Revelation 5

Revelation 5  •  13 min. read  •  grade level: 10
Listen from:
• BibleTruthPublishers.com
Introduction
If in Revelation 4 God is celebrated as the Lord God Almighty, and as worthy to receive glory and honor and power as the sovereign Creator, in this chapter it is the Lamb who is worshipped, and who is proclaimed with adoration to be the worthy One because of His suffering death, and the redemption He thereby has wrought. Every word of the chapter is consequently replete with instruction.
First, John records: “And I saw in the right hand of Him that sat on the throne a book. written within and on the back side, sealed with seven seals” (vs. 1). It should be observed that while God is seated on the throne and John speaks of the character of His glory (Rev. 4), and even of His right hand, there is yet not a word used inconsistent with the fact that “God is a Spirit.” We are made to feel that He is sitting on the throne, rather than being permitted to see Him. The book, written within and on the back, would be like the ordinary rolls of those days, written on both sides; and its being sealed with seven seals imports that it was perfectly sealed, its contents unknown because shut up by divine power. It is undoubtedly the book of God’s counsels respecting the earth, not His eternal counsels, but His purposes, not yet unfolded or made good, concerning the world.
After the book was thus introduced, a strong angel appears on the scene and cries with a loud voice, challenging, as it were, the whole universe, “Who is worthy to open the book, and to loose the seals thereof?” (vs. 2) There was no response to the challenge; for, in truth, there was not one from Gabriel downwards, of all God’s creatures who had the requisite qualification to undertake the task. John, on this account, “wept much, because no man [no one] was found worthy to open and to read the book, neither to look thereon” (vs. 4). Then one of the elders—not the angel, notice, but one of the elders—for it is these alone who possess the intelligence of God and of His ways (compare Rev. 7:13-1413And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? 14And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. (Revelation 7:13‑14)), said unto him, “Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof” (vs. 5). It is the Messiah of prophecy who is thus indicated, though as we shall see, the Messiah who had been rejected and “slain,” and was now, in consequence, exalted to the right hand of power. Jacob had thus spoken: “Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?” (Gen. 49:99Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? (Genesis 49:9)) And the very next verse speaks of the coming of Shiloh, unto whom the gathering of the peoples should be (Gen. 49:9-109Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 10The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. (Genesis 49:9‑10)). “The Lion of the tribe of Judah,” (vs. 5) therefore, tells of the irresistible, all-conquering power of Messiah in conflict with His enemies. (Compare Psa. 18:37-4237I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed. 38I have wounded them that they were not able to rise: they are fallen under my feet. 39For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me. 40Thou hast also given me the necks of mine enemies; that I might destroy them that hate me. 41They cried, but there was none to save them: even unto the Lord, but he answered them not. 42Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets. (Psalm 18:37‑42).) The “Root of David” sets Him forth as David’s Lord rather than as David’s Son—the Root here, not the Offspring. In this presentation we have, then, the Messiah in the truth of His divine Person, combined with His victorious power in conflict. John “beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth” (vs. 6). What a contrast between the thoughts of God and the thoughts of man! “A Lion, the Root of David.” What majesty, dignity, visible display of strength, energy, and all-commanding power might we expect to behold! But no; it was a Lamb, and “a Lamb as it had been slain” (vs. 6)! Ah! here is the divine secret of His exaltation, and of His having prevailed to open the book and to loose the seven seals thereof. Let us examine this wonderful exhibition more in detail.
The first thing demanding attention is the position the Lamb occupies. He is here shown as the prominent object in heaven—God’s object, and the object of all those who surround the throne. As we therefore contemplate Him as the all-absorbing object of heaven, so then in the measure in which He is the object of our hearts, we are thus in communion with the mind of God. This privilege is ours of delighting in Him in whom God delights. But, more exactly, the Lamb is seen to be the central object of the throne. He is in the midst of the throne, and of the four living creatures, and in the midst of the elders. As it has been interpreted, “The rejected Messiah was in the midst of the divine throne, and within all the displays of providence and grace,” as exemplified respectively by the four living creatures and the elders.
