And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
And I saw a strong angel – An angel endowed with great strength, as if such strength was necessary to enable him to give utterance to the loud voice of the inquiry. Homer represents his heralds as powerful, robust men, in order consistently to attribute to them deep-toned and powerful voices (Prof. Stuart). The inquiry to be made was one of vast importance; it was to be made of all in heaven, all on the earth, and all under the earth, and hence an angel is introduced so mighty that his voice could be heard in all those distant worlds.
Proclaiming with a loud voice – That is, as a herald or crier. He is rather introduced here as appointed to this office than as self-moved. The design undoubtedly is to impress the mind with a sense of the importance of the disclosures about to be made, and at the same time with a sense of the impossibility of penetrating the future by any created power. That one of the highest angels should make such a proclamation would sufficiently show its importance; that such an one, by the mere act of making such a proclamation, should practically confess his own inability, and consequently the inability of all of similar rank, to make the disclosures, would show that the revelations of the future were beyond mere created power.
Who is worthy to open the book, … – That is, who is worthy in the sense of having a rank so exalted, and attributes so comprehensive, as to authorize and enable him to do it. In other words, who has the requisite endowments of all kinds to enable him to do it? It would require moral qualities of an exalted character to justify him in approaching the seat of the holy God, to take the book from his hands; it would require an ability beyond that of any created being to penetrate the future, and disclose the meaning of the symbols which were employed. The fact that the book was held in the hand of him that was on the throne, and sealed in this manner, was in itself a sufficient proof that it was not his purpose to make the disclosure directly, and the natural inquiry arose whether there was anyone in the wide universe who, by rank, or character, or office, would be empowered to open the mysterious volume.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. A strong angel] One of the chief of the angelic host.
Proclaiming] As the herald of God.
To open the book, and to loose the seals] To loose the seals that he may open the book. Who can tell what this book contains? Who can open its mysteries? The book may mean the purposes and designs of God relative to his government of the world and the Church; but we, whose habitation is in the dust, know nothing of such things. We are, however, determined to guess.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There were no weak angels, but possibly this angel might, in appearance to John, look as if he were stronger than others; or rather, so judged from the great and
loud voice he used.
Who is worthy to open the book, and to loose the seals thereof? Not that he thought any was able, or worthy. We can only conclude from hence the impotency of men to search, and find out, and expound the deep things of God, and consequently the unlawfulness of too narrow a prying into his secret mysteries.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. strong (Ps103:20). His voice penetrated heaven, earth, and Hades (Re10:1-3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I saw a strong angel proclaiming with a loud voice,…. This was not the uncreated angel, Jesus Christ; for he is after spoken of as the lion of the tribe of Judah, and as the Lamb in the midst of the throne, but a created one; though who he was, whether Gabriel, as some say, because his name signifies the strong or mighty One of God, is not material to be known; angels are said to be mighty, and to excel in strength: this is called so here, chiefly with respect to his voice, which he, by reason of his great strength, exerted so loudly, as to be heard by all the creatures in heaven, and in earth, and under the earth however, this was not John the Baptist, but if a minister of the Gospel, rather some one since, making the following proclamation:
who is worthy to open the book, and to loose the seals thereof? suggesting, that if there was any such person, that he was desired to come, and do it; and it seems, that he must not only be one of power and ability, but of dignity and authority, a person of greatness and worth, from whence his ability arises; as he ought to be that can engage his heart to draw nigh to God, and take a book out of his right hand, this mysterious book of the Revelation, as it was indeed while sealed; and open and explain it to others, unseal it or exhibit it, as it afterwards was in the following scenes and visions, and gave a view of all that is contained in it; and not only so, but fulfil and accomplish all the prophecies in it; and who can, or is worthy to do all this, but he that sits at the right hand of God, and who is God as well as man? and this proclamation was made to stir up an earnest desire in John, and all the saints he represents, to know what was in this book; and to show the impotence of all creatures to make any discovery of it; and to illustrate, and set off with a greater foil, the glory, excellency, ability, and worth of Jesus Christ. There seems to be an allusion to the president of the temple calling to the priests under him, to attend to the several parts of service assigned them, saying unto them,
, “whosoever is worthy, let him” do so and so c.
c Misna Tamid, c. 1. sect. 4. & c. 5. sect. 4. 5.
