Apocalipse 5
John MacArthur · Citado em PreceptAustin
Apocalipse 5
MacArthur notes that "While Roman wills were sealed up with seven seals, this scroll is not a will but a deed or contract. Dr. Robert L. Thomas explains: This kind of contract was known all over the Middle East in ancient times and was used by the Romans from the time of Nero on. The full contract would be written on the inner pages and sealed with seven seals. Then the content of the contract would be described briefly on the outside. All kinds of transactions were consummated this way, including marriage-contracts, rental and lease agreements, release of slaves, contract-bills, and bonds. Support also comes from Hebrew practices. The Hebrew document most closely resembling this scroll was a title-deed that was folded and signed, requiring at least three witnesses. A portion of text would be written, folded over and sealed, with a different witness signing at each fold. A larger number of witnesses meant that more importance was assigned to the document. (See Revelation Exegetical Commentary page 378) Jeremiah 32 provides a good illustration of the use of such a document. In the waning days of the southern kingdom, shortly before the fall of Jerusalem, Jeremiah’s cousin Hanamel approached him. Hanamel was desperate to sell a field he owned in Jeremiah’s hometown of Anathoth, not far from Jerusalem. Hanamel knew that once the Babylonian army conquered (actually, the Babylonians may have already occupied the land in question; cf. Jer. 32:2, 24–25), he would lose his plot of ground. Jeremiah, in obedience to God’s command (Jer. 32:6–7), purchased the field in spite of its potential loss as a sign that the Babylonian captivity would not be permanent (Jer. 32:15). Jeremiah 32:9–15 (see passage above) records the details of his purchase...The scroll John saw in God’s hand is the title deed to the earth, which He will give to Christ. Unlike other such deeds, however, it does not record the descriptive detail of what Christ will inherit, but rather how He will regain His rightful inheritance. He will do so by means of the divine judgments about to be poured out on the earth (Rev 6:1ff). While the scroll is a scroll of doom and judgment, it is also a scroll of redemption. It tells how Christ will redeem the world from the usurper, Satan, and those men and demons who have collaborated with him. (See Revelation 1-11 MacArthur New Testament Commentary) Danny Akin - I remember on one occasion one of my classmates asking an atheist professor a very important question. She asked, “What do you believe the future holds for mankind?” His answer was quick, forthright, and surprising. “I’m not very optimistic,” he said. “When I look at history I discover man has not treated man very well. When I look at the contemporary world I discover not much has changed. I’m not very hopeful about the future.” He concluded by saying, “I believe the future holds for mankind certain destruction and potential annihilation. I have no reason to be encouraged about the future.” In a related vein, the German liberal Rudolf Bultmann said, “We cannot claim to know the end and goal of history. Therefore, the question of meaning in history has become meaningless.” If I held to the same worldview as my atheist professor, I would agree with his prediction 100%. If man can hope only in himself, and if man must save himself as both Humanist Manifesto I and II affirm, then I too believe the future holds for humanity certain destruction and potential annihilation. But you see that is where Revelation 5 enters the scene, with a word of hope and certainty. I might summarize that the theme of this chapter is captured by the words of a little rhyme I was taught as a little boy in my Baptist Church in Atlanta, Ga. “He [speaking of God] has got the whole world in His hands!” This world is not out of control rushing headlong toward destruction and annihilation. All things are under the sovereign and secure control of our great God because … in heaven … God’s Lamb sits upon the throne and, the Lamb is worthy. Revelation 5 teaches us the Lamb of God is in control and the Lamb of God is worthy. Right (1188)(dexios from root dek - right) means right as opposed to left (Mt 5:30; Ac 3:7; Rev 10:2), the right side (Jn 21:6), the right hand (Mt 6:3; Rev 1:17, 20), the right eye (Mt 5:29), give the right hand as a pledge of mutual trust or agreement (Gal 2:9), on the right side (Mt 20:21, 23), weapons for the right side, for offense (metaphorically) (2Co 6:7), idiom = sit on the right side = high position or honored position (Mt 20:21, Eph 1:20). Vine - an adjective, used (a) of "the right" as opposite to the left, e.g., Matt. 5:29, 30; Rev. 10:5, RV, "right hand;" in connection with armor (figuratively), 2 Cor. 6:7; with en, followed by the dative plural, Mark 16:5; with ek, and the genitive plural, e.g., Matt. 25:33, 34; Luke 1:11; (b) of giving the "right hand" of fellowship, Gal. 2:9, betokening the public expression of approval by leaders at Jerusalem of the course pursued by Paul and Barnabas among the Gentiles; the act was often the sign of a pledge, e.g. 2 Kings 10:15; 1 Chron. 