One of my biggest pet peeves is being interrupted. Whether
while in a conversation, lecturing, or watching a movie, interruptions are
often a source of great frustration as they take my focus away from what is in
front of me to something that, more often than not, is of little interest. The
only time interruptions are not a nuisance is when whatever interrupts me is
greater than whatever may be receiving my full attention in that moment. Rare
though this may be, when this occurs, a presumed annoyance is transformed into
a cause for joy and excitement.
But what of divine interruptions? As we continue in our
study of the book of Revelation, the worship scene we witnessed in chapter 4 is
interrupted by something that, at first glance, poses a real problem. However,
when all is revealed in Revelation 5:1-5, our frustration and grief is
overwhelmed by great delight and expectation as a powerful introduction of a
most prominent character in the book of Revelation is introduced. Turn with me
there and let us examine four elements of this unfolding divine interruption.
1. ELEMENT #1: A
Sealed Scroll-5:1
In the middle of the worship service that John stumbled upon
in chapter four, the apostle notices something that temporarily interrupts the
stanzas of praise coming from the four living creatures and the twenty four
elders. There in the center of the throne space John says “I saw (something) in
the right hand of Him who sat on the throne” (5:1a). While John found it difficult
earlier (see chapter 4) to describe the occupant of the throne, he is able to make out that the figure is
holding something and this he is doing in his right hand (the place of
authority and power).
As John looks closer he beholds “a book written inside and
on the back, sealed up with seven seals” (5:1b). This double-sided document
appears to allude to Ezekiel 2:9b-10 and also Daniel 12:4/Isaiah 29:11 (Beale, Revelation NIGTC, 337).
Ezekiel 2:9b-10-“Then I looked, and behold,
a hand was extended to me; and lo, a scroll was in
it. When He spread it out before me, it was written on
the front and back, and written on it were lamentations, mourning and woe.”
In Revelation 5, the book is described by means of two descriptive
participles—“written” and “sealed up.” Both descriptive phrases are followed by
peculiarities. First, it is “written” on the inside and the outside. Writing on a scroll was typically limited to one
side of the medium. However, when the contents were especially full or lengthy,
the writing would “spill over” onto the back (Thomas, Revelation, 380). Therefore, whatever is contained in this unusual
document is a complete volume and/or the whole counsel of the one who
presumably produced it (the one sitting on the throne).
Second, it is “sealed up” (katasfragizw-a more
emphatic verb for sealing), demonstrating the security and mystery of
the contents inside. “Such a seal was an impression usually made on clay, wax,
or some other soft material that restricted an unauthorized person from access
to the contents” (Thomas, Revelation,
380). The emphasis on the hiddenness and protection of the contents inside this
double-sided volume is accentuated by the number of seals—seven. In other
words, the contents of the book is completely/totally locked up. This is
reminiscent of Isaiah 29:11-12 and Daniel 12:4.
Isaiah 29:11-“The entire vision will be to you like
the words of a sealed book, which when they give it to the one who is
literate, saying, ‘Please read this,’ he will say, ‘I cannot, for it is sealed.’”
Daniel 12:4-“But as for you, Daniel, conceal
these words and seal up the book until the end of time; many
will go back and forth, and knowledge will increase.”
So what is this seven-sealed scroll/book? Commentator G. K.
Beale surveys several options. First, some believe it is the “lamb’s book of
life” that contains the names of all true believers (see 3:5; 13:8; 20:12, 15;
21:27). Those who hold this view consider that perhaps there is writing on both
the inside and out because the names of the redeemed are so numerous. However,
once these seals are broken, so much more than names are revealed. Second,
there are those who hold that this book is a copy of the Old Testament and that
Christ is the only one who is able to unlock the true meaning of this covenant
since its prophesies are fulfilled in him (see 2 Cor. 1:2-; Matt. 5:17).
However, this book seems to have more in common with the books that are discussed
in Daniel 7, 12, and Ezekiel 2-3 than the entire Old Testament. Third, it is a
book that contains events of the future that lead up to the second coming of
Christ, ultimate salvation of the saints, and the final judgment.” Fourth there
are some that believe it is a book containing God’s plan of judgment and
redemption which was inaugurated in Christ’s death and resurrection (in his
first coming) and will be completed in his second coming. Each of these
interpretations as presented appear to be nearing the nature of this peculiar
volume.
