The Lamb and The Scroll (Rev. 5:1–14)
The Lamb and The Scroll (Rev. 5:1–14)
The
indescribable majesty and glory of God trigger praises to God by the four
living beings and the twenty-four priests. They begin a series of hymns in awe,
celebrating God as the creator.
The
events of chapter 5 occur right after those of chapter 4. The focus of
attention now shifts to a seven-sealed scroll in the hand of God. No one could
read or open the scroll because God sealed it with seven seals, and no one was
worthy to open it.
5:1 And I saw in the right hand of Him who sat on the throne
a scroll written inside and on the back, sealed with seven seals.
The Scroll
The Greek
word “βιβλίον Biblion” does
not refer to a book in the modern sense but to a scroll (Rev. 6:14). A scroll
was a long piece of papyrus or animal skin rolled from both ends into the
middle. Writers used such scrolls before the invention of the codex, or
modern-style book, consisting of pages bound together.
The Scroll’s Contents
The
preterists, historicists, and futurists commentators have different views of
the sealed scroll in the Father’s right hand, based on their different
approaches to studying the Book of Revelation. They agree that the sealed
scroll contains the history of war, famine, death, along with the destruction
of the temple. However, they disagree about the timing of their fulfillment.
Regardless
of the time of fulfillment of the scroll contents, none of these approaches has
good news. Instead, the three views have the mentality of lamentation and woes
in the Old Testament before the redemption by the blood of the Lord Jesus
Christ.
In the
Old Testament, Ezekiel saw in his vision a hand holding a scroll extended to
him. He found it written on the front and back when the hand spread out the
scroll before him. There were lamentations, mourning, and woe in the scroll (Ezek.
2:9–10). Christ has borne our grief and carried our sorrows; He was stricken,
smitten by God, and afflicted on our behalf (Isa. 53:4).
Unlike
the scroll offered to Ezekiel, the scroll that John saw in the right hand of God
does not have “lamentations, mourning, and woe.” Instead, it has the good news
of God in Christ. Therefore, we should not misunderstand what seems to be
horrible news in the Book of Revelation. They are not bad news for the
redeemed, but good news for them. They are about the destruction of Satan, sin, and the old sinful nature; bad
news for Satan’s kingdom but good news for the people of God’s kingdom.
The
scroll had the kingdom’s title deed, authority, and the redemption
of God’s people. God
gave Christ dominion, glory, and a kingdom that all peoples, nations, and
languages should serve Him (Dan. 7:14).
Christ entered
the Most Holy Place once for all, and He has obtained eternal redemption and
kingdom (Dan. 7:27; Heb. 9:12). Therefore, Christ said to His disciples, “I bestow upon you a kingdom, just
as My Father bestowed one upon Me” (Luke 22:29).
Jeremiah
32 provides a good illustration of the use of such a document shortly before
the fall of Jerusalem. In obedience to God’s command (Jer. 32:6–7), Jeremiah purchased a field
despite its potential loss as a sign that the Babylonian captivity would not be
permanent (Jer. 32:15).
Jeremiah
records the details of his purchase (Jer. 32:9–15). He signed the deed and
sealed it, took witnesses, and weighed the money on the scales. Then, he took
the purchase deed to Baruch in the presence of Hanamel, in the presence of the
witnesses (Jer. 32:9–15).
The
sealed scroll of Jeremiah had the deed of the land he had purchased from his
cousin, Hanamel. More importantly, it indicated the divine purpose toward his
people and city. The God of Israel planned that houses and fields and vineyards
would be possessed again in Jerusalem, despite the captivity (Jer. 32:15).
The
scroll also contained God’s plans and purposes of redemption and the renewal of
everything (Eph. 1:14). Finally, it includes the mystery of God, both of the
Father and of Christ (Col. 2:2; Rev. 10:7). This mystery “has been hidden from ages and generations,
but now has been revealed to His saints” (Col. 1:26).
The song’s
theme of the four living beings and the twenty-four elders mentioned later, in (Rev.
5:8–10), confirms that the scroll is the revelation of the divine plan of
redemption in Christ (Rev. 5:9–10).
5:2 Then I saw a strong angel proclaiming with a loud voice, “Who
is worthy to open the scroll and to loose its seals?”
The Worthy to open the Scroll
The
strong angel is not named. Some identify him as Gabriel, others as Michael, but
remain anonymous since the text does not call him. He spoke with a loud voice
so that his proclamation would penetrate to every corner of the
universe. The angel sought someone both worthy and able to open the scroll
and to break its seals.
