Revelation 5

Hendriksen

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The Sealed Scroll and the Lamb) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 (5:1 14)) 7 1 -1 9 0 0 ) 7 3 3 8 0 0 Outline (continued) ) 2. The Sealed Scroll (5:1 5) ) 3. Praise to the Lamb (5:6 14) ) 8 1 3 8 0 0 2. The Sealed Scroll) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 5:1 5) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 5 ) 7 1 -1 9 0 0 1 And I saw in the right hand of the one sitting on the throne a scroll written on the inside and on the back sealed with seven seals. 2 And I saw a mighty angel proclaiming in a loud voice, Who is worthy to open the scroll, that is, to break its seals? 3 And no one in heaven or on the earth or under the earth was able to open the scroll or look inside it. 4 And I was bursting into tears, because no one could be found to open the scroll and look inside it. 5 And one of the elders was saying to me, Weep not; look, the lion of the tribe of Judah, the root of David, has overcome. He is able to open the scroll and its seven seals. ) 7 21 3 8 0 0 6 And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders a Lamb standing as though it had been slain. He had seven horns and seven eyes, which are the seven spirits of God that are sent out into all the earth. 7 And he came and took the scroll out of the right hand of him who is sitting on the throne. 8 And when he took the scroll, the four living creatures and the twenty-four elders fell before the Lamb. Each had a harp and golden bowls full of incense, which are the prayers of the saints. 9 And they sang a new song, saying, ) You are worthy to take the scroll ) and open its seals, ) because you were slain and with your blood ) you bought men [and women] for God ) out of every tribe and language and ) people and nation, ) 10 and you made them for our God ) a kingdom and priests, ) and they will rule upon the earth. ) 11 And I looked and I heard the voice of many angels around the throne, the living creatures, and the elders. And their number was myriads of myriads and thousands of thousands. 12 They were saying in a loud voice, ) Worthy is the Lamb that was slain to receive ) power and wealth and wisdom and strength ) and honor and glory and thanksgiving. ) 13 And every creature in heaven and on earth and under the earth and on the sea, and all things in them I heard saying, ) To the one sitting on the throne and to the ) Lamb ) be thanksgiving and honor and glory and ) power ) forever and ever. ) 14 And the four living creatures were saying, Amen. And the elders fell and worshiped. ) 7 1 3 8 0 “tw://bible.?id=40.6.26|AUTODETECT|” At the center of the universe, God is sitting on his throne to rule all that he has created. Although the earth is filled with turmoil and tumult, natural catastrophe of flood and earthquake, human suffering in terms of famine and disease, wars and conflicts, God is the ruler yet. He feeds the birds of the air and causes the lilies to grow in the fields 11 1 -1 9 0 “tw://bible.?id=40.6.26|AUTODETECT|” Matt. 6:26) 7 1 -1 9 0 “tw://bible.?id=40.6.28-40.6.29|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=40.6.28-40.6.29|AUTODETECT|” 28 29) 7 1 -1 9 0 0 ). Nothing happens without his will. If then God takes care of his great creation, how much more does he take care of his people. ) 7 1 3 8 0 “tw://bible.?id=1.49.9-1.49.10|AUTODETECT|” Chapter 4 describes God and his throne in heaven; the next chapter pictures the Lamb of God, who is known from the Old Testament Scriptures as the lion of the tribe of Judah and the root of David 11 1 -1 9 0 “tw://bible.?id=1.49.9-1.49.10|AUTODETECT|” Gen. 49:9 10) 7 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” Isa. 11:1) 7 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” 10) 7 1 -1 9 0 “tw://bible.?id=43.3.31-43.3.34|AUTODETECT|” ). He was slain on Calvary s cross to redeem his people from sin and guilt; as God s spokesman he was sent to reveal his word 11 1 -1 9 0 “tw://bible.?id=43.3.31-43.3.34|AUTODETECT|” John 3:31 34) 7 1 -1 9 0 0 ). He fulfilled the priestly task to redeem the saints and the prophetic task to teach them God s revelation. As conqueror he fulfills his royal task. ) 7 1 3 8 0 0 Notice the verbal links between chapters 4 and 5:��) -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1”

7 1 -1 9 0 0 �� ) -60 3 2 0 2 0

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And I saw in the right hand of the one sitting on the throne a scroll written on the inside and on the back sealed with seven seals.) 7 1 -1 9 0 0 ) 7 3 3 8 0 0 John continues to reveal what he observed when he was permitted to look into heaven and see the throne of God. He relates what he saw at the throne but avoids the use of God s name. For a Jew, mentioning the name of God was forbidden, especially in connection with God s dwelling place, his throne (see the commentary on 4:2). So John writes about the one sitting on the heavenly throne and his right hand, which symbolizes divine power and authority. ) The second part of this verse presents a number of difficulties for the interpreter: the appearance of the scroll, the message of the scroll, the place of the seven seals, and the symbolism of the sealed scroll. ) a. ) 8 1 -1 9 0 0 Appearance of the Scroll.) 7 1 -1 9 0 0 John says that the scroll was written on the inside and on the back to indicate that the message was so voluminous that both sides of the writing material had to be used. The term he uses is scroll, which normally had writing only on its smooth inner side. In the second century of our era the codex came into use; a codex consisted of individual leaves held together on one side in the form of a book. But the codex was not yet in use at the time of the writing of the Apocalypse. Also, we cannot expect that as an exile on a barren island John could have made use of a codex. Although individual leaves have writing on both sides, this kind of book would not fit John s observation of the scroll that had writing on the inside and on the back. The volume is a scroll and not a codex as a manuscript in book form.��) -2 1 0 0 0 0 0 0 _ftnref2 9 1 -1 9 0 “#_ftn2”

7 1 -1 9 0 0 �� Prior to and during the first century, scrolls with writing on both sides were in use for both private and public purposes. They were called ) 8 1 -1 9 0 0 opisthographs) 7 1 -1 9 0 “tw://bible.?id=26.2.9-26.2.10|AUTODETECT|” 11 1 -1 9 0 “tw://bible.?id=26.2.9-26.2.10|AUTODETECT|” Ezek. 2:9 10) 7 1 -1 9 0 0 ).John s account parallels an Old Testament prophecy of Ezekiel, but there is a remarkable difference. ) 7 1 3 8 0 0 Compare the verses. ) -60 3 2 0 2 0

T.BorderStyle rvtbColorT.BorderVSpacingT.BorderHSpacingT.VisibleBorders.Bottom T.CellPaddingT.CellBorderStyle rvtbColorT.CellVSpacing�T.CellHSpacing�CTDc.BestWidthOc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data gc-8 1 3 2 13 1 3 8 0 “tw://bible.?id=26.2.9-26.2.10|AUTODETECT|” Ezekiel 2:9 10) TDc.BestWidth!c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data _[-8 1 3 2 13 1 3 8 0 “tw://bible.?id=66.5.1|AUTODETECT|” Revelation 5:1) TDc.BestWidthOc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ok-8 1 3 2 7 1 3 8 0 0 Then I looked, and I saw a hand stretched) TDc.BestWidth!c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ie-8 1 3 2 7 1 3 8 0 0 And I saw in the right hand of the one) TDc.BestWidthOc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data kg-8 1 3 2 7 1 3 8 0 0 out to me. In it was a scroll, which he) TDc.BestWidth!c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ie-8 1 3 2 7 1 3 8 0 0 sitting on the throne a scroll written) TDc.BestWidthOc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data uq-8 1 3 2 7 1 3 8 0 0 unrolled before me. On both sides of it were) TDc.BestWidth!c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data WS-8 1 3 2 7 1 3 8 0 0 on the inside and on the back) TDc.BestWidthOc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ea-8 1 3 2 7 1 3 8 0 0 written words of lament and mourning) TDc.BestWidth!c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data MI-8 1 3 2 7 1 3 8 0 0 sealed with seven seals.) TDc.BestWidthOc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -)-8 1 3 2 7 1 3 8 0 0 and woe.) TDc.BestWidth!c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data -8 1 3 2 7 1 3 8 0 0 ) 7 1 3 8 0 “tw://bible.?id=26.2.9-26.2.10|AUTODETECT|” In Ezekiel s vision, the scroll in the hand of God is not sealed but is spread out before him by God himself and is given directly to the prophet 11 1 -1 9 0 “tw://bible.?id=26.2.9-26.2.10|AUTODETECT|” Ezek. 2:9 10) 7 1 -1 9 0 0 ). By contrast, the scroll that John saw is sealed with seven seals. Only the lamb is able to take it from the hand of God, and then by breaking the seven seals he opens it (vv. 1, 3, 5, 7, 9, 12; 8:1).