29:24, marg.; Ezra 10:19; Ezek. 17:18; figuratively, Lam. 5:6; it is often so used in the papyri; (c) metaphorically of "power" or "authority," Acts 2:33; with ek, signifying "on," followed by the genitive plural, Matt. 26:64; Mark 14:62; Heb. 1:13; (d) similarly of "a place of honor in the messianic kingdom," Matt. 20:21; Mark 10:37. (Vine's Expository Dictionary of Old Testament and New Testament Words) Zodhiates - Right as opposed to left, right hand or side. When giving or receiving is spoken about, preference is given to the right hand (Matt. 6:3; Luke 6:6; Rev. 5:7). In the case of division and apportionment, the right hand is chosen as that which comes first (Matt. 5:29, 30, 39; Rev. 10:2), both when the division is unimportant (Matt. 20:21, 23; Mark 10:37, 40; 15:27; Luke 23:33; 2 Cor. 6:7 [cf. Sept.: 2 Sam. 16:6; 1 Kings 22:19; 2 Chr. 18:18]), and when preference is clearly given to one side (Matt. 25:33, 34). In all-important transactions when action must be resolute and involves full participation by the doer, and also when energy and emphasis are intended, the right hand is used (Rev. 1:16, 17, 20; 2:1; 5:1, 7). Not only in the case of the actor, but also in that of the person acted upon, the right hand or side is preferred (Acts 3:7), hence God is said to be at the right hand of the person whom He helps as the enemy is to the right of him whom he seeks to overcome and the accuser to the right of the accused. By the right hand the whole man is claimed, whether in action or in suffering (Ps. 109:6, 31; Acts 2:25 quoted from Ps. 16:8; see also Ps. 73:23; 110:5; 121:5; Isa. 41:13; Zech. 3:1). A person of high rank who puts someone on his right hand gives him equal honor with himself and recognizes him as of equal dignity (Matt. 20:21, 23; 22:44; 26:64; 27:38; Mark 12:36; 14:62; 16:19; Luke 20:42; 22:69; Acts 2:33, 34; 5:31; 7:55, 56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12; 12:2; 1 Pet. 3:22; 1 Kings 2:19; Ps. 45:9). In Gal. 2:9, "they gave... the right hands of fellowship," in confirmation of a promise or agreement (cf. Ezek. 17:18). See also Matt. 27:29; Mark 16:5; Luke 1:11; 22:50; John 18:10; 21:6; Rev. 13:16. (Page 404 in the The Complete Word Study Dictionary: New Testament) Dictionary of Biblical Imagery, page 2444 - RIGHT, RIGHT HAND - The predominance of right-handedness provided a ready basis for metaphors and geographic perspective in the Ancient Near East. Geographically, a natural orientation toward the Eastern sunrise put south on the right. In social concourse, oaths and agreements were affirmed with the right hand (Gen 14:22; Ezek 17:18; Dan 12:7), expressions of fellowship were sealed with a right-handed handshake (Ezra 10:19), and giving and receiving were done with the right hand (Ps 26:10; Gal 2:9). All of this provides ready imagery whenever particular emphasis, distinct identification or full and energetic participation of a biblical protagonist is intended. Particularly instructive is the instance of the consecration of Aaron and his sons to the priesthood. In recounting this event the narrator takes great pains to prepare the reader for the climactic portion of the ceremony—the symbolic seal of ordination. The blood of the sacrificial ram for ordination is placed on the right earlobe, right thumb and big toe of the right foot of the new priests (Lev 8:23–24). By this action each is reminded of his solemn duty to hear and obey God’s Word, undertake his holy work and walk in his ways. Similar emphases may be found in the ritual for cleansing of the leper (Lev 14:14–18, 25–29). The right hand is the preferred one in patriarchal blessings (Gen 48:17–20); solemn oaths are made via the uplifted right hand (Is 62:8; Rev 10:5–7); and the risen Christ is portrayed as holding seven stars (the “angels” of the seven churches) in his right hand, before placing his right hand of comfort on the awe-struck, prostrate John (Rev 1:16–17). The right hand is used particularly as a synecdoche to emphasize God’s person and actions. God’s right hand is said to be “filled with righteousness” (Ps 48:10) and effective might (Ps 80:15–16; 89:13). With his right hand he delivered Israel out of Egypt (note Ex 15:6, 12, where the right-hand motif forms an important stitching device) and brought them into the land of promise (Ps 44:1–3). God is a saving God (Ps 2:6; 98:1) who judges his foes (Hab 2:16) and delivers trusting believers from theirs (Ps 17:7). Accordingly, believers can find in God a source of omnipresent help and strength (Ps 139:10; Is 41:10), for in him they can expect present security (Ps 10:8), protection (Ps 121:5; 138:7), sustenance (Ps 18:35; 63:8; 73:23) and joyous victory (Ps 18:15–16) as well as the hope of eternal pleasures (Ps 16:11). To be at the right side is to be identified as being in the special place of honor (1 Kings 2:19; Ps 45:9). Thus the full participation of the risen Christ in God’s honor and glory is emphasized by his being at God’s right hand (Acts 2:33–34; Heb 1:3). From there he will return to judge the world, welcoming believers to blessings on his right while assigning the wicked to the left (Mt 25:31–46). This last text, Matthew 25:31–46, forms part of a well-attested right hand/left hand motif emphasizing completeness or totality, often with concentration on a fixed goal. Citizens of Nineveh “cannot tell their right hand from their left” and thus are totally spiritually ignorant (Jon 4:11 NIV), whereas godly wisdom offers long life in the right hand, riches and honor in the left (Prov 3:16). The wise person chooses the right path (Gen 24:49; Eccles 10:2) and thus avoids