Chapter 5
OPENING THE BOOK
‘Who is worthy to open the book and loose the seals thereof ?’ (Rev.5:2)
There are four possible explanations of the scroll which John sees in the hand of God:
(1) The scroll is the book of life
(2) The scroll is the old testament
(3) The scroll contains future events
(4) The scroll contains God’s redemptive plan, foreshadowed in the old testament from its beginnings on the cross to the final culmination.
Both Harry Whittaker and Peter Watkins choose option (1) but the arguments against this theory are overwhelming. As each of the seven seals is broken, events happen; and the whole process of the breaking of the seals, with accompanying events, is meaningless unless it is somehow related to the contents of the book. By opening the scroll the Lamb does not merely disclose the contents, but puts them into operation.
John’s description of the scroll is drawn from Ezekiel 2:9–3:3, where the content of the scroll is God’s judgement on Jerusalem, i.e., a forecast of coming events. John makes a second use of this same prophecy in his vision of the ‘little book’ in 10:9 which contains the accomplishment of the mystery of God (=the kingdom). The events of the ‘little book’ are also not merely a matter of disclosure, but come into operation when John eats the book.
If the book of 5:1 were indeed, the ‘Lambs book of life’ (22:1) then he would not have required authority to open it. In this chapter all God’s creatures were challenged to open the book, but only Christ, by virtue of his nature and his passion, won the right to open it. The opening of the book is directly linked with his crucifixion and resurrection. This is the fulcrum of the divine plan for man’s redemption; until the scroll is open God’s purposes remain not merely unknown but unaccomplished. Without this sacrifice the purpose of God would not have been able to continue, the events culminating in the kingdom could not have occurred and the book of life would have been redundant. Finally, there is no suggestion here or elsewhere in the book that John’s purpose was to reveal the identity of the redeemed (2:17). His real purpose, constantly reiterated, is to tell the ecclesias ‘what is bound to happen soon’ (1:1).
(2) The second theory is that the scroll is the O.T. In this view Christ is the great expositor, who gathers up all the scattered prophecies into one comprehensive fulfilment. While it is true that Christ is the fulfilment of the law and prophets and the greatest expositor of scripture ever (Lk.24:32), it does not explain why the death of Christ is indispensable to opening the scroll.
(3) The third theory is that the scroll contains only future events. If Jesus won the right to open the scroll in A.D.30/31 why did he wait 66 years (A.D.96) until he exercised that right? The natural assumption is that the opening of the scroll, by which the contents are both revealed and put into effect, follow immediately after the victory by which he acquired the right to open it. This means that from John’s standpoint some at least of the contents are already past; and for confirmation of this we need only turn to the vision introduced by the breaking of the fifth seal, in which John looks back on a past martyrdom as well as forward to a future one.
(4) The present author believes option four to be the only correct understanding. The divine decree waits, sealed with seven seals, for the emergence of a human agent, willing and worthy to put it into effect, one who will place himself unreservedly at the disposal of God’s sovereign will. The events that the book depicts begin at the foot of the cross and continue into the future. The book is not merely a book of prophecy but a series of events that can only commence after the resurrection of Christ. His act of obedience qualifies him to set the events in motion that culminate in the kingdom.
I will declare the decree: The Lord hath said unto me, Thou art my son This day (the resurrection day) Have I begotten thee?
Ask of me, and I shall give thee the nations for thine inheritance. And the utmost parts of the earth for
thy possession. (Ps.2: 7,8)
The kingdom of God is a process that starts as a little stone (the crucifixion), a stone of stumbling to the Jews and foolishness to the Greeks, and grows into a great mountain. Its citizens are being called now. Upon the very day of his resurrection Jesus received the authority to put this process into motion. To sum up, the scroll contains the events from the resurrection of Christ (the firstborn) until the resurrection of the saints (the opening of book of life) and the establishment of the kingdom.
In favour of this understanding is the fact that the seals were on the outside, therefore they were already known. This should not surprise us, for they had previously been given in the Olivet prophecy. With the seals then, it is not mere revelation, but implementation that is paramount. We note that, unlike the other visions, it is the Lamb that opens the seals and not the angels. Once the Lamb commences the process the angels are left to finish the work.
The exodus of God’s people begins at the foot of the cross, a theme that John expounds in Revelation chapter 12 (see page 17). The seals then span the period from the resurrection to the end of the Mosaic dispensation and the final dispersion of the Jews. They begin at the Passover and end the day after Passover forty-two years later.