��) -2 1 0 0 0 0 0 0 _ftnref3 9 1 -1 9 0 “#_ftn3” 3) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Scrolls were made of either papyrus leaves grown in the Nile delta of Egypt or animal skins. They varied in length to accommodate the needs of the writer; for instance, the size of Paul s letter to the Romans and his letter to Philemon filled scrolls of 11 � feet and 1 foot respectively.��) -2 1 0 0 0 0 0 0 _ftnref4 9 1 -1 9 0 “#_ftn4” 4) 7 1 -1 9 0 0 �� We are not told about the extent of this heavenly scroll, but the volume of writing on both sides may suggest a scroll of considerable length. ) 7 1 3 8 0 “tw://bible.?id=24.32.9-24.32.15|AUTODETECT|” Another explanation is that of a document that was written twice: the first document was sealed with seven seals and the second one with the same text was unsealed and could be read 11 1 -1 9 0 “tw://bible.?id=24.32.9-24.32.15|AUTODETECT|” Jer. 32:9 15) 7 1 -1 9 0 0 ). This procedure was common in the ancient world and such copies have been found; both the Greeks and the Romans made use of such legal documents.��) -2 1 0 0 0 0 0 0 _ftnref5 9 1 -1 9 0 “#_ftn5” 5) 7 1 -1 9 0 0 �� These manuscripts were sealed in the presence of seven witnesses. The similarity to the scroll in the hand of God is undeniable, but the objections to its explanation remain critical. ) 7 1 3 8 0 0 David Aune provides the following objections: First, a doubly written document had a summary statement on the outside, which anyone could read. This would make the sealing of the document unnecessary. Next, the contents of the second unsealed scroll are open to everyone, so that God s seven seals would lose their purpose. Why would John write the words no one could be found to open the scroll and look inside it (v. 4), if the unsealed document could be read? Third, there is no mention of seven witnesses in the scroll written on the inside and on the back in the Apocalypse. And last, the preferred reading of the text is a scroll written on the inside and on the back, which fits our explanation, while the secondary reading a scroll written on the inside and on the outside suits the doubly written document theory.��) -2 1 0 0 0 0 0 0 _ftnref6 9 1 -1 9 0 “#_ftn6” 6) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 b. ) 8 1 -1 9 0 0 Message of the Scroll.) 7 1 -1 9 0 “tw://bible.?id=2.32.15-2.32.16|AUTODETECT|” First, the scroll lying visibly in the hand of God testifies that he is its author. Next, writing appears on its backside to such a degree that not a single line could be added. The extent of the written output is so voluminous that it comprises God s complete plan. Third, as the two tablets of stone on both sides had the writing of God 11 1 -1 9 0 “tw://bible.?id=2.32.15-2.32.16|AUTODETECT|” Exod. 32:15 16) 7 1 -1 9 0 “tw://bible.?id=49.1.9-49.1.11|AUTODETECT|” ) as a symbol of completeness, so the scroll on both sides had God s writing of completeness. The opening of the seals in chapter 6 reveals that the contents of the scroll refer to a period of indefinite history. That is, the scroll reveals God s complete plan and purpose for the entire world throughout the ages from beginning to end. For us, the scroll with its seals is evidence of what God planned for the salvation of his people. This plan is a foreordained mystery, according to Paul, and is revealed in the fullness of time 11 1 -1 9 0 “tw://bible.?id=49.1.9-49.1.11|AUTODETECT|” Eph. 1:9 11) 7 1 -1 9 0 “tw://bible.?id=49.3.9-49.3.11|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=49.3.9-49.3.11|AUTODETECT|” 3:9 11) 7 1 -1 9 0 “tw://bible.?id=60.1.10-60.1.12|AUTODETECT|” ). Peter also speaks of this mystery of salvation through Christ and adds that angels long to look into it 11 1 -1 9 0 “tw://bible.?id=60.1.10-60.1.12|AUTODETECT|” 1 Pet. 1:10 12) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref7 9 1 -1 9 0 “#_ftn7” 7) 7 1 -1 9 0 0 �� God s plan of salvation is the coming of his kingdom to contest Satan s rule and to proclaim God as the Lord God Almighty, who was, and who is, and who is to come to establish his kingdom. I, therefore, conclude that the contents of the scroll pertain to God s secret purpose of establishing his kingdom on earth until the fullness of his glory is revealed.��) -2 1 0 0 0 0 0 0 _ftnref8 9 1 -1 9 0 “#_ftn8” 8) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 c. ) 8 1 -1 9 0 0 Position of the Seven Seals.) 7 1 -1 9 0 0 Commentators are unable to explain with any degree of satisfaction how one can break the first seal and then read the document still firmly closed with six seals. Only when all seven are broken can the scroll be read. I suggest that John presents the general picture first and afterward relates the details. He speaks symbolically and does not expect his readers to interpret his words literally. Thus, he writes about opening the scroll, followed by the breaking of the seven seals (v. 2). John states the fact that the scroll is sealed and expects the reader to understand that when the Lamb takes the scroll out of God s right hand, Jesus breaks all the seals. Afterward John continues by elucidating what lies behind each seal.��) -2 1 0 0 0 0 0 0 _ftnref9 9 1 -1 9 0 “#_ftn9” 9) 7 1 -1 9 0 0 �� In short, John expects the reader to fill in the details after the Lamb has broken the seven seals all at once. ) 7 1 3 8 0 0 d. ) 8 1 -1 9 0 0 Symbolism of the Sealed Scroll.) 7 1 -1 9 0 0 The sealed scroll John presents is a symbol, which becomes evident when we read, first, that all available space on both sides of the document has been filled (something first-century scribes rarely did). Second, the Greek participle sealed is in a compound form to denote perfection: it is thoroughly sealed. In a word the picture John presents is permanence.��) -2 1 0 0 0 0 0 0 _ftnref10 9 1 -1 9 0 “#_ftn10” 10) 7 1 -1 9 0 0 �� And last, the number seven represents completeness. John conveys the impression that the scroll with seven seals was completely sealed. ) 6 1 3 8 0 0 2. And I saw a mighty angel proclaiming in a loud voice, Who is worthy to open the scroll, that is, to break its seals? 3. And no one in heaven or on the earth or under the earth was able to open the scroll or look inside it.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The mighty angel spoke in a loud voice so that everyone throughout creation could hear him 8 1 -1 9 0 0 mighty) 7 1 -1 9 0 0 angel, see 10:1 and 18:21). Notice the present tense of the participle proclaiming to indicate that he continued to call for anyone to step up to the throne of God. The implication is that no one touched by sin could approach the throne. Only those who are worthy may come. The emphasis on the term ) 8 1 -1 9 0 0 worthy) 7 1 -1 9 0 0 is significant, for in the Apocalypse it is used exclusively of God and Jesus (4:11; 5:9, 12). The adjective does not mean able. Ability refers to strength and skill, whereas worthiness relates to qualification for the purpose of fulfilling a task. ) 7 1 3 8 0 0 In all creation, no one can be found with the qualifications to open the scroll and break its seals. Incidentally, breaking the seals occurs prior to opening the scrolls; but John repeatedly reverses the logical sequence we expect.��) -2 1 0 0 0 0 0 0 _ftnref11 9 1 -1 9 0 “#_ftn11” 11) 7 1 -1 9 0 “tw://bible.?id=2.20.4|AUTODETECT|” �� In other words, the task is not merely the breaking of seals but the effective control of the consequences of that action, The angel calls to those who dwell in all the parts of God s creation: in heaven, on the earth, and under the earth 11 1 -1 9 0 “tw://bible.?id=2.20.4|AUTODETECT|” Exod. 20:4) 7 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” Phil. 2:10) 7 1 -1 9 0 0 ). He wants to know if there is any creature anywhere worthy of breaking the seals and looking inside the scroll, that is, of reading it. The question arises whether a mighty archangel (Gabriel or Michael) could not have responded to the call. But angels are mere messengers who obediently listen to God s commands and fulfill them. They are unworthy because they cannot redeem fallen angels, not even to mention fallen humanity. ) 7 1 3 8 0 0 German theologian Zacharias Ursinus in 1563 asked the question, Can there be found anywhere a mere creature able to satisfy for us? He answered, None; for, first, God will not punish any other creature for the sin man has committed; and, further, no mere creature can sustain the burden of God s eternal wrath against sin, and deliver others from it. ��) -2 1 0 0 0 0 0 0 _ftnref12 9 1 -1 9 0 “#_ftn12” 12) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=50.2.10|AUTODETECT|” When John writes the words in heaven or on the earth or under the earth, he is not presenting a pagan view of a trilevel universe. Rather he conveys the picture of the totality of God s creation, that is, all angels and saints in heaven; all human beings on earth; and all fallen angels and people consigned to hell 11 1 -1 9 0 “tw://bible.?id=50.2.10|AUTODETECT|” Phil. 2:10) 7 1 -1 9 0 “tw://bible.?id=2.20.4|AUTODETECT|” ; compare also ) 11 1 -1 9 0 “tw://bible.?id=2.20.4|AUTODETECT|” Exod. 20:4) 7 1 -1 9 0 “tw://bible.?id=5.5.8|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=5.5.8|AUTODETECT|” Deut. 5:8) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref13 9 1 -1 9 0 “#_ftn13” 13) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 4. And I was bursting into tears, because no one could be found to open the scroll and look inside it. 5. And one of the elders was saying to me, Weep not; look, the lion of the tribe of Judah, the root of David, has overcome. He is able to open the scroll and its seven seals. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 John shed copious tears in a demonstration of profound grief because of the sealed scroll that held the key to redemption of God s people. If the scroll remained sealed, God s plan of salvation would not be executed and the human race would be condemned forever. ) 7 1 3 8 0 “tw://bible.?id=45.8.21|AUTODETECT|” No one in the entire universe was coming forward to answer the angel s call, break the seals, and open the scroll. No human being or angel was worthy; indeed their silence testified to their unworthiness. Even though human beings have tried and are trying repeatedly to bring about their own salvation, their obvious failure disqualifies them. Consequently, if the scroll remained closed, God s curse would continue to rest on sinful humanity, creation would not be set free from the bondage of decay 11 1 -1 9 0 “tw://bible.?id=45.8.21|AUTODETECT|” Rom. 8:21) 7 1 -1 9 0 0 ), and suffering would last interminably. ) 7 1 3 8 0 0 But note that one of the elders as representative of redeemed humanity addresses John (see 7:13). He tells him to stop weeping and focus his attention on the lion of the tribe of Judah, the root of David, [who] has overcome. The verb ) 8 1 -1 9 0 0 overcome) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” conveys good news. It links this verse to the letters to the seven churches, which have the recurring refrain the one who overcomes (e.g., 2:7), and also to Jesus who says I have overcome 11 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 7 1 -1 9 0 0 ). This verb implies that Jesus is the conqueror over death and hell, the firstfruits of the dead, and the King who ascended to heaven and sits at God s right hand. As the conqueror, Jesus is worthy to break the seals and unroll the document. As the author of salvation, he received the honor and distinction to take the scroll out of God s hand and open it. ) 7 1 3 8 0 “tw://bible.?id=1.49.9-1.49.10|AUTODETECT|” John uses Old Testament language to depict Jesus: the lion of the tribe of Judah is an echo of Jacob s words. The patriarch blessed his twelve sons and singled out Judah as the tribe from which a ruler should come forth. Jacob said to Judah, You are a lion s cub, O Judah.& The scepter will not depart from Judah, nor the ruler s staff from between his feet, until he comes to whom it belongs, and the obedience of the nations is his 11 1 -1 9 0 “tw://bible.?id=1.49.9-1.49.10|AUTODETECT|” Gen. 49:9 10) 7 1 -1 9 0 “tw://bible.?id=58.7.14|AUTODETECT|” ; compare ) 11 1 -1 9 0 “tw://bible.?id=58.7.14|AUTODETECT|” Heb. 7:14) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref14 9 1 -1 9 0 “#_ftn14” 14) 7 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” �� John calls Jesus the root of David, which goes back to the prophets saying that the Messiah will come up from the stump of Jesse and this root or branch of David will rule the peoples 11 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” Isa. 11:1) 7 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” 10) 7 1 -1 9 0 “tw://bible.?id=24.23.5|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=24.23.5|AUTODETECT|” Jer. 23:5) 7 1 -1 9 0 “tw://bible.?id=24.33.15|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=24.33.15|AUTODETECT|” 33:15) 7 1 -1 9 0 “tw://bible.?id=38.3.8|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=38.3.8|AUTODETECT|” Zech. 3:8) 7 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.45|AUTODETECT|” ). Jesus represents royalty, for these are messianic titles that attest to his royal status. As a descendant of David 11 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.45|AUTODETECT|” Matt. 22:41 45) 7 1 -1 9 0 0 ) Jesus is human, and as Messiah he is divine.��) -2 1 0 0 0 0 0 0 _ftnref15 9 1 -1 9 0 “#_ftn15” 15) 7 1 -1 9 0 0 �� He is worthy because of his role as mediator, and he is able because of his divinity. He is the God-man, and he is the one and only. ) 7 1 3 8 0 0 There is no one else in the entire universe worthy and able to open the scroll after breaking its seven seals. The sequence in the Greek text is reversed, but John seems to suggest that Jesus broke all seven seals to have access to the message of the scroll. This is implied from the wording of a succeeding verse, You are worthy to take the scroll and open its seals (v. 9). The verbs ) 8 1 -1 9 0 0 to break) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 to open) 7 1 -1 9 0 0 combine the thoughts of being both worthy of and competent for this task. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 5:1 4) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 Verse 1) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 �v �t� �� the preposition followed by the accusative case signifies the place on which the scroll is found: on the right hand of God. Most English translations read in the right hand, which could be interpreted not as enclosed by the hand but as lying on it (compare 1:20). ) D�� instead of on the back a number of secondary manuscripts -2 1 0 0 0 0 0 0 _ftnref16 10 1 -1 9 0 “#_ftn16” TR) 7 1 -1 9 0 0 , Latin, some Syriac and Coptic) have ��, on the outside. Greek New Testaments feature the primary reading. ) 7 1 3 8 0 0 �� the prefix �� of the compound intensifies the meaning of the participle. It is the perfective sense of the preposition, thoroughly sealed. ��) -2 1 0 0 0 0 0 0 _ftnref17 9 1 -1 9 0 “#_ftn17” 16) 7 1 -1 9 0 0 �� ) 8 1 3 8 0 0 Verses 3 4) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 In both verses the imperfect indicative tense occurs in the verbs �� (was able) and �� (I was weeping). They express continued action in the past. ) 8 1 3 8 0 0 3. Praise to the Lamb) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 5:6 14) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The four living creatures praised God for his holiness and eternity and ascribed to him glory, honor, and thanksgiving. The twenty-four elders also sang his praises extolling him for his work of creation (4:8 11). Now the focus shifts from the one who sits on the throne to the Lamb who stands in the center of the throne. The Lamb is the one whom the four living beings and the twenty-four elders adore with songs of loudest praise. Three times in succession the heavenly companies jubilantly express their praises to the Lamb. First, the four living beings with the twenty-four elders sing a new song; then, innumerable angels sing in a loud voice glorifying the Lamb; and last, all the creatures that God has made ascribe praise, honor, glory, and power to the one who sits on the throne and to the Lamb. The conclusion is an amen from the four living creatures and worship from the elders. ) 6 1 3 8 0 0 6. And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders a Lamb standing as though it had been slain. He had seven horns and seven eyes, which are the seven spirits of God that are sent out into all the earth.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=2.12.1-2.12.13|AUTODETECT|” a. And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders a Lamb standing as though it had been slain. The subject in this sentence is the Lamb, not the lion of the tribe of Judah nor the root or branch of David. The Lamb is the symbol of the lamb slain for the Passover feast of the Israelites. The blood of the lamb had to be put on the sides and top of the doorframes of their homes, so that the angel of death would pass over the Israelites and spare the lives of their firstborn 11 1 -1 9 0 “tw://bible.?id=2.12.1-2.12.13|AUTODETECT|” Exod. 12:1 13) 7 1 -1 9 0 “tw://bible.?id=23.53.7-23.53.8|AUTODETECT|” ). Also, the Lamb is symbolized in the lamb that was led to the slaughter and stricken for the transgression of his people 11 1 -1 9 0 “tw://bible.?id=23.53.7-23.53.8|AUTODETECT|” Isa. 53:7 8) 7 1 -1 9 0 “tw://bible.?id=44.8.32|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=44.8.32|AUTODETECT|” Acts 8:32) 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” ). John the Baptist twice designates Jesus as the Lamb of God 11 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 7 1 -1 9 0 “tw://bible.?id=43.1.36|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=43.1.36|AUTODETECT|” 36) 7 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” ). And last, Peter refers to the redeemed who were set free with the precious blood of Christ, a lamb without blemish or defect 11 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” 1 Pet. 1:19) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=66.7.17|AUTODETECT|” Yet the symbol of the Lamb also depicts Jesus as leader and ruler. He is enthroned and sits on the throne of God 11 1 -1 9 0 “tw://bible.?id=66.7.17|AUTODETECT|” Rev. 7:17) 7 1 -1 9 0 “tw://bible.?id=66.22.1|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.22.1|AUTODETECT|” 22:1) 7 1 -1 9 0 “tw://bible.?id=66.22.3|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.22.3|AUTODETECT|” 3) 7 1 -1 9 0 0 ). As the Lamb, he occupies the throne and expresses his wrath to all his enemies (6:16)��) -2 1 0 0 0 0 0 0 _ftnref18 9 1 -1 9 0 “#_ftn18” 17) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=43.20.27|AUTODETECT|” The Lamb was standing as though it had been slain, which signifies a body that had been cut to pieces but now was healed and able to stand. The marks of his wounds are still visible, as they were when Thomas was told to look at Jesus hands and touch the scar in his side 11 1 -1 9 0 “tw://bible.?id=43.20.27|AUTODETECT|” John 20:27) 7 1 -1 9 0 0 ). The Lamb stood at the center of Gods throne, slain, yet triumphant.