such spiritual dangers as idolatry (Deut 28:14; Josh 23:6–8) and lawlessness (Deut 17:8–12). Above all, godly individuals, and especially spiritual leaders, are to let their lives be ruled by God’s Word, not deviating toward the right or toward the left, so that they may enjoy proper success (Deut 5:32; 17:18–20; Josh 1:6–9). See also HAND; LEFT, LEFT-HANDED; SOUTH. (ADDITIONAL DESCRIPTION UNDER "HAND" - Right hand. In these occurrences different terms for hand are used that emphasize the right side (Heb. yāmîn, Gr. dexios). Two domains of imagery emerge. The first is one of prominence or favored position. Aaron and his sons were to be sprinkled with blood on their right ear, thumb and big toe (Ex 29:19–20; cf. Lev 8:23–26; 14:14–28). To be seated at the right hand is to occupy a position of recognition and prestige. Solomon’s mother was given a throne at the right hand of the king (1 Kings 2:19). The messianic king is ordered to be seated at the right hand of the Lord, a position of conquest and rule (Ps 110:1; cf. Mt 22:44). Jesus announced his destiny to be seated at the right hand of God (Mk 14:62; Lk 22:69). Finally, to have extended the right hand was an indication of specification and favor (Gal 2:9; Rev 1:17). On several occasions both right and left hand are combined to indicate such a favored position (cf. Prov 3:16; Mt 20:21). The second domain of “right hand” portrays an image of intense power and strength. Most frequently it is used by the psalmists of the Lord as a God who rescues and sustains by means of his mighty “right hand” (Ps 17:7; 18:35; 21:8; 118:15b–16; 138:7; cf. Ex 15:6, 12). It is recorded of Jael that “her hand reached for the tent peg, her right hand for the workman’s hammer” (Judg 5:26, emphasis added). The conquering Jesus is portrayed as holding the seven stars in his “right hand” (Rev 1:16; cf. 1:20; 2:1). The accuser stands at the right hand (Ps 109:6), as does a friend to protect (Ps 16:8). A left-handed person was sometimes described as “restricted/bound in his right hand” (e.g., Ehud, cf. Jdg 3:15; 20:16; note the play on words with Benjamin, “son of my right hand”). The symbolic significance of the right and left hands are evidenced in Joseph’s attempt to change his father’s deliberate crossing of his hands in the blessing of Ephraim and Manasseh (Gen 48:13–18). At the judgment the rejected goats are sent to the left (Mt 25:31). And Qoheleth states that the heart of the fool inclines to the left (Eccles 10:2). Dexios - 54x/54v - right(22), right hand(31), right-hand(1). Matt. 5:29; Matt. 5:30; Matt. 5:39; Matt. 6:3; Matt. 20:21; Matt. 20:23; Matt. 22:44; Matt. 25:33; Matt. 25:34; Matt. 26:64; Matt. 27:29; Matt. 27:38; Mk. 10:37; Mk. 10:40; Mk. 12:36; Mk. 14:62; Mk. 15:27; Mk. 16:5; Mk. 16:19; Lk. 1:11; Lk. 6:6; Lk. 20:42; Lk. 22:50; Lk. 22:69; Lk. 23:33; Jn. 18:10; Jn. 21:6; Acts 2:25; Acts 2:33; Acts 2:34; Acts 3:7; Acts 5:31; Acts 7:55; Acts 7:56; Rom. 8:34; 2 Co. 6:7; Gal. 2:9; Eph. 1:20; Col. 3:1; Heb. 1:3; Heb. 1:13; Heb. 8:1; Heb. 10:12; Heb. 12:2; 1 Pet. 3:22; Rev. 1:16; Rev. 1:17; Rev. 1:20; Rev. 2:1; Rev. 5:1; Rev. 5:7; Rev. 10:2; Rev. 10:5; Rev. 13:16 Dexios in Septuagint - Gen. 13:9; Gen. 24:49; Gen. 48:13; Gen. 48:14; Gen. 48:17; Gen. 48:18; Exod. 14:22; Exod. 14:29; Exod. 15:6; Exod. 15:12; Exod. 29:20; Exod. 29:22; Lev. 7:32; Lev. 7:33; Lev. 8:23; Lev. 8:24; Lev. 8:25; Lev. 8:26; Lev. 9:21; Lev. 14:14; Lev. 14:16; Lev. 14:17; Lev. 14:25; Lev. 14:27; Lev. 14:28; Num. 18:18; Num. 20:17; Num. 22:26; Deut. 2:27; Deut. 5:32; Deut. 17:11; Deut. 17:20; Deut. 28:14; Deut. 32:40; Deut. 33:2; Jos. 1:7; Jos. 23:6; Jdg. 3:16; Jdg. 3:21; Jdg. 5:26; Jdg. 7:20; Jdg. 16:29; 1 Sam. 6:12; 1 Sam. 11:2; 1 Sam. 23:19; 1 Sam. 23:24; 2 Sam. 2:19; 2 Sam. 2:21; 2 Sam. 14:19; 2 Sam. 16:6; 2 Sam. 20:9; 2 Sam. 24:5; 1 Ki. 2:19; 1 Ki. 2:42; 1 Ki. 6:8; 1 Ki. 7:39; 1 Ki. 7:49; 1 Ki. 22:19; 2 Ki. 11:11; 2 Ki. 22:2; 2 Ki. 23:13; 1 Chr. 6:39; 1 Chr. 12:2; 2 Chr. 3:17; 2 Chr. 4:6; 2 Chr. 4:7; 2 Chr. 4:8; 2 Chr. 4:10; 2 Chr. 18:18; 2 Chr. 23:10; 2 Chr. 34:2; Neh. 8:4; Neh. 12:31; Job 23:9; Job 30:12; Job 40:14; Ps. 16:8; Ps. 16:11; Ps. 17:7; Ps. 18:35; Ps. 20:6; Ps. 21:8; Ps. 26:10; Ps. 44:3; Ps. 45:4; Ps. 45:9; Ps. 48:10; Ps. 60:5; Ps. 63:8; Ps. 73:23; Ps. 74:11; Ps. 77:10; Ps. 78:54; Ps. 80:15; Ps. 80:17; Ps. 89:13; Ps. 89:25; Ps. 89:42; Ps. 90:12; Ps. 91:7; Ps. 98:1; Ps. 108:6; Ps. 109:6; Ps. 109:31; Ps. 110:1; Ps. 110:5; Ps. 118:15; Ps. 118:16; Ps. 121:5; Ps. 137:5; Ps. 138:7; Ps. 139:10; Ps. 142:4; Ps. 144:8; Ps. 144:11; Prov. 3:16; Prov. 4:27; Eccl. 10:2; Cant. 2:6; Cant. 8:3; Isa. 9:20; Isa. 30:21; Isa. 41:10; Isa. 41:13; Isa. 44:20; Isa. 45:1; Isa. 48:13; Isa. 54:3; Isa. 62:8; Isa. 63:12; Jer. 22:24; Lam. 2:3; Lam. 2:4; Ezek. 1:10; Ezek. 4:6; Ezek. 10:3; Ezek. 16:46; Ezek. 21:16; Ezek. 21:21; Ezek. 39:3; Ezek. 47:1; Ezek. 47:2; Dan. 12:7; Jon. 4:11; Hab. 2:16; Zech. 3:1; Zech. 4:3; Zech. 4:11; Zech. 6:13; Zech. 11:17; Zech. 12:6; Throne (2362) thronos describes a seat of authority as with the throne of God (Heb. 4:16, "the throne of grace," Heb 8:1; Heb 12:2; Rev 1:4; Rev 3:21; Rev. 4:2; Rev. 5:1 Rev. 20:12; Lxx - Ps 47:8, Ps 103:19), the throne of Jesus Christ (Heb. 1:8; Rev. 3:21; Rev. 22:3; in the Millennium = Mt 19:28), by metonymy (or figuratively) used for angelic powers (Col. 1:16), of the apostles (Mt 19:28, Lk 22:30), elders in heaven (Rev 4:4), of the throne of David (Lk 