Opening
the seals of the scroll means accepting and assuming the responsibilities to
fulfill its contents.
5:3 And no one in heaven or on the earth or under the earth
was able to open the scroll, or to look at it.
At the
cry of the angel saying, “who is worthy to open the scroll?” (Rev. 5:2),
uncounted thousands of angels remained silent. All the righteous dead of all
the ages said nothing. Therefore, no one in heaven or on earth could open the
scroll or look at it.
The
process of waiting for the worthy one to open the scroll’s seals has its
Hebraic roots in the law of the “Kinsman Redeemer.” In the Old Testament, the
word “kinsman” is the one who has the right to redeem.
(Lev. 25)
describes the law of the “Kinsman.” If one countryman becomes poor and sells
some of his property, his nearest relative would come and redeem what his
countryman has sold (Lev. 25:25).
The story
of Ruth and Boaz is an application of the law of the “Kinsman Redeemer.” Ruth
approached Boaz to assume the closest relative’s role, redeem her deceased
husband’s land, and marry her. Boaz was not the closest relative, however. So,
he had to give her closest relative a choice to assume the role of “Kinsman
Redeemer” or decline it. But the “Kinsman Redeemer” declined and waived his
rights to Boaz, who purchased the land and married Ruth (Ruth 4).
In
earlier times in Israel, one party takes off his sandal for the redemption and
transfer of property to become final. Then they give it to the other to
legalize the transactions. So, the “Kinsman Redeemer” said to Boaz, “Buy it
yourself.” He removed his sandal as a sign of the final deal (Ruth 4:1–8).
As in the
story of Ruth, people were waiting for the qualified closest relative of
humanity after losing their inheritance of God’s kingdom because of the first
man’s fall. All declined to carry on the rule of the “Kinsman Redeemer.”
Figuratively, they removed their sandals.
5:4 So I wept much, because no one was found worthy to open
and read the scroll, or to look at it.
St. John’s Weeping
The Greek
term used to describe St. John’s weeping, “ἔκλαιον πολὺ,”
“I wept much,” is a word that expresses robust and unrestrained
emotion. So, it is the same word that St. Luke used to describe the Lord
Jesus Christ’s weeping over Jerusalem (Luke 19:41) and Peter’s weeping after
betraying the Lord (Luke 22:62).
Overwhelmed
with grief, John began to weep because he could not see anyone worthy to open
the scroll or look at it. John realized that God would not finish His glorious
redemption’s plan until the manifestation of the kinsman-redeemer, who is near
of kin, willing, and able to redeem. He wept because he wanted to see Satan
defeated, the world saved from sin and death, and God established His kingdom.
John was looking for the One who would be the heir of the glory of God’s
kingdom, the Lord Jesus Christ.
The
statement “I wept much” (Rev. 5:4) is the only reference in the scripture,
where we see tears in heaven. In the New Jerusalem, God will wipe away every
tear from their eyes. There shall be no more death, nor sorrow, nor crying.
There shall be no more pain, for the former things have passed away (Rev.
21:4).
The Lion of Judah
5:5 But one of the elders [priests] said to me, “Do not weep.
Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to
open the scroll and to loose its seven seals.”
Do Not Weep!
One of
the priests comforted John and asked him, “Do not weep.” Similarly, the Lord
Jesus Christ told the widow at Nain not to weep (Luke 7:13). He also said to
those who were grieving over the death of the synagogue ruler’s daughter, “Do not weep; she is not
dead, but sleeping”
(Luke 8:52). The Lord Jesus Christ knew what He was about to do.
The
heavenly Father has already taken action before the foundation of the world.
The wait for the one worthy to open the scroll was about to be resolved. The
priest drew St. John’s attention to a new Person emerging on the scene, the
Lion from the tribe of Judah, the Root of David. No human and no angel could
redeem the universe. However, one could, by the eternal Spirit (Heb. 9:14). This Person, of course, is the
glorified, exalted Lord the Lord Jesus Christ. The heavenly Father foreordained
the Lord Jesus Christ to be the Lamb who would carry the world’s sins, and the
heavenly Father manifested the Lord Jesus Christ in the
times for us (1 Pet. 1:20).
The Lion of Judah
The
priest described the Lord Jesus Christ by His messianic title, “the Lion of the
tribe of Judah.” This title is from Jacob’s blessing on the tribe of Judah (Gen.
49:8–10).
Out of
the tribe of Judah, the Messiah, the Lord Jesus Christ, would come (Heb. 7:14).
He is the Lion that would tear up and destroy their enemies. He would fulfill
His mission by being slaughtered as a lamb.
