual Redeemer until he had qualified by being slain and giving His blood. Comments by Foy E. WallaceVerse 9.8. “They sang a new song, saying, thou wast slain . . . and hast redeemed us to God . . . out of every kindred, people, nation”–Revelation 5:9.The new song was the theme of redemption from sin by the blood of the Lamb, in contrast with redemption of Old Testament Israel from the physical servitude of the song by the sea. “Redeemed to God” signified the restoration and repossession of a forfeited state, a redemption by a blood price of an inheritance that was lost. “Out of every kindred, tongue, people, nation.” The new Israel was not tribal or national but composed of all men of all nations, redeemed by the blood of the Lamb. It was the sublime vision of the new people of God. (Hosea 1:10; Romans 9:25-26; 1 Peter 2:10)

Revelation 5:10

Revelation 5:10. See the comments on Revelation 1:6 for the explanation of this verse.

Comments by Foy E. WallaceVerse 10.9. “And hast made us unto our God kings and priests: and we shall reign on the earth”–Revelation 5:10.Kings: This refers to the reign of Christ in the kingdom now present and existing–“made us”–it was of past performance and establishment; not a future kingdom, but present. The church is the priesthood now (1 Peter 2:5; 1 Peter 2:9), an analogy based on Exodus 19:6. The church sustains a kingly relation to Christ, and of it the members “reign with Christ”; hence, they are kings in royalty with him. (Romans 8:17) It is a reference to the state of the church under the gospel–under the spiritual government of Christ. (1 Timothy 6:15) The term “king” signified a sovereign prince or ruler in a kingdom. (Proverbs 8:15) It is applied to God, the Supreme Ruler of the universe (Psalms 44:4); and to Jesus Christ, the King and Head of the church (Psalms 2:6; Psalms 45:1; Ephesians 4:5); and to all true Christians who as heirs, reign with him in life. (Romans 8:17; Romans 5:17; 2 Timothy 2:12) Priests: The church sustains a priestly relation to Christ, and its members participate in the offering of spiritual sacrifices. (Hebrews 13:15) The word priest is contracted from elder or presbyter, and was a general name for ministers of God’s service. (Hebrews 10:11) In all scriptures it denotes one who offers sacrifice. It is applied to Jesus Christ in the highest office, who offered himself for the sins of all men. (Hebrews 4:14; Hebrews 7:17; Hebrews 8:4; Hebrews 9:11-12) It applies to every true believer (Christian), who himself offers spiritual sacrifices. (Hebrews 13:15; 1 Peter 2:5; Revelation 1:6) Under the law the priest was a person consecrated and ordained to teach the people, pray for them and offer sacrifices. (Leviticus 4:5-6) Christians perform all of these services and functions now in the new priesthood, the church. Reign: The word is variously used literally and figuratively. Commonly the word to reign means to rule, or to govern as a sovereign prince. (2 Samuel 5:4-5; Matthew 2:6) God reigns as absolute monarch, he governs and disposes of all things in heaven and earth. (Psalms 93:1); Christ reigns in this dispensation in his kingdom, the church (Luke 1:33; Matthew 2:6; Romans 15:12; 1 Corinthians 15:24-25); Death reigned from Adam to Moses, Romans 5:15 –that is, prevailed, held sway, dominion; Sin reigns, when the motions of sin are obeyed, as one obeys the law or command of a king, when it exercises an absolute uncontrolled power over the soul (Romans 6:12); Grace reigns through righteousness, prevails through the gospel to abolish the rule and dominion of sin, as we are governed by what it teaches (Romans 5:21; Titus 2:11-12); and Christians reign in righteous living with Christ (Romans 5:17). All who receive grace in gift of righteousness (forgiveness in Christ), and partake of the spiritual life, whereby sin is conquered, reign with apostles in conforming to their teaching and example; and reign with Christ as in the sufferings with him in the death to sin and partaking of his suffering (2 Timothy 2:12) We shall reign: Literally rendered the passage reads are reigning–referring in the Revelation context to their continuing conquests in the trials that were present. What the four creatures and twenty-four elders were chanting in unison, as a complete representative company, was the prospect of a glorious triumph over their oppressors. It symbolized a reign of victory, a symbol that the oppressions to be revealed in the seals could not consume them; the wrath of monarchs could not destroy them; nor the power of kings and emperors defeat them. They would survive; they would live; they would reign on the earth, not in future glory, but reign there and then as conquerers and overcomers in an undefeated, triumphant cause. The church was symbolized as being complete and imperishable in conflict with their heathen oppressors.