1:32, Acts 2:30), of the throne of Satan (Rev 2:13), of the throne of the beast, the antichrist (Rev 13:2, Rev 16:10). Thronos - 61x/51v -Mt. 5:34; Mt. 19:28; Mt. 23:22; Mt. 25:31; Lk. 1:32; Lk. 1:52; Lk. 22:30; Acts 2:30; Acts 7:49; Col. 1:16; Heb. 1:8; Heb. 4:16; Heb. 8:1; Heb. 12:2; NOTE: BY FAR MOST USES ON IN THE REVELATION = 46 times in 37 verses - Rev. 1:4; Rev. 2:13; Rev. 3:21; Rev. 4:2; Rev. 4:3; Rev. 4:4; Rev. 4:5; Rev. 4:6; Rev. 4:9; Rev. 4:10; Rev. 5:1; Rev. 5:6; Rev. 5:7; Rev. 5:11; Rev. 5:13; Rev. 6:16; Rev. 7:9; Rev. 7:10; Rev. 7:11; Rev. 7:15; Rev. 7:17; Rev. 8:3; Rev. 11:16; Rev. 12:5; Rev. 13:2 = THE COUNTERFEIT; Rev. 14:3; Rev. 16:10 = THE COUNTERFEIT; Rev. 16:17; Rev. 19:4; Rev. 19:5; Rev. 20:4; Rev. 20:11; Rev. 20:12; Rev. 21:3; Rev. 21:5; Rev. 22:1; Rev. 22:3 Book (975) biblion from biblos = the inner bark of a papyrus plant, hence a scroll, a book) is the diminutive form of biblos and means a book, a roll, a volume, a document, a scroll, a writing. Ancient writing were in the form of a scroll, which was "sheets of papyrus glued together and rolled at each end to collect a long literature work in a form for public reading or private study." (See articles in NIDNTT on page 243 and ISBE description) Seven (2033)(hepta [see note from gotquestions and another note]) is the indeclinable number 7 (a cardinal number) denotes sufficiency. In Jewish usage hepta often designated a round or complete number. W E Vine notes hepa- is found in "English words beginning with "hept," and corresponds to the Hebrew sheba' (which is akin to saba', signifying "to be full, abundant"), sometimes used as an expression of fullness, e.g., Ruth 4:15: it generally expresses completeness," See Tony Garland's comments on Seven: Perfection, Completeness. See also SEVEN in the Dictionary of Biblical Imagery Here are the uses of 7 in the Revelation - churches (Rev 1:4), Spirits (Rev 1:4), candlesticks or lamp stands (Rev 1:12), stars (Rev 1:16), lamps of fire (Rev 4:5), seals (Rev 5:1), horns (Rev 5:6), eyes (Rev 5:6), angels (Rev 8:2), trumpets (Rev 8:2), thunders (Rev 10:3), heads (on the red dragon, Rev 12:3; on the beast out of the sea, Rev 13:1; and on the scarlet colored beast, Rev 17:3), crowns on the red dragon (Rev 12:3), plagues (Rev 15:1), vials (Rev 15:7), mountains (Rev 17:9), and kings (Rev 17:10). Gilbrant - In the New Testament as indeed throughout all Scripture, perhaps stemming from the 7 days of creation, the numeral “seven” often suggests completeness, totality, perfection, fullness. For example the idea of completeness is also seen in Christ’s prescription for forgiveness, “seventy times seven” (Matthew 18:22). Used as a substantive with the definite article, hepta designates a fixed group. The seven church officials (Acts 6:3) became known as “the seven” (Acts 21:8), much like the designation “the twelve” (Acts 6:2). (Complete Biblical Library) Zodhiates says he meaning of hepta "is from the Hebrew word meaning sufficiency or fullness. It was on the seventh day that the Lord completed or finished all His work of creation, or made it sufficient for the purposes for which it was designed (Ge. 2:2). The seventh day was also sanctified, or set apart, from the beginning as a religious Sabbath, or rest, to remind believers of that rest which God then entered into and of that sufficiency or fullness of joy which is in His presence forevermore (Ps. 16:11). Hence the very early and general division of time into weeks or periods of seven days, and the sacredness of the seventh day, not only among believers before the giving of the law, but also among the heathen for which they give the very same reason as Moses does (Gen. 2:2); namely, that on it all things were ended or completed (cf. Gen. 7:4, 10; 8:10, 12; 29:27; Ex. 16:22, 31; Heb. 4:1-11). Seven, therefore, was both among believers and nonbelievers the number of sufficiency or completion. Note also the seventy weeks of the prophecy of Daniel (Da. 9:20-27) of which the last week, the seventieth week, represented the Great Tribulation which would come on earth (Rev. 6-19), indicating the sufficiency of God's dispensation of grace. See Acts 6:3; Rev. 1:4, 12, 16; 2:1 (cf. Gen. 21:28; Ex. 37:23; Lev. 4:6, 17). (Borrow The Complete Word Study Dictionary: New Testament) Hepta - 88x/63v - Matt. 12:45; Matt. 15:34; Matt. 15:36; Matt. 15:37; Matt. 16:10; Matt. 18:22; Matt. 22:25; Matt. 22:26; Matt. 22:28; Mk. 8:5; Mk. 8:6; Mk. 8:8; Mk. 8:20; Mk. 12:20; Mk. 12:22; Mk. 12:23; Mk. 16:9; Lk. 2:36; Lk. 8:2; Lk. 11:26; Lk. 20:29; Lk. 20:31; Lk. 20:33; Acts 6:3; Acts 13:19; Acts 19:14; Acts 20:6; Acts 21:4; Acts 21:8; Acts 21:27; Acts 28:14; Heb. 11:30; Most uses of seven are in the Revelation where it is a keyword - Rev. 1:4; Rev. 1:11; Rev. 1:12; Rev. 1:16; Rev. 1:20; Rev. 2:1; Rev. 3:1; Rev. 4:5; Rev. 5:1; Rev. 5:5; Rev. 5:6; Rev. 6:1; Rev. 8:2; Rev. 8:6; Rev. 10:3; Rev. 10:4; Rev. 11:13; Rev. 12:3; Rev. 13:1; Rev. 15:1; Rev. 15:6; Rev. 15:7; Rev. 15:8; Rev. 16:1; Rev. 17:1; Rev. 17:3; Rev. 17:7; Rev. 17:9; Rev. 17:10; Rev. 17:11; Rev. 21:9 Seals (4973) (sphragis) (Click excellent article on seal) is an engraved object used to make a mark denoting ownership, approval, or closure of something. It was normally done by pressing into heated wax and usually attached to a document or letter as a seal or signet. Thus sphragis often referred to the signet ring itself. John MacArthur