And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
5. one of the elders ] It is idle to speculate which; even if it be assumed certain that the twenty-four are the Patriarchs and Apostles, they represent their federal office, not their individual character. We can hardly suppose that St John saw himself seated among them.
the Lion of the tribe of Juda ] Gen 49:9.
the root of David ] Rev 22:16; Isa 11:1; Isa 11:10, where however we have the Root of Jesse. Some distinguish the two phrases, that Christ is said to grow from the obscure Jesse in reference to the time of His humiliation, from the kingly David in reference to His exaltation.
hath prevailed to open ] Lit. hath conquered: Christ’s victory (see Rev 3:21 and ref.) has this consequence, that He can open. There is a well-supported reading, “the Lion hath conquered, Who openeth” but this is grammatically easier, and less effective both presumptions in favour of the text.
to loose ] Should be omitted as a gloss: we hear of “opening the seals” all through the next chapter.
Fuente: The Cambridge Bible for Schools and Colleges
And one of the elders saith unto me – See the notes on Rev 4:4. No particular reason is assigned why this message was delivered by one of the elders rather than by an angel. If the elders were, however (see the notes on Rev 4:4), the representatives of the church, there was a propriety that they should address John in his trouble. Though they were in heaven, they were deeply interested in all that pertained to the welfare of the church, and they had been permitted to understand what as yet was unknown to him, that the power of opening the mysterious volume which contained the revelation of the future was entrusted particularly to the Messiah. Having this knowledge, they were prepared to comfort him with the hope that what was so mysterious would be made known.
Weep not – That is, there is no occasion for tears. The object which you so much desire can be obtained. There is one who can break those seals, and who can unroll that volume and read what is recorded there.
Behold, the Lion of the tribe of Judah – This undoubtedly refers to the Lord Jesus; and the points needful to be explained are, why he is called a Lion, and why be is spoken of as the Lion of the tribe of Judah:
(a) As to the first: This appellation is not elsewhere given to the Messiah, but it is not difficult to see its propriety as used in this place. The lion is the king of beasts, the monarch of the forest, and thus becomes an emblem of one of kingly authority and of power (see the notes on Rev 4:7), and as such the appellation is used in this place. It is because Christ has power to open the seals – as if he ruled over the universe, and all events were under his control, as the lion rules in the forest – that the name is here given to him.
(b) As to the other point: He is called the Lion of the tribe of Judah, doubtless, with reference to the prophecy in Gen 49:9 – Judah is a lions whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; and from the fact that the Messiah was of the tribe of Judah. Compare Gen 49:10. This use of the term would connect him in the apprehension of John with the prophecy, and would suggest to him the idea of his being a ruler, or having dominion. As such, therefore, it would be appropriate that the power of breaking these seals should be committed to him.
The Root of David – Not the Root of David in the sense that David sprung from him as a tree does from a root, but in the sense that he himself was a root-shoot or sprout from David, and had sprung from him as a shoot or sprout springs up from a decayed and fallen tree. See the notes on Isa 11:1. This expression would connect him directly with David, the great and glorious monarch of Israel, and as having a right to occupy his throne. As one thus ruling over the people of God, there was a propriety that to him should be entrusted the task of opening these seals.
Hath prevailed – That is, he has acquired this power as the result of a conflict or struggle. The word used here – enikesen – refers to such a conflict or struggle, properly meaning to come off victor, to overcome, to conquer, to subdue; and the idea here is, that his power to do this, or the reason why he does this, is the result of a conflict in which he was a victor. As the series of events to be disclosed, resulting in the final triumph of religion, was the effect of his conflicts with the powers of evil, there was a special propriety that the disclosure should be made by him. The truths taught in this verse are:
(1)That the power of making disclosures, in regard to the future, is entrusted to the Messiah; and,
(2)That this, so far as he is concerned, is the result of a conflict or struggle on his part.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. The Lion of the tribe of Juda] Jesus Christ, who sprang from this tribe, as his genealogy proves; see on Mat 1:2; Mat 1:3 and Lu 3:33. There is an allusion here to Ge 49:9, Judah is a lion’s whelp; the lion was the emblem of this tribe, and was supposed to have been embroidered on its ensigns.
The Root of David] See Isa 11:1. Christ was the root of David as to his Divine nature; he was a branch out of the stem of Jesse as to his human nature.
Hath prevailed] By the merit of his incarnation, passion, and death.
To open the book] To explain and execute all the purposes and decrees of God, in relation to the government of the world and the Church.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We must remember that John is here describing a vision, and that part of it which is but introductive to the material parts of it. He had in his vision seen a book in the right hand of God the Father, sitting upon his throne of glory; he had heard an angel proclaiming: If any were worthy, he should open the book, and loose the seals. None appeared to answer that voice; he was troubled; he thought he heard one saying to him: Be not troubled, the book shall be opened. Christ shall open the book, and loose the seals of it, who is here expressed under a double character:
1. The Lion of the tribe of Judah; he is so called, undoubtedly, with allusion to Jacobs prophecy, Gen 49:9,10, wherein Judah was compared to a lions whelp, because he should be victorious. Christ was to be born of this tribe, and was to be a great Conqueror.