Much of this period is covered by the historical narration in the book of Acts which finishes at the point when John receives his Revelation! John wrote down his visions when the ecclesias where in crisis – they had lost some of their chief shepherds and were about to endure fierce persecution and the end of the Mosaic dispensation. The point in the narrative where John received Revelation is the fifth seal – God’s response to the imploring of the saints; ‘How long?’ (6:10) [see chapter six for a full exposition].
Here then is reassurance for the saints for, since the crucifixion, all the troubles and persecutions that had befallen them were not only predicted by Christ (Olivet prophecy) but also under his guidance. When John wrote the apocalypse the sixth seal (the Jewish war and the fall of Jerusalem) were imminent. One would have expected the other events (trumpets, vials, etc.) to follow quickly and to culminate in the return of Christ [“I come soon”].
Instead, because of unbelief, a ‘breach of promise’ was introduced leaving a period of nearly 2,000 years between the seals and the trumpets. The seals are then partly retrospective and offer the saints the reassurance and encouragement to endure the coming ‘great tribulation’. Once all the seals are broken the scroll can be opened and future events revealed.
I have already indicated that the seals represent a 42-year period, this makes each seal seven years (6x7).1 The seventh seal is the introduction of the trumpets and therefore does not feature in this calculation, as it commences a new section.
THE SCROLL
‘And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals’ (Rev.5:1).
John introduces the vision with the words, ‘I saw’, a formula he uses 33 times to emphasise his personal involvement as an ‘eyewitness’. This book (biblion) is a scroll written on both sides and sealed with seven seals. It is found in the right hand of God himself, denoting the importance of the scroll, and the privilege associated with receiving it. In similar fashion the strong (mighty) angel of 10:9 has a small book (bibliaridion) in his hand.2 However, whereas that ‘little book’ was open (10:8), this one is sealed. Here, even the same strong angel3 (5:2) cannot open the scroll, only issue a challenge.
The scroll was written on both sides, an unusual, but not unheard of practice in antiquity. John no doubt intends to draw our attention to Ezek.2:10, ‘written within and without: and there was written therein lamentations, and mourning, and woe’. Like Ezekiel's scroll, this one contained judgements on the house of Israel. The scroll of Zech.5:3 was also written on both sides – one side containing a curse against those who steal, the other side against those who sware falsely. Similarly, Revelation condemns those who steal (9:21) and sware falsely.1
Zechariah’s scroll flew into the house and destroyed it. This was fulfilled in A.D.70 when the temple was destroyed. It would not surprise me if a copy of Revelation was placed in the temple by a faithful priest [see chapter, 12 pages 25 & 25 for further exposition].
Although written on both sides, the writing on the outside would have been obscured by the seven seals, which were clearly visible to John (see digression 5.1).
THE CHALLENGE
‘And I saw a strong angel proclaiming with a loud voice,” Who is worthy to open the book, and to loose the seals thereof?”’ (Rev.5:2)
A challenge is now issued; in principle it is open to all God’s creatures. ‘Worthy’ does not mean ‘able’ but rather ‘qualified’, in the sense of having the proper qualifications to perform this special task. The logical sequence of events is reversed in the above quote, ‘… to open the book, and to loose the seals’. Obviously the book cannot be opened until the seals are loosed. This is an example of a figure of speech known as hysteron-proteron which occurs several times. (3:3,17; 5:4,5; 6:4; 10:4, 9; 20:4-5, 12-13; 22:14).
NO ONE FOUND
‘And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon’. (Rev.5:3)
This comprehensive way of referring to each of the three major zones of the cosmos is a way of saying ‘nowhere in the universe’. The same three divisions of the cosmos are mentioned in the context of the Christ hymn Phil.2:10, ‘every knee will bow, in heaven and on earth and under the earth’.
The principalities and powers of heaven (angels) could not open it, for they were immortal beings in possession of divine nature. No one on earth could open it nor under the earth,2 not because they were dead (they could be raised), but because they were human. Only Christ qualified to open it, for he possessed both divine and human nature. But, even though he was qualified to open it, he still had to win the right to open it.
‘And I wept much, because no man was found worthy to open and to read the book, neither to look thereon’ (Rev.5:4).
When no one in creation is able to open the scroll John weeps: John weeps tears on behalf of all the prophets and saints. Not because he is thwarted of seeing into the future; His frustration goes deeper than that. Until the scroll is opened God’s purposes remain, not merely unknown, but unaccomplished. John has been nurtured on the messianic hope of the old testament, which promised that one day God would assume His kingly power and reign openly on earth, punishing the wicked and redressing the wrongs of the oppressed. Especially in persecution God’s people had longed for that day to bring an end to their sufferings, and also to vindicate their faith. For there is a limit to the capacity of faith to survive in the face of hostile fact: unless in the end right obviously triumphs over wrong, faith in a just God is utter illusion. God must ‘vindicate his chosen who cry out to him day and night’ (Lk.18:7). John weeps with disappointment because the hope of God’s action appears to be indefinitely postponed for lack of an agent through whom God may act.