adds that "Kings or other officials would use such rings to stamp into wax on documents or other items, thereby affirming their authenticity and guaranteeing their security (cf. Ge 41:42; Esther 3:10; 8:2, 8; Da 6:17; Mt 27:66) A seal thus denoted ownership and protection (cf. Jn 6:27+; 2Co 1:22+; Ep 1:13+; Ep 4:30+). (See Revelation Commentary) A seal therefore could indicate authority and would protect or at least warn against tampering with that which was sealed, which was one purpose that the tomb of Jesus was sealed (Mt 27:66). Seals were also used on documents or merchandise to validate that they had not been tampered with. A seal could authenticate a legal decree or other document, certifying and guaranteeing its genuine character. A seal indicated the structure’s authenticity and integrity (cf. Ro 4:11+; 1Cor 9:2) and in context of 2 Timothy chapter 2, assures the believer's ownership, authentication, protection, security and destination. In the metaphor of a building as in this passage, the seal would represent the inscription on the cornerstone as inscribed by the owner or builder of the building. Most uses of sphragis are in the Revelation where it is a keyword Rom. 4:11; 1 Co. 9:2; 2 Tim. 2:19; Rev. 5:1; Rev. 5:2; Rev. 5:5; Rev. 5:9; Rev. 6:1; Rev. 6:3; Rev. 6:5; Rev. 6:7; Rev. 6:9; Rev. 6:12; Rev. 7:2; Rev. 8:1; Rev. 9:4 Revelation 5:2 And I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the book and to break its seals?" BGT Revelation 5:2 καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα ἐν φωνῇ μεγάλῃ· τίς ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ; KJV Revelation 5:2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? NET Revelation 5:2 And I saw a powerful angel proclaiming in a loud voice: "Who is worthy to open the scroll and to break its seals?" CSB Revelation 5:2 I also saw a mighty angel proclaiming in a loud voice, "Who is worthy to open the scroll and break its seals?" ESV Revelation 5:2 And I saw a mighty angel proclaiming with a loud voice, "Who is worthy to open the scroll and break its seals?" NIV Revelation 5:2 And I saw a mighty angel proclaiming in a loud voice, "Who is worthy to break the seals and open the scroll?" NLT Revelation 5:2 And I saw a strong angel, who shouted with a loud voice: "Who is worthy to break the seals on this scroll and open it?" NRS Revelation 5:2 and I saw a mighty angel proclaiming with a loud voice, "Who is worthy to open the scroll and break its seals?" NJB Revelation 5:2 Then I saw a powerful angel who called with a loud voice, 'Who is worthy to open the scroll and break its seals?' NAB Revelation 5:2 Then I saw a mighty angel who proclaimed in a loud voice, "Who is worthy to open the scroll and break its seals?" YLT Revelation 5:2 and I saw a strong messenger crying with a great voice, 'Who is worthy to open the scroll and to loose the seals of it?' MIT Revelation 5:2 I also observed a mighty messenger declaiming in a stentorian voice: "Who is worthy to open this scroll and to break its seals?" a strong: Ps 103:20 Who: Rev 5:5 Isa 29:11,12 41:22,23 Related Passages: Revelation 10:1+ I saw another strong (ischuros) angel (aggelos) coming down out of heaven, clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire; Revelation 18:21+ Then a strong (ischuros) angel (aggelos) took up a stone like a great millstone and threw it into the sea, saying, “So will Babylon, the great city, be thrown down with violence, and will not be found any longer. Revelation 1:5+ and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released (luo) us from our sins by His blood– SUPERNATURAL "MEGAPHONE" ASKS WHO IS WORTHY TO OPEN THE SCROLL? And I saw a strong (ischuros) angel (aggelos) proclaiming (kerusso) with a loud (megas) voice (phone) ("megaphone") - The strong angel has a "big megaphone!" He had to proclaim loud enough for the entire universe to hear! Proclaiming (kerusso) pictures this strong angel crying out (present tense - continually) like an ancient town herald "Hear Ye! Hear Ye!" Like the ancient herald the angel would just pass along the message he had been given. In other words the angel was not allowed to add his comments, etc, but simply, "tell it like it is!” It is also worth noting that the strong angel was not "strong" enough to open the sealed scroll! Some speculate that the strong angel may have been Gabriel (Da 8:16) for that name means "strength of God" but since Scripture does not identify him, neither should we! Vincent on strong angel says strong "Either as being of higher rank, or with reference to the great voice." Beckwith says a strong angel was needed "whose call could reach to the farthest limits of the universe." Loud voice is a key phrase in the Revelation - Rev. 1:10; Rev. 5:2; Rev. 5:12; Rev. 6:10; Rev. 7:2; Rev. 7:10; Rev. 8:13; Rev. 10:3; Rev. 11:12; Rev. 12:10; Rev. 14:7; Rev. 14:9; Rev. 14:15; Rev. 14:18; Rev. 16:1; Rev. 16:17; Rev. 19:1; Rev. 19:17; Rev. 21:3 THE ANGELIC PROCLAMATION "Who is worthy (axios) to open (anoigo) the book (biblion) and to break (luo) its seals (sphragis)?" Is there anyone suited and deserving of the great honor of breaking the seals. Clearly the implication of the angel's message is that the seals are to be broken to reveal the contents. Worthy (axios) - a key word in Revelation 5 - Rev. 5:2; Rev. 5:4; Rev. 5:9; Rev. 5:12