In the next place, His characteristics are to be considered. He has seven horns. A horn is the emblem of power, and we thus learn that He possesses (it is a question of earth now, not heaven) all power, the perfection of power, over the earth; and the seven eyes proclaim His perfect intelligence, wielded in the power of the Spirit, for the government of the earth according to God. And let it be repeated, that the fact of His having been slain, whereby the cross and the throne are connected, constitutes the ground of His present supremacy and power, as well as His qualification to make good upon the earth in government the purposes of God. He is thus alike the ground and object of all God’s ways and purposes.
Having presented to us the Lamb, as it had been slain, and exhibited His perfect qualifications— qualifications acquired through shame, rejection and death, the action of taking the book out of the right hand of Him that sat upon the throne is described. What a moment for heaven was this! On earth all was confusion and corruption. Man, energized by Satan (we speak of the future it will be remembered), was dominant, rejecting God and demanding divine honors for himself (2 Thess. 2). Who could step into such a scene, curb the power of evil, re-assert God’s authority, govern the nations righteously, and cause the earth to be filled with the knowledge of the Lord as the waters cover the sea? The answer is here given. It is the slain but now exalted Lamb; and He gives the pledge of what He is about to do in taking the book out of the right hand of God.
The significance of His action is understood by heaven; for as soon as “He had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. And they sung [It should be rather “sing.”] a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us [The word “us” should probably be omitted. Still, if so, it is the redeemed represented by the twenty-four elders who are indicated, only they are in the background, because it is the worthiness of the Lamb they celebrate, rather than their own redemptive blessings.] to God by Thy blood out of every kindred, and tongue, and people, and nation; and hast made us [If we omit “us” in the preceding verse, “them” should be read here instead of “us,” and “they” for “we” in what follows.] unto our God kings and priests: and we shall reign on the earth” (vss. 8-10).
In the first place, the living creatures and the elders alike upon the Lamb taking the book prostrate themselves before Him; and we are told that they all had harps, and golden “bowls” full of odors which are the prayers of the saints. It is not quite clear whether “every one of them” includes the living creatures. Strictly speaking, as has often been pointed out, “having” applies only to the elders. If so, it would be only the elders who had the harps, and golden vials full of odors. As yet the harps are silent; for the moment the elders are seen as priests. In what way the prayers of saints are presented through them, or who are the saints spoken of is not revealed. It is, however, certain that the glorified saints do not need to pray, and it may therefore be well concluded that it is the saints on earth, whose prayers are symbolized by these odors. (Compare Rev. 6:9-119And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 10And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 11And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. (Revelation 6:9‑11), and Rev. 8:3-53And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. 5And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. (Revelation 8:3‑5).) May it not be that the direct intervention of God, while in accordance with His own purposes, is yet in answer to the cry of the suffering remnant upon earth? (See Luke 18:7-87And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? 8I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? (Luke 18:7‑8).)
Following upon this action, they celebrate His praise. A new glory of the exalted Lamb being displayed, they sing a new song the subject of which is His worthiness to open the seals of the book, because of His having been slain, and because of the redemption He had thereby wrought for His people. Let the following striking words explain this:
“What seemed His dishonor and rejection on earth was the ground of His worthiness to take the book. He, who at all suffering and cost to Himself had glorified all that God was, was able and worthy to unfold what made it good in the way of government. It was not the government of Israel, but of all the earth; not merely earthly chastisements according to God’s revelation of Himself in Israel, but the display in power of all God was in the whole earth. He who had glorified all He was, and redeemed, by the gospel of what He was through His death, out of all the earth, was the fit One to bring it forth in power” (Synopsis, J. N. Darby, 5:523). He was therefore not only worthy, but the only worthy One in the universe, to make good on the earth the glory of God, on account of what He had suffered, the death of the cross.