To read the book neither look thereon - this is another hysteron-proteron. One must first look upon the scroll in order to read it. John himself saw the scroll and the seven seals on the outside, the purpose for opening the scroll is not that it can be read but so that the eschatological events can begin to take place. The reason John emphasises the reading of the scroll is to draw us to Isa.29:11-14:
‘And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid’.
This passage highlights man’s failure to redeem himself, those who thought themselves qualified (the readers i.e., priests, scribes) could not open the scroll and the common people admitted they were not qualified (non-readers). The cross was a work of foolishness to the world, but as the apostle says, “the foolishness of God is wiser than men”. (1 Cor.1:25)
It must be recognised, that in this vision John is transported to the past, he sees the situation from the viewpoint of the old t estament prophets and saints. The very next verses take him to the foot of the cross and to the enthronement of the resurrected Lamb.
THE LION OF JUDAH
‘And one of the elders saith unto me, 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. And I 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’. (Rev.5:5,6)
John’s tears are checked by what he now hears and sees. It is always worthwhile to examine closely the connection between what John hears and what he sees, and it is particularly unfortunate that in most editions and translations a paragraph break has been inserted between verses 5 and 6, so that we miss the full impact of the juxtaposition of images: One of the elders said, ‘….the Lion….has conquered…’ Then I saw a Lamb. What John hears is couched in the traditional messianic imagery of the old testament; what he sees constitutes the most impressive rebirth of images he anywhere achieves.
The Lion of the tribe of Judah is a title with an obviously martial ring, recalling the prophecy that ‘the sceptre shall not depart from Judah….and the obedience of the nations shall be his’ (Gen.49:9-10). This prophecy had been adapted by the pharisaic author of the seventeenth psalm of Solomon in his portrayal of the militant Messiah, who would drive out the tyrannical and impious Gentiles and establish the reign of God with Israel as the imperial nation. The words of the elder therefore, encourage John to think that all the hopes and aspirations of the old testament are now on the point of fulfilment; and so they are, after being totally transformed by the alchemy of Christ. For John looks for the Lion of the tribe of Judah and sees a Lamb. We need not waste time searching through the old testament and other Jewish literature to find the meaning of this symbol, for John has told us what he means by it. The Lamb bore the marks of slaughter, which were explained by the heavenly choir: with his life-blood he had ransomed for God men from every tribe, tongue, people and race.
The Lamb is the symbol of self-sacrificing redemptive love. By this one stroke of brilliant artistry John has given us the key to all his use of the old testament writings (without ever quoting them). Partly because this was the language which came most naturally to him, partly because of the powerful emotive effect of familiar associations, and partly no doubt because his vision had actually taken its form, though not its content, from the permanent furniture of his well stocked mind. But to all this we must add that he believed the old testament scriptures to be the oracles of God, and that the same God who had spoken in partial and shadowy ways through the prophets had now spoken fully through his Son. The old testament was indispensable to the understanding of the character and purpose of God, but it must be read in the light of the fuller illumination of Christ. Throughout the welter of old testament images in the chapters that follow, almost without exception the only title for Christ is the Lamb, and this title is meant to control and interpret all the rest of the symbolism. It is almost as if John was saying to us in one point after another: ‘whenever the old testament says “Lion”, read “Lamb”. Whenever the old testament speaks of the victory of the Messiah or the overthrow of the enemies of God, we are to remember that the gospel recognises no other way of achieving these ends than the way of the cross. Jesus Christ was the son of God but also the root of David (see Isa.11:1). Through his pedigree he was therefore imminently qualified to open the seals, but, nevertheless, he still had to win the right to open them. This he did by conquering his human nature – hath prevailed to open – literally overcame (conquered) to open. His followers are also urged to overcome (2:7,11,17,26;3:5,12,21; 21:7), even Jacob, symbol of unreformed fleshly Israel had to overcome (Hos.12:3-5) before he was renamed Israel (God rules).
…in the midst of the throne, and the four living creatures, and in the midst of the elders – This is a Hebraism (we say between A and B, Hebrew says between A and between B). Here we have the throne surrounded by the living creatures on the one hand, and the elders on the other. The Lamb stands between these two groups. Initially the Lamb cannot be ‘in the midst of the throne’ seeing that v.7 says, ‘he came and took the scroll’. Having done this he may well have taken his rightful place on the throne.