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MacArthur writes that "Jesus is the One worthy to take the scroll because of Who He is, the rightful King from David’s loins; what He is, the Lion from Judah’s tribe with the power to destroy His enemies; and also because of what He has done—He has overcome. At the cross He defeated sin (Rom. 8:3), death (Heb. 2:14–15), and all the forces of hell (Col. 2:15; 1 Pet. 3:19). Believers are overcomers through His overcoming (Col. 2:13–14; 1 John 5:5). (See The MacArthur Commentary) Grant Osborne - As the royal Messiah, Jesus wages a messianic war against evil, and the major weapon that defeats the enemies of God is the cross. This cosmic victory enables him ‘to open’ the scroll.” (Revelation Baker Exegetical Commentary page 194) The implication is clearly that Jesus can break the seven seals. The seven (hepta) seals which are opened in succession denote the completeness or fullness of the revelation, in this case the fullness of the judgment of the earth and its inhabitants. This completeness is expressed by several phrases - "the mystery of God is finished (teleo - not merely brought to the end but carried out to the full, brought to perfection, in this case God's destined goal for the earth) (Rev 10:7+);" the "Seven plagues...the last...in them the wrath of God is finished (also teleo) (Rev 15:1+)"; and "It is done." (Rev 16:17+). It is interesting that as far as we can gather from the text, the book is never actually read but is associated with action (e.g., Rev 6:1 = "Come" then Rev 6:2 = one on a white horse, etc) As Henry Alford said "Not its contents, but the gradual steps of access to it, are represented by these visions." Those who do not take refuge in the Lamb who took the wrath of God for them (2Co 5:21+) will experience the wrath of the Lamb on them. -- Norman Geisler It is important to note that Jesus qualifies to break the seals of the scroll, an action which brings forth the judgment of God on all the earth. Why is this fact significant? In John 5:22,27+ Jesus declared "For not even the Father judges anyone, but He has given all judgment to the Son....and He gave Him authority to execute judgment, because He is the Son of Man." So the Son's breaking the seals of the scroll is fulfillment of the promise of the Father in John 5. Jesus will also sit as the final Judge of both believers at the Judgment Seat of Christ (2Co 5:10+) and unbelievers at the "Great White Throne" judgment (Rev 20:11-15+). Ponder the paradox that "The Judge who declared you guilty also paid your penalty!" J Vernon McGee unpacks the LION and the LAMB motif - The Lord Jesus Christ is a Lion and a Lamb. The lion character refers to His second coming; the lamb character refers to His first coming. The lion is symbolic of His majesty; the lamb is symbolic of His meekness. As a lion He is a Sovereign; as a lamb He is a Savior. As a lion He is a Judge; as a lamb He is judged. The lion represents the government of God; the lamb represents the grace of God. Overcome (conquered) (3528) nikao means to conquer, to be victorious or to prevail in the face of obstacles. Spoken of Jesus or His followers as victorious over the world, evil, and all the adversaries of His kingdom with the acc. expressed or implied (1 John 5:4, 5; Rev. 3:21; 12:11; 17:14). Nikao - 28x/24v - conquer(1), conquering(1), overcame(2), overcome(11), overcomes(10), overpowers(1), prevail(1), victorious(1). Lk. 11:22; Jn. 16:33; Rom. 3:4; Rom. 12:21; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 4:4; 1 Jn. 5:4; 1 Jn. 5:5; Rev. 2:7; Rev. 2:11; Rev. 2:17; Rev. 2:26; Rev. 3:5; Rev. 3:12; Rev. 3:21; Rev. 5:5; Rev. 6:2; Rev. 11:7; Rev. 12:11; Rev. 13:7; Rev. 15:2; Rev. 17:14; Rev. 21:7 QUESTION - Who/what is the Lion of the tribe of Judah? ANSWER - The Lion of the tribe of Judah is a symbol found in Genesis and Revelation. In Genesis, Jacob blesses his son Judah, referring to him and his future tribe as a lion’s cub and a lion (Genesis 49:9). In Revelation, this symbol is seen again when the Lion of the tribe of Judah is declared to have triumphed and is worthy to open the scroll and its seven seals (Revelation 5:5). Jesus is the One who is worthy to open the scroll (see John 5:22). Therefore, Jesus is the Lion of the tribe of Judah. In Genesis, as Jacob blesses his children, he promises Judah that his brothers will praise him and that they will bow down to him. Jacob also tells Judah, “You are a lion’s cub, Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness—who dares to rouse him?” (Genesis 49:9). Jacob says that in the future the scepter and ruler’s staff will not depart from Judah “until he to whom it belongs shall come and the obedience of the nations shall be His” (Genesis 49:10). This messianic prophecy points forward to the second coming of the Lord Jesus, the descendant of Judah who will rule the earth (Revelation 19:11–16). Based on Jacob’s blessing, the lion is a symbol of the tribe of Judah, which is known as the kingly tribe (King David was of the tribe of Judah). Lions symbolize power, fierceness, and majesty. Lions are the king of the beasts, and the Lion of the tribe of Judah is the king of everything. In the Old Testament, God is sometimes described as being like a lion. In Isaiah 31:4, just “as a lion growls, a great lion over its prey—and though a whole band of shepherds is called together against it, it is not frightened by their shouts . . . so