The Lord
Jesus Christ is the first one who has overcome. The faithful believers have
become triumphant by The Spirit of the Father through Christ. At the cross, the
heavenly Father in the Lord Jesus Christ defeated all the forces of hell,
including Satan (Col. 2:15; 1 Pet. 3:19), sin (Rom. 8:3), and death (Heb. 2:14–15). Believers overcome through
His overcoming (Col. 2:13–14; 1 John 5:5).
The Root of David
Some
commentators see “the Root of Judah” describing the previous word, “Judah.”
Jesse, the father of David, was a descendant of Judah (Matt. 1,6). In this
case, “Judah” is “the root of David” because David, historically, is of the
tribe of Judah. So, the Lord Jesus Christ was the lion of Judah, which is “the
root of David” (Rev. 22:16; Jer. 23:5–6, 33:15–17).
Others
understand “the Root of David,” theologically, referring to the Lord Jesus
Christ in terms of His divine origin (Mic. 5:2). Christ is the eternal Logos of
God [Ὁ Λόγος τοῦ Θεοῦ], who is God [θεὸς ἦν ὁ λόγος] (John 1:1), and He is the
Lord of David (Ps. 110:1; Matt. 22:44-45;
Mark 12:36-37; Luke 20:42-44; Act. 2:34).
The Descendant of David
The Lord
Jesus Christ is King David’s Great
Descendant (Rev. 5:5). The
Lord Jesus Christ, according to the flesh (Rom. 9:5), was a descendant of David. As
Jesse was the father of David, Isa. 11:1
prophesied about the Messiah, saying, “A shoot will come up from the
stump of Jesse; from his roots, a Branch will bear fruit.”
According
to the genealogies, Matthew 1 and Luke 3 reveal that the Lord Jesus Christ was
a descendant of David. In Rom. 1:3, The apostle Paul said that the Lord Jesus
Christ was “born
of a descendant of David according to the flesh.” The term “Son of David” is a messianic title used
frequently in the gospels.[1]
The Kinsman Redeemer
The Lord
Jesus Christ shared our humanity by being born of David’s loins. Both the Lord
Jesus Christ and the believers are of the same family, human nature. So, the
Lord Jesus Christ is not ashamed to call them brothers. Since the children have
flesh and blood, He too shared in their humanity so that by His death, he might
destroy him who holds the power of death, that is, the devil (Heb. 2:11–15).
As in the
story of Ruth, Christ has become our beloved “Kinsman Redeemer.” the Lord Jesus
Christ met all the qualifications. First, he became flesh, so He is our
Kinsman. Second, he loved us and was willing to give up His life to set us free
from bondage and restore our lost inheritance (Lev. 25:23–46; Ruth 4; Jer.
32:6–15). Third, he offered Himself without spot to the heavenly Father by the
eternal Spirit (Hebrew 9:14).
The Lamb of God
5:6 And I looked, and behold, in the midst of the throne and
of the four living creatures, and in the midst of the elders [priests], stood a
Lamb as though it had been slain, having seven horns and seven eyes, which are
the seven Spirits of God sent out into all the earth.
In the Center of the
Throne
John saw
an incredible scene; the Lamb of God amid the throne, the center of the
universe. The four living creatures, the twenty-four priests, and the angels
encircled Him (Rev. 5:6).
Being in
the center of the throne means that God revealed Him as the focus of the entire
creation. Christ was “the mystery which has been hidden from ages and from generations
but now has been revealed to His saints;” the hope of glory (Col. 1:26). He is “the Desire of All Nations”
(Haggai 2:7). The prophets have been waiting for the time of His manifestation
(1 Pet. 1:10-11). In hope, God subjected the creation to expect its redemption
from corruption in the Lord Jesus Christ’s manifestation (Rom. 8:19-21).
The Standing Slain Lamb
John saw
the Lamb ”bearing scars and wounds as though it had been slain” (Rev.
5:6, AMP). Yet, despite the scars from the deadly injury, he is alive, standing
on His feet. Though demons and wicked men conspired against Him and killed Him,
God raised Him from the dead, thus defeating and triumphing over His enemies.
The Greek
word “Ἀρνίον Arnion,”
translated as “Lamb,” refers to a young lamb or a pet lamb, a male lamb “of the first
year” (Ex. 15:5).
John drove the imagery from the Passover lamb when Jewish families were
required to keep the sacrificial lamb as a household pet for four days before
sacrificing it (Ex. 12:3-6).
