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Revelation — Capítulo 5

THE BOOK WITH SEVEN SEALS: NONE WORTHY TO OPEN IT BUT THE LAMB: HE TAKES IT AMIDST THE PRAISES OF THE REDEEMED, AND OF THE WHOLE HEAVENLY HOST. (Rev 5:1-14) in, &c.--Greek, "(lying) upon the right hand." His right han…

Versión

Texto — Reina-Valera 1960

1Y vi en la mano derecha del que estaba sentado en el trono un libro escrito por dentro y por fuera, sellado con siete sellos.

2Y vi a un ángel fuerte que pregonaba a gran voz: ¿Quién es digno de abrir el libro y desatar sus sellos?

3Y ninguno, ni en el cielo ni en la tierra ni debajo de la tierra, podía abrir el libro, ni aun mirarlo.

4Y lloraba yo mucho, porque no se había hallado a ninguno digno de abrir el libro, ni de leerlo, ni de mirarlo.

5Y uno de los ancianos me dijo: No llores. He aquí que el León de la tribu de Judá, la raíz de David, ha vencido para abrir el libro y desatar sus siete sellos.

6Y miré, y vi que en medio del trono y de los cuatro seres vivientes, y en medio de los ancianos, estaba en pie un Cordero como inmolado, que tenía siete cuernos, y siete ojos, los cuales son los siete espíritus de Dios enviados por toda la tierra.

7Y vino, y tomó el libro de la mano derecha del que estaba sentado en el trono.

8Y cuando hubo tomado el libro, los cuatro seres vivientes y los veinticuatro ancianos se postraron delante del Cordero; todos tenían arpas, y copas de oro llenas de incienso, que son las oraciones de los santos;

9y cantaban un nuevo cántico, diciendo: Digno eres de tomar el libro y de abrir sus sellos; porque tú fuiste inmolado, y con tu sangre nos has redimido para Dios, de todo linaje y lengua y pueblo y nación;

10y nos has hecho para nuestro Dios reyes y sacerdotes, y reinaremos sobre la tierra.

11Y miré, y oí la voz de muchos ángeles alrededor del trono, y de los seres vivientes, y de los ancianos; y su número era millones de millones,

12que decían a gran voz: El Cordero que fue inmolado es digno de tomar el poder, las riquezas, la sabiduría, la fortaleza, la honra, la gloria y la alabanza.

13Y a todo lo creado que está en el cielo, y sobre la tierra, y debajo de la tierra, y en el mar, y a todas las cosas que en ellos hay, oí decir: Al que está sentado en el trono, y al Cordero, sea la alabanza, la honra, la gloria y el poder, por los siglos de los siglos.

14Los cuatro seres vivientes decían: Amén; y los veinticuatro ancianos se postraron sobre sus rostros y adoraron al que vive por los siglos de los siglos.

JAMIESON-FAUSSET-BROWN BIBLE COMMENTARY

Versículo 2

I. strong-- (Psa 103:20). His voice penetrated heaven, earth, and Hades (Rev 10:1-3).

strong-- (Psa 103:20). His voice penetrated heaven, earth, and Hades (Rev 10:1-3).

Versículo 3

II. no man--Greek, "no one." Not merely no man, but also no one of any order of beings.

no man--Greek, "no one." Not merely no man, but also no one of any order of beings. in earth--Greek, "upon the earth." under the earth--namely, in Hades. look thereon--to look upon the contents, so as to read them.

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III. and to read--inserted in English Version Greek text without good authority. One oldest manuscript…

and to read--inserted in English Version Greek text without good authority. One oldest manuscript, ORIGEN, CYPRIAN, and HILARY omit the clause. "To read" would be awkward standing between "to open the book" and "to look thereon." John having been promised a revelation of "things which must be hereafter," weeps now at his earnest desire being apparently frustrated. He is a pattern to us to imitate, as an eager and teachable learner of the Apocalypse.