the LORD Almighty will come down to do battle on Mount Zion and on its heights.” The Lord is not afraid of His enemies. He protects His people and does not allow them to be conquered. In Hosea, God is angry at Israel because they became proud and forgot Him. God says, “I will be like a lion to them. . . . like a lion I will devour them. . . . You are destroyed, Israel, because you are against me, against your helper” (Hosea 13:7–8). It is better to experience the help and protection of the Lion than to deny His kingship and face His fierceness. In Revelation 5, Jesus is the long-awaited Lion of the tribe of Judah. John weeps because no one was found worthy to open the scroll of God’s judgment or even to look inside it. Then one of the elders says to John, “Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals” (Revelation 5:4–5). Both of the genealogies in Matthew and Luke record that Jesus is a descendant of the tribe of Judah. When Jesus is revealed as the promised Lion of the tribe of Judah, it reveals His deity. He is the true king and the One to whom belongs the long-awaited obedience of nations. Yet it is not His fierceness or the force of His power that makes Him worthy. The Lion has triumphed because He became a Lamb (Revelation 5:6–10; cf. John 1:29). Jesus Christ is worthy because He lived a perfect, sinless life and in shedding His blood defeated sin and death. His death and resurrection have resulted in a protection for His people and an eternal kingdom that will honor and worship God. Ruling this kingdom will be Jesus, the Lion of the tribe of Judah. GotQuestions.org QUESTION - How should we understand the Lion and the Lamb passage? ANSWER - Typically, when someone is thinking of the “lion and the lamb,” Isaiah 11:6 is in mind due to it often being misquoted, “And the wolf will dwell with the lamb, and the leopard will lie down with the young goat, and the calf and the young lion and the fatling together.” The true “Lion and the Lamb” passage is Revelation 5:5–6. The Lion and the Lamb both refer to Jesus Christ. He is both the conquering Lion of the tribe of Judah and the Lamb who was slain. The Lion and the Lamb are descriptions of two aspects of the nature of Christ. As the Lion of Judah, He fulfills the prophecy of Genesis 49:9 and is the Messiah who would come from the tribe of Judah. As the Lamb of God, He is the perfect and ultimate sacrifice for sin. The scene of Revelation 4—5 is the heavenly throne room. After receiving the command to write to the seven churches in Asia Minor, John is “caught up in the spirit” to the throne room in heaven where he is to receive a series of visions that culminate in the ultimate victory of Christ at the end of the age. Revelation 4 shows us the endless praise that God receives from the angels and the 24 elders. Chapter 5 begins with John noticing that there is a scroll in the “right hand of him who was seated on the throne.” The scroll has writing on the inside and is sealed with seven seals. After giving us a description of the scroll, an angel proclaims with a loud voice, “Who is worthy to open the scroll and break its seals?” John begins to despair when no one comes forth to answer the angel’s challenge. One of the 24 elders encourages John to “weep no more,” and points out that the Lion of the tribe of Judah has come to take and open the scroll. The Lion of the tribe of Judah is obviously a reference to Christ. The image of the lion is meant to convey kingship. Jesus is worthy to receive and open the scroll because he is the King of God’s people. Back in Genesis 49:9, when Jacob was blessing his sons, Judah is referred to as a “lion’s cub,” and in verse 10 we learn that the “scepter shall not depart from Judah.” The scepter is a symbol of lordship and power. This was a prophecy that in Israel the kingly line would be descended from Judah. That prophecy was fulfilled when David succeeded to the throne after the death of King Saul (2 Samuel). David was descended from the line of Judah, and his descendants were the kings in Israel/Judah until the time of the Babylonian captivity in 586 BC. This imagery of kingship is further enhanced when Jesus is described as the “root of David.” This harkens us back to the words of Isaiah the prophet: “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. . . . In that day the root of Jesse, who shall stand as a signal for the peoples—of him shall the nations inquire, and his resting place shall be glorious” (Isaiah 11:1, 10). As the root of David, Jesus is not only being identified as a descendant of David, but also the source or “root” of David’s kingly power. Why is Jesus worthy to open the scroll? He is worthy because He “has conquered.” We know that, when Jesus returns, He will conquer all of God’s enemies, as graphically described in Revelation 19. However, more importantly, Jesus is worthy because He has conquered sin and death at the cross. The cross was the ultimate victory of God over the forces of sin and evil. The events that occur at the return of Christ are the “mop-up” job to finish what was started at the cross. Because Jesus secured the ultimate victory at Calvary, He is worthy to receive and open the scroll, which contains the righteous judgment of God. Christ’s victory at the cross is symbolized by his appearance as a “Lamb standing, as though it had been slain” (Revelation 5:6). Prior to the