Christ is
the Lamb slain before the foundation of the world (Rev. 13:8). God chose His
Son to be His Lamb of God before creating the world but appeared in the last
days for our sake. We believe in God, who raised Christ from the dead and
glorified Him (1 Pet. 1:18–21).
While
every lamb sacrificed under the Old Covenant pointed toward Christ, He is only
referred to as a lamb once in the Old Testament (Isa. 53:7). On the other hand,
the New Testament called Jesus “a lamb” four times in (John 1:29,36; Acts 8:32;
1 Pet. 1:19, and at least twenty-eight times in Revelation.
Who Carries Away the
Sins
The theme
of “the Lamb” is an important one throughout Scripture. It presents the redemptive
work of God in Christ, the Redeemer. The Old Testament question, “Where is the
lamb?” (Gen. 22:7), was answered by John the Baptist, who cried, “Behold the
Lamb of God who takes away the sin of the world” (John 1:29). He is the “Kinsman
Redeemer.”
Having Seven Horns
The Lamb
had seven horns. Horns in Scripture symbolize strength and power (1 Sam.
2:1,10; 2 Sam. 22:3; Ps. 18:2; 75:10; 89:17,24; Jer. 48:25; Mic. 4:13). Seven,
the number of perfection, symbolizes the Lamb’s perfect power.
Having Seven Eyes
The Lamb
in St. John’s vision also had seven eyes, again denoting perfect understanding
and knowledge. Those eyes, John noted, represented “the seven Spirits of God,
sent out into all the earth.” “Seven Spirits of God” describes the Holy Spirit
in all His fullness as prophesied in Isaiah 11:2.
5:7 Then He came and took the scroll out of the right hand of
Him who sat on the throne.
Receiving the Scroll
The Lamb
took the scroll out of the Father's right hand, who sat on the throne. Thus, the
Worthy One, the Lord Jesus Christ, has arrived to take what God rightfully gave
Him.
Daniel
described the scene of the Son of Man, coming with the clouds of heaven,
approaching God, and receiving the kingdom from Him. God, “the Ancient of Days,
had given the Lord Jesus Christ authority, glory, and sovereign power (Dan.
7:13–14).
Those
moments were crucial in the redemption process. Christ went into the Most Holy
Place once for all, offered His blood instead of the blood of goats and bulls,
and redeemed us from sin forever (Heb. 9:11–12), and received from God the
authority and the kingdom (Dan. 7:13–14).
Songs of
Redemption
5:8 Now when He had taken the scroll, the four living
creatures and the twenty-four elders [priests] fell down before the Lamb, each
having a harp, and golden bowls full of incense, which are the prayers of the
saints.
Praises
broke out from everywhere in the universe as the Lamb of God moved to take the
scroll. John added three more majestic doxologies in chapter 5 to the two in
chapter 4. The spontaneous outburst of worship resulted as the Father
manifested who would be the worthy one. The Lord Jesus Christ is the Lamb of
God. He would carry on the redemption plan and inherit the long-anticipated kingdom.
As they
began their praise and worship song, the four living beings and the twenty-four
priests fell before the Lamb. They honored Christ as they honored the Father (Rev.
4:10; John 5:23).
Holding Harps
The
twenty-four priests were holding harps and golden bowls full of incense, which
are the prayers of the saints. Scriptures frequently associate harps with
worship.[2]
Furthermore, the priests holding the harps symbolize their witness to Christ as
the legitimate heir of God, for the testimony of Jesus Christ is the Spirit of
prophecy (Rev. 19:10).
Holding Bowls
The
priests used bowls in the tabernacle and the temple,[3]
where they served at the altar. They symbolized the priestly work of
intercession for the people. Scripture elsewhere associates the burning of
incense with the prayers of the saints (Ps.141:2; Luke 1:9–10; Rev.
8:3–4). In the Eucharist liturgy, the priests offer their intercessory
prayers in the presence of the sacrificed Lamb of God on the altar. The Lord
Jesus Christ is our intercessor before God.
5:9 And they sang a new song, saying:
“You are worthy to take the scroll,
And to open its seals;
For You were slain,
And have redeemed us to God by Your blood
Out of every tribe and tongue and people and nation,
A Song to the Lamb
The
redeemed sing praises to God throughout Scripture,[4]
and the angels share their praises (Luke 2:13–14).
In (Rev.
5:9), the priests sang a new song, directed to the Son: “You… have redeemed us to God” (Rev.
5:9).
