Albert Barnes Commentary Revelation 5

CHAPTER V

ANALYSIS OF THE CHAPTER

This chapter introduces the disclosure of future events. It is done in a manner eminently suited to impress the mind with a sense of the importance of the revelations about to be made. The proper state of mind for appreciating this chapter is that when we look on the future and are aware that important events are about to occur, when we feel that this future is wholly impenetrable to us, and when the efforts of the highest created minds fail to lift the mysterious veil which hides those events from our view.

It is in accordance with our nature that the mind should be impressed with solemn awe under such circumstances; it is not a violation of the laws of our nature that one who had an earnest desire to penetrate that future, and who saw the volume before him which contained the mysterious revelation, and who yet felt that there was no one in heaven or earth who could break the seals and disclose what was to come, should weep.

(Revelation 5:4) The design of the whole chapter is evidently to honor the Lamb of God, by showing that the power to disclose what is to come was entrusted to Him—a power confided to no one else in heaven or earth. Nothing else would better illustrate this than the fact that He alone could break the mysterious seals which blocked the knowledge of the future from all created eyes; and nothing would be better suited to impress this on the mind than the representation in this chapter—the exhibition of a mysterious book in the hand of God; the proclamation of the angel, calling on anyone who could do it to open the book; the fact that no one in heaven or earth could do it; the tears shed by John when it was found that no one could do it; the assurance of one of the elders that the Lion of the tribe of Judah had power to do it; and the profound adoration of all in heaven, on earth, and under the earth, in view of the power entrusted to Him for breaking these mysterious seals.

The main points in the chapter are these:

1. Having in chapter 4 described God as sitting on a throne, John here (Revelation 5:1) represents himself as seeing in His right hand a mysterious volume, written all over on the inside and the outside, yet sealed with seven seals—a volume clearly referring to the future and containing important disclosures concerning coming events.

2. A mighty angel is introduced making a proclamation and asking who is worthy to open that book and to break those seals, evidently implying that no one unless of exalted rank could do it (Revelation 5:2).

3. There is a pause: no one in heaven, or on earth, or under the earth, approaches to do it or claims the right to do it (Revelation 5:3).

4. John, giving way to the expressions of natural emotion—indicative of the longing and intense desire in the human soul to become acquainted with the secrets of the future—pours forth a flood of tears because no one is found who is worthy to open the seals of this mysterious book or to read what was recorded there (Revelation 5:4).

5. In his state of suspense and of grief, one of the elders—the representatives of that church for whose benefit these revelations of the future were to be made (See Barnes on Revelation 4:4)—approaches him and says that there is One who is able to open the book, One who has the power to loose its seals (Revelation 5:5). This is the Messiah—the Lion of the tribe of Judah, the Root of David—coming now to make the disclosure for which the whole book was given (Revelation 1:1).

6. Immediately the attention of John is attracted by the Messiah, appearing as a Lamb in the midst of the throne, with horns (the symbols of strength) and eyes (the symbols of all-pervading intelligence). He approaches and takes the book from the hand of Him who sits on the throne, symbolic of the fact that it is the role of the Messiah to reveal to the church and the world the events that are to occur (Revelation 5:6–7).

   He appears here in a different form from that in which He revealed Himself in chapter 1, for the purpose is different. There He appears clothed in majesty, to impress the mind with a sense of His essential glory. Here He appears in a form that recalls the memory of His sacrifice, to denote perhaps that it is by virtue of His atonement that the future is to be disclosed, and that therefore there is a special appropriateness that He should appear and do what no other one in heaven or earth could do.

7. The approach of the Messiah to unfold the mysteries in the book, the fact that He had “prevailed” to accomplish what there was so strong a desire should be accomplished, provides an occasion for exalted thanksgiving and praise (Revelation 5:8–10).

   This ascription of praise in heaven is instantly responded to and echoed back from all parts of the universe—all joining in acknowledging the Lamb as worthy of the exalted office to which He was raised (Revelation 5:11–13).