��) -2 1 0 0 0 0 0 0 _ftnref19 9 1 -1 9 0 “#_ftn19” 18) 7 1 -1 9 0 “tw://bible.?id=3.27.12|AUTODETECT|” �� But how do we visualize the place Jesus occupied in the midst of the throne and of the four living creatures, and in the midst of the elders ? This may be a Hebraic idiom 11 1 -1 9 0 “tw://bible.?id=3.27.12|AUTODETECT|” Lev. 27:12) 7 1 -1 9 0 0 ) -2 1 0 0 0 0 0 0 _ftnref20 10 1 -1 9 0 “#_ftn20” LXX) 7 1 -1 9 0 0 ): Where we say between A and B, Hebrew says between A and between B. ��) -2 1 0 0 0 0 0 0 _ftnref21 9 1 -1 9 0 “#_ftn21” 19) 7 1 -1 9 0 0 �� The Lamb was standing between the throne and the four living creatures on the one hand and between the throne and the elders on the other. This explanation finds support in verse 7, which says that the Lamb came and took the scroll out of the hand of him sitting on the throne. Elsewhere John places the Lamb at the center of the throne (7:17). But here the locale of the Lamb has no reference whatever to other beings. And last, in the letter to the Laodiceans Jesus notes that he sits on the throne (3:21), yet here he stands for the purpose of coming toward God and taking the scroll out of his hand.��) -2 1 0 0 0 0 0 0 _ftnref22 9 1 -1 9 0 “#_ftn22” 20) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=5.33.17|AUTODETECT|” b. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. The threefold use of the number seven emphasizes the symbol of completeness with respect to the Lamb. The horn is the symbol of might 11 1 -1 9 0 “tw://bible.?id=5.33.17|AUTODETECT|” Deut. 33:17) 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ), and with this might Jesus as King of kings promotes righteousness and justice. With seven horns he possesses all authority to rule in heaven and on earth 11 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 7 1 -1 9 0 “tw://bible.?id=43.17.2|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=43.17.2|AUTODETECT|” John 17:2) 7 1 -1 9 0 “tw://bible.?id=14.16.9|AUTODETECT|” ). With complete eye-sight seven eyes he is able to observe everything that happens in the universe; nothing escapes his notice. Because of full vision he has perfect knowledge, discernment, and understanding; these are the eyes of the Lord that range throughout the entire world 11 1 -1 9 0 “tw://bible.?id=14.16.9|AUTODETECT|” 2 Chron. 16:9) 7 1 -1 9 0 “tw://bible.?id=18.24.23|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=18.24.23|AUTODETECT|” Job 24:23) 7 1 -1 9 0 “tw://bible.?id=20.15.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=20.15.3|AUTODETECT|” Prov. 15:3) 7 1 -1 9 0 “tw://bible.?id=24.16.17|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=24.16.17|AUTODETECT|” Jer. 16:17) 7 1 -1 9 0 “tw://bible.?id=38.3.9|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=38.3.9|AUTODETECT|” Zech. 3:9) 7 1 -1 9 0 “tw://bible.?id=38.4.10|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=38.4.10|AUTODETECT|” 4:10) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 John provides an explanation of the significance of ) 8 1 -1 9 0 0 seven eyes) 7 1 -1 9 0 0 . They are the seven spirits of God commissioned by him. Earlier we remarked that the expression ) 8 1 -1 9 0 0 seven spirits) 7 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” refers to the fullness of the Holy Spirit (see the commentary on 1:4; 3:1; 4:5). Both the Father and the Son commission the Spirit to go forth into all the earth 11 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 7 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” 15:26) 7 1 -1 9 0 “tw://bible.?id=43.16.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=43.16.7|AUTODETECT|” 16:7) 7 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=48.4.6|AUTODETECT|” Gal. 4:6) 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” ). Indeed Jesus commissions the Holy Spirit to do the work of making known the Son of God and his message of redemption in all parts of the world. Here is an indirect reference to the outpouring of the Holy Spirit at Pentecost, in whose power the apostles were sent forth to the ends of the earth 11 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 7 1 -1 9 0 0 ). The perfect tense of the Greek participle ) 8 1 -1 9 0 0 sent) 7 1 -1 9 0 0 indicates the continuing presence and work of the Holy Spirit in the hearts and lives of God s people. ) 6 1 3 8 0 0 7. And he came and took the scroll out of the right hand of him who is sitting on the throne.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The Lamb came toward God seated on the throne (see the explanation of v. 6). He moved to the throne from his standing position between the four living creatures and the elders. From the right hand of God he took the scroll. Even though the expression ) 8 1 -1 9 0 0 the scroll) 7 1 -1 9 0 0 occurs five times in the first five verses of this chapter, here in the Greek text the word is omitted and must be supplied. By omitting it the emphasis falls on the Lamb and not on the scroll. ) 7 1 3 8 0 0 It is the ) 8 1 -1 9 0 0 right hand) 7 1 -1 9 0 0 of the one sitting on the throne��) -2 1 0 0 0 0 0 0 _ftnref23 9 1 -1 9 0 “#_ftn23” 21) 7 1 -1 9 0 0 �� that supplies the scroll to the Lamb, connoting that God entrusts him with the authority to bring its contents to realization (compare 1:1). The right hand in oriental culture signifies success, while the left hand denotes something sinister. The Lamb is empowered to break the seals and open the scroll (see v. 9a). ) 6 1 3 8 0 0 8. And when he took the scroll, the four living creatures and the twenty-four elders fell before the Lamb. Each had a harp and golden bowls full of incense, which are the prayers of the saints.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 a. And when he took the scroll, the four living creatures and the twenty-four elders fell before the Lamb. The one and only person in the entire universe who is worthy and able to take the scroll from the hand of God is the Lamb. And when he takes the scroll and presumably breaks the seals to open it, the four living beings and the twenty-four elders as representatives of the angel world and redeemed humanity fall in worship before the Lamb.��) -2 1 0 0 0 0 0 0 _ftnref24 9 1 -1 9 0 “#_ftn24” 22) 7 1 -1 9 0 0 �� They acknowledge his power and authority; they are jubilant that the contents is of the scroll are now being revealed; they delight in the realization of God s plan and purpose; and they rejoice in the salvation of his people. ) 7 1 3 8 0 “tw://bible.?id=13.25.1|AUTODETECT|” b. Each had a harp and golden bowls full of incense. The angels and elders vocalize their song accompanied by a harp that each one of the elders possesses. Greek grammar favors the elders and not the four living creatures holding a harp and bowls. In addition, harps were held not by angels but by the Levites at worship 11 1 -1 9 0 “tw://bible.?id=13.25.1|AUTODETECT|” 1 Chron. 25:1) 7 1 -1 9 0 “tw://bible.?id=13.25.6|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=13.25.6|AUTODETECT|” 6) 7 1 -1 9 0 0 ); and elders not angels fulfill priestly duties. Yet all of them sing with the accompaniment of harps. We ought not to think of modern harps but rather of a rectangular or trapezoidal instrument & with an average of eight to nine strings. ��) -2 1 0 0 0 0 0 0 _ftnref25 9 1 -1 9 0 “#_ftn25” 23) 7 1 -1 9 0 “tw://bible.?id=14.29.25|AUTODETECT|” �� Scripture refers to the harp and lyre in both Old and New Testaments 11 1 -1 9 0 “tw://bible.?id=14.29.25|AUTODETECT|” 2 Chron. 29:25) 7 1 -1 9 0 “tw://bible.?id=19.33.2|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.33.2|AUTODETECT|” Ps. 33:2) 7 1 -1 9 0 “tw://bible.?id=19.71.22|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.71.22|AUTODETECT|” 71:22) 7 1 -1 9 0 “tw://bible.?id=19.92.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.92.3|AUTODETECT|” 92:3) 7 1 -1 9 0 “tw://bible.?id=19.98.5|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.98.5|AUTODETECT|” 98:5) 7 1 -1 9 0 “tw://bible.?id=19.147.