However, there is another view that may be even better. The
description of the document is similar to that of an ancient will or testament
(binding contract). “This kind of 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…” (Thomas, Revelation,
378; see also Ford, Revelation, 92
and Beasley-Murray, Revelation, 120-33).
“Since the opening of the seals enact the judgments of God on earth in order to
bring about the return of Christ as King of the earth” (and usher in a new
heaven and a new earth) “it seems best to view the scroll as the title deed or divine
contract to the world. As such, the scroll certainly contains the eternal
decrees of God and expresses his divine will and counsel” (Hindson, Revelation, 64; see also Beale, Revelation NIGTC, 340ff). However, this title deed or document of
inheritance must be bequeathed and then opened in order for all to learn its
contents. This naturally leads to an important question.
2. ELEMENT #2: An
Important Question-5:2-3
John continues his report with “And I saw a strong angel proclaiming
with a loud voice, ‘Who is worthy to open the book and to break its seals?’…” (5:2a).
Though the identify of this angel is unknown (some have suggested Gabriel and
Michael as possibilities) what is known is that he is described as mighty and
appears making an important inquiry. What follows next in the vision (everything
moving forward in the book) appears to be contingent on the contents of this
scroll. The next thing would be to hand it over and have it opened so as to
reveal its contents and usher in the glorious end culminating in a new heaven
and new earth. However, in order for this to happen, someone worthy of the scroll must surface.
The rising tension of the scene reaches fever pitch when in
verse 3 John reveals “and no one in heaven or on the earth or under the earth
was able to open the book or to look into it,…” (5:3). “The worthiness required
for this is so great that no created being can even contemplate it, much less
attain it” (Bullinger).
Let’s pause for a moment to reflect on how the vision that
began in chapter 4 has unfolded. It is similar to a glorious piece of music (say,
“Adagio for Strings” by Samuel Barber) that exists as one large crescendo
leading to a climax. Everything from the new time (“after these things”) to the
new domain (being taken up into heaven) to the perspective offered (“in the
Spirit”) to the focus given (to the one sitting on the throne) to the strange
phenomena (rainbows, lightning, etc.) to the other characters present (twenty
four elders and four living creatures) has increased John’s expectation (and
the expectation of his readers) for something incredible to happen. This is only
accentuated by the crisis of verse 3. Is all this build-up for naught? Like a lingering
dissonant chord in need of resolution, the scene appears to stall, and it is
too much for John to handle.
3. ELEMENT #3: A
Grievous Proposition-5:4
John’s emotions boil over in verse 4—“Then I began to week
greatly” (5:4a). The verb means to weep or wail, with emphasis upon the noise
accompanying the weeping (Louw Nida). There in the middle of this glorious
worship service, stanzas of praise are replaced by the vociferous cries of this
humble guest who is overwhelmed by the grievous presumption that now confronts
him.
“because no one was found worthy to open the book or to look
into it,…” (5:4b). Though we might find John’s behavior a bit curious, consider
what might have been going on in his mind. Because no one was found to open the
seven-sealed scroll, John probably believed there was no way he could receive
the knowledge of the revelation that he was told to expect in 5:1. Also, because
there appears to be no way for the book to be opened, John probably wondered
whether or not God’s glorious plan contained therein could be carried out.
Therefore, John is not weeping for his own sake (say unfulfilled curiosity).
Instead, he is grieved by the apparent indefinite postponement of God’s final
and decisive action to bring about the new heaven and the new earth and, by
proxy, the ultimate salvation and hope of God’s people (Mounce).
Thankfully, the extreme tension is satisfied, the dissonant chord
resolves, John’s tears are wiped away, and overwhelming grief is itself overwhelmed
by profound comfort.
4. ELEMENT #4: A
Profound Comfort-5:5
The comfort that John desperately needed and the satisfaction
the scene requires to move forward is introduced by one of the elders sitting around
the throne—“and one of the elder said to me” (5:5a).