Revelation 5:11

Revelation 5:11. The several phrases in the end of this verse are represented by only two Greek words in the original which The Englishman’s Greek New Testament renders “thousands of thousands.” Whichever translation we adopt, we should understand it to be a figurative statement to indicate a very great number of the heavenly host. They were joining in the praises of the four creatures and the four and twenty elders. Comments by Foy E. WallaceVerse 11.The angelic symphony–Revelation 5:11-12.1. “I heard the voice of many angels . . . and the beasts (beings), and the elders . . . ten thousand times ten thousand, and thousands of thousands”–Revelation 5:11.The voice: The sound of myriad thousands of angels and beings was but one voice, a concert of praise; with one object, the Lamb; and with one theme, in symphony of the adoration to the Lamb. Thousands: The literal computation would be ten thousand times ten thousand–100,000,000–One hundred million, plus thousands of thousands, on multiplied thousands more. So figuratively it signified that all the church on earth, represented by the four and twenty elders, and the whole family of heaven (Ephesians 3:14), represented by the multiplied decimals, joined in the adoration of the Lamb in the midst of the throne. (see verse 13)

Revelation 5:12

Revelation 5:12. The praises of these angels were along the same line as those that were given by the creatures in verse 9 and for the same reason. The favors named in the verse do not refer to any specific blessings. As a group they signify that the Lamb of God is entitled to every blessing that God can bestow, and that they will rejoice in the great honors thus given to Him.

