And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
4. And I ] The pronoun is emphatic: “no one could open it: I for my part wept for the impossibility.” Why he wept will be variously explained, according to the view taken of the meaning of the Book. If it be the Book of Life, the reason is obvious: if it be the future purposes of God, the impossibility of opening it threatened to disappoint the promise of Rev 4:1.
Fuente: The Cambridge Bible for Schools and Colleges
And I wept much, because no man was found worthy … – Greek, as in Rev 5:3, no one. It would seem as if there was a pause to see if there were any response to the proclamation of the angel. There being none, John gave way to his deep emotions in a flood of tears. The tears of the apostle here may be regarded as an illustration of two things which are occurring constantly in the minds of people:
(1) The strong desire to penetrate the future; to lift the mysterious veil which shrouds what is to come; to find some way to pierce the dark wall which seems to stand up before us, and which shuts from our view what is to be hereafter. There have been no more earnest efforts made by people than those which have been made to read the scaled volume which contains the record of what is yet to come. By dreams, and omens, and auguries, and astrology, and the flight of birds, and necromancy, people have sought anxiously to ascertain what is to be hereafter. Compare, for an expression of that intense desire, Fosters Life and Correspondence, vol. i. p. 111, and vol. ii. pp. 237, 238.
(2) The weeping of the apostle may be regarded as an instance of the deep grief which people often experience when all efforts to penetrate the future fail, and they feel that after all they are left completely in the dark. Often is the soul overpowered with grief, and often are the eyes filled with sadness at the reflection that there is an absolute limit to the human powers; that all that man can arrive at by his own efforts is uncertain conjecture, and that there is no way possible by which he can make nature speak out and disclose what is to come. Nowhere does man find himself more fettered and limited in his powers than here; nowhere does he feel that there is such an intense disproportion between his desires and his attainments. In nothing do we feel that we are more absolutely in need of divine help than in our attempts to unveil the future; and were it not for revelation man might weep in despair.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. I wept much] Because the world and the Church were likely to be deprived of the knowledge of the contents of the book.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As it is the nature of man to desire to know secret and hidden things, especially such as we apprehend of concernment to ourselves, or those whom we love, or are interested in it; and to be troubled, if we know they may be known, and are at a loss for due means whereby to come to the knowledge of them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. and to readinserted inEnglish Version Greek text without good authority. One oldestmanuscript, ORIGEN,CYPRIAN, and HILARYomit the clause. “To read” would be awkward standingbetween “to open the book” and “to look thereon.”John having been promised a revelation of “things which must behereafter,” weeps now at his earnest desire beingapparently frustrated. He is a pattern to us to imitate, as an eagerand teachable learner of the Apocalypse.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I wept much,…. Not so much on his own account, because he feared his curiosity would not be gratified, and that strong desire answered, which were raised in him upon sight of the book, and increased by the angel’s proclamation; but for the sake of the church of God, whose representative he was, and to whom the knowledge of this book, and the things contained in it, he judged must be very useful and profitable. The Ethiopic version reads, “and many wept”; many of those that were about the throne, as well as John:
because no man was found worthy to open and to read the book,
neither to look thereon; because there was no creature in heaven, earth, or under it, that were of dignity and authority, as well as of ability, to open the book by unsealing it; and read and deliver out the prophecies in it upon the taking off of every seal; and so not to look into it, and foresee and foretell what was hereafter to come to pass, in the church and world: the phrase of being worthy to look on it seems to be Jewish; of the book of the generation of Adam, Ge 5:1, the Jews say e that
“it descended to the first man, and by it he knew the wisdom which is above; and this book came to the sons of God, the wise men of the age, , “whoever is worthy to look in it”, knows by it the wisdom which is from above.”
The whole verse is left out in the Alexandrian copy; and the phrase, “to read”, is neither in the Vulgate Latin, nor in any of the Oriental versions.
e Zohar in Gen. fol. 28. 2.
Fuente: John Gill’s Exposition of the Entire Bible
I wept much ( ). Imperfect active of , picturesque, descriptive, I kept on weeping much; natural tense in these vivid visions (Rev 1:12; Rev 2:14; Rev 5:4; Rev 5:14; Rev 6:8; Rev 6:9; Rev 10:10; Rev 19:14; Rev 21:15). Perhaps weeping aloud.