But, blessed be His name, He had through His precious blood which had been shed redeemed souls to God from every quarter of the globe, and had associated them with Himself as kings and priests to God, assuring them thereby that when He should establish His kingdom, they should reign with Him “over” the earth. It is no wonder that the contemplation of the worthiness of the Lamb and of these divine unfoldings of God’s glorious ways in grace and power bowedthe hearts of the living creatures and the elders before the Lamb, and called forth such strains of melody, strains that will become the lips of the redeemed throughout eternity. And it is more wonderful still that, with such revelations, the redeemed on earth may, even now, anticipate this eternal occupation and so find relief for their overcharged hearts in singing the worthiness of the Lamb.
Another class now appears upon the scene: “And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing” (vss. 11-12). In reading this response of the angels to the celebration of the worthiness of the Lamb by the elders, it is impossible not to recall the well-known lines —
“Hark! ten thousand voices crying,
‘Lamb of God!’ with one accord;
Thousand thousand saints replying,
Wake at once the echoing chord.
‘Praise the Lamb,’ the chorus waking,
All in heaven together throng;
Loud and far each tongue partaking
Rolls around the endless song.
Grateful incense this, ascending
Ever to the Father’s throne:
Every knee to Jesus bending,
All the mind in heaven is one.”
And it is so, for the praise of the angels, awakened by the song of the elders, though on another ground, shows the perfect concord of heaven in the adoration of the Lamb.
There are several distinct points to be noticed for the fuller understanding of the scene. It should, then, be observed that this myriad of worshipping angels form, if the words may be used, the outer circle of the heavenly hosts; they are round about the throne, and the beasts, and the elders. In the ineffable grace of God, the redeemed, as being in Christ, are brought into a nearer place than the created intelligences that have never fallen from their creature perfectness! This is a well-known truth, but how little do we apprehend it in power. Moreover, the angels, as often remarked, say and do not sing their praises. It is only those who are redeemed, as Scripture everywhere shows, who can utter their praise in song. There are also, it will be seen, seven things they proclaim the Lamb as worthy to receive; that is, He is worthy to receive all things. It is the ascription to Him of all possible exaltation, dominion, and blessing.
Besides this, it has been significantly remarked, “I can hardly doubt that a change in administrative order takes place here. Until the Lamb took the book, they [the angels] were the administrative power. [This may be seen everywhere in the Old Testament, where angels continually appear upon the earth as the executants of God’s will.] They were the instruments through which, what the four living creatures symbolized was exercised on earth. ‘But unto the angels hath He not put into subjection the world to come, whereof we speak.’ Hence, as soon as the Lamb appears and takes the book, as soon as the idea of redemption is brought in, the living creatures and the elders are brought together, and the angels take their own place apart. Like the living creatures before, they give no reason for their praise” (Synopsis, J. N. Darby, 5:523).
The praise, commenced in heaven, descends, and spreads abroad, over and under the earth as well as throughout the sea, until every sentient thing unites in the adoration ascending to “Him that sitteth upon the throne, and unto the Lamb forever and ever” (vs. 13). This is the song of redeemed creation, in unison with the song of heaven, earth being now (here in anticipation) in perfect accord with heaven in the worship of God and the Lamb. It is important to distinguish between “under the earth” in Philippians 2:1010That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; (Philippians 2:10) and the same words in verse 13 of our chapter. In truth the phrases in the original are very different. In Philippians infernal beings (demons) are indicated; whereas in Revelation it is merely creatures under the surface of the earth—“on the earth, and under the earth” (vs. 13) being used to include everything that has life. This can be seen in Psalm 150:66Let every thing that hath breath praise the Lord. Praise ye the Lord. (Psalm 150:6). Redeemed creation ascribes but four things to the Lamb, perhaps because four is the symbol of completeness on earth, even as seven, as seen in the angels’ celebration, is that of absolute perfection.
The four living creatures add their “Amen” to the song of creation, and the elders fall down and worship. (The words “Him that liveth forever and ever” (vs. 14) should be omitted. The Lamb is the prominent object of the chapter.) They have already offered their vocal praises, and now they are silently on their faces, their hearts filled and overflowing with unutterable adoration.