Fuente: John Gill’s Exposition of the Entire Bible
A strong angel ( ). One needed (Rev 10:1; Rev 18:21) “whose call could reach to the farthest limits of the universe” (Beckwith) and so “with a great voice” ( , in a great voice, as in Rev 14:7; Rev 14:9; Rev 14:15, and without Rev 5:12; Rev 6:10; Rev 7:2; Rev 7:10; Rev 8:13; Rev 10:3, etc.). See (18:2).
Proclaiming (). Present active predicate participle of , to herald, to preach.
Worthy to open and to loose ( ). Worthy by rank and character (cf. Joh 1:27) as well as by ability (, verse 3), followed by two infinitives (first aorist active) of and , though and the subjunctive can be used after as in Joh 1:27. Here is like (capable, qualified) as in Mt 8:8. The articles here (, ) refer to the book and the seals in verse 1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book.
Fuente: Robertson’s Word Pictures in the New Testament
Strong. Either as being of higher rank, or with reference to the great voice.
Worthy [] . As in Joh 1:27. Morally entitled.
Fuente: Vincent’s Word Studies in the New Testament
1) “And I saw a strong angel,” (kai eidon angellon ischuron) “And saw a strong angel,” an angel of strength, perhaps Michael, God’s defensive archangel who stands up to defend his people, as he guarded the body of Moses, and fought or will fight with the Devil and His angels to cast them out of heaven forever one day, and shall stand up for Israel, Jud 1:9; Rev 12:7-12; Dan 12:1; Psa 34:7.
2) “Proclaiming with a loud voice,” (kerussonta en phone megale) “Crying, proclaiming, or heralding in (with) a great (megaphone) voice,” or Gabriel, as some suppose, God’s archangel who presides over a realm of angelic servants to give “understanding”, information, or enlightenment to God’s people, Dan 8:16; Dan 9:21; Luk 1:19; Luk 1:26; Heb 1:14.
3) “Who is worthy to open the book,” (tis aksios anoiksai to Biblion) “Who is worthy to open the scroll; The megaphone who-is- (exists as) worthy? To open the Book, the Book in the right hand of the majesty sitting upon the central throne, Rev 5:1; None is worthy to enter heaven, approach the majestic throne, the holiness of God by natural birth, Psa 15:1; Rom 3:10-12.
4) “And to loose the seals thereof?” (kai lusai tas sphagidas autou) “And to loosen (release) the seals of it?” Who? by nature had a legal or Divine right to touch the Divine property? to break the seal and look into the book? All heaven was challenged – “Is anyone here worthy” -Abraham – can’t answer, Isaac, Jacob, Moses, can’t reply – The four living creatures and the four and twenty elders before the throne were challenged, but none could claim “I am worthy” – to open the book.
Fuente: Garner-Howes Baptist Commentary
(2) And I saw a strong (better, mighty) angel proclaiming with (or, in) a loud voice, Who is worthy . . .We must not let the word worthy pass as though it were simply equivalent to strong enough. It seems to imply moral fitness (comp. Rom. 1:4), which is the true strength in the heavenly world. It was not lack of intellectual capacity so much as the taint of moral unworthiness which hindered the reading of the book. This is in harmony with what we have noticed before. To commune with God, there is need of no subtle thought, no foreign tongue, no newest philosophy: the pure in heart shall see Him: and Fox and Bunyan can more truly make Him known than masters of sentences and angelic doctors. Those who are willing to do Gods will know of Gods doctrine. This thought corresponds, too, with the stress which is laid (in Rev. 5:5) on the victory of Christ. It is not simply as divine Son of God, but also as victorious Saviour and King of His people, that He opens the book: His worthiness has been established in conflict and temptation (Joh. 14:30; Heb. 2:9; Heb. 4:15).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Strong angel Personal physical vigour is implied in the word strong, as in Rev 10:1; Rev 18:21. The present angel is strong, as being herald and challenger for God. Who is competent to break the seals that Jehovah has stamped? Who may reveal the secrets of the future, “which the Father has reserved in his own power?” Act 1:7. Dusterdieck’s statement, that as the seven trumpets spring from the seventh seal, and the seven vials from the seventh trumpet, so the Apocalyptic revelation is at first all enclosed in the seals, is nearly true. But the sixth chapter is not in the real series, but a contrastive picture without, and over against, the seals. And as this strong angel is without the real series, so the parallel strong angel of chapter x is outside the series, both being one of the personal managers of the panorama. And as the challenging question of this verse dimly suggests Michael, so Gabriel seems suggested by Rev 10:1; where see note.