exodus from Egypt, the Israelites were commanded by God to take an unblemished lamb, slay it, and smear its blood on the doorposts of their homes (Exodus 12:1–7). The blood of the slain lamb would set apart the people of Israel from the people of Egypt when the death angel came during the night to slay the firstborn of the land. Those who had the blood of the lamb would be spared. Fast forward to the days of John the Baptist. When he sees Jesus approaching him, he declares to all present, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus is the ultimate “Passover lamb” who saves His people from eternal death. So when Jesus is referred to as the Lion and the Lamb, we are to see Him as not only the conquering King who will slay the enemies of God at His return, but also as the sacrificial Lamb who took away the reproach of sin from His people so they may share in His ultimate victory.GotQuestions.org Related Resource: What does it mean that the scepter will not depart from Judah (Genesis 49:10)? GotQuestions.org Lion, Lamb, Savior! The Lion of the tribe of Judah, the Root of David, has triumphed. Revelation 5:5 Today's Scripture & Insight: Revelation 5:1–7 Two stately stone lions watch over the entrance to the New York Public Library. Hewn from marble, they’ve stood there proudly since the library’s dedication in 1911. They were first nicknamed Leo Lenox and Leo Astor to honor the library’s founders. But during the Great Depression, New York’s Mayor Fiorello LaGuardia renamed them Fortitude and Patience, virtues he thought New Yorkers should demonstrate in those challenging years. The lions are still called Fortitude and Patience today. The Bible describes a living, powerful Lion who also gives encouragement in trouble and is known by other names. In his vision of heaven, the apostle John wept when he saw that no one was able to open the sealed scroll containing God’s plan of judgment and redemption. Then John was told, “Do not weep! See, the Lion of the tribe of Judah . . . has triumphed. He is able to open the scroll and its seven seals” (Revelation 5:5). Yet in the very next verse, John describes something else entirely: “Then I saw a Lamb, looking as if it had been slain, standing at the center of the throne” (v. 6). The Lion and the Lamb are the same person: Jesus. He’s the conquering King and “the Lamb of God, who takes away the sin of the world!” (John 1:29). Through His strength and His cross, we receive mercy and forgiveness so that we may live in joy and wonder at all He is forever! By: James Banks What’s your favorite name for Jesus? What aspects of His character make you want to praise Him most? Beautiful Savior, I could praise You for all eternity and never come to the end of all that You are. Thank You for giving Yourself for me, so that I may live in Your love forever! The Lamb Who Is The Lion At the name of Jesus every knee should bow . . . [and] every tongue should confess that Jesus Christ is Lord. —Philippians 2:10-11 Today's Scripture: Revelation 5:1-12 In Revelation 5, the apostle John portrays Jesus, the Lion of Judah (v.5), as a wounded Lamb (v.6). Referring to this word picture, preacher Charles
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MacArthur notes that "Arnion (Lamb), the diminutive form of arnos (ED: another source says it is derived from aren), refers to a little lamb, or a pet lamb. The imagery derives from the Passover, when Jewish families were required to keep the sacrificial lamb as a household pet for four days before sacrificing it (Ex. 12:3–6). 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). In the New Testament outside of Revelation, He is only called a lamb four times (John 1:29, 36; Acts 8:32; 1 Pet. 1:19). But in Revelation He appears as the Lamb thirty-one times. Grant Osborne on the Lamb's "purchase" on the Cross - This also means that the great victory over Satan has already occurred: the cross is the central point of history, and the final battle of Armageddon (Rev 16:16; 17:14; 19:14–21) (ED: STRICTLY SPEAKING ARMAGEDDON IS NOT THE BATTLE PER SE BUT IS THE PLACE WHERE THE ARMIES GATHERED AGAINST THE MESSIAH) is the culmination of a victory already won. In actuality, Armageddon is more Satan’s final act of defiance than the final victory of Christ. The victory of Christ is at the cross. It is impossible to overstate the magnificent transformation in 5:5–6: the lion is transformed into a lamb that becomes the slain paschal lamb that is again transformed into the conquering ram (the seven horns)! There is even a certain chiasm: lion—lamb—slain lamb—conquering ram. (Revelation Baker Exegetical Commentary page 194) Between the throne (thronos) is more literally "in the middle of the throne" (so rendered by the NET) so it is not clear exactly where the Lamb stands in reference to the throne of His Father. He is close to the throne and may be in the space between the throne and the elders. The NIV (cf NLT) favors the latter position, rendering it "standing in the center of the throne, encircled by the four living creatures and the elders."
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MacArthur - The creation is unable to contain its joy over its imminent redemption (cf. Ro 8:19–22). Reformation Study Bible - Rev 5:11-14 Praises that started in the inner circles of worship around the throne now extend outwards until they fill the universe. John