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.147.7|AUTODETECT|” 147:7) 7 1 -1 9 0 “tw://bible.?id=19.149.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.149.3|AUTODETECT|” 149:3) 7 1 -1 9 0 “tw://bible.?id=19.150.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.150.3|AUTODETECT|” 150:3) 7 1 -1 9 0 “tw://bible.?id=66.14.2|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.14.2|AUTODETECT|” Rev. 14:2) 7 1 -1 9 0 “tw://bible.?id=66.15.2|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.15.2|AUTODETECT|” 15:2) 7 1 -1 9 0 0 ). The Jews used the harp as a conventional instrument for accompanying the singing of the Psalms. This is evident from the numerous references to it in the Psalter. ) 7 1 3 8 0 “tw://bible.?id=2.25.29|AUTODETECT|” God instructed the Israelites to make bowls of pure gold for service in the tabernacle: And make its plates and dishes of pure gold, as well as its pitchers and bowls for the pouring out of offerings 11 1 -1 9 0 “tw://bible.?id=2.25.29|AUTODETECT|” Exod. 25:29) 7 1 -1 9 0 “tw://bible.?id=14.4.22|AUTODETECT|” ; see also 37:16). These bowls were also used in the temple of Solomon 11 1 -1 9 0 “tw://bible.?id=14.4.22|AUTODETECT|” 2 Chron. 4:22) 7 1 -1 9 0 “tw://bible.?id=12.24.13|AUTODETECT|” ); they were taken to Babylon 11 1 -1 9 0 “tw://bible.?id=12.24.13|AUTODETECT|” 2 Kings 24:13) 7 1 -1 9 0 “tw://bible.?id=15.1.10|AUTODETECT|” ) and were eventually returned to Jerusalem 11 1 -1 9 0 “tw://bible.?id=15.1.10|AUTODETECT|” Ezra 1:10) 7 1 -1 9 0 0 ). The bowls were flat objects in the form of a pan or saucer to hold incense.��) -2 1 0 0 0 0 0 0 _ftnref26 9 1 -1 9 0 “#_ftn26” 24) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=19.141.2|AUTODETECT|” c. Which are the prayers of the saints. John provides an interpretation of the bowls of incense, relying on the Old Testament for the explanation. In one of his psalms David prays to God and says, May my prayer be set before you like incense 11 1 -1 9 0 “tw://bible.?id=19.141.2|AUTODETECT|” Ps. 141:2) 7 1 -1 9 0 “tw://bible.?id=66.8.3|AUTODETECT|” ; see also ) 11 1 -1 9 0 “tw://bible.?id=66.8.3|AUTODETECT|” Rev. 8:3) 7 1 -1 9 0 0 ). Are the prayers those of the saints in heaven or on the earth? The saints under the altar are calling out to God to judge those people who are hostile to him and to avenge those slain for his cause (6:10). If we limit the prayers to the saints in heaven, we are too restrictive. We must include the petitions and praises of thanksgiving from the saints on earth. ) 7 1 3 8 0 0 The expression ) 8 1 -1 9 0 0 saints) 7 1 -1 9 0 “tw://bible.?id=27.7.21-27.7.22|AUTODETECT|” occurs frequently in Acts, the Epistles, and Revelation; it means the holy ones. In the Old Testament holy ones are God s companions 11 1 -1 9 0 “tw://bible.?id=27.7.21-27.7.22|AUTODETECT|” Dan. 7:21 22) 7 1 -1 9 0 0 ), but in the New Testament they are those who have been sanctified through Jesus Christ. The saints partake of God s holiness by entering into fellowship with him.��) -2 1 0 0 0 0 0 0 _ftnref27 9 1 -1 9 0 “#_ftn27” 25) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 9. And they sang a new song, saying,) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 You are worthy to take the scroll and open its seals,) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 because you were slain) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 and with your blood you bought [men and women] for God) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 out of every tribe and language and) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 people and nation) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 10. and you made them for our God) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 a kingdom and priests,) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 and they will rule upon the earth. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 a. And they sang a new song. This is the first of the three hymns that exalt the Lamb for his redemptive work on the cross. The other two hymns are sung respectively by the angels and all creatures. Who are the singers of this first hymn? At least one scholar states that they are the twenty-four elders because they have harps.��) -2 1 0 0 0 0 0 0 _ftnref28 9 1 -1 9 0 “#_ftn28” 26) 7 1 -1 9 0 0 �� Another argument is the reading of the line you bought [men and women] for God, which in the TR reads, you bought us for God -2 1 0 0 0 0 0 0 _ftnref29 10 1 -1 9 0 “#_ftn29” KJV) 7 1 -1 9 0 0 , ) -2 1 0 0 0 0 0 0 _ftnref30 10 1 -1 9 0 “#_ftn30” NKJV) 7 1 -1 9 0 0 ). The four living beings are unable to say that the Lamb had bought them with his blood. But these are questionable arguments grammatically and textually. Scholarly opinion favors the inclusion of the four living creatures, because with the elders they fell before the throne in worship (v. 8) and would be expected to express their worship in song. ) 7 1 3 8 0 0 Twenty-eight voices sing a new song. The adjective ) 8 1 -1 9 0 0 new) 7 1 -1 9 0 “tw://bible.?id=19.33.3|AUTODETECT|” suggests that the new has come forth out of the old as a separate entity. The Old Testament lists new songs celebrating God s wondrous deeds 11 1 -1 9 0 “tw://bible.?id=19.33.3|AUTODETECT|” Ps. 33:3) 7 1 -1 9 0 “tw://bible.?id=19.40.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.40.3|AUTODETECT|” 40:3) 7 1 -1 9 0 “tw://bible.?id=19.96.1|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.96.1|AUTODETECT|” 96:1) 7 1 -1 9 0 “tw://bible.?id=19.98.1|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.98.1|AUTODETECT|” 98:1) 7 1 -1 9 0 “tw://bible.?id=19.144.9|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.144.9|AUTODETECT|” 144:9) 7 1 -1 9 0 “tw://bible.?id=23.42.10|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=23.42.10|AUTODETECT|” Isa. 42:10) 7 1 -1 9 0 0 ). But in the Apocalypse, the singers extol the redemption of God s people through the atonement of Jesus Christ. They praise not the one sitting on the throne but the Lamb who has accomplished his redemptive task. The Lamb deserves jubilant praise, because he triumphed over Satan by dying for the redeemed purchased from every tribe, language, people, and nation. The song is new not only in point of time, but more important, it is new and distinctive in quality .��) -2 1 0 0 0 0 0 0 _ftnref31 9 1 -1 9 0 “#_ftn31” 27) 7 1 -1 9 0 0 �� The Lamb is worthy of the highest praise. ) 7 1 3 8 0 “tw://bible.?id=60.1.18-60.1.19|AUTODETECT|” b. You are worthy to take the scroll and open its seals, because you were slain and with your blood you bought [men and women] for God out of every tribe and language and people and nation. The Lamb is worthy because of his willing sacrifice of his own life on the cross. His death was not a random casualty or an unavoidable tragedy. He voluntarily gave up his life to pay the penalty for sin, to satisfy God s justice, to remove the curse, to reconcile the world to God, and to restore his people to true fellowship with God 11 1 -1 9 0 “tw://bible.?id=60.1.18-60.1.19|AUTODETECT|” 1 Pet. 1:18 19) 7 1 -1 9 0 “tw://bible.?id=66.13.8|AUTODETECT|” ). Because of his sacrificial death, the Lamb is worthy to take the scroll out of God s hand, to break its seals, and to make its contents reality 11 1 -1 9 0 “tw://bible.?id=66.13.8|AUTODETECT|” Rev. 13:8) 7 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=23.53.7|AUTODETECT|” Isa. 53:7) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 The Lamb slain to redeem his people symbolizes the voluntary sacrifice of the crucified Christ��) -2 1 0 0 0 0 0 0 _ftnref32 9 1 -1 9 0 “#_ftn32” 28) 7 1 -1 9 0 0 �� and at the same time the supremacy of the exalted Christ. As we shall see later, one of the heads of the beast coming up out of the sea was slain as a parody of Jesus death (13:3). The difference is that Christ rose from the dead, while the beast is consigned eternally to the lake of fire (19:20). By shedding his lifeblood and dying on the cross, Christ Jesus paid for the sins of his people and set them free. By contrast, the beast, having suffered a fatal blow to one of his seven heads, enslaves his followers and continues to attack God, his name, his dwelling place, and his people (13:5 8). ) 7 1 3 8 0 “tw://bible.?id=1.2.17|AUTODETECT|” Christ Jesus bought his people with his blood shed at Calvary. He did not pay Satan to redeem them, but with his death on the cross he satisfied the justice of God. He paid the penalty that God had placed on Adam and Eve and their descendants 11 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” Gen. 2:17) 7 1 -1 9 0 0 ) and set them free. God s people owe Jesus an overwhelming religious debt for his willingness to pay the price for their redemption.