Vision One - The Seven Seals
Revelation Chapter 5

The problem (5:1 - 5:4)

1 And I saw in the (open palm of the) right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

There is so much to God's Plan, written before the beginning of time (see Psalm 139:16), that there was writing on every available surface, not as was normally done just on the inside. There are references to a scroll in Isaiah 29:11-12 sealed because the people couldn't receive it, and a scroll covered front and back with "words of lamentation and mourning and woe" in Ezekiel 2:9-10. There is also the expectation of the end inherent in a sealed message from Daniel 12:9. The seven seals, indicating the completeness of God's purpose, were marked with God's own signet-ring to authenticate that this was from God. In Roman law, a rich person's Last Will and Testament was sealed with seven seals of the seven witnesses. This and references in the Old Testament and in apocryphal literature indicate that this scroll told of God's plan for the completion and final settlement of His affairs with His creation.

2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

The Greek word for "worthy" indicates that the appropriate rank and character was required of the person, not merely ability, and it was a high and pure character required to be worthy of receiving the mysteries of God's complete plan.

John's tears expressed both frustration and humiliation that none of God's creation was worthy of His plan. In typical human fashion, he was impatient and premature in his weeping, based on human knowledge, leaving out faith that the God of All would provide the answer to this problem.

The resolution (5:5 - 5:14)

5 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.

The solution to who can open the scrolls goes as far back as Genesis 49:8-12, where in the blessing of Jacob on Judah and his descendants, Judah is called a lion, and the scepter was not to depart from Judah. Jesus fulfills this blessing as the greatest person of the tribe of Judah and the King of Kings. The Root of David refers to Isaiah 11:1-10, prophesying of the Messiah. These titles for Jesus span the history of the Jewish faith.

6 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.

But instead of a lion, John sees a lamb. This Lamb is now alive, but it had been cut so much that the Greek verb says it had been thoroghly slaughtered. The listeners would have understood these to be the cuts made by a priest offering the Lamb as a sacrifice. The Greek wording does not imply that the lamb was unfortunate enough to be sacrificed, although now is blessed. Instead, the Greek makes it clear that through the sacrifice, the Lamb was victorious and is worthy of power. The completeness of the Lamb's power is symbolized by the seven horns. The seven eyes indicate omniscience, as in Zechariah 4:10, and are explained in the text to be the Holy Spirit.

Throughout the scriptures, there are four different Hebrew words and three different Greek words that are translated into the English word "lamb." The word used all 29 times in Revelation is arnion, but when John the Baptist points out the Lamb of God in John 1:29, and when Peter writes of a "lamb without blemish" in 1 Peter 1:19, the word used is amnos, a more common word for "lamb." The distinction of arnion was of weakness and young age, a "lambkin." The equivalent Hebrew word, that of a lamb just old enough to start being playful, was used in Exodus to describe the pure sacrifice required by God, and was used in Jeremiah 11:19, foretelling of the Messiah as one who was "a lamb that is led to the slaughter." The point is that nothing in this wording describes power or might; everything describes purity, helplessness, and sacrifice.

The reference to a sacrificed Messiah was common in the prophets, as written in Isaiah 53:5, "he was wounded for our transgressions, crushed for our iniquities." Still the Jews of the first century refused to consider a Messiah that wasn't sent to restore their nation to self-rule. Their distortion of these prophesies was so severe that the Macabees of Israel, who overthrew a tyrant in 200 B.C., were described as "horned lambs of war," a bizarre visual image and an absurd theological image.

7 And he came and took the book out of the right hand of him that sat upon the throne.

The Greek verb used here for "took" emphasizes action -- there was no hesitation or doubt. In acting that decisively, the Lamb is shown as the one to carry out the plan of God.

8 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 [bowls of incense], which are the prayers of saints. 9 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; 10 And hast made us unto our God kings and priests: and we shall reign on the earth.

The new song is for new mercies, as in Psalm 40:1-3, in this case praise to Christ for redemption, where the "old song" is praise to God for creation. The word used consistently for "new" in Revelation is not the Greek neos, meaning "young," but kainos, meaning better than anything before it, "fresh." This is the same word used in 2 Corinthians 5:17, when Paul writes that in Christ we are a new creation. The bowls of incense that are the prayers of the saints unify the worship of God in heaven with worship on earth. The four-fold listing of humanity emphasizes by numerology as well as words that the entire world is covered by this ransom.

11 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; 12 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.

The surrounding circle of angels join in the song of the elders and living beings, singing a seven-fold (= complete, perfect) praise. Notice that the elders sing in second person to the Lamb, while the angels sing in third person about the Lamb, and sing in antiphonal response emphasizing the praise of the Redeemed, so as not to compete with it. In the Greek, these angels were numbered to be "ten thousand times ten thousand," which is properly translated as "thousands of thousands," but really means innumerable.

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, 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. 14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

No created thing is left out of this largest circle of praise. Compare this account to Romans 8:19-23, in which Paul discusses the mystical way in which all creation was affected by man's fall. In Revelation, all creation rejoices in the wholeness reinstated by the Lamb. Note the exact sameness of the praise for the Lamb and the Creator. In this scene of three waves of music and praise is demonstrated the perfect calling and purpose for creation, that of praising God for eternity.

The parallels between the chapter 4 events dealing with the Creator and the chapter 5 events with the Lamb are intentional. In both accounts, the scene describes the glory of the Creator and Lamb, a first hymn of praise, a narrative to continue the scene, and a second hymn. In this parallel structure, the oneness of the Son with the Father is emphasized, along with the consistent and continual presence of the Holy Spirit.

Interpretations

Several times chapter 5 references those "under the earth." Many commentators consider the phrase "heaven, earth, under the earth" to echo an old Hebrew phrase for the totality of creation. Other commentators identify "under the earth" as a reference common at that time to Hades, the holding place for the dead awaiting what would come next. In modern times, we often equate Hades with Hell, but there was no punishment in Hades. The existence of Hades, the "waiting room" for the dead, might be inferred by these references to the angel calling "under the earth" for one worthy to open the scroll, and later the praise coming from "under the earth." Similarly, images of the Rapture have those dead in Christ rising up to meet Him in the air.

There are other scriptures that dispute this idea of a "waiting room," with the most notable being the words of Christ on the cross to the repentant criminal, when He promised that "today you will be with Me in Paradise."

To me, these apparently contradictory images result from imposing our human limitations in time on God's activities. God is praised in Psalm 90:4, saying "a thousand years in your sight are like yesterday when it is past, or like a watch in the night." We are living out what God has already seen from the beginning to the end of time, and when we will be brought into His presence, I believe we will also break free of the limits of time.

Applicability for today

God is in charge - there is nothing that we will face that can compare to God's power and glory, and there are no extremes that the Lamb will not do to take care of His people.

Victory comes not through strength and power, but through complete submission and sacrifice, even for God's Son. We must live our lives focused on how we can better submit ourselves to God's will, not in pursuing through our strength what we desire.

Our most complete obedience to God is our praise to Him, as part of the community of faith and of all creation. As we draw closer to God, our awe in His unimaginable "glory and honor and power" must be fulfilled by our praise of the One who created all things and communes individually and personally with each of us!

We are destined to be blessed in ways far beyond anything that we deserve or that we can earn. We will be crowned and seated with the Triune God!