   The angels around the throne—amounting to thousands of myriads—unite with the living creatures and the elders; and to these are joined the voices of every creature in heaven, on the earth, under the earth, and in the sea, ascribing to Him who sits upon the throne and to the Lamb universal praise.

8. To this loud ascription of praise from far-distant worlds, the living creatures respond a hearty Amen, and the elders fall down and worship Him who lives forever and ever (Revelation 5:14).

   The universe is held in wondering expectation of the revelations that are to be made, and from all parts of the universe there is an acknowledgment that the Lamb of God alone has the right to break the mysterious seals.

   The importance of the developments justifies the magnificence of this representation, and it would not be possible to imagine a more sublime introduction to these great events.

And I saw in the right hand of him that sat on the throne. Of God (Revelation 4:3–4). His form is not described there, nor is there any intimation of it here except the mention of His "right hand." The book or roll seems to have been so held in His hand that John could see its shape and see distinctly how it was written and sealed.

A book, biblion. This word is properly a diminutive of the word commonly rendered book (biblos) and would strictly mean a small book, or a book of diminutive size—a tablet, or a letter (Liddell and Scott, Lexicon). It is used, however, to denote a book of any size—a roll, scroll, or volume—and is thus used:

• To denote the Pentateuch, or the Mosaic law (Hebrews 9:19; Hebrews 10:7);

• The book of life (Revelation 17:8; Revelation 20:12; Revelation 21:27);

• Epistles, which were also rolled up (Revelation 1:11);

• Documents, as a bill of divorce (Matthew 19:7; Mark 10:4). When it is the express design to speak of a small book, another word is used (biblaridion) (Revelation 10:2, 8-10).

The book or roll referred to here was that which contained the revelation in the subsequent chapters, to the end of the description of the opening of the seventh seal—for the communication that was to be made was all included in the seven seals. To imagine the size of the book, therefore, we are only to reflect on the amount of parchment that would naturally be written over by the communications made here. The form of the book was undoubtedly that of a scroll or roll, for that was the usual form of books among the ancients, and such a volume could be more easily sealed with a number of seals, in the manner here described, than a volume in the form in which books are made now. (On the ancient form of books, see Barnes on Luke 4:17).

Written within and on the back side. Greek: ‘within and behind.’ It was customary to write only on one side of the paper or vellum for the sake of convenience in reading the volume as it was unrolled. If, as sometimes was the case, the book was in the same form as books are now—of leaves bound together—then it was usual to write on both sides of the leaf, as both sides of a page are printed now.

But in the other form, it was a very uncommon thing to write on both sides of the parchment and was never done unless there was a shortage of writing material, or unless there was an amount of content beyond what was anticipated, or unless something had been omitted. It is not necessary to suppose that John saw both sides of the parchment as it was held in the hand of Him who sat on the throne. That it was written on the back side he would naturally see, and, as the book was sealed, he would infer that it was written in the usual manner on the inside.

Sealed with seven seals. (On the ancient manner of sealing, see Barnes on Matthew 27:66 and Job 38:14).

The fact that there were seven seals—an unusual number in fastening a volume—would naturally attract the attention of John, though it might not occur to him at once that there was anything significant in the number. It is not stated in what manner the seals were attached to the volume, but it is clear that they were so attached that each seal closed one part of the volume, and that when one was broken and the portion which that was designed to fasten was unrolled, a second would be reached, which it would be necessary to break in order to read the next portion.

The outer seal would indeed bind the whole; but when that was broken, it would not give access to the whole volume unless each successive seal were broken. May it not have been intended by this arrangement to suggest the idea that the whole future is unknown to us, and that the disclosure of any one portion, though necessary if the whole would be known, does not disclose all, but leaves seal after seal still unbroken, and that they are all to be broken one after another if we would know all?