2. He is called the Root of David; he was a Branch of David, as he was man, but the Root of David, as he was God; therefore David, Psa 110:1, called him Lord, though he was his Son.
Hath prevailed with his Father
to open the book, and to loose the seven seals thereof; for leave to open the book, and loose the seals thereof; i.e. to reveal those things that are the counsels and purposes of God relating to his church, and the affairs thereof, to the worlds end. I do not think we are at all concerned to inquire who is here meant by
one of the twenty-four elders. As in parables there are some things put in merely to complete the feigned history, so in the relation of visions some things of that nature are put in, which need not a particular explication. The sum is: That while John was troubled for fear he should not know what was in the book, he was told by one of those who attended the throne, that he need not be troubled, for Christ had obtained a liberty from his Father (in whose power only times and seasons for future things were) to reveal these counsels of God as to things to come.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. one ofGreek, “onefrom among.” The “elder” meant is, according to some(in LYRA), Matthew. Withthis accords the description here given of Christ, “the Lion,which is (so the Greek) of the tribe of Juda, the root ofDavid”; the royal, David-descended, lion-aspect of Christ beingthat prominent in Matthew, whence the lion among the fourfoldcherubim is commonly assigned to him. GERHARDin BENGEL thought Jacob tobe meant, being, doubtless, one of those who rose with Christ andascended to heaven (Mat 27:52;Mat 27:53). The elders in heavenround God’s throne know better than John, still in the flesh, thefar-reaching power of Christ.
Root of David (Isa 11:1;Isa 11:10). Not merely “asucker come up from David’s ancient root” (as ALFORDlimits it), but also including the idea of His being Himself the rootand origin of David: compare these two truths brought together, Mt22:42-45. Hence He is called not merely Son of David, butalso David. He is at once “the branch” of David, and”the root” of David, David’s Son and David’s Lord, the Lambslain and therefore the Lion of Juda: about to reign overIsrael, and thence over the whole earth.
prevailedGreek,“conquered”: absolutely, as elsewhere (Re3:21): gained the victory: His past victory over all thepowers of darkness entitles Him now to open the book.
to openthat is, soas to open. One oldest manuscript, B, reads, “He thatopeneth,” that is, whose office it is to open, but the weight ofoldest authorities is with English Version reading, namely, A,Vulgate, Coptic, and ORIGEN.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And one of the elders said unto me,…. The Ethiopic version reads, “one of these elders”; that is, one of the four and twenty elders that were round about the throne; not the first of the four and twenty books of the Old Testament; nor the patriarch Jacob, because of the prophecy concerning Shiloh, Judah’s son, which stands in Ge 49:10, nor Moses, who spoke of the Messiah as the great prophet of the church; nor John the Baptist, who pointed out the Lamb of God; these are all fancies and conjectures. It was one of the members of the Christian church, who was near the throne of God, had communion with him, and knowledge of his will, who in this visionary way is represented as comforting John under his sorrow and concern, and giving him information: and sometimes persons of superior abilities may receive instruction from meaner persons, as did Apollos from Aquila and Priscilla: the same said unto John,
weep not; cease sorrowing, do not be cast down, nor despair;
behold the lion of the tribe of Judah; by whom is meant Christ, who, according to the flesh, was to come of the tribe of Judah; and certain it is, that our Lord sprang from thence: and he is said to be the lion of that tribe, in allusion to the prophecy concerning Judah in Ge 49:9, where he is said to be a lion, an old lion stooping down and couching, and on whose standard was the figure of a lion. Christ may be compared to one, because of his great strength, he being the mighty God, the able Saviour, and strong Redeemer, and protector of his church and people, and the avenger of their enemies; and because of his courage and intrepidity when he engaged with Satan, and his principalities and powers, when he bore the sins of his people, sustained his Father’s wrath, and the terrors of death set themselves in array against him; and because of the fierceness of his wrath, and fury against the wicked, and for his generosity and lenity towards those that stoop unto him, and obey him. So the Jews say f, that
“of Messiah, the son of David, who comes forth from Judah, is it said, Ge 49:9, “Judah is a lion’s whelp”;”
and a little after, Messiah, the son of David, who is , “a lion”, shall be on his right hand, and Messiah, the son of Joseph, who is an ox, on his left hand; so the word of the Lord frequently, in the Chaldee paraphrase, is said to be a lion g.