A loud voice Which (next verse) was so loud and strong as to peal through heaven and earth.
Who is This may be an allusion to the name Michael, which signifies, Who is like God?
Worthy If force could have torn up the divine seals, the strong angel who issues the challenge might, perhaps, have accepted the task. It was, however, the highest worthiness, desert, dignity, alone which could presume to open the divine seals of futurity.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I saw a strong angel proclaiming, “Who is worthy to open the scroll and to break its seals?’
Surely there will be no problem. Here are the four living creatures who protect the throne of God and preserve His holiness, who go with Him wherever He goes and desire only to do His will. Here are the twenty four elders, crowned and seated on thrones, trusted by God with responsibility for His own redeemed people. Here are the seven angels of the Presence with responsibility for the whole earth, waiting to carry out the will of God. Surely one of them will be worthy to open the scroll?
Fuente: Commentary Series on the Bible by Peter Pett
Rev 5:2 sqq. . The adjective [1860] is by no means without meaning; [1861] but does not, however, designate an angel of higher rank, [1862] having reference to the . , as Rev 10:1 ; Rev 10:3 . The angel must have great power, because with his call he is to penetrate all regions of the creation. [1863]
. As Joh 1:27 , where, however, not the inf., but , follows. Cf. also , Mat 8:8 . The “worthiness” is the inner, ethical presupposition of the “being able,” Rev 5:3 .
. . A hysteron proteron. [1864]
, Rev 5:3 . Incorrectly, Grot.: “In the sea.” It designates [1865] the entire sphere of creation, according to its three great regions. [1866] By is meant [1867] Hades, [1868] as the place, not of demons, [1869] to think of which here is very strange, but of departed souls.
is not “by reading to understand,” [1870] but designates the seeing, following the opening of the book, therefore the looking in, the reading, of the same. [1871]
[1860] Cf. Psa 103:20 .
[1861] “A mere ornamental epithet,” Eichh.
[1862] C. a Lap., Zll., Stern; cf. also De Wette. N. de Lyra Gabriel.
[1863] Vitr., Beng., Hengstenb., Ebrard, Ew. ii.
[1864] De Wette.
[1865] Cf. Rev 5:13 ; Phi 2:10 .
[1866] Beng.
[1867] Otherwise than Exo 20:4 .
[1868] Ebrard.
[1869] Cf. Vitr.
[1870] Bretschneider.
[1871] Ew., De Wette, etc.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
Ver. 2. And I saw a strong angel ] Angels are very desirous to know the mystery of Christ, 1Pe 1:12 , and to profit daily in that knowledge, Eph 3:10 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] And I saw a strong angel (the epithet is by no means superfluous, but corresponds to the below, which, as appears by what followed, penetrated heaven and earth and Hades. Compare ch. Rev 10:1 ; Rev 10:3 and notes) proclaiming in (reff.; the voice is the vehicle, or investiture, of the thing proclaimed) a loud voice, Who is worthy (see reff.
here = Mat 8:8 ) to open the book and to loose the seals of it? and no one was able, in heaven, nor yet upon the earth, nor yet under the earth (in Hades, the place of departed spirits: not, as Grot., in mari ), to open the book, nor yet to look on it (if we were reading an ordinary Greek sentence, this would introduce a climax, which would rule the meaning to be, “ nor even so much as to look upon the book ,” lying there closed as it did. But the somewhat indiscriminate use of in the former clause, in which no such climax can be intended, removes this necessity, and enables us to take of an act subsequent to the , the looking on the book, with a view to read it. For the claim to open the book must be founded on a claim of worthiness to see that which was contained in it).
