Chapter 5
What John sees next is the creator-King sitting on the
throne of his rule and holding a scroll in his right hand - the hand of
authority and action. It is enscribed on both sides - implying a lot of
information and enticing the reader to want to know its contents. But it is
sealed with seven seals, meaning that it can't be read. The number 7,
signifying perfection and completion, communicates that it is entirely secure,
but also looks to the successive stages of its opening in chapter 6 - which
build tension. It's contents are only revealed however when the seventh seal is
opened. The anticipation of the sixth seal therefore shows its contents must be
the details of the end of history surrounding the day of wrath (6v17, 10v10-11,
cf. Ezek 2v10). This strongly suggests these details begin with 8v2 and the
precursors to final judgment - with 8v1 dramatising the contents about to be
revealed. This makes our reading of the book as primarily around the end and
the vindication of the persecuted at the judgment. It also suggests the 7s are
not concurrent but consecutive.
v2: The detail of
"strong" angel proclaiming in "loud" voice brings home the
awe and might bound up with what follows. He proclaims a question asking who is
worthy to open the scroll and break its seals, so revealing its contents. The
answer is that no-one in heaven or on earth is worthy - whether to open or read
it. And so tension and frustration builds, moving John to tears. The scroll is
clearly critical in being held in God's own hand. And there is a deep longing
for it to be opened as only then can justice be brought to the persecuted (ch.
18), evil be finally eradicated (ch. 19-20) and the kingdom be established in
all perfection (ch. 21-22). This is what the persecuted long for (6v9-11).
But then... an
announcement. One of the elders representing God's people comforts John,
pointing out a mighty character. Lion of Judah picks up Genesis 49v8-12. He is
the noble yet terrifying descendent of Jacob promised to judge and receive the
obedience of the nations. As the "root" of David, he is the promised
Messiah who is to receive David's everlasting kingdom, and take root in such a
way that fills and bears fruit throughout the earth, personifying and
fulfilling God's purposes for Israel (Is 27v6). These titles teach he is the
one long awaited throughout Jewish history - the offspring of Abraham (Gen 12)
the serpent crusher (Gen 3). He is therefore the one all history has been been
progressing towards, who will crush Satan, reverse the curse and bring blessing
to the whole earth.
And we learn that
he is worthy to open the scroll because he has "conquered" which in
the context of the 7 letters means, first and foremost, that he has resisted
evil by remaining utterly faithful to God. This makes him a model for the
persecuted churches. Yet he is unique. He is set-apart from every other
creature in heaven and earth - from all humanity for never sinning, and all
angels by remaining utterly faithful even to death, and despite such temptation
and trial.
v6-10, however,
gives fuller understanding to his conquering. His resisting of evil has
actually enabled those captive to its power to be freed and become the people
of the promised Davidic kingdom, serving God like priests. And it is this, more
specifically that makes him "worthy" to open the scroll (v9-10) and
so bring about the final judgment and consummation of God's kingdom. He is the
one who brings the contents of the scroll to fruition in defeating Satan. He is
therefore very much the supreme conquering King, rescuing a people and
establishing his rule over them. We will have to wait to learn of the enemy he defeated
on doing so.
The surprise,
however, is what follows. A Lion is announced but John sees a lamb. This is the
result of the lions faithfulness and the means of his rescue - he has been
"slain" in atonement for sin. The most obvious lamb sacrifice for the
reader is that of passover when God's people were redeemed from slavery in
Egypt to belong to God. As the coming song declares, Christ has done the
equivalent by his "blood." The redeemed are not therefore guiltless.
God's judgment has passed over them.
The lamb is seen
between the throne and the living creatures - so closer to the Father, the one
from whom and for whom all has been made. Yet he is among the elders just as we
have seen Christ amongst lampstands - present with his people. This reveals
that the 24 elders must be nearer the throne than the living creatures,
reflecting their supreme privileged above all in creation as the adopted
children of God. Proximity to God's tremple presence always marked holiness and
privilege, as with the people-Levites- priests-High Priest in Israel. Here it
is Christ our High Priest with his redeemed-living creatures-angels- everything
else in heaven or earth.
Although a meek
creature, we've already seen this lamb is far from weak. It's 7 horns represent
complete and perfect (significance of 7) power, just as horns on an ox reflect
its own. It's seven eyes are the 7 spirits we have argued represent the Holy
Spirit (cf. 1v4). In 4v5 they reflected God's holy presence. Here, his complete
and perfect knowledge, because he is present everywhere throughout the earth.