How these were arranged, John does not say. All that needs to be supposed is that the seven seals were put successively on the margin of the volume as it was rolled up, so that each opening would extend only as far as the next seal, when the unrolling would be arrested. Anyone, by rolling up a sheet of paper, could so fasten it with pins, or with a succession of seals, as to represent this with sufficient accuracy.

And I saw a strong angel. An angel endowed with great strength, as if such strength was necessary to enable him to give utterance to the loud voice of the inquiry. "Homer represents his heralds as powerful, robust men, in order consistently to attribute to them deep-toned and powerful voices."—Professor Stuart. The inquiry to be made was one of vast importance; it was to be made of all in heaven, all on the earth, and all under the earth, and hence an angel is introduced so mighty that his voice could be heard in all those distant worlds.

Proclaiming with a loud voice. That is, as a herald or crier. He is rather introduced here as appointed to this office than as self-moved. The design undoubtedly is to impress the mind with a sense of the importance of the disclosures about to be made, and at the same time with a sense of the impossibility of penetrating the future by any created power. That one of the highest angels should make such a proclamation would sufficiently show its importance; that such a one, by the mere act of making such a proclamation, should practically confess his own inability—and consequently the inability of all of similar rank—to make the disclosures, would show that the revelations of the future were beyond mere created power.

Who is worthy to open the book, etc. That is, who is "worthy" in the sense of having a rank so exalted, and attributes so comprehensive, as to authorize and enable him to do it. In other words, who has the requisite endowments of all kinds to enable him to do it?

It would require moral qualities of an exalted character to justify him in approaching the seat of the holy God to take the book from his hands; it would require an ability beyond that of any created being to penetrate the future, and disclose the meaning of the symbols which were employed.

The fact that the book was held in the hand of him who was on the throne, and sealed in this manner, was in itself a sufficient proof that it was not his purpose to make the disclosure directly, and the natural inquiry arose whether there was anyone in the wide universe who, by rank, or character, or office, would be empowered to open the mysterious volume.

And no man in heaven. No one—oudeiv. There is no limitation in the original to man. The idea is that there was no one in heaven—evidently alluding to the created beings there—who could open the volume. Is it not taught here that angels cannot penetrate the future and disclose what is to come? Are not their faculties limited in this respect like those of humans?

Nor in earth. Among all classes of men—sages, divines, prophets, philosophers—who among them have ever been able to penetrate the future and disclose what is to come?

Neither under the earth. These divisions compose, in common language, the universe: what is in heaven above, what is on the earth, and whatever there is under the earth—the abodes of the dead. May there not be an allusion here to the supposed science of necromancy, and an assertion that even the dead cannot penetrate the future and disclose what is to come? (See Barnes on Isaiah 8:19).

In all these great realms, no one came forward who was qualified to undertake the task of making a disclosure of what the mysterious scroll might contain.

Was able to open the book. That is, had the ability—hdunato—to do it. It was a task beyond their power. Even if anyone had been found who had a rank and a moral character that might have seemed to justify the effort, there was no one who had the power of reading what was recorded concerning coming events.

Neither to look thereon. That is, to open the seals so as to have a view of what was written in it. That it was not beyond their power merely to see the book is apparent from the fact that John himself saw it in the hand of Him who sat on the throne; and it is evident also (Revelation 5:5) that in that sense the elders saw it. But no one could prevail to inspect the contents, or gain such access to the interior of the volume as to be able to see what was written there. It could be seen, indeed (Revelation 5:1), that it was written on both sides of the parchment, but what the writing was, no one could know.

And I wept much, because no man was found worthy, etc. In Greek, as in Revelation 5:3, this is no one. It would seem as if there was a pause to see if there was any response to the proclamation of the angel. There being none, John gave way to his deep emotions in a flood of tears. The tears of the apostle here may be regarded as an illustration of two things which are occurring constantly in the minds of men:

1. The strong desire to penetrate the future; to lift the mysterious veil which shrouds what is to come; to find some way to pierce the dark wall which seems to stand up before us, and which shuts from our view what is to be hereafter. There have been no more earnest efforts made by men than those which have been made to read the sealed volume which contains the record of what is yet to come. By dreams, and omens, and auguries, and astrology, and the flight of birds, and necromancy, men have sought anxiously to ascertain what is to be hereafter. Compare, for an expression of that intense desire, Foster's Life and Correspondence, volume 1, p. 111, and volume 2, pp. 237-238.