Fuente: Henry Alford’s Greek Testament
Rev 5:2 . The after is either epexegetic or the mark of a hysteron proteron ( cf. the awkward of 3 4, unless look here means to look into the contents). The cry is a challenge rather than an appeal.
Fuente: The Expositors Greek Testament by Robertson
strong = mighty. Greek. ischuros. Compare App-172.
proclaiming. App-121.
loud = great.
worthy. See App-197.
loose. See Rev 5:5; Rev 9:14, Rev 9:15; Rev 20:3, Rev 20:7.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] And I saw a strong angel (the epithet is by no means superfluous, but corresponds to the below, which, as appears by what followed, penetrated heaven and earth and Hades. Compare ch. Rev 10:1; Rev 10:3 and notes) proclaiming in (reff.; the voice is the vehicle, or investiture, of the thing proclaimed) a loud voice, Who is worthy (see reff.
here = Mat 8:8) to open the book and to loose the seals of it? and no one was able, in heaven, nor yet upon the earth, nor yet under the earth (in Hades, the place of departed spirits: not, as Grot., in mari), to open the book, nor yet to look on it (if we were reading an ordinary Greek sentence, this would introduce a climax, which would rule the meaning to be, nor even so much as to look upon the book, lying there closed as it did. But the somewhat indiscriminate use of in the former clause, in which no such climax can be intended, removes this necessity, and enables us to take of an act subsequent to the ,-the looking on the book, with a view to read it. For the claim to open the book must be founded on a claim of worthiness to see that which was contained in it).
Fuente: The Greek Testament
Rev 5:2. , strong) Psa 103:20.
Fuente: Gnomon of the New Testament
angel
(See Scofield “Heb 1:4”)
Fuente: Scofield Reference Bible Notes
a strong: Psa 103:20
Who: Rev 5:5, Isa 29:11, Isa 29:12, Isa 41:22, Isa 41:23
Reciprocal: Job 41:15 – a close Isa 48:6 – showed Joh 10:15 – As Rev 4:11 – art Rev 5:9 – Thou art Rev 7:2 – having Rev 10:1 – another Rev 18:2 – cried
Fuente: The Treasury of Scripture Knowledge
Rev 5:2. Strong angel proclaiming. He was asking a question with a loud voice which signifies a general call in order to give all a chance. The call was to the task of opening the book which means to make predictions of the coming events.
Rev 5:3. Heaven (where God dwells), earth (the abode of living human beings), under the earth (the abode of departed spirits). These three regions take in all intelligent creatures in the universe. Note that no man in any place was able to respond, which signifies that the future is a sealed book as far as uninspired beings are concerned, whether they be in heaven or on earth.
Comments by Foy E. Wallace
Verses 2-3.
2. “Who is worthy to open-and to loose-no man in heaven nor in earth”–Rev 5:2.
The strong angel is emphasizing the important proclamation. The great voice is comparable to the announcement. The declaration no man in heaven nor in earth meant that it belonged only to the One on the throne to open it; no created being, terrestrial or celestial; no man in earth belonging to authorities of the earth; and, neither under the earth, or belonging to any order of humanity whether in authority as head or under subjection to powers of the earth, whether in the realm of living men or of the hadean domain of the disembodied spirits of men–no man, no created being was worthy or able, in finite limitations to open the book.
The restriction neither to look thereon meant that they were not permitted to see or know what was in the book. To open meant to understand and reveal the significance.
Fuente: Combined Bible Commentary
Rev 5:2. The angel of this verse is strong, and his voice is great, because his cry has to be heard in every region of the universe, in heaven, in earth, and in Hades (comp. chap. Rev 10:3). that an angel raises the cry may remind us of the interest taken by angels in the plan of redemption and in the fortunes of the Church (comp 1Pe 1:12). At the same time, it may be nothing more than a part of that imagery of this book of which we have already spoken (see on Rev 1:20).