Versículo 5

IV. one of--Greek, "one from among." The "elder" meant is, according to some (in LYRA), Matthew. With…

one of--Greek, "one from among." The "elder" meant is, according to some (in LYRA), Matthew. With this accords the description here given of Christ, "the Lion, which is (so the Greek) of the tribe of Juda, the root of David"; the royal, David-descended, lion-aspect of Christ being that prominent in Matthew, whence the lion among the fourfold cherubim is commonly assigned to him. GERHARD in BENGEL thought Jacob to be meant, being, doubtless, one of those who rose with Christ and ascended to heaven (Mat 27:52-53). The elders in heaven round God's throne know better than John, still in the flesh, the far-reaching power of Christ. Root of David-- (Isa 11:1, Isa 11:10). Not merely "a sucker come up from David's ancient root" (as ALFORD limits it), but also including the idea of His being Himself the root and origin of David: compare these two truths brought together, Mat 22:42-45. Hence He is called not merely Son of David, but also David. He is at once "the branch" of David, and "the root" of David, David's Son and David's Lord, the Lamb slain and therefore the Lion of Juda: about to reign over Israel, and thence over the whole earth. prevailed--Greek, "conquered": absolutely, as elsewhere (Rev 3:21): gained the victory: His past victory over all the powers of darkness entitles Him now to open the book. to open--that is, so as to open. One oldest manuscript, B, reads, "He that openeth," that is, whose office it is to open, but the weight of oldest authorities is with English Version reading, namely, A, Vulgate, Coptic, and ORIGEN.

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V. I beheld, and, lo--One oldest manuscript, A, omits "and, lo." Another, B, CYPRIAN, &c., support, …

I beheld, and, lo--One oldest manuscript, A, omits "and, lo." Another, B, CYPRIAN, &c., support, "and, lo," but omit, "and I beheld." in the midst of the throne--that is, not on the throne (compare Rev 5:7), but in the midst of the company (Rev 4:4) which was "round about the throne." Lamb--Greek, "arnion"; always found in Revelation exclusively, except in Joh 21:15 alone: it expresses endearment, namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear lambs, one with Him. BENGEL thinks there is in Greek, "arnion," the idea of taking the lead of the flock. Another object of the form Greek, "arnion," the Lamb, is to put Him in the more marked contrast to Greek, "therion," the Beast. Elsewhere Greek, "amnos," is found, applying to Him as the paschal, sacrificial Lamb (Isa 53:7, Septuagint; Joh 1:29, Joh 1:36; Act 8:32; Pe1 1:19). as it had been slain--bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object. seven horns--that is, perfect might, "seven" symbolizing perfection; "horns," might, in contrast to the horns of the Antichristian world powers, Rev 17:3; &c.; Dan 7:7, Dan 7:20; Dan 8:3. seven eyes . . . the seven Spirits . . . sent forth--So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.

Versículo 7

VI. The book lay on the open hand of Him that sat on the throne for any to take who was found worthy …

The book lay on the open hand of Him that sat on the throne for any to take who was found worthy [ALFORD]. The Lamb takes it from the Father in token of formal investiture into His universal and everlasting dominion as Son of man. This introductory vision thus presents before us, in summary, the consummation to which all the events in the seals, trumpets, and vials converge, namely, the setting up of Christ's kingdom visibly. Prophecy ever hurries to the grand crisis or end, and dwells on intermediate events only in their typical relation to, and representation of, the end.

Versículo 8

VII. had taken--Greek, "took."

had taken--Greek, "took." fell down before the Lamb--who shares worship and the throne with the Father. harps--Two oldest manuscripts, A, B, Syriac and Coptic read, "a harp": a kind of guitar, played with the hand or a quill. vials--"bowls" [TREGELLES]; censers. odours--Greek, "incense." prayers of saints--as the angel offers their prayers (Rev 8:3) with incense (compare Psa 141:2). This gives not the least sanction to Rome's dogma of our praying to saints. Though they be employed by God in some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him (Rev 19:10; Rev 22:8-9). Their own employment is praise (whence they all have harps): ours is prayer.

Versículo 9

VIII. sung--Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever …

sung--Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song." us to God--So manuscript B, Coptic, Vulgate, and CYPRIAN. But A omits "us": and Aleph reads instead, "to our God." out of--the present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations. kindred . . . tongue . . . people . . . nation--The number four marks world-wide extension: the four quarters of the world. For "kindred," translate as Greek, "tribe." This term and "people" are usually restricted to Israel: "tongue and nation" to the Gentiles (Rev 7:9; Rev 11:9; Rev 13:7, the oldest reading; Rev 14:6). Thus there is here marked the election-Church gathered from Jews and Gentiles. In Rev 10:11, for "tribes," we find among the four terms "kings"; in Rev 17:15, "multitudes."