Was found (). First aorist passive indicative of .
Worthy (). Predicative nominative after .
Fuente: Robertson’s Word Pictures in the New Testament
I wept [] . Audible weeping. See on Luk 6:21.
Fuente: Vincent’s Word Studies in the New Testament
1) “And I wept much,” (kai eklaion polu) “And I wept much;” John appears to have recognized the symbolic significance of so great a legal document in the hand of the majestic ruler of the Universe, so that he sobbed or wept sorely when none came forward to take and open the seven-seal book, Psa 30:5; Isa 30:19.
2) “Because no man was found worthy,” (hoti oudeis aksios heurethe) “Because no one (not even one) was found (discovered) to be worthy;” the “not one” indicates that neither any man nor any unfallen angel was located or existed who was worthy to lay hand on or open the inner and outer sealed book, Isa 63:5. But there is a worthy name, Jas 2:7; Rev 3:4.
3) “To open and to read the book, neither to look thereon,” (anoiksai to Biblion oute blepein auto) “To open the scroll or to look at (examine) it; The book was a book with a valuable lesson, a disclosure of the future plan and procedure of judgment upon (and restitution of) the earth and all things therein, Act 3:21; which even the angels are said to desire “to look into”; but to open the seven seal book and it’s redemptive message, or even to look upon it; even angels were not found worthy, even Gabriel and Michael, great as they were, nor was Enoch, who walked with God, or Elijah who was translated into heaven found worthy to open or even examine the book, Rom 8:19-23.
In Rev 4:1-11 the four living creatures and twenty four elders rejoice over God’s majestic creation and their future relation to it, but Rev 5:1-14 opens in doleful dismay with neither man nor angel found worthy to take, touch, or look upon the seven seal book.
Fuente: Garner-Howes Baptist Commentary
(4) And I wept much, because no man (better, no one) was found worthy to open . . . the book (omit, and to read).The Apostle is not ashamed to call attention to his tears. I, indeed, for my part (the I is emphatic) wept much. It was not a failure of faith; it was the outburst of an earnest heart, to which the knowledge of God and the destinies of his fellowmen were very dear. Those who have longed to see the end of oppression, fraud, and sorrow on the earth, to know something of the laws which govern the present, and of their issue in the future, will understand these tears. The words, I wept much, can only be understood by those who have lived in great catastrophes of the Church, and entered with the fullest sympathy into her sufferings Without tears the Revelation was not written, neither can it without tears be understood.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. I Emphatic. My response was weeping; the sole echo in the universal silence the silence of despair to the Church, for the revelation of her future, which was to have been her guiding star, is now forever shut up for want of a solver of the seals.
Challenge accepted and the Book taken by the Lamb, 5-7.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I wept much because no one was found worthy to open the book or to read it.’
What tension John is under. He has seen things beyond the imaginations of men, and now he sees the book of the destiny of Heaven and earth, and it remains sealed because no one can open it. No wonder he breaks down and weeps.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 5:4. And I wept much “And as I had an earnest desire to know the contents, and had pleased myself with a secret expectation that some extraordinary discovery was to be made to me and to the church from thence, it grieved me exceedingly, insomuch that I wept abundantly, because no one was found worthy to open and read the book; nor, indeed, so much as to look into it.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 5:4 . . This expressly emphasizes what John on his part ( ) did under the circumstances described in Rev 5:2-3 . His violent [1872] weeping is caused simply by the fact that it seems as though the revelation ardently expected, and, according to Rev 4:1 , to be hoped for, would not follow. “John did not observe any one advancing at the call of the angel, to render this office for the Church.” So Vitr. correctly, who nevertheless, in violation of the context, precipitately interprets [1873] it chiefly of purely personal interests of John, which in no way are here “represented by the church.” [1874]
Inapplicable is the remark of Hengstenb.: “The weeping of John has his weakness of faith as its foundation. Without it, he would not have wept at the impossibility for all creatures to loose the seals, but would, on the contrary, have triumphed in Christ. Without it, also, the book of the future, according to all which the prophets of the O. T. and the Lord had said, would not have been absolutely closed to him.” John was satisfied, rather, in all humility of faith, even though weeping, that, according to what he had just heard, the book must remain closed to him. [1875] The Lamb had not as yet entered to open the book. But the reference to the predictions of the O. T. prophets, and of the Lord himself, is inapposite; because, if the entire scene is not to be senseless, it treats of such revelations as had not as yet been made. The only objection against the weeping of John that could be raised from the context is, that after Rev 4:1 sqq., he need not at all have been anxious about being compelled to be without the revelation as to the contents of the sealed book; but even this objection can be raised only from the standpoint of a reflection which is here entirely out of place. [1876]
[1872] , Luk 7:47 .
[1873] Cf. N. de Lyra, Beng., Ebrard, etc.
[1874] Hengstenb.
[1875] Cf. Act 1:7 ; Mat 24:36 ; Mar 13:32 .
[1876] Against Klief., who does not hesitate to ascribe to John a harassing doubt as to whether, because of the unworthiness of creatures, the Divine ultimate purpose, at least with respect to God’s will of love, must remain unaccomplished.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(4) And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. (5) And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
The exercises of John are sweetly recorded, for the instruction of the Church. He was called up to heaven, But after a short space he is made to weep, yea, to weep much. Thus we see, that even visions of heaven when opened, are not immediate happiness. Sorrow is often before joy. Reader! recollect that this was but a vision. The redeemed when in reality they enter heaven, will weep no more, Rev 7:16-17 . But in fact, John’s mind was thus kept in suspense, for the greater glory which was to follow. Jesus himself was in the moment near at hand, yea, Jesus was soon after to come forward to John’s view, and take the book and open the seals in his sight, but to heighten both Christ’s glory, and John’s joy; the Apostle shall first be exercised with seeming difficulties. It is so for the most part in the path of the Lord’s people. Their Way to heaven lies through the valley of Baca. They that sow in tears, shall reap in joy.
The comfort and encouragement, given by one of the Elders to John, is very interesting. He not only tells him to dry up his tears, for there was one found worthy to accomplish all his wishes, but he points Out his Person, and by the well known name of Judah or Jehudah, from whom Christ, after the flesh, sprang, the identity of his Person was defined, Gen 49:10 . I pray the Reader to pause here, in order to mark the special grace of God. It was With John, as it is often with the Church. When visions of God begin, then come exercises. And when exercises abound, God’s consolations abound. All the difficulty thrown in the way of John, was only to heighten Christ’s glory to the Apostle’s view, and to increase the Apostle’s joy and confidence in Christ. And what it was with John, so is it with all the Lord’s people. When none can be found worthy in heaven, or in earth, to deliver the soul; oh! how blessed then is Christ.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
Ver. 4. And I wept ] Out of a deep desire of knowing the contents of this book. And as our Saviour, going toward his cross, turned again to the weeping women, and comforted them, so he soon satisfied the desire of this his dejected disciple. Tears are effectual orators. Luther got much of his insight into God’s matters by this means. So did Melancthon when he wept on those words, Quos fugiamas habemus (pontificios) quos sequatour non intellgimus. It is said of Sir Philip Sidney, that when he met with anything that he well understood not, he would break out into tears, – faciles motus mens generosa capit. The spouse, seeking him whom her soul loved, had eyes like the pools of Heshbon glazed with tears, Son 7:4 . And Daniel had greatest revelations after three weeks of heaviness, Rev 10:3 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] And I ( emphatic, ‘I, for my part’) wept much, because no one was found worthy to open the book nor to look upon it (“per hunc fletum designatur Johannis desiderium de sciendo ecclesi futurum processum.” Lyra. It had been promised to him, ch. Rev 4:1 , that he should be shewn future events: and now it seemed as if this promise were about to be frustrated by the lack of one worthy to open the book. There was no weakness of faith, as Hengstb. fancies: indeed such a supposition is entirely out of place here: St. John is in this book the simple recipient of the Apocalypse: for that he is summoned to the heavenly scene, for that he is waiting in humility: but that now seems to be precluded, and his tears burst forth in the earnestness of disappointed desire after the fulfilment of the promise. Christ, as the opener of the book, is not yet revealed to him: and to have him anticipating that revelation by the power of his individual faith, would be to put him out of his place and violate consistency).
Fuente: Henry Alford’s Greek Testament
Rev 5:4 . A nave expression of disappointment, the expectation of Rev 4:1 being apparently thwarted. The sense of consolation and triumph is so strong in this book that no tears are shed in self-pity. The prophet only weeps at the apparent check to revelation.
Fuente: The Expositors Greek Testament by Robertson
wept = was weeping.
and to read. Texts omit.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] And I ( emphatic, I, for my part) wept much, because no one was found worthy to open the book nor to look upon it (per hunc fletum designatur Johannis desiderium de sciendo ecclesi futurum processum. Lyra. It had been promised to him, ch. Rev 4:1, that he should be shewn future events: and now it seemed as if this promise were about to be frustrated by the lack of one worthy to open the book. There was no weakness of faith, as Hengstb. fancies: indeed such a supposition is entirely out of place here: St. John is in this book the simple recipient of the Apocalypse: for that he is summoned to the heavenly scene, for that he is waiting in humility: but that now seems to be precluded, and his tears burst forth in the earnestness of disappointed desire after the fulfilment of the promise. Christ, as the opener of the book, is not yet revealed to him: and to have him anticipating that revelation by the power of his individual faith, would be to put him out of his place and violate consistency).
Fuente: The Greek Testament
Rev 5:4. , I wept) By an excellent example, John places himself as an eager and teachable learner of the Apocalypse. Comp. ch. Rev 10:10, Rev 17:1, Rev 21:9, Rev 22:8. They are far from perceiving the meaning of John, in this part at any rate, who seek anything rather than the argument of this book, as opened by the Lamb; and who think themselves indulgent, if they concede a pardon to others who do seek it. The very things which even angels had desired to look into during the time of the Divine silence, now, after they have been brought to light and shine forth in the word of prophecy, though they ought to be known and admired to the glory of God, are despised by wayfaring men as circumstantial and useless.-) So , Luk 7:47.-) See App. Crit., Ed. ii., on this passage. An inelegant arrangement of the words is produced, not to open, not to read, not to see. In Rev 5:1, John saw the book; in Rev 5:4, he says that the book could not be seen, an expression which itself means, be read: although the language, without the word read ([65]), is more royal, and better adapted to the majesty of the Lamb.
[65] So Rec. Text, without good authority, reads. B Vulg. Orig. 2,525c, Cypr. Hil. omit .-E.
Fuente: Gnomon of the New Testament
because: Rev 4:1, Dan 12:8, Dan 12:9
Reciprocal: Isa 30:19 – thou shalt
Fuente: The Treasury of Scripture Knowledge
Rev 5:4. Since the loud request had been made by a strong angel the importance of the subject was evident, which explains why John wept when no one (the word for man is not in the original) was able to respond. Read the book, neither to look thereon signifies that unless the seals can be broken, no uninspired person can even see the writing much less read (understand and interpret) it.
Rev 5:5. One of the elders means one of the four and twenty who represent the two great systems of religion. He was able to console John and bid him refrain from weeping, because there was one available who would be able to open the book. Lion of the tribe of Juda (Judah). In Gen 49:9-10 this lion is predicted and Heb 7:14 tells us that Christ came from the tribe of Juda. Root of David means that Christ was the very important descendant of David the son of Jesse (Isa 11:1 Isa 11:10). This conversation represents the leaders of the two organized systems of religion as understanding that the great plans in which they were only agents in the service of God, were made good through the merits of this Lion.
Comments by Foy E. Wallace
Verses 4-5.
3. “And I wept because no man was found worthy to open and to read the book”–Rev 5:4.
The inspired seer wept in the awesome realization that the things within the book were beyond human disclosure.
4. “Weep not: behold the Lion of Judah, the root of David hath prevailed”–Rev 5:5.
The comforting counsel to weep not shows that the anxiety was premature and the fear was unfounded; they were only tears of interruption; hence they were to withhold the weeping and wait to see the full procession.
The title, Lion of Judah was symbolic of power. The lion is the most courageous beast, the king of the forest, an emblem of strength and valor. It was used here with prevailed to designate the invincible Christ who would conquer his own and his people’s enemies.
The symbol of the tribe of Judah connects with the prophetic blessing of Gen 49:8-12. The capital of the tribe was Ariel, meaning “lion of God” (Isa 29:1) . Hence, the lion of the tribe of Judah was descriptive of the lineage and character of the divine descendant of the tribe. Judah, under divine favor, was a nation in itself, typical and prophetic, in such biblical phrases as the “house of Judah, the kindred, stock, and lineage” as in Gen 12:17; 1Ti 5:8; Luk 2:4; 2Sa 7:18. The prophecies pointed to Christ, the spiritual head of the house of Judah — Isa 22:21-22 –having the ruler-ship–the divine government, which Judah typified. And he was the minister of the new covenant which God made with the “house of Judah,” as stated in Hebrews 8:1-13, verses 8 to 10. The limited phrase “with the house of Israel,” in verse 10, indicated that in the new covenant there would be no distinction–Israel was Judah, the whole. Thus the Lord sprang out of Judah. (Heb 7:14)
The root of David: By metonymy the Christ is called the root of Jesse (Isa 11:10) and of David (Rev 5:5). The plant or branch springs from and grows out of the root. Christ is the root, instead of the branch, which springs from the root of the spiritual people of David. (Rom 15:12) Isaiah uses the words, rod, stem and branch (Isa 11:1); and Zechariah gives him the title of “The Branch” (Zec 3:8); also in Zec 6:12, the title Branch is used to show that He was to be the plant itself, the stem (source), and rod (on which branches grow) as on the vine of Joh 15:1. The name of David in prophetical office and regal character was the most eminent type of the Christ. (1Sa 16:13; 2Sa 2:4; 2Sa 5:3). As ruler over the temporal kingdom of Israel, he was the forerunner to the Son of David who should be ruler of the spiritual Israel forever. (Isa 9:7; Mat 1:1; Mat 9:27; Mat 12:23; Luk 1:32-33)
In the prophecy of Eze 34:23-24 Christ is the new David of the new Israel; the one shepherd of the one flock. The distinction between Judah and Israel would be lost, and would no longer exist. Further references to the tabernacle, the throne, the mercies, the blessings, and the key of David were all applied and ascribed to Jesus Christ.
Fuente: Combined Bible Commentary
Rev 5:4. And I wept much. There is nothing in this weeping inconsistent with the fact that a revelation had been promised (chap. Rev 4:1). That promise is already in course of being fulfilled; but the Seer does not know how far it is to extend. Therefore he weep because he fears that the revelation may be already about to close. Besides this, there is nothing unnatural in the supposition that the promise may not at this instant have been clearly present to his mind. He is completely rapt away by what is before his eyes. One, however, there is who is worthy to do what no other creature can.
Fuente: A Popular Commentary on the New Testament
John here feels the deep sorrow all who would live with God in eternity must feel without Christ. There is no other worthy to carry out God’s great plan. The word “wept” here is the same one used when Peter had denied the Lord three times and when the Lord beheld Jerusalem and thought of her failure to turn to him. ( Mat 26:75 ; Luk 19:41 )
Fuente: Gary Hampton Commentary on Selected Books
Rev 5:4-5. And I wept much Being greatly affected with the thought that no being whatsoever was to be found able to understand, reveal, and accomplish the divine counsels, fearing they would still remain concealed from the church. This weeping of the apostle sprang from greatness of mind. The tenderness of heart which he always had, appeared more clearly now he was out of his own power. The Revelation was not written without tears: neither without tears will it be understood. How far are they from the temper of St. John, who require after any thing rather than after the contents of this book! Yea, who applaud their own clemency, if they excuse those that do inquire into them! And one of the elders One of the four and twenty mentioned chap. Rev 4:4; saith unto me, Weep not He relieved my fears, and comforted me, saying, Behold, the Lion, &c. Though no one is yet found able to reveal and execute these purposes of God, respecting future events, there is one person described in ancient prophecy as the Lion of the tribe of Juda The victorious Prince, who is, like a lion, able to tear his enemies in pieces; the Root of David As God, the root and source of Davids family Isa 11:1; Isa 11:10; hath prevailed to open the book Hath overcome all obstructions, and obtained the honour and the power to disclose the divine counsels to the church, and ensure their accomplishment.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
John’s continual weeping reflected his sorrow that the revelation of God’s plans and their execution would remain hidden and postponed because no one had sufficient authority to open the scroll.
"He did not want to see God’s vindication of His people as a part of the OT Messianic hope deferred for an undetermined period . . ." [Note: Thomas, Revelation 1-7, p. 386.]