��) -2 1 0 0 0 0 0 0 _ftnref33 9 1 -1 9 0 “#_ftn33” 29) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 The phrase out of every tribe and language and people and nation occurs repeatedly in Revelation with variations in word order (7:9; 10:11; 11:9; 13:7; 14:6; 17:15). The word ) 8 1 -1 9 0 0 tribe) 7 1 -1 9 0 0 conveys the meaning of physical ties and descent, while the term ) 8 1 -1 9 0 0 language) 7 1 -1 9 0 0 has a much broader connotation and points to linguistic communication. The word that I have translated as ) 8 1 -1 9 0 0 people) 7 1 -1 9 0 0 relates to an ethnic group of common descent; and the expression ) 8 1 -1 9 0 0 nation) 7 1 -1 9 0 0 refers to a political entity with distinct geographic boundaries. But because of the frequent appearance of these four categories in Revelation, it is better to interpret them as an all-encompassing idiom.��) -2 1 0 0 0 0 0 0 _ftnref34 9 1 -1 9 0 “#_ftn34” 30) 7 1 -1 9 0 0 �� Jesus calls his followers, both Jews and Gentiles, from every possible place on the face of this earth, so that his people are the church universal. ) 7 1 3 8 0 “tw://bible.?id=2.19.6|AUTODETECT|” c. And you made them for our God a kingdom and priests, and they will rule upon the earth. Here is a parallel to the words in 1:6, and made us a kingdom and priests to his God and Father, and 20:6, they will be priests of God and of Christ and will reign with him a thousand years. John relies on ) 11 1 -1 9 0 “tw://bible.?id=2.19.6|AUTODETECT|” Exodus 19:6) 7 1 -1 9 0 “tw://bible.?id=23.61.6|AUTODETECT|” , where God tells the people of Israel that they are to be for him a holy nation and a kingdom of priests 11 1 -1 9 0 “tw://bible.?id=23.61.6|AUTODETECT|” Isa. 61:6) 7 1 -1 9 0 0 ). As God called the Israelites to be a special people in their time, so he addresses his people today and instructs them to be citizens in his kingdom and serve him as dedicated priests. This charge is for time and eternity, for this present life and the life to come. The present rule of the saints on earth will continue with Christ on the renewed earth. ) 7 1 3 8 0 0 The text expresses three points: first, those who have been purchased are placed in God s kingdom; next, they are made priests; and last, they are given the privilege of ruling as kings.��) -2 1 0 0 0 0 0 0 _ftnref35 9 1 -1 9 0 “#_ftn35” 31) 7 1 -1 9 0 0 �� The text reads that the Lamb ) 8 1 -1 9 0 0 made) 7 1 -1 9 0 0 them priests, that is, they are priests already and are in the kingdom now and certainly in the future. Through their prayers, they even now rule on the earth. ) 6 1 3 8 0 0 11. And I looked and I heard the voice of many angels around the throne, the living creatures, and the elders. And their number was myriads of myriads and thousands of thousands.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 John uses his senses of sight and sound as he is permitted to observe and hear in heaven countless angels surrounding God s throne. They form the second category of beings that sing praises to the Lamb. In concentric circles around the throne there are the four living beings, then the twenty-four elders, and last the innumerable multitude of angels (see 7:11, where the reverse order starts from the outside in and not from the inside out). Certainly the four living beings are angelic, but here the countless aggregation of angels is mentioned. We are told that their number is ) 8 1 -1 9 0 0 myriads of myriads) 7 1 -1 9 0 0 , which literally translated is ten thousands of ten thousands. It is better to think in terms of an immense number that no one can count. Also, the addition thousands upon thousands does not refer to a lesser number but rather must be understood as a parallel to the myriads of myriads 8 1 -1 9 0 0 1 Clem.) 7 1 -1 9 0 0 34.6). ) 7 1 3 8 0 “tw://bible.?id=27.7.10|AUTODETECT|” John derives his wording from ) 11 1 -1 9 0 “tw://bible.?id=27.7.10|AUTODETECT|” Daniel 7:10) 7 1 -1 9 0 “tw://bible.?id=58.12.22|AUTODETECT|” , where the seer records his vision of the attendants surrounding God s throne: Thousands upon thousands attended him; ten thousand times ten thousand stood before him. We are not told anything about the outward appearance of these angelic hosts or any of their functions. What stands out in this verse is the vast multitudes of heavenly messengers 11 1 -1 9 0 “tw://bible.?id=58.12.22|AUTODETECT|” Heb. 12:22) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref36 9 1 -1 9 0 “#_ftn36” 32) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 12. They were saying in a loud voice,) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 Worthy is the Lamb that was slain to receive) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 power and wealth and wisdom and strength) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 and honor and glory and thanksgiving. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 No mention is made of harps or other musical instruments. We may assume that the heavenly host sang, but the text reads that they uttered a loud shout in unison so that the sound came as one voice. ) 7 1 3 8 0 “tw://bible.?id=49.3.10|AUTODETECT|” The wording of this second hymn expresses much the same thoughts as the hymn sung by the four living creatures and the twenty-four elders (vv. 9 10). But the angels have no need of redemption; they have learned from the church about the mystery of salvation 11 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” Eph. 3:10) 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|”

11 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” Pet. 1:12) 7 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” ). They stand in awe at the wonder of God s redeeming love in Christ Jesus. They are the ones who rejoice in heaven when one sinner on earth repents and cries out to God for mercy 11 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” Luke 15:7) 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.*?id=42.15.10|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” ). They are sent out as God s messengers 11 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” Ps. 104:4) 7 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” Heb. 1:7) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ), and they are servants of the saints who are to inherit salvation 11 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 7 1 -1 9 0 0 ). They sing loudest praises to the Lamb, for they themselves have an integral part in the process of salvation by conveying divine messages to God s people. ) 7 1 3 8 0 0 Thus the angels compose and sing a hymn, dedicated not to God but to the Lamb. Their song is more compact and even richer in attributes than the hymn sung by the cherubim and elders. It is unique because of its sevenfold construction: it lists seven nouns in succession that are ascribed to the Lamb: power, wealth, wisdom, strength, honor, glory, and thanksgiving. Seven is the number of completeness (compare 7:12). The four living creatures ascribed glory, honor, and thanksgiving to God seated on the throne (4:9), and the twenty-four elders do the same thing except that instead of ) 8 1 -1 9 0 0 thanksgiving) 7 1 -1 9 0 0 they use the term ) 8 1 -1 9 0 0 power) 7 1 -1 9 0 0 (4:11). Note, however, that the heavenly beings once call God worthy because of his work of creation, but twice they name the Lamb worthy because of his redemptive work (4:11 and 5:9, 12 respectively). ) 7 1 3 8 0 0 Some scholars divide the seven attributes into objective qualities (power, wealth, wisdom, and strength) and subjective qualities (honor, glory, and thanksgiving).��) -2 1 0 0 0 0 0 0 _ftnref37 9 1 -1 9 0 “#_ftn37”
7 1 -1 9 0 0 �� Even though this demarcation has merit, the question is whether John wished to convey a division of qualities. For instance, glory is a heavenly attribute that people observe but are unable to increase. By contrast, honor is the act of people paying respect; and the act of thanksgiving evokes man s thankful response for benefits received. ��) -2 1 0 0 0 0 0 0 _ftnref38 9 1 -1 9 0 “#_ftn38”
7 1 -1 9 0 0 �� All the other qualities belong to God and the Lamb. ) 7 1 3 8 0 “tw://bible.?id=13.29.11-13.29.12|AUTODETECT|” This song has its origin in heaven, yet the individual words reveal acquaintance with an Old Testament doxology composed by David: Yours, O Lord, is the greatness and the power and the glory and the majesty and the splendor.& Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all. Now, our God, we give you thanks and praise your glorious name 11 1 -1 9 0 “tw://bible.?id=13.29.11-13.29.12|AUTODETECT|” 1 Chron. 29:11 12) 7 1 -1 9 0 0 ). Hence the Old Testament is the basis for the New Testament, reflected even in this angelic hymn. ) 7 1 3 8 0 0 Qualities that belong to God are now ascribed to the Lamb. These qualities are power as inner strength; wealth that comes from God; and wisdom that God freely gives to his people. ) 8 1 -1 9 0 0 Strength) 7 1 -1 9 0 0 is a synonym of ) 8 1 -1 9 0 0 power) 7 1 -1 9 0 0 , and ) 8 1 -1 9 0 0 honor) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 glory) 7 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” frequently appear as a pair 11 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” Ps. 8:5) 7 1 -1 9 0 0 ). God grants these qualities to his people, and they in turn express their thanksgiving to him and the Lamb. ) 6 1 3 8 0 0