The Lyrics of the Song
The theme
of the new song is receiving the title deed of the kingdom and the redemption.[5]
The song praises
Christ for His worthiness to take the scroll and break its seals. He is
worthy because when He was in the flesh, He humbled Himself and became obedient
to the point of death on the cross (Phil. 2:8). The song continues, “You were slain, and redeemed
[purchased] us for God with Your blood men from every tribe and tongue and
people and nation” (Rev. 5:9).
The Song of Redemption
The word “purchased”
is the translation of the Greek term “ἠγόρασας,” for “redemption,” which pictures
slaves purchased in the marketplace and then set free. So at the cross, the
Lord Jesus Christ paid the purchase price, His blood. He redeemed people from
every tribe (descent), tongue (language), people (race), and nation (culture)
from the slave market of sin (1 Cor. 6:20, 7:23; Gal. 3:13).
God
redeemed us from the empty way of life, not with perishable things such as
silver or gold, but with the precious blood of the Lord Jesus Christ, a lamb
without blemish or defect (1 Pet. 1:18–21).
5:10 And have made us kings and priests to our God;
And we shall reign on the earth.”
The Song of the Priestly
Kingdom
The song
moves on to express the results of our redemption: “You have made us kingdom
and priests to our God; And we shall reign upon the earth.” The redeemed are
now part of God’s kingdom (Rev. 1:6), a community of believers under His
sovereign rule through Christ. They are also priests to our God (Rev. 20:6),
signifying their complete access to God’s presence for worship and
service.
5:11 Then I looked, and I heard the voice of many angels
around the throne, the living creatures, and the elders [priests]; and the
number of them was ten thousand times ten thousand, and thousands of
thousands,
More Angelic Voices
Added
As John
looked for the fourth time, he heard the voice of many angels around the throne
and the living beings and the priests. The number of them was “myriads of
myriads [ten thousand times ten thousand], and thousands of thousands” (Dan.
7:10). So, the innumerable angels joined the four living beings and the
twenty-four priests in their songs.
The Song of the Kingdom
5:12 saying with a loud voice:
“Worthy is the Lamb who was slain
To receive power and riches and wisdom,
And strength and honor and glory and blessing!”
The
angels gave praise and adoration to the Lord Jesus Christ. He received the
authority and the kingdom from God because of His death. Therefore, he is
worthy to receive power, riches, and wisdom from God (Eph. 1:20–21). The Lord
Jesus Christ said, “All authority in heaven and on earth has been given to me”
(Matt. 28:18, NIV).
5:13 And every creature which is in heaven and on the earth
and under the earth and such as are in the sea, and all that are in them, I
heard saying:
“Blessing and honor and glory and power
Be to Him who sits on the throne,
And to the Lamb, forever and ever!”
All the Creation Joined
the Choir
As the
great hymn of praise reaches its climax, every created thing in heaven, on
earth, under the earth, and in the sea, and all things in them joined in. This
all-inclusive statement is reminiscent of Psalm 69:34 and the concluding verse
of the Psalms, “Let everything that has breath praise the Lord.
Praise the Lord!” (Ps.150:6).
A Song to the Father and
His Son
The
mighty chorus cries out, “To him who sits on the throne and to the Lamb be
praise and honor and glory and power, forever and ever!” (Rev. 5:13, NIV).
Endless blessing, endless honor, endless praise, endless glory, and endless
worship belong to the Father and His Son Jesus Christ. The creation is unable
to contain its joy over its redemption (Rom. 8:19–22).
5:14 Then the four living creatures said, “Amen!” And the
twenty-four elders [priests] fell down and worshiped Him who lives forever and
ever.
Amen!
The four
living beings could only keep saying “Amen,” that solemn affirmation that
means “let
it be” or “make it happen” (Rev. 1:6–7). The priests fell once again
and worshipped.
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[1] Matt. 9:27; 12:23; 15:22; 20:30–31; 21:9,15; 22:42; Mark 12:35
[2] 2 Sam. 6:5; 1 Chron. 15:16,20,28;
16:5; 2 Chron. 5:12, 29:25; Ps. 33:2, 71:22, 92:1–4, 144:9, 150:3; Rev. 14:2, 15:2
[3] 1 Kings 7:40,45,50; 2 Kings 12:13–14; 1 Chron. 28:17;
2 Chron. 4:22; Jer. 52:19; Zech. 14:20
[4] Judg. 5:3; 2 Chron. 5:13; Neh.
12:46; Ps. 7:17, 9:2, 61:8, 104:33, 146:2; Acts 16:25; Eph. 5:19
[5] Ps. 33:3, 40:3, 96:1, 98:1,
144:9, 149:1; Isa. 42:10; Rev. 14:3
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