The root of David; in like manner is Christ called the root of Jesse in Isa 11:10; and the meaning either is, that he is a branch that springs out of the roots of Jesse and David, is David’s son and offspring, according to his human nature; see Re 22:16; or that he is David’s Lord, according to his divine nature: and the metaphor of a root well agrees with him as Mediator, he being hidden out of sight, and unknown to a natural man; and may denote his meanness in his state of humiliation, when he was as a root out of a dry ground; and because he is the root from whence all the elect of God spring, in whom they have their being, and by whom they are bore and supported, and from whom are derived to them all the blessings of grace, all their spiritual life, holiness, fruitfulness, and perseverance. Now this illustrious Person, so described,
hath prevailed; or overcome all difficulties, being one of worth and value, of great authority and ability:
to open the book, and to loose the seven seals thereof; and deliver out all the prophecies in it, and fulfil them; and this through the merits of his blood, and in consequence of his sufferings and death: hence, in the next verse, he is represented as a lamb as it had been slain; and the four living creatures, and the four and twenty elders, put his worthiness to take the book, and open it, upon his having been slain, and having redeemed them by his blood, Re 5:9. And as he, upon his resurrection from the dead, had all power in heaven and in earth given him, as Mediator, for the protection of his church, so he was deserving; and it was fit and necessary that he, as the great prophet of the church, should have and deliver out the prophecies concerning the state and condition of his redeemed ones in all ages.
f Raya Mehimna in Zohar in Exod. fol. 49. 3, 4. g Targum in Hos. v. 14. & xi. 10. & xiii. 7.
Fuente: John Gill’s Exposition of the Entire Bible
One of the elders ( ). “One from among the elders” of Rev 4:4; Rev 4:10 ( with the ablative 8 times in the Apocalypse, 12 in the Fourth Gospel, 10 in rest of the N.T., in place of the mere partitive genitive). No particular reason for one elder as the agent over another (7:13).
Saith (). Dramatic vivid present.
Weep not ( ). “Cease weeping” (prohibition with and the present active imperative of .
The Lion ( ). Satan is called a lion by Peter (1Pe 5:8), but the metaphor belongs to Jesus also. Judah is called a lion in the blessing of Jacob (Ge 49:9) and Jesus as the greatest of the tribe of Judah, “the Root of David” ( , Isa 11:1; Isa 11:10) or the Branch from this root (the Messiah).
Hath overcome (). First aorist active indicative of , “did overcome,” coming first in the sentence as “the great historical fact of the victory of the Christ” (Swete).
Fuente: Robertson’s Word Pictures in the New Testament
Of the elders [ ] . Strictly, from among the elders.
The Lion. See Gen 49:9.
The Root of David. See on Nazarene, Mt 2:23.
Hath prevailed [] . Or overcame.
To loose. Omit.
Fuente: Vincent’s Word Studies in the New Testament
THE ROYAL ONE (CHRIST) WORTHY TO OPEN THE BOOK, v. 5-7 (Weeping Interrupted)
1) “And one of the elders saith unto me,” (kai eis ekton presbuteron legei moi) “And one of the (twenty-four) elders says to me; He is a wise, knowledgeable elder who knows the answer to “who is worthy to take and break the seal of the book, in the hand of His Father, who sits on the central throne?” Rev 5:4; Rev 5:2.
2) “Weep not, behold,” (me klaie idou) “Weep not, just behold,” look and comprehend, John, for the grand finale answer is before you, and the wise shall understand, Dan 12:10.
3) “The Lion of the tribe of Juda, the Root of David, hath prevailed,” (enikesen ho leon ho ektes phules louda) “The Lion of the (file) tribe of Juda,” (he hripa David) “of the root of David overcame,” has overcome or prevailed; Gen 49:9-10; as the lion is the king (chief ruler) of the beasts so Christ is declared to be “the Lion (kingly Ruler) of Judah, in the offspring family lineage of David, to whom “the gathering of the people shall be under his sceptre, 2Sa 7:16; Luk 1:31-33; Act 2:29-32; Act 15:14-17.
4) “To open the book,” (anoiksai to Biblion) “To open the scroll; this one overcame sin and death, for the redemption of the world, in a manner to please the Father, Isa 53:12; Isa 63:1-3; Rev 1:18; Rev 3:21.
5) “And to loose the seven seals thereof,” (kai tas hepta sphragidas autou) “And to open, loose, or break the seven seals of it.” That which had been held in a covenant, sealed document agreement, between the Father and the Son, from before the foundation of the world, had been fulfilled in the death, resurrection, and ascension of Jesus Christ for the sins of the world, and Jesus had prevailed with the right to the sceptre kingship – ruler of the earth to rule and to reign, 1Pe 1:18-21; Heb 2:9; 1Co 15:24-28.
Fuente: Garner-Howes Baptist Commentary
(5) And one of the elders . . .Better, And one from among the elders saith unto me, Weep not; behold, the Lion, which is of the tribe of Judah, the Boot of David, conquered (so as) to open the roll, and the seven seals thereof. The position of the word conquered is emphatic, and should receive greater prominence. The verse has been translated, Behold, one conquered, (even) the Lion . . . The right to open the roll is thus made to turn, as we noticed before, not merely on the divine Sonship of our Lord, but upon His victory: He conquered, and so opens the secret purposes of God to His Church. The thought is exactly parallel with other scriptures which give emphasis to the work of redemption. It is for the suffering of death that Christ is clothed with glory and honour (Heb. 2:9). Similarly St. Paul traces the exaltation of Christ as the outcome of His humiliation, wherefore (i.e., in consequence of His humiliation) God also hath highly exalted Him (Php. 2:9). Thus Christ, who in conquest is seen to be the power of God, in revealing the true philosophy of history is seen to be the wisdom of God.