“Stop weeping” (5:5b-d).
The prohibition is offered quickly and directly. “The…messenger sees beyond
John’s limited human perspective that such sorrow is inappropriate and
instructs him to cease wailing” (Thomas, Revelation,
386). After all, the elder wouldn’t want John cries to interrupt the most
glorious introduction of the most important character in the book.
For “Behold,” the Elder exclaims, “the Lion that is from the
tribe of Judah, the Root of David” (5:5c). The elder’s exclamation immediately
directs John’s attention to this occasion as a source of joy rather than sorrow
for there is one who is present who is worthy to take and open the scroll—the victorious
Christ. In other words, a hero exists that has provided salvation and as a
direct result is qualified to provide salvation for John’s present distress
(opening the seven-sealed scroll and paving the way for the eschatological
judgment and salvation to be disclosed in the remainder of the Apocalypse). Two
descriptive phrases introduce Christ as the long-expected conquering messiah.
First he is called “the Lion that is from the tribe of Judah” (5:5). This is an
allusion to Genesis 49:9.
Genesis 49:9-“Judah is a lion’s whelp; from the
prey, my son, you have gone up. He couches, he lies down as a lion, and as
a lion, who dares rouse him up.”
The description connects the figure in view to the Jewish
people and the much-anticipated Savior thereof. It is a powerful regal image (lions
were, after all, used as decoration in Solomon’s palace—one of the most
impressive architectural wonders in his day—1 Kings 7:29, 36). The regal theme
is carried along by the figure’s connection to “the Root of David” (5:5). “Root”
is a metaphor for offspring and here probably refers to Isaiah 11:1, 10.
Isaiah 11:1, 10-“Then a shoot will spring from
the stem of Jesse, and a branch from his roots will bear fruit… Then
in that day the nations will resort to the root of Jesse, who will
stand as a signal for the peoples; and His resting place will
be glorious.”
Such terms and references describe Christ’s headship in the final
Davidic kingdom—the same forever kingdom that was promised David in the Davidic
covenant found in the Old Testament. In many ways, the Christ described in this
passage is the same Messiah that the Jews expected when he first came and that
they have continued to anticipate. Though in his first coming he was born as a
baby boy and laid in a manger, here he is described as a royal lion of victory.
John is encouraged by the elder to gaze upon this Lion
because he “has overcome so as to open the book and its seven seals.” The perfective
aorist of “has overcome” highlights both the completeness of the action and the
ongoing implications thereof. Here, the completed action is a victory that was
won. This victory came three days after Jesus was crucified. In conquering the
grave, Jesus confirmed his unique identity as Savior and Lord of his people—the
rightful heir of the new heavens and new earth. As such, he alone is worthy of
taking the scroll and breaking open its seals. This action will bring the
judgements upon the world and future events that will lead to the new heavens
and the new earth. As Tenney states “because He (Christ) has redeemed the
world, He has the right to judge it and to cleanse it for His use” (Tenney, Interpreting Revelation, 129). Put
another way, the same one who purchased salvation for his people in his first
coming is the one who alone is worthy to bring about the conditions necessary
for the future glory of those saved (in a new heaven and new earth).
So What?
In this incredible scene we
witness the rise and relief of tension that follows an interruption of the
worship witnessed in heaven. In many ways this passage—Revelation 5:1-5—contains
the hinges of history, for in it, one era closes (essential salvation in a
spiritual sense for the people of God) and another opens (existential salvation
to follow the purge of the tribulation). To be sure, the tension that exists in
this passage is other-worldly scale and the relief that is achieved by the one
introduced ushers in a new era. However, the same Christ who brings peace to John
and an answer to the question raised in this text is equally qualified to bring
you ultimate relief and hope today. Why? Because he is the one who overcame it
all—sin and death—and by extension offers that same victory to those who follow
him. Praise the Lord! Though we may face things we are made to endure in this
life (interruptions that disrupt our lives), we have a coming king who promises
us victory and relief in the end! Certainly he is worthy of our worship and our
praise! Does he receive that from you today? Do you know the overcomer and, as
a result, hold the promise to overcoming yourself?
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