Comments by Foy E. WallaceVerse 12.2. “Worthy is the Lamb . . . to receive power, riches, wisdom, strength, honour, glory, blessing”–Revelation 5:12.The number of these attributes is seven. It represents the complete essence of divinity. The seven attributes are distinct, no overlapping, no synonymous repetition, every word a definition of its own, a jewel in his crown of divine splendor. Power: It is that attribute of supreme and absolute and underived authority (Romans 1:20; 1 Timothy 6:16 –the inherent right to do what is his will, and to hinder what is not his will. (Matthew 6:13) It is all power (Matthew 28:18); in earth over men (John 17:2; Psalms 110:1-7); over the devil (Hebrews 2:14); in heaven over angels (Colossians 1:16; 1 Peter 3:22); to him, the head of all principalities and power, the angelic chorus ascribed all praise. Riches: The abounding unlimited sources to bestow and endow all things pecuniary and spiritual. (Psalms 24:1; Romans 12:33) Wisdom: The attribute and the title of him from whom it emanates (Proverbs 3:19; Proverbs 8:22-23). Jesus Christ is the wisdom of God personified from everlasting before all worlds, to be the Word through whom the Father resolved all of his purposes, to create, to govern, to uphold, to judge, to save-all wisdom is ascribed to him (Colossians 2:3)–“Where shall wisdom be found”?–Job exclaimed: Referring to the sublime and eminent wisdom, existing only in the counsels of God far beyond man’s reach. The excellence of knowledge and prudence are combined and centered in him who is from everlasting the wisdom of God. The eighth chapter of Proverbs is a large and profound’ discourse on the divine wisdom personified in Him. Strength: The strength of anything is its substance, and in beings it is their character. The strength here mentioned is an integral attribute belonging to God, an essential divine emanation; the prerogative to rule over all things; and is joined to omnipotence and majesty. (Psalms 93:1) The Lamb of the apocalypse was worthy to receive all the adoration in these attributes. Honour: The word is not employed here in the sense of outward respect or deference, but denotes the integrity of a Being who deserves adoration, a divine Being, clothed with honor as a part of his Being; it is an attribute, not a term of praise. In its original sense honor is derived from honesty; it denotes what is a superlative moral attribute. Glory: In this word is the effulgence or brightness of God, called in Hebrews 1:3, the brightness of his glory. It is absolute perfection in holiness, in contrast with men who come short of it (Romans 3:23). God is the King of Glory (Psalms 24:80, and Christ is the “express image of his person,” “being the brightness of his glory”–the divine effulgence. As God is called “King of glory” (Psalms 24:80), Christ is called “Lord of glory” (James 2:1) , and the “hope of glory” (Colossians 1:27). Moses pleaded to see the glory of God (Exodus 33:8) in manifestation; the heavens declare it (Psalms 19:1); Christ is His glory (Hebrews 1:3); and has the glory of God (John 17:5); and glory is ascribed to him in all the benedictions in the apostolic epistles (Romans 16:27; 1 Timothy 1:17; Philippians 4:20); and in the climax of them all the angelic anthem in chorus and song ascribe to Him all honour and glory. Blessing: This is a word of frequent occurrence, the meaning of which must be determined by the connection. Men bless God in ascribing praise; God blesses men in temporal and spiritual mercies bestowed. The evident meaning here in the doxology of the angels, is praise, adoration, thanksgiving, blessing, that he alone, the Lamb in the midst of the throne, was able to open the book, and reveal its seals. In this sense Israel blessed God (Joshua 22:23); so did Nehemiah, Ezra and Job (Nehemiah 8:6; Job 1:21); in the same circumstances Daniel blessed the God of heaven (Daniel 2:19); and Simeon blessed God for Jesus (Luke 2:28); and Paul proclaimed the Creator blessed forever (Romans 1:25) and the Christ is God blessed forever (Romans 9:5)–“Who is the blessed and only potentate, the King of kings, and Lord of lords, who only hath immortality, dwelling in light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.” All of this was the mingled praise of “the voice of many angels.”

Revelation 5:13

Revelation 5:13. Heaven, earth and under the earth is explained at verse 3. In the sea and all that are in them. This cannot mean the men who had lived on the waters for they are included in the creatures on the earth. It means the living creatures of that domain which constitutes three fourths of the surface of the earth. Of course those dumb things cannot intelligently praise the Lord, but their very existence and service to humanity under the supervision of Him is a form of praise and an evidence of the existence and wisdom and power of the Almighty. (See Psalms 14 S:1-10.) Him that sitteth upon the throne is God the Father and the Lamb is God the Son. Comments by Foy E. WallaceVerse 13.The universal antiphonal–Revelation 5:13-14.1. “Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea”–Revelation 5:13.The whole creation in antiphonal response joined the symphony of praise “unto him that sitteth on the throne”– God, the creator–“and unto the Lamb”–Christ, the saviour As the host is enlarged to “every creature,” the praise is expanded to include both the One on the throne and the One in the midst–God and the Lamb.

Revelation 5:14

Revelation 5:14. The four creatures and the four and twenty elders had already expressed their admiration (verses 8, 9), and when all these other beings uttered their praises it caused the creatures and elders to voice their pleasure by an amen of approval. Comments by Foy E. WallaceVerse 14.2. “And the four creatures (beings) said, Amen”– Revelation 5:14.Their scene was finished. “And the four and twenty elders . . . worshipped him that liveth forever.” Thus was ascribed united homage to Him who sat on the throne, to God, and to the Lamb of God who lives forever and ever. He who had no beginning and shall have no end, who created all things and is over all things, is the One who did these things.