The Lion of the tribe of JudaThe lion was the ancient symbol of the tribe of Judah. Jacob described his son as a lions whelp (Gen. 49:9); the standard of Judah in the Israelitish encampment is said to have been a lion. It was the symbol of strength, courage, and sovereignty.
The Root of David.The Lion is also the representative of the royal house of David. Christ cometh of the seed of David (comp. Mar. 12:35 with Joh. 8:42); the prophets have described Him as the Branch, which would spring from the ancient stock (Isa. 11:1; Zec. 6:12). But there seems also a reference to the deeper thought that He who is the Branch is also the Root (comp. Isa. 11:10); He is the one who was Davids Lord (Mat. 22:41-45), and the true source and ground of all power to David and Davids tribe, and of all who looked to Him, and not to themselves, for strength.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. One of the elders The Lamb, as the next verse shows, had not yet been made visible to the seer; but one of the elders exalted representative of the Church within the circle of the sacred twenty-four is in the divine secret. The elder in his throned and crowned state is more knowing than the apostle still in the flesh. There is one, he declares, who in spite of all this silence, not only will prevail, but hath prevailed to open and loose book and seals.
Lion Judah Judah, that is the tribe, which according to the patriarchal prophecy (Gen 49:9) was to be a “lion;” and this is the lion of the “lion,” in whom all the lion in the tribe rises into completion. And as lion is a warlike image, so hath prevailed, is military: literally, hath conquered, to break the seals. The battle of revelation is identical with the battle of redemption. The fixedness of the seals consists in the natural impossibility of knowing the far future. The same agony by which the Lamb overcame the moral impossibility of saving the lost sinner, conquers the natural impossibility of revealing the last days to the saved Church. And this serves to help us to understand the depth in John’s weeping; somehow he identified the revelation of the future of the Church with its true redemption, and auspicated that in losing one he might lose both. The mighty Lion proved able to save both, and forthwith John was strong in his strength.
Root of David Not the root from which David sprung; but the root -sprout which germinates from David and culminates in Messiah.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And one of the elders said to me, “Do not weep. See, the Lion who is of the tribe of Judah (Gen 49:9-10), the Root of David (Isa 11:1), he has overcome so as to be able to open the book and break its seven seals”.’
The opening of the book requires someone very special. He must be the fulfilment of prophecy, the promised Messiah of the house of David, for, as Scripture has made clear, only through Him can God’s purposes be fulfilled. And He must be an overcomer. He must have faced every test on earth and have come through it, successful and unscathed. And there is only One such, and He is here for John to see.
The idea of the lion of the tribe of Judah comes from Gen 49:9-10. The lion was the most splendid and awesome of beasts, the powerful hunter. It thus represented someone strong and powerful, before whom all were afraid. The root of David stresses someone directly descended from David, the prototype of the coming everlasting king.
Fuente: Commentary Series on the Bible by Peter Pett
The Lamb that was slain:
v. 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.
v. 6. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth.
v. 7. And he came and took the book out of the right hand of Him that sat upon the throne. The flood of tears which John’s love for the Church had caused him to weep was soon stopped: And one of the elders says to me, Do not weep; behold, the Lion out of the tribe of Judah has conquered, the Root of David, to open the scroll and its seven seals. One of the twenty-four elders that sat on twenty-four thrones about the central throne of the Lord comforted John with a wonderful word of consolation, bidding him not to weep. The Church at all times has the best, the most reliable comfort for all situations in life, from the Word of God’s grace. Lifting up his finger with impressive solemnity, the elder pointed out the true Comforter, who in His humiliation resembled a lamb, was the Lamb of God, but now, in His exaltation, is the victorious Lion Jesus Christ, the Lion out of the tribe of Judah, Gen 49:9-10, set out to conquer all the enemies of mankind, and He, the God-man, did overcome and vanquish them all. He, the Root of David, Isa 11:1-10, that grew up as a root out of dry ground, a shoot of a stem that had practically died, He had prevailed, He had gained the victory. And so the result was that He could loose the seals and unroll the scroll of the counsels of God. The only-begotten Son of God has revealed the Father to us, and He is still making known to us what we need to know for this short life, until we leave its trials and problems behind us and enter into the presence where all that we must know shall be revealed to us in glory. Note: in the great work of redemption and government of the Church the Lord, our heavenly Father, does not deal with us directly, but through His Son, Jesus Christ. Just as Christ wrought a complete vicarious redemption for us, so He is active as our Prophet to this day, making known to us the gracious and good will of the Father.