2. The weeping of the apostle may be regarded as an instance of the deep grief which men often experience when all efforts to penetrate the future fail, and they feel that after all they are left completely in the dark. Often is the soul overpowered with grief, and often are the eyes filled with sadness at the reflection that there is an absolute limit to human powers; that all that man can arrive at by his own efforts is uncertain conjecture, and that there is no way possible by which he can make nature speak out and disclose what is to come. Nowhere does man find himself more fettered and limited in his powers than here; nowhere does he feel that there is such an intense disproportion between his desires and his attainments. In nothing do we feel that we are more absolutely in need of Divine help than in our attempts to unveil the future; and were it not for revelation, man might weep in despair.

And one of the elders says to me. See Barnes on Revelation 4:4.

No particular reason is assigned why this message was delivered by one of the elders rather than by an angel. If the elders were, however, (see Barnes on Revelation 4:4) the representatives of the church, there was a propriety that they should address John in his trouble.

Though they were in heaven, they were deeply interested in all that pertained to the welfare of the church. They had been permitted to understand what was still unknown to him: that the power of opening the mysterious volume, which contained the revelation of the future, was entrusted particularly to the Messiah. Having this knowledge, they were prepared to comfort him with the hope that what was so mysterious would be made known.

Weep not. That is, there is no occasion for tears. The object which you so much desire can be obtained. There is one who can break those seals, and who can unroll that volume and read what is recorded there.

Behold, the Lion of the tribe of Judah. This undoubtedly refers to the Lord Jesus; and the points that need to be explained are why he is called a Lion, and why he is spoken of as the Lion of the tribe of Judah.

1. As to the first: This appellation is not elsewhere given to the Messiah, but it is not difficult to see its propriety as used in this place. The lion is the king of beasts, the monarch of the forest, and thus becomes an emblem of one of kingly authority and of power (see Barnes on Revelation 4:7); and as such, the appellation is used in this place. It is because Christ has power to open the seals—as if he ruled over the universe, and all events were under his control, as the lion rules in the forest—that the name is here given to him.
2. As to the other point: He is called the "Lion of the tribe of Judah," doubtless, with reference to the prophecy in Genesis 9:9—Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; and from the fact that the Messiah was of the tribe of Judah. . This use of the term would connect him in John's apprehension with the prophecy and would suggest to him the idea of his being a ruler, or having dominion. As such, therefore, it would be appropriate that the power of breaking these seals should be committed to him.

The Root of David. Not the Root of David in the sense that David sprang from him as a tree does from a root, but in the sense that he himself was a "root-shoot" or sprout from David, and had sprung from him as a shoot or sprout springs up from a decayed and fallen tree. See Barnes on Isaiah 11:1.

This expression would connect him directly with David, the great and glorious monarch of Israel, and as having a right to occupy his throne. As one thus ruling over the people of God, there was a propriety that to him should be entrusted the task of opening these seals.

Has prevailed. That is, he has acquired this power as the result of a conflict or struggle. The word used here—enikhsen—refers to such a conflict or struggle, properly meaning to emerge victorious, to overcome, to conquer, to subdue.

The idea here is that his power to do this, or the reason why he does this, is the result of a conflict in which he was a victor. As the series of events to be disclosed, resulting in the final triumph of religion, was the effect of his conflicts with the powers of evil, there was a special propriety that the disclosure should be made by him. The truths taught in this verse are:

1. That the power of making disclosures regarding the future is entrusted to the Messiah; and
2. That this, so far as he is concerned, is the result of a conflict or struggle on his part.

"Root"Revelation 22:16; Isaiah 11:1, 10.