But in belonging to the lamb, we see something of the Trinity. He is the Spirit
of Christ as well as of God - of the Son as well as the Father.
v7: Finally we
see one who is able to open the scroll. The lamb takes it from the hand of God
and the creatures and elders now fall down on worshipping him! Grammatically,
it may be only the elders holding the two objects. Their harps could signify
the scroll's words as prophecy, as harps were often played as prophets
prophesied. They are therefore the key instrument for the presence of God.
Certainly in context they denote joy, as this worship is sung rather than said
as before. And it is a "new song" because it marks a new (and the
greatest) work of salvation (cf. Ps 96v1f). We are told the golden bowls of
incense are the prayers of the saints. They are held before the lamb no doubt
to show that they reach God as a sweet smelling offering only through his work.
And the song tells us why: The lamb is worthy to take and open the scroll
specifically because of his willingness to be slain in order to ransom people
for God, and so make them a kingdom - where God's rule is mediated through the
lamb as the Lion of Judah and Root of David; and priests who will serve God by
reigning over and so looking after a renewed earth as his sanctuary (cf. Rev
21-22, Ex 19v6).
The picture of
Christ here is exalted. As a man he fulfils all history. Yet he also receives
the sort of worship due to God alone. And as the God-man he is the perfect
mediator, through whom we have access to God in prayer, having them cleansed
from all false motive and selfish desire through his blood, which satisfies
God's justice and pacifies his wrath at such things. What an encouragement to
pray. Our prayers are not only necessary, they are pleasing to God - sweet in
flowing from subjects that now love him and testifying to the worthiness of his
Son.
Striking is the
fourfold note on where the redeemed are from. The terms broaden. Nation can
comprise various peoples, which can include various languages spoken by various
tribes. Obviously all these change through history and are difficult to measure
exactly. The point is that God's kingdom doesn't just comprise those from
Israel, but from all over the world, and every kind of ancestral group. And so
the crisis of Eden is overcome through Eve's offspring, the whole earth is
blessed through Abraham's see, and Judah's king receives the obedience of the
nations.
v11:
"Then" signifies what follows continues the response to the lamb. New
characters are introduced. Circling the throne now are the elders with the lamb
amongst them, the four living creatures, and innumerable angels. Myriads and
thousands stress their quantity. But as John looks he hears - there is no sense
the angels are visible. Rather in a loud and united voice they declare the
worthiness of the lamb. Strikingly these words echo 4v11 where God was
worshipped as creator. The sense here too then, is of casting our crowns in
service of Christ. Christ receives the same, affirming his divinity. In a sense
he receives even more because the angelic host was not included previously. But
especially here, his worth is linked to his readiness to redeem. God owns and
blesses us in creation, and so rightly receives our praise and service. Christ
enables a second ownership and blessing by redemption, and so rightly receives
the same. And so all ability, riches, insight, force, acknowledgment,
excellence and joy, are to he devoted to his service. The sevenfold praise
stresses it perfection and completion.
v13 introduces a
final ring of praise that includes everything else in heaven or on earth - the
under the earth and in the sea stresses the complete nature of this worship.
This includes the creatures already mentioned too. Affirming the equality of
God and Christ, of Father and Son, they combine the focus of 4v11 and v9-10,
acclaiming to all creation that God who sits on the throne and the lamb are
both to receive "blessing and honour and glory and might forever and
ever!" And this is affirmed by the living creatures turns declaring
"Amen" ("truly") and the elders falling down in worship
again.
This devoted
service, then, is what all creatures should be doing now, which is why our
self-centredness is so serious and sinful. It is to devote these things to self
rather than the one who is worthy of them, worshipping self rather than God.
But here we also learn what our activity will involve in the new creation. It
will be to devote all we are and can achieve to him - to Father and Son, as we
rule the world for them.
So much finds
explanation here. The ultimate purpose of human beings - and worms and horses
and sparrows and cod, is to serve God's purposes, devoting all that is
excellent about them to him. And the great goal of history is for the Father to
glorify his Son by having him receive this worshipful service as the man Jesus
Christ, acknowledged by the whole creation for the supremacy of his character
in giving himself to be slain so that God his Father might have a kingdom of
priests from the sons of Adam, to rule over the animals and natural world,
harnessing their excellence in service of him and his Christ.