I saw a Lamb standing as if it had been slain – The tense of ‘it had been slain’ is perfect, meaning a past action still having effect in the present – appropriate, needless to say, as regards the death of the Saviour. Again we note the retrospective character of certain aspects of John’s vision. The references to ‘has overcome’ and ‘had been slain’, plus the perfect participle in v.1, ‘opened’. All these things took place prior to John entering heaven – indeed he could only come into the divine presence because of them. The victorious death of Christ had truly opened a door in heaven permitting access by those with faith – ‘we have boldness to enter the holiest by the blood of Jesus, by the new and living way which he opened for us through the veil…’ (Heb.10:19-22, cp.4:14-16).
The description of Messiah as a lamb is first explicitly found in Isa.53:7, ‘He was led like a lamb to the slaughter’. This was taken up by the Baptist, ‘Behold the Lamb of God which takes away the sin of the world’ (John 1:29,36). Yet long before the concept of the suffering was present in the Passover (cp.1 Cor.5:7), and this probably is the main basis for its use here in Revelation. We recall the passover theme observed in 1:5.
…with seven horns and seven eyes, which are the seven spirits of God sent out into all the earth – This is John’s way of taking us to Zech.3:8-9:
‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH. For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day’.
Here Christ is typified by both Joshua and the stone. God engraves the stone (virgin birth), for, no tool of man was to be used on the altar (Ex.32:16). The seven eyes are not on the stone – they are focused on it, watching it closely. These are the seven spirits, or angels. After the passion these seven become the eyes of Christ. They are the seven spirits before the throne (1:4), they are also the seven stars in his right hand, sent out to care for his seven lampstands (1:20). In chapter 4:5 they are called ‘the seven lamps of fire burning before the throne, which are the seven spirits of God’. The seven spirits are then the heavenly Menorah in the sanctuary, with the seven ecclesias forming their earthly counterpart. In the Zechariah prophecy Joshua had his filthy garments changed – with Christ this was the clothing upon with immortality. If Joshua was obedient he was promised, ‘a place of access among these that stand by’ (R.V.3:7) – in John’s vision this becomes Jesus (Joshua) Christ standing between the elders and the throne. The Horns are a symbol of strength (Deut.33:17, Psa.18:2, 89: 17, Lk.1:69) and possibly a reference to the crowns made for Joshua (Zech.6:11). The BRANCH or sprout is also used by John in v.5 and relates to his Davidic descent and therefore his legitimate claim to the throne. ‘He shall sit and rule upon his throne: and the counsel of peace shall be between them (the monarchy and the priesthood) both’ (Zech.6:13).
We note that the anti–Christ imitates the characteristics of Christ – he is also wounded to death [wast slain] but the wound healed (13:3) he also has horns – ten of them but only seven with crowns in the first century (12:3) he is also the one who was, and is not, and shall come (17:8).
RECEIVING THE SCROLL
‘And he came and took the book out of the right hand of him that sat upon the throne. And when 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 odours, which are the prayers of saint’ (Rev.5:7-8).
And he came and took the scroll – The Greek word ‘took’ may also be translated ‘received’, which is perhaps more suitable to the context. Because Christ had overcome, he, and only he, was now worthy to open the scroll. In giving the scroll to Christ, God is passing all judgement, revelation and the outworking of his purpose into the hands of his Son. This action is symbolic for the previous verse has shown us the Lamb (immediately after his resurrection) as all-powerful (the horns) and all-knowing (the eyes). By these symbols John undoubtedly invests Christ with the attributes of deity, but he does something more important still: he redefines omnipotence. Omnipotence is not to be understood as the power of unlimited coercion, but as the power of infinite persuasion, the invincible power of self-negating, self-sacrificing love.
…the four living creatures and the twenty four elders fell down before the Lamb – The same obeisance given earlier to God is now rendered to his Son. ‘The Father judges no one, but has given all judgement to the Son, that all may honour the Son even as they honour the Father. He who does not honour the Son does not honour the Father who sent him’ (John 4:22).
…with golden bowls full of incense, which are the prayers of the saints – It is appropriate that the prayers of the saints should be included in the following praise since it chiefly concerns the theme of redemption.
A NEW SONG
‘And they sung 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 to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. 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 honour, and glory, and blessing. 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, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever’ (Rev.5: 9-14).