And every creature in heaven and on earth and under the earth and on the sea, and all things in them I heard saying,) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 To the one sitting on the throne and to the) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 Lamb) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 be thanksgiving and honor and glory and) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 power forever and ever. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=2.20.11|AUTODETECT|” After the four living beings and the twenty-four elders have sung and similarly the countless angels, a third group of creatures utters a song of praise. This third group sums up the rest of God s created beings; the wording is a repetition of verse 3 with the addition of the two phrases and on the sea, and all things in them 11 1 -1 9 0 “tw://bible.?id=2.20.11|AUTODETECT|” Exod. 20:11) 7 1 -1 9 0 “tw://bible.?id=19.146.6|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.146.6|AUTODETECT|” Ps. 146:6) 7 1 -1 9 0 0 ). The last phrase comprises the totality of God s creatures, for nothing has been left out. I interpret the phraseology to be poetic language designed to incorporate everything God has made, for we cannot expect Satan and his followers in hell to utter praises to God.��) -2 1 0 0 0 0 0 0 _ftnref39 9 1 -1 9 0 “#_ftn39”

7 1 -1 9 0 0 �� ) 7 2 3 8 0 0 All intelligent beings in God s created universe sing his praises: the saints and angels in heaven, the birds in the sky, God s people on earth, and all living beings on land and in the sea. The overwhelming chorus of all these voices, in praise to God and to the Lamb, defies human imagination. God is the King of creation who delegated the work of creation and redemption to his Son. As God receives tribute from his creatures, so does the Lamb, for he has completed the tasks that God assigned to him. ) All intelligent beings in the entire universe sing praises to the one sitting on the throne and to the Lamb. The names ) 8 1 -1 9 0 0 God) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 Jesus) 7 1 -1 9 0 0 are not mentioned. Instead the appellations ) 8 1 -1 9 0 0 the one) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 the Lamb) 7 1 -1 9 0 0 show full respect to the Deity. They emphasize, first, God s absolute power over the universe and, second, the Lamb s victory over death and the grave. The hymn they sing is an affirmation and summary of those sung earlier (4:11; 5:12). This doxology evokes an affirmative amen from the representatives that surround God s throne. ) 6 1 3 8 0 0

And the four living creatures were saying, Amen. And the elders fell and worshiped.) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 The four living creatures that are closest to the throne utter their affirmation by saying, So be it! Speaking on behalf of the rest of creation, they address God. They were the first to sing a hymn to God (4:8); they conclude the hymnody with a solemn amen, which they utter again and again. ) The elders pay homage to God and the Lamb by prostrating themselves before them. Theirs is the concluding act of praise and adoration. The writer of the Apocalypse is now ready to record the breaking of the seals and the opening of the scroll, and to reveal what is happening on the earth. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 5:6 10) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 Verse 6) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” �� in the Apocalypse, this noun occurs twenty-eight times referring to Jesus, and once it appears denoting the beast coming up out of the earth (13:11). The synonym �� spoken by John the Baptist occurs only twice in Johannine literature 11 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 7 1 -1 9 0 “tw://bible.?id=43.1.36|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=43.1.36|AUTODETECT|”

7 1 -1 9 0 “tw://bible.?id=43.21.15|AUTODETECT|” ). Jesus uses the word �� once when he tells Peter to feed his lambs 11 1 -1 9 0 “tw://bible.?id=43.21.15|AUTODETECT|” John 21:15) 7 1 -1 9 0 0 ). This word seems to have. been precious to John. ) 7 2 3 8 0 0 �� this neuter perfect tense of the participle is translated as a present: standing. The variant of the masculine perfect �� may have resulted from faulty hearing of the letters � and �. ) The participle �� is an effective perfect of an action that occurred in the past with significance for the present. Similarly, the perfect passive participle �� denotes an action that happened in the past but has lasting significance for the present, sent out. The masculine gender, as the harder reading, is preferred to the neuter reading, which is an adaptation to the preceding noun �� (spirits). ) 8 1 3 8 0 0 Verse 7) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 �4�� the perfect active of the verb �� (I take, receive) should be understood as an aoristic perfect, he took. ��) -2 1 0 0 0 0 0 0 _ftnref40 9 1 -1 9 0 “#_ftn40”
7 1 -1 9 0 0 �� ) 8 1 3 8 0 0 Verse 8) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 �0�� the feminine plural pronoun has its antecedent in �� (bowls) and not in the neuter noun �� (incense). Yet not the bowls but the incense is explained. ) 8 1 3 8 0 0 Verse 9) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 �� the TR, Majority Text, and Merk add the pronoun !��, which appears to be an emendation of scribes who supplied a direct object for the verb bought, that is, you bought us for God. But the addition is awkward because of the pronoun them in verse 10, you made them. The reading us in verse 10 has insufficient textual support.��) -2 1 0 0 0 0 0 0 _ftnref41 9 1 -1 9 0 “#_ftn41”
7 1 -1 9 0 0 �� Following the rule that the harder reading is more likely original, I adopt the Greek text that has no pronoun and thus no direct object for the verb bought. I have supplied the direct object (men and women) in brackets. ) 8 1 3 8 0 0 Verse 10) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=50.1.18|AUTODETECT|” �� the manuscript evidence for the future tense (they will reign) rivals that for the present tense (they reign). Even though most translators prefer the future, the present tense can be interpreted as a futuristic present. Similarly, the future can be understood as having progressive qualities 11 1 -1 9 0 “tw://bible.?id=50.1.18|AUTODETECT|” Philippians 1:18) 7 1 -1 9 0 0 ) that begin in the present and continue in the future. The reading we will reign (NKJV) has little manuscript support and appears to be an adaptation. ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” 1 ) 7 1 -1 9 0 “tw://bible.?id=66.5.1-66.5.14|AUTODETECT|” With thanks to J. Daryl Charles, An Apocalyptic Tribute to the Lamb 11 1 -1 9 0 “tw://bible.?id=66.5.1-66.5.14|AUTODETECT|” Revelation 5:1 14) 7 1 -1 9 0 0 ), ) 8 1 -1 9 0 0 JETS) 7 1 -1 9 0 0 34 (1991): 462. ) -2 1 0 0 0 0 0 0 _ftn2 9 1 3 8 0 “#_ftnref2” 2 ) 7 1 -1 9 0 0 Ernest B. Allo, ) 8 1 -1 9 0 0 Saint Jean l Apocalypse) 7 1 -1 9 0 0 , �tudes bibliques (Paris: Gabalda, 1921), p. 60. ) -2 1 0 0 0 0 0 0 _ftn3 9 1 3 8 0 “#_ftnref3” 3 ) 7 1 -1 9 0 0 Consult Richard Bauckham, ) 8 1 -1 9 0 0 The Climax of Prophecy) 7 1 -1 9 0 0 (Edinburgh: Clark, 1993), p. 246. ) -2 1 0 0 0 0 0 0 _ftn4 9 1 3 8 0 “#_ftnref4” 4 ) 7 1 -1 9 0 0 William Barclay, ) 8 1 -1 9 0 0 The Revelation of John) 7 1 -1 9 0 0 , 2d ed. (Philadelphia: Westminster, 1960), 1:208. ) -2 1 0 0 0 0 0 0 _ftn5 9 1 3 8 0 “#_ftnref5” 5 ) 7 1 -1 9 0 0 O. Roller, Das Buch mit den sieben Siegeln, ) 8 1 -1 9 0 0 ZNW) 7 1 -1 9 0 0 36 (1937): 98 113; R. H. Charles, ) 8 1 -1 9 0 0 A Critical and Exegetical Commentary on the Revelation of St. John) 7 1 -1 9 0 0 , ICC (Edinburgh: Clark, 1920), 1:137. See Adela Yarbro Collins, ) 8 1 -1 9 0 0 The Combat Myth in the Book of Revelation) 7 1 -1 9 0 0 , HDR 9 (Missoula: Scholars Press, 1976), p. 22. ) -2 1 0 0 0 0 0 0 _ftn6 9 1 3 8 0 “#_ftnref6” 6 ) 7 1 -1 9 0 0 David E. Aune, ) 8 1 -1 9 0 0 Revelation 1 5) 7 1 -1 9 0 0 , WBC 52A (Dallas: Word, 1997), pp. 342 43; Colin J. Hemer, ) 8 1 -1 9 0 0 Letters to the Seven Churches of Asia in Their Local Setting) 7 1 -1 9 0 0 , JSNTSup 11 (Sheffield: JSOT, 1986), pp. 218 19. Consult Gerhard A. Krodel 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , ACNT [Minneapolis: Augsburg, 1989], pp. 161 62), who notes the difficulty of writing on the back side of an opisthograph. The papyrus fibers run horizontally (recto) on the one side and vertically (verso) on the other, which creates problems for writing neatly. ) -2 1 0 0 0 0 0 0 _ftn7 9 1 3 8 0 “#_ftnref7” 7 ) 7 1 -1 9 0 0 Refer to Homer Hailey, ) 8 1 -1 9 0 0 Revelation: An Introduction and Commentary) 7 1 -1 9 0 0 (Grand Rapids: Baker, 1979), pp. 179 80; S. Greijdanus, ) 8 1 -1 9 0 0 De Openbaring des Heeren aan Johannes) 7 1 -1 9 0 0 , KNT (Amsterdam: Van Bottenburg, 1925), pp. 132 33; Herman Hoeksema, ) 8 1 -1 9 0 0 Behold, He Cometh! An Exposition of the Book of Revelation) 7 1 -1 9 0 0 (Grand Rapids: Reformed Free Publishing Association, 1969), pp. 166 68; William Hendriksen, ) 8 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 0 (reprint, Grand Rapids: Baker, 1982), p. 89. ) -2 1 0 0 0 0 0 0 _ftn8 9 1 3 8 0 “#_ftnref8” 8 ) 7 1 -1 9 0 0 Consult Richard Bauckham, ) 8 1 -1 9 0 0 Climax of Prophecy) 7 1 -1 9 0 0 , p. 249; see also his ) 8 1 -1 9 0 0 Theology of the Book of Revelation) 7 1 -1 9 0 0 , New Testament Theology (Cambridge: Cambridge University Press, 1993), p. 80. ) -2 1 0 0 0 0 0 0 _ftn9 9 1 3 8 0 “#_ftnref9” 9 ) 7 1 -1 9 0 0 Gregory K. Beale 8 1 -1 9 0 0 The Book of Revelation: A Commentary on the Greek Text) 7 1 -1 9 0 0 , NIGTC [Grand Rapids: Eerdmans, 1998], p. 347) writes, Indeed, the possible backgrounds of the book show that such a progressive revealing may not be odd at all. ) -2 1 0 0 0 0 0 0 _ftn10 9 1 3 8 0 “#_ftnref10” 10 ) 7 1 -1 9 0 0 R. C. H. Lenski, ) 8 1 -1 9 0 0 The Interpretation of St. John s Revelation) 7 1 -1 9 0 0 (Columbus: Wartburg, 1943), p. 192. ) -2 1 0 0 0 0 0 0 _ftn11 9 1 3 8 0 “#_ftnref11” 11 ) 7 1 -1 9 0 “tw://bible.?id=66.3.3|AUTODETECT|” E.g., ) 11 1 -1 9 0 “tw://bible.?id=66.3.3|AUTODETECT|” Rev. 3:3) 7 1 -1 9 0 “tw://bible.?id=66.3.17|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.3.17|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=66.10.4|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.10.4|AUTODETECT|” 10:4) 7 1 -1 9 0 “tw://bible.?id=66.10.9|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.10.9|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=66.22.14|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.22.14|AUTODETECT|” 22:14) 7 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn12 9 1 3 8 0 “#_ftnref12” 12 ) 7 1 -1 9 0 0 Heidelberg Catechism, Q. and A. 14. ) -2 1 0 0 0 0 0 0 _ftn13 9 1 3 8 0 “#_ftnref13” 13 ) 7 1 -1 9 0 0 See William Hendriksen, ) 8 1 -1 9 0 0 Exposition of Philippians) 7 1 -1 9 0 0 , NTC (Grand Rapids: Baker, 1962) p. 115 n. 95. ) -2 1 0 0 0 0 0 0 _ftn14 9 1 3 8 0 “#_ftnref14” 14 ) 7 1 -1 9 0 0 See SB, 3:801. ) -2 1 0 0 0 0 0 0 _ftn15 9 1 3 8 0 “#_ftnref15” 15 ) 7 1 -1 9 0 0 Consult Robert L. Thomas, ) 8 1 -1 9 0 0 Revelation 1 7: An Exegetical Commentary) 7 1 -1 9 0 0 (Chicago: Moody, 1992), p. 388. ) -2 1 0 0 0 0 0 0 _ftn16 10 1 3 8 0 “#_ftnref16” TR ) 8 1 -1 9 0 0 The Textus Receptus: The Greek New Testament according to the Majority Text) 7 1 -1 9 0 0 ) -2 1 0 0 0 0 0 0 _ftn17 9 1 3 8 0 “#_ftnref17” 16 ) 7 1 -1 9 0 0 See A. T. Robertson, ) 8 1 -1 9 0 0 A Grammar of the Greek New Testament in the Light of Historical Research) 7 1 -1 9 0 0 (Nashville: Broadman, 1934), p. 606; Thomas, ) 8 1 -1 9 0 0 Revelation 1 7) 7 1 -1 9 0 0 , p. 380 n. 24. ) -2 1 0 0 0 0 0 0 _ftn18 9 1 3 8 0 “#_ftnref18” 17 ) 7 1 -1 9 0 0 Consult Aune, ) 8 1 -1 9 0 0 Revelation 1 5) 7 1 -1 9 0 0 , pp. 368 69. ) -2 1 0 0 0 0 0 0 _ftn19 9 1 3 8 0 “#_ftnref19” 18 ) 7 1 -1 9 0 0 Refer to Donald Guthrie, The Lamb in the Structure of the Book of Revelation, ) 8 1 -1 9 0 0 VoxEv) 7 1 -1 9 0 0 12 (1981): 64 71. ) -2 1 0 0 0 0 0 0 _ftn20 10 1 3 8 0 “#_ftnref20” LXX ) 7 1 -1 9 0 0 Septuagint ) -2 1 0 0 0 0 0 0 _ftn21 9 1 3 8 0 “#_ftnref21” 19 ) 7 1 -1 9 0 0 G. B. Caird, ) 8 1 -1 9 0 0 A Commentary on the Revelation of St. John the Divine) 7 1 -1 9 0 0 (London: Black, 1966), p. 76; See also Charles, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , 1:140; Aune, ) 8 1 -1 9 0 0 Revelation 1 5) 7 1 -1 9 0 0 , p. 352; Greijdanus, ) 8 1 -1 9 0 0 Openbaring) 7 1 -1 9 0 0 , p. 136; Henry Alford, ) 8 1 -1 9 0 0 James Revelation) 7 1 -1 9 0 0 , vol. 4, part 2 of ) 8 1 -1 9 0 0 Alford s Greek Testament) 7 1 -1 9 0 0 (1875; reprint, Grand Rapids: Guardian, 1976), p. 607; Friedrich D�sterdieck, ) 8 1 -1 9 0 0 Critical and Exegetical Handbook to the Revelation of John) 7 1 -1 9 0 0 (New York and London: Funk and Wagnalls, 1886), p. 209. ) -2 1 0 0 0 0 0 0 _ftn22 9 1 3 8 0 “#_ftnref22” 20 ) 7 1 -1 9 0 0 Some commentators 8 1 -1 9 0 0 Revelation 1 7) 7 1 -1 9 0 0 , pp. 389 90; Swete, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 78) see the position of the Lamb at the centerpiece of concentric circles. ) -2 1 0 0 0 0 0 0 _ftn23 9 1 3 8 0 “#_ftnref23” 21 ) 7 1 -1 9 0 0 The phrase the one who sits on the throne occurs repeatedly in the Apocalypse: 4:2, 3, 9; 5:1, 13; 6:16; 7:10, 15; 19:4; 20:11; 21:5. ) -2 1 0 0 0 0 0 0 _ftn24 9 1 3 8 0 “#_ftnref24” 22 ) 7 1 -1 9 0 0 Although the text leaves out the verb to worship, the word is implied, as is evident from verse 14 where it is used in combination with to fall. ) -2 1 0 0 0 0 0 0 _ftn25 9 1 3 8 0 “#_ftnref25” 23 ) 7 1 -1 9 0 0 See Daniel A. Foxvog and Anne D. Kilmer, Music, ) 8 1 -1 9 0 0 ISBE) 7 1 -1 9 0 0 , 3:440. Consult also Harold M. Best and David K. Huttar, ) 8 1 -1 9 0 0 ZPEB) 7 1 -1 9 0 0 , 4:320. ) -2 1 0 0 0 0 0 0 _ftn26 9 1 3 8 0 “#_ftnref26” 24 ) 7 1 -1 9 0 0 The Greek word �� (bowl) appears only in Revelation (5:8; 15:7; 16:1, 2, 3, 4, 8, 10, 12, 17; 17:1; 21:9). ) -2 1 0 0 0 0 0 0 _ftn27 9 1 3 8 0 “#_ftnref27” 25 ) 7 1 -1 9 0 0 Refer to Horst Balz, ) 8 1 -1 9 0 0 EDNT) 7 1 -1 9 0 0 , 1:20. ) -2 1 0 0 0 0 0 0 _ftn28 9 1 3 8 0 “#_ftnref28” 26 ) 7 1 -1 9 0 0 Charles, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , 1:146. ) -2 1 0 0 0 0 0 0 _ftn29 10 1 3 8 0 “#_ftnref29” KJV ) 7 1 -1 9 0 0 King James Version (Authorized Version) ) -2 1 0 0 0 0 0 0 _ftn30 10 1 3 8 0 “#_ftnref30” NKJV ) 7 1 -1 9 0 0 New King James Version ) -2 1 0 0 0 0 0 0 _ftn31 9 1 3 8 0 “#_ftnref31” 27 ) 7 1 -1 9 0 0 Robert H. Mounce, ) 8 1 -1 9 0 0 The Book of Revelation) 7 1 -1 9 0 0 , rev. ed., NICNT (Grand Rapids: Eerdmans, 1977), p. 135. ) -2 1 0 0 0 0 0 0 _ftn32 9 1 3 8 0 “#_ftnref32” 28 ) 7 1 -1 9 0 0 Otto Michel 8 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , 7:934 n. 42) notes that Christ s crucifixion does not bear any close relation to slaughtering, so that theological interpretation rather than the historical event gives rise to the image of the slaughtered Lamb. See Elisabeth Sch�ssler Fiorenza, ) 8 1 -1 9 0 0 The Book of Revelation: Justice and Judgment) 7 1 -1 9 0 0 (Philadelphia: Fortress, 1985), p. 73. Yet the historical fact of Christ s death on the cross as expressed in the Greek aorist tense of ) 8 1 -1 9 0 0 esphags) 7 1 -1 9 0 0 , (you were slain) remains unaltered. ) -2 1 0 0 0 0 0 0 _ftn33 9 1 3 8 0 “#_ftnref33” 29 ) 7 1 -1 9 0 0 Bauckham, ) 8 1 -1 9 0 0 Theology) 7 1 -1 9 0 0 , p. 62. ) -2 1 0 0 0 0 0 0 _ftn34 9 1 3 8 0 “#_ftnref34” 30 ) 7 1 -1 9 0 “tw://bible.?id=27.3.4|AUTODETECT|” Apparently, John uses the phraseology of ) 11 1 -1 9 0 “tw://bible.?id=27.3.4|AUTODETECT|” Daniel 3:4) 7 1 -1 9 0 0 (Old Greek and Theod.), nations and lands, languages and tribes. See Aune, ) 8 1 -1 9 0 0 Revelation 1 5) 7 1 -1 9 0 0 , p. 361; Beale, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 359. Leon Morris 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , rev. ed., TNTC [Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987], p. 97) voices his objection because the wording in the two documents is not identical. But John writes the four-fold phrase seven times with variations. See Bauckham, ) 8 1 -1 9 0 0 Climax of Prophecy) 7 1 -1 9 0 0 , p. 326. ) -2 1 0 0 0 0 0 0 _ftn35 9 1 3 8 0 “#_ftnref35” 31 ) 7 1 -1 9 0 0 Consult D�sterdieck, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 214. ) -2 1 0 0 0 0 0 0 _ftn36 9 1 3 8 0 “#_ftnref36” 32 ) 7 1 -1 9 0 “tw://bible.?id=27.7.0|AUTODETECT|” On the background of ) 11 1 -1 9 0 “tw://bible.?id=27.7.0|AUTODETECT|” Daniel 7) 7 1 -1 9 0 0 refer to Beale, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , pp. 366 69. ) -2 1 0 0 0 0 0 0 _ftn37 9 1 3 8 0 “#_ftnref37” 33 ) 7 1 -1 9 0 0 Lenski, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 210; Greijdanus, ) 8 1 -1 9 0 0 Openbaring) 7 1 -1 9 0 0 , p. 142. ) -2 1 0 0 0 0 0 0 _ftn38 9 1 3 8 0 “#_ftnref38” 34 ) 7 1 -1 9 0 0 Thomas, ) 8 1 -1 9 0 0 Revelation 1 7) 7 1 -1 9 0 0 , p. 406. ) -2 1 0 0 0 0 0 0 _ftn39 9 1 3 8 0 “#_ftnref39” 35 ) 7 1 -1 9 0 0 Alford, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 611; George Eldon Ladd, ) 8 1 -1 9 0 0 Commentary on the Revelation of John) 7 1 -1 9 0 0 (Grand Rapids: Eerdmans, 1972), p. 93. Compare Barclay, ) 8 1 -1 9 0 0 Revelation of John) 7 1 -1 9 0 0 , 1:228 29. ) -2 1 0 0 0 0 0 0 _ftn40 9 1 3 8 0 “#_ftnref40” 36 ) 7 1 -1 9 0 0 Friedrich Blass and Albert Debrunner, ) 8 1 -1 9 0 0 A Greek Grammar of the New Testament) 7 1 -1 9 0 0 , trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), �343.1; James H. Moulton, ) 8 1 -1 9 0 0 A Grammar of New Testament Greek) 7 1 -1 9 0 0 (Edinburgh: Clark, 1908), 1:145; Robertson, ) 8 1 -1 9 0 0 Grammar) 7 1 -1 9 0 0 , p. 897. ) -2 1 0 0 0 0 0 0 _ftn41 9 1 3 8 0 “#_ftnref41” 37 ) 7 1 -1 9 0 0 Bruce M. Metzger, ) 8 1 -1 9 0 0 A Textual Commentary on the Greek New Testament) 7 1 -1 9 0 0 , 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 666. )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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