Versículo 10

IX. made us--A, B, Aleph, Vulgate, Syriac, and Coptic read, "them." The Hebrew construction of the th…

made us--A, B, Aleph, Vulgate, Syriac, and Coptic read, "them." The Hebrew construction of the third person for the first, has a graphic relation to the redeemed, and also has a more modest sound than us, priests [BENGEL]. unto our God--So B and Aleph read. But A omits the clause. kings--So B reads. But A, Aleph, Vulgate, Coptic, and CYPRIAN, read, "A kingdom." Aleph reads also "a priesthood" for priests. They who cast their crowns before the throne, do not call themselves kings in the sight of the great King (Rev 4:10-11); though their priestly access has such dignity that their reigning on earth cannot exceed it. So in Rev 20:6 they are not called "kings" [BENGEL]. we shall reign on the earth--This is a new feature added to Rev 1:6. Aleph, Vulgate, and Coptic read, "They shall reign." A and B read, "They reign." ALFORD takes this reading and explains it of the Church EVEN NOW, in Christ her Head, reigning on the earth: "all things are being put under her feet, as under His; her kingly office and rank are asserted, even in the midst of persecution." But even if we read (I think the weightiest authority is against it), "They reign," still it is the prophetical present for the future: the seer being transported into the future when the full number of the redeemed (represented by the four living creatures) shall be complete and the visible kingdom begins. The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (see on Rev 20:2-6). So far from reigning on the earth now, they are "made as the filth of the world and the offscouring of all things." In Rev 11:15, Rev 11:18, the locality and time of the kingdom are marked. KELLY translates, "reign over the earth" (Greek, "epi tees gees"), which is justified by the Greek (Septuagint, Jdg 9:8; Mat 2:22). The elders, though ruling over the earth, shall not necessarily (according to this passage) remain on the earth. But English Version is justified by Rev 3:10. "The elders were meek, but the flock of the meek independently is much larger" [BENGEL].

Versículo 11

X. I beheld--the angels: who form the outer circle, while the Church, the object of redemption, form…

I beheld--the angels: who form the outer circle, while the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power. ten thousand times ten thousand--Greek, "myriads of myriads."

Versículo 12

XI. to receive power--Greek, "the power." The remaining six (the whole being seven, the number for pe…

to receive power--Greek, "the power." The remaining six (the whole being seven, the number for perfection and completeness) are all, as well as "power," ranged under the one Greek article, to mark that they form one complete aggregate belonging to God and His co-equal, the Lamb. Compare Rev 7:12, where each of all seven has the article. riches--both spiritual and earthly. blessing--ascribed praise: the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred [ALFORD].

Versículo 13

XII. The universal chorus of creation, including the outermost circles as well as the inner (of saints…

The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplishment of this is to be when Christ takes His great power and reigns visibly. every creature--"all His works in all places of His dominion" (Psa 103:22). under the earth--the departed spirits in Hades. such as are--So B and Vulgate. But A omits this. in the sea--Greek, "upon the sea": the sea animals which are regarded as being on the surface [ALFORD]. all that are in them--So Vulgate reads. A omits "all (things)" here (Greek, "panta"), and reads, "I heard all (Greek, "pantas") saying": implying the harmonious concert of all in the four quarters of the universe. Blessing, &c.--Greek, "the blessing, the honor, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality.

Versículo 14

XIII. said--So A, Vulgate, and Syriac read. But B and Coptic read, "(I heard) saying."

said--So A, Vulgate, and Syriac read. But B and Coptic read, "(I heard) saying." Amen--So A reads. But B reads, "the (accustomed) Amen." As in Rev 4:11, the four and twenty elders asserted God's worthiness to receive the glory, as having created all things, so here the four living creatures ratify by their "Amen" the whole creation's ascription of the glory to Him. four and twenty--omitted in the oldest manuscripts: Vulgate supports it. him that liveth for ever and ever--omitted in all the manuscripts: inserted by commentators from Rev 4:9. But there, where the thanksgiving is expressed, the words are appropriate; but here less so, as their worship is that of silent prostration. "Worshipped" (namely, God and the Lamb). So in Rev 11:1, "worship" is used absolutely. Next: Revelation Chapter 6

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Versículo 6