This new song is probably the same one as ‘the song of Moses the servant of God, and the song of the Lamb’ (15:3). The theme is exodus redemption. It is, as it were a new song set to an old familiar tune. This is the song that the children of Israel sang unto the Lord in Exodus chapter 15, but now it finds its true expression. It is not only the song that is ‘new’ but we have a ‘new name’ (2:17, 3:12), the ‘new Jerusalem’ (3:12, 21:2), the ‘new heaven and earth’ (21:1), and finally, God makes ‘all things new’ (21:5). Psalm 98 begins as follows:
‘Sing to the Lord a new song; for he hath done marvellous things: His right hand, and his holy arm, hath gotten him the victory’.
The following song can be described as new in that firstly it is addressed to Jesus, and secondly it includes the Gentiles among the redeemed. Previously it had been Israel alone who constituted the kingdom and priests to God (Ex.19:6).
You are worthy to take the scroll – the same words are used of God himself:
‘Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created’ (4:11).
The force of the language is in no way diminished when the Lamb is addressed, the words used in 4:11 concerning praise for the Father's physical creation are used here to praise the Son (and so also the Father) for the new spiritual creation.
…you redeemed to God by your blood – The verb translated ‘redeem’ (agorazo), in plain terms signifies purchase (cp.agora, ‘market place’). Ownership is indicated by ‘to God’, and the price – ‘your blood’ (cp.1 Cor.6:20).
John also applies the language of Dan.7:14,18 to the redemptive death of Christ, which has ‘enthroned’ Christians as kings and priests. John has overlaid the existing language of Daniel with the ‘kingdom and priest’ language from Ex.9:6 (which he also used in 1:7; 20:6). The reference in Dan.7:9 to thrones that were set in place become the 24 thrones on which the heavenly elders sit. (Rev.4:4).
REVELATION 4 DANIEL 7: 9,10
24 elders on 24 thrones (4:4).
Thrones were set
A throne set in heaven, and sat on the throne (4:2).
The Ancient of days did sit.
like unto a jasper (4:3).
His garment white as snow.
the sea of glass or crystal (4:6).
a fiery stream issued and came forth from before Him.
REVELATION 5: 9,10,11 DANIEL 7:14,18
Every tribe, tongue, people, and nation All peoples, nations, languages [14b]
and made them a
to him was given [14a]
The holy ones of the Most High shall receive the kingdom. [18]
kingdom and priests and they will reign on the earth
Dominion and glory and kingship.[14a]
His dominion an everlasting dominion that shall not pass away.[14]
And possess the kingdom forever. [18]
The number of angels was ten thousand times ten thousand, and thousands of thousands
Thousand thousands ministered unto Him and ten thousand times ten thousand stood before Him.[10]
The language used in chapter 4 for God, is continued into chapter 5 for his Son. Now an innumerable host of angels join the cherubim and elders in the praise of the Lamb. The fact that seven expressions are used (v.12) no doubt indicates the perfection of the one addressed. Each of the seven are found of Christ elsewhere in the new testament: power (1 Cor.1:24), riches (2 Cor.8:9), wisdom (1 Cor.1:24), might (Eph.6:10), honour (Heb.2: 9), glory (John 1:14) and blessing (Mtt.21:9). To bring the anthem of praise to a climax every creature in heaven, on earth and under the earth and in the sea,1 ascribe blessing, honour, glory and might to both Father and Son (v.13). “And the four living creatures said , ‘Amen!’ And the elders fell down and worshipped.”
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NOTES
1 From the crucifixion until the fall of Massada, the last resistance of the Jewish war is 42 years. (For the significance of the number 42 see digression 11.1 pages 2,3). Josephus informs us that Massada fell the day after Passover [Wars of the Jews book 7.9.1].
NOTES
1 The occurrence of seven as a common feature in Revelation reinforces this conclusion (used 54 times). The trumpets also consist of seven year periods, i.e., witnessing 3½ years + beast 3½ years = 7 years.
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2 In his right or left hand? The right hand is lifted up to heaven in 10:5 – does it also contain the ‘little book’?
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3 Strong (mighty) angel = Gabriel (See chpt.10 page 2 note 1).
NOTES
1 Stealing, is to be understood as stealing from God what rightfully belongs to him (worshipping false gods - the image of the beast) in similar fashion; swearing falsely is making a covenant with the surrounding nations and by implication with their false gods (see Hos.10:4). The disciples of the beast are sealed (covenanted) with his number.
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2 Under the earth is the equivalent of Hades (Sheol) or the abyss – see Ezk.32:21.
NOTES
1 Under the earth and in the sea are synonymous – see Gen.1:28; Ex.20: 4 and Phil.2:10. Perhaps included in order to make another set of four expressing universality. (cp.5: 9)