Fuente: A Popular Commentary on the New Testament
Observe, 1. Here is a proclamation made by an extraordinary angel, like an herald or officer, inquiring who was worthy, either in regard of authority, or in respect of ability, to open this book, and unloose the seals, that is, to disclose the secret counsels of God, and to make them known unto the sons of men, implying, that every angel in heaven is not worthy or meet to be the expositor of God’s mind and mysteries unto man.
Observe, 2. The great silence which there was in heaven upon this proclamation, amounting to an absolute and peremptory denial, that not any one, either in heaven or earth, or under the earth; not any angel in heaven, nor any saint living upon earth; not any dead saint under the earth, nor any devil or infernal spirit; was either worthy to open the book, or able to foresee or foretell the least event concerning the church, farther than revealed to them.
Learn hence, That neither angels nor devils do understand the mysterious counsels of God, or can reveal future things to man, any farther than as God is pleased to reveal the same unto them.
Observe, 3. St. John’s great and bitter lamentation, because no person was found worthy to open the book, and reveal unto the church the secret counsels of God concerning her, I wept much; fearing, no doubt, lest the church of God should be deprived of the benefit and comfort of this revelation. Such as are the true members of the church are greatly afflicted with all the providential dispensations of God which do befall her; but nothing goes so near them, as to have the mind and will of God hidden and concealed from her.
Observe, 4. A seasonable consolation given to St. John: one of the elders that were about the throne said to him, Weep not, for care is taken for the opening and revealing of the book. Christ, who is called the Lion of the tribe of Judah, the Son of David, as man, and the root of David, as God, is found worthy, in regard of the divinity of his person, and the prevalency of his merits, to open unto the church all the mysteries of God, which are meet and convenient for her to understand and know.
Quest. Why is Christ called the Lion of the tribe of Judah?
Ans. In allusion to Jacob’s blessing, Genesis 49 where Judah is called a lion’s whelp, denoting the dignity and superiority of that tribe above the rest.
Now Christ descended of this tribe, and is called a lion, in regard of his kingly power and strength, in regard of his stoutness and courage, in regard of his mildness and clemency, and true nobleness of spirit, to them that submit and yield unto him, and in respect of his vigilancy and watchfulness over his church; all which are the known properties of the lion; and as that creature is the king of beasts, so is Christ King of kings, and Lord of lords, the only potentate; dominion and fear are with him.
Quest. But how could Christ be called David’s root, when we know that David did not spring from him, but he from David, according to the flesh?
Ans. In a natural sense, David was the root of David. David, as man, was the root of Christ: Christ, as Mediator and Godman, was the root of David. Thus he was both David’s lord, and David’s son, Psa 110:1.
Fuente: Expository Notes with Practical Observations on the New Testament
A powerful angel asks who is worthy to open the book, or, as Hailey says, “literally, ‘of sufficient weight,’ i.e. of moral character and ability to open the book.”
Fuente: Gary Hampton Commentary on Selected Books
Rev 5:2-3. And I saw a strong angel, &c. I beheld in my vision an angel of chief power, as attendant upon the heavenly court, making proclamation, with a strong audible voice, to every creature; a proclamation too great for a man to make, and yet not becoming the Lamb himself, and therefore made by an angel, and one of uncommon eminence. Who is worthy to open the book, &c. Is any being able and fit to reveal and make known the counsels of God registered in this book, and to bring them into execution? And no man Greek, , no one, no creature; no, not the Virgin Mary herself; in heaven, nor in earth, neither under the earth That is, none in the universe; for these are the three great regions into which the whole creation is divided; was able to open the book To declare the counsels of God; neither to look thereon So as to understand any part of it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The opener of the scroll 5:2-5
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The specific identity of the strong angel is probably unknowable. His loud voice indicated his authority and the importance of what he said. One with sufficient authority was necessary to open (Gr. anoixai) the scroll and by breaking its seals to unleash the judgments on the world that it contained. Any prophet could have revealed this information, but it took someone with adequate power to execute the events foretold as well as to reveal them. The "and" (Gr. kai) is probably epexegetical, meaning "even."