John having dashed away the tears of his weeping was gladdened by a wonderful sight: And I saw in the midst of the throne and of the four living beings and in the midst of the elders a Lamb standing as having been slain, having seven horns and seven eyes, which are the seven Spirits of God sent into all the earth. The description is such as to concentrate the entire attention of the reader upon that wonderful Lamb: Christ, the crucified and risen Lord, is the center of all contemplation in the New Testament. The Lamb was in the very midst of elders and cherubs, it occupied the very throne of God. He bore the marks of having been slain, it was still to be noticed that He had been the atoning sacrifice for the sins of the world, and yet He stood forth in triumphant power. For He possessed seven horns and seven eyes, which the prophet himself explains as signifying the sevenfold Spirit, the Spirit of wisdom and of knowledge, who searches all things, even the deep things of God. In Christ all the treasures of wisdom and knowledge are hidden. The powers of Christ’s Holy Spirit go forth into the world and gain one victory after the other for the Lamb that was slain, as He wills it.
That Christ, He who was slain for the sins of the world, but has now been exalted to the right hand of the power of God, is immeasurably supreme over all creatures is shown by the action which is ascribed to Him: And He came and took the scroll out of the right hand of Him that sat upon the throne. That was Christ, the patient Lamb of God, but also Christ, the conquering Lion out of the tribe of Judah. He was worthy and fit, He had the right and the power to go to His heavenly Father and receive from Him the counsels concerning the Church. He alone is the proper interpreter of the divine counsel, for He Himself is the Ruler, to whom the Father has entrusted the Kingdom. As the eternal God. coordinated Kith the Father in majesty and power, also according to His human nature, Jesus is the Head of the congregation, over all, which is His body, the fullness of Him that fills all in all, Eph 1:23. Thus Jesus Christ is on the throne of the Father, but also in the midst of His Church, and therefore the fortunes of the believers are safe in His hands
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 5:5. And one of the elders saith, &c. This might well be translated, And the first of the elders; the first speaking in the name of all the rest. The following expression shews, that the prophesy in Gen 49:9-10 concerning Judea, was fulfilled in a more sublime sense in Christ the Son of God; and, at the same time, points out his genealogy according to the flesh. See Heb 7:13-14. Isa 53:2. Hos 14:6. Rom 15:12.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 5:5 . One of the elders [1877] stills the weeping of John, by showing him Christ as the one able to open the book.
The deictic intensifies the pictorial vividness of the description. Corresponding to the is the , . . . , Rev 5:6 ; there John directs his look to the Lamb, to whom the elders had pointed him.
. The explanation is divided into two parts. Grot., [1878] Vitr., C. a Lap., Beng., Eichh., Heinr., Ew., etc., regarded [1879] the in immediate combination with the , . . ., so that the latter appears as an object to the conception . [1880] Others, as N. de Lyra, Calov., Boss., Ebrard, Klief., [1881] have, on the other hand, referred the to the triumphantly completed work of redemption, [1882] so that then the infinitive statement, , . . ., appears not in an objective relation to , but as exegetical, [1883] and the as absolute. The latter conception is correct, because the former combination of the with the inf. is not so much “a new and poetic mode,” [1884] as is contradicted by the mode of statement in the Apoc., [1885] and because not only the correlation of the designations of the victor, , , , but also the words, Rev 5:9 , which may be regarded as an authentic interpretation of the mode of expression in Rev 5:5 , are decisive for the second of the explanations previously mentioned. “The Lion of the tribe of Judah” is Christ, [1886] because in his bodily descent from Judah, as the true Messiah promised of old, he had victoriously fought. [See Note XLV., p. 216.] In the same sense, the designation [1887] represents him as a sprout growing from the root of David with fresh, triumphant power. Thus N. de Lyra, C. a Lap., Grot., Eichh., Ew., De Wette, Hengstenb., Ebrard, etc., correctly explain, recognizing the slight metonymy; and Calov. and others, incorrectly, because against the decisive fundamental passage: “Christ, according to his divine nature, is represented as the foundation and source of David himself.” [1888] The Christian fundamental view is presented, which not only in the same words, but also in the same tense ( , aor.), is expressed already in Rev 3:21 , and is repeated immediately afterwards in Rev 5:9 , [1889] only in another statement or explanation; viz., that, just because Christ has struggled and conquered in earthly humility, [1890] he is worthy to open the sealed book. It especially harmonizes with this view, that one of the elders, therefore one of those who have in themselves experienced the fruit of Christ’s victory, and with complete clearness know the entire meaning of this victory, directs the weeping John to the Lion of the tribe of Judah; not as though this elder had observed that Christ meanwhile had besought the enthroned God for permission to open the book, and had obtained it, [1891] but because the elder has the blessed assurance that the exalted Christ, since he is Lord and King of his kingdom, is also the Mediator of all revelation.
[1877] The attempt has been made also to determine who this elder is. Matthew is suggested, because in his Gospel (Mat 28:18 ) there is a declaration concerning the omnipotence of Christ. N. de Lyra prefers to understand Peter, who, however, had already met with a martyr’s death.
[1878] “He has obtained that which you thought must be despaired of.”
[1879] The older interpreters mostly, with a false parallel to (Psa 51:6 ; LXX., ).
[1880] “He has attained, prevailed in a struggle, to open,” etc.
[1881] Cf. also De Wette, Hengstenb.
[1882] N. de Lyra. “Was victor in the resurrection.” Calov.: “Conquered the infernal lion.” Boss., Ebrard: “Victory over sin, death, and the Devil.” So also Hengstenb., who, however, at the same time confusedly falls into the first mode of exposition: “Overcoming the difficulties which opposed the opening of the book.”
[1883] Cf. Winer, p. 298 sq.
[1884] Ew.
[1885] Rev 2:7 ; Rev 2:11 ; Rev 2:17 , etc.; especially Rev 3:21 .
[1886] According to Gen 49:9 .
[1887] From Isa 11:10 . Cf. Rev 5:1 .
[1888] Cf. also Vitr., Herd.
[1889] Cf. already Rev 5:6 .
[1890] Because as the slain Lamb he has wrought redemption, Rev 5:13 . Cf. Phi 2:8 sq.; Isa 53 .
[1891] As Ew. i. takes it, falling into an error contrary to both the word and sense of the text.
NOTES BY THE AMERICAN EDITOR
XLV. Rev 5:5 . , . . .
The expression is based upon Gen 49:9 . On the basis of Jacob’s prophecy, a young lion was emblazoned on the standard of Judah, as it led the van of Israel’s march through the desert. See Palestinian Targum on Num 2:2 : “They who encamp eastward shall be of the standard of the camp of Judah, spreading over four miles. And his standard shall be of silk, of three colors, corresponding with the precious stones which are in the breastplate, sardius topaz, and carbuncle; and upon it shall be expressed and set forth the names of the three tribes of Judah, Issachar, and Zebulun; and in the midst shall be written, ‘Arise, O Lord, and let thine enemies be scattered, and thine adversaries be driven away before thee;’ and upon it shall be set forth the figure of a young lion .” Augustine, Serm . xlvi., quoted by Calov.: “As a Lamb in his passion, so a Lion in his resurrection; since by this he manifested his fortitude in conquering death, and crushing the head of the infernal serpent (Gen 3:15 ; Hos 13:14 ; Rom 1:4 ).” Cf. Heb 2:14 . Calov. finds the lion-like character of Christ displayed also in the call of the Gentiles. The is analogous with in Rom 1:3 , it being, as Hengstenberg remarks, “in David that the lion nature of the tribe came into manifestation.” In Christ, the race of the hero and victor David, whose deeds of courage are celebrated in Psa 18:29 sqq., again comes forth. Calov.’s interpretation, referred to by Dst., which is that also of Ribera and Cocceius, rests upon the assumption that a double designation of the humanity of Christ, in both the Lion of Judah and the Root of David, is improbable; and that, in Rev 22:16 , there is a similar distinction between “root” and “offspring.” Lange is right when he says, “The whole designation of Christ is a profound Christological saying, which refers neither alone to the human descent of the Saviour (Dsterdieck), nor to his divine nature simply (Calov.).” The divinely human person is designated by terms derived, indeed, from his humanity; but, because of the personal union and the inseparable participation of both natures in every act, comprehending our Lord also in his divinity.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 5. And one of the elders ] A common Christian points the divine to the arch-prophet, whom for the present he thought not on. An eloquent Apollos may be better informed by a tentmaker, and a great apostle be comforted by an ordinary Roman,Act 8:26Act 8:26 ; Rom 1:12 . This elder in the text seems to be the patriarch Jacob (saith one), because from his prophecy the name of lion is given to Christ,Gen 49:9Gen 49:9 .
Behold, the Lion of the tribe of Judah ] So Moses sets forth our Saviour. And fitly, 1. For the excellency of his strength. 2. For his heroical spirit. 3. For his principality; the lion is the king of beasts. 4. For his vigilancy; the lion sleepeth with open eyes. (Gerhard.)
The Root of David ] So the prophets. “They have Moses and the prophets,” saith Abraham,Luk 16:29Luk 16:29 ; “To the law and to the testimony,”Isa 8:20Isa 8:20 . If any speak not according to this word, it is because there is no light in them, nor to be gotten from them.
Hath prevailed ] Gr. , hath overcome, or surpassed, sc. all creatures in worth, to do this great work.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] And one from among the elders (“dicunt aliqui,” says Lyra, “quod fuit Matthus evangelista, qui dixit in persona Christi, Data est mihi omnis potestas in clo et in terra:” he himself preferring Peter , who had before this suffered martyrdom, and who was “unus, id est, primus, inter Apostolos.” But see the interpretation of the elders above, ch. Rev 4:4 . The elders, in their triumphant place round God’s throne, know better than the Evangelist, yet clothed with the infirmities of this earthly state, the nature and extent of the victory and glory of Christ.
It is the practice of the book to introduce the heavenly beings thus talking with the Seer: cf. ch. Rev 7:13 f.; Rev 10:4 ; Rev 10:8 ff.; Rev 17:1 ; Rev 19:9 ; Rev 21:9 , &c.; Rev 22:8 , &c.) saith to me, Weep not: behold (the serves to present before him the scene of which he says in the next verse .) the Lion which is from the tribe of Judah (from ref. Gen.: the lion , as victorious: from the tribe of Judah , as the Messiah of promise, sprung from among the brethren of the Seer, and so carrying more comfort to him), the root of David (from ref. Isa.: i. e. the branch or sucker come up from the ancient root, and so representing it: not, as Calov., al., the Divine root which brought forth David, to which Vitringa also approaches very near: for the evident design here is to set forth Christ as sprung from the tribe of Judah and lineage of David, and His victory as His exaltation through suffering, Rev 5:6 ), conquered (as De W. well remarks, this word needs no comparison with any Hebrew usage to explain it (so Vitringa: “vox Hebra circa recentiora tempora reip. Hebr. receptissima fuit hoc usu ut significaverit mereri, dignum esse, haberi vel censeri: imo etiam simpliciter obtinere, nancisci provinciam v. munus administrandum.” And so the majority of Commentators, as E. V., “hath prevailed to open:” most of all Ewald, “Messiam a Deo veniam hanc petiisse et impetrasse”), but is simply to be taken as standing in its proper sense in a pregnant construction. The usual rendering loses sight of the victory of Christ, and of the uniform sense in which the verb is constantly used in this book. The aor. must not be resolved into a perfect, but points to the past event of that great victory, by virtue of which the opening is in His power), ( so as ) to open (construction, see above) the book and (in order to that) its seven seals .
Fuente: Henry Alford’s Greek Testament
Rev 5:5 . , cf. Dittenberger’s Sylloge Inscr. Graec. 790 47 (first century) . . Christ’s success is due to his legitimate messianic authority as a Davidic scion ( = shoot or sprout on main stem, cf. Sibyll. iii. 396); the Davidic descent of Jesus was a tenet of certain circles in primitive Christianity (Dalman i. 12). Possibly there is an allusion to the original bearing of the O.T. passage: Jesus irresistible and courageous, yet in origin humble. In 4 Esdr. 12:31, 32 the messiah’s rebuke to the Roman empire is thus described: leonem quem uidisti de silva euigilantem mugientem et loquentem ad aquilam et arguentem eam iniquitatis hic est unctus, quern reseruauit altissimus in finem [dierum, qui dicitur ex semine David]. , in sense of “shoot” occurs with in Isa 11:1 ( cf. 10; Eze 19:11-12 ; Eze 19:14 ); hence the combination with the idea of “sceptre” ( , cf. Rev 2:27 ) in a messianic connotation ( cf. on Rev 22:16 ). The enigma of the world’s history lies with Christ, to be solved and to be controlled. Jewish eschatology (En. xlvi. 3, xlix. 1) had already proclaimed the revealing power of messiah, who is “mighty in all the secrets of righteousness and who reveals all the treasures of that which is hidden”. John claims that Jesus is the legitimate messiah, whose power to unfold God’s redeeming purpose rests upon his victorious inauguration of that purpose. The victory of Christ in Rev 5:5 f. follows dramatically upon the allusion in Rev 3:21 , but it is to press the sequence too far when this scene is taken to represent his arrival in heaven “just after the accomplishment of his victory” (Briggs).
Fuente: The Expositors Greek Testament by Robertson
elders. See Rev 4:4.
unto = to.
behold. App-133.:2.
Lion. See Gen 49:8-10.
of = which is of (App-104.)
tribe. Greek. phule. Same as “kindred”, Rev 5:9.
hath. Omit.
prevailed. i.e. at Calvary. Same word as “overcome” in Rev 2and Rev 3.
to loose. The texts omit.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] And one from among the elders (dicunt aliqui, says Lyra, quod fuit Matthus evangelista, qui dixit in persona Christi, Data est mihi omnis potestas in clo et in terra: he himself preferring Peter, who had before this suffered martyrdom, and who was unus, id est, primus, inter Apostolos. But see the interpretation of the elders above, ch. Rev 4:4. The elders, in their triumphant place round Gods throne, know better than the Evangelist, yet clothed with the infirmities of this earthly state, the nature and extent of the victory and glory of Christ.
It is the practice of the book to introduce the heavenly beings thus talking with the Seer: cf. ch. Rev 7:13 f.; Rev 10:4; Rev 10:8 ff.; Rev 17:1; Rev 19:9; Rev 21:9, &c.; Rev 22:8, &c.) saith to me, Weep not: behold (the serves to present before him the scene of which he says in the next verse .) the Lion which is from the tribe of Judah (from ref. Gen.: the lion, as victorious: from the tribe of Judah, as the Messiah of promise, sprung from among the brethren of the Seer, and so carrying more comfort to him), the root of David (from ref. Isa.: i. e. the branch or sucker come up from the ancient root, and so representing it: not, as Calov., al., the Divine root which brought forth David,-to which Vitringa also approaches very near:-for the evident design here is to set forth Christ as sprung from the tribe of Judah and lineage of David, and His victory as His exaltation through suffering, Rev 5:6), conquered (as De W. well remarks, this word needs no comparison with any Hebrew usage to explain it (so Vitringa: vox Hebra circa recentiora tempora reip. Hebr. receptissima fuit hoc usu ut significaverit mereri, dignum esse, haberi vel censeri: imo etiam simpliciter obtinere, nancisci provinciam v. munus administrandum. And so the majority of Commentators, as E. V., hath prevailed to open: most of all Ewald, Messiam a Deo veniam hanc petiisse et impetrasse), but is simply to be taken as standing in its proper sense in a pregnant construction. The usual rendering loses sight of the victory of Christ, and of the uniform sense in which the verb is constantly used in this book. The aor. must not be resolved into a perfect, but points to the past event of that great victory, by virtue of which the opening is in His power), (so as) to open (construction, see above) the book and (in order to that) its seven seals.
Fuente: The Greek Testament
Rev 5:5. , one) Without doubt one of those who rose with Christ, and ascended into heaven: Mat 27:52. It appears to be the patriarch Jacob, because, according to his prophecy, the name of lion is given to Christ: Gen 49:9. John Gerhard and others in Richter on this passage, and in Viet. But Cluver judges that this, as far as it respects Jacob, is uncertain.
Fuente: Gnomon of the New Testament
one: Rev 4:4, Rev 4:10, Rev 7:13
Weep: Jer 31:16, Luk 7:13, Luk 8:52, Luk 23:28, Joh 20:13
the Lion: Gen 49:9, Gen 49:10, Num 24:9, Heb 7:14
the Root: Rev 22:16, Isa 11:1, Isa 11:10, Jer 23:5, Jer 23:6, Rom 1:3, Rom 15:12
hath: Rev 1:1, Rev 6:1
Reciprocal: Gen 46:12 – Judah Gen 49:8 – thy hand Exo 37:23 – General Num 23:24 – as a great Jdg 1:2 – General 1Ki 7:29 – lions 1Ki 10:20 – lions 1Ch 5:2 – Judah 2Ch 9:18 – two lions Job 41:15 – a close Isa 8:16 – seal Isa 31:4 – Like as Eze 1:10 – the face of a lion Dan 2:23 – and hast Dan 7:16 – one Amo 3:8 – lion 2Ti 2:8 – Jesus Rev 5:2 – Who Rev 6:5 – he had Rev 11:16 – General Rev 14:1 – a Lamb
Fuente: The Treasury of Scripture Knowledge
Rev 5:5. And one from among the elders saith unto me, Weep not, behold the Lion, which is of the tribe of Judah, the root of David, overcame, to open the roll and the seven seals thereof. The words are spoken by one of the twenty-four elders, and the propriety of this is obvious. These Elders represent the triumphant Church, which knows by happy experience the blessedness of her victory. Who so fit to magnify the glories of the Lamb? A twofold description is then given of Him of whom Moses in the law, and the prophets, did write (Joh 1:45), the one part taken from the law, the other from the prophets. (1) He is the lion of the tribe of Judah. The words are from the law (Gen 49:9), where we have the promise of the Messiah as the culminating point of the history of the leading and famous tribe of Judah. Many passages of the Old Testament at the same time remind us that the lion is the emblem not of courage only, but of fierce and destroying power (Job 10:16; Psa 7:2, etc.). (2) He is the root of David. The words are now taken from the prophets (Isa 11:1), and they mark Jesus out (comp. also chap. Rev 22:16) not as the root out of which David springs, but as the sucker which, springing from David as a root, grows up to be a stately tree. In Him the conquering might of David the man of war, as well as of Judah chosen to be the ruler (1Ch 28:4), comes forth with all the freshness of a new youth. Compare for the witness thus given to our Lord, Mat 17:3, with the parallel texts.
This Lion overcame; for Rev 5:9, where the ground of the Lambs worthiness to open the roll is again celebrated, takes us clearly to the past, and to a work then finished. The verb is therefore to be understood absolutely (as so often in the seven Epistles to the churches), and not to be connected only with the words to open, as if the meaning were simply that the Lamb had overcome all obstacles in the way of opening the roll. Much more is said. He overcame. He is the Archetype and Forerunner of all them that overcome. He conquered sin, death, the devilall the foes of God and man. He accomplished in His life, death, and resurrection, a complete and everlasting victory (comp. Rev 3:21). Therefore, having gained such a victory, He is worthy to open the book which records its issues. No sooner has the Seer been told this than the words are fulfilled in vision.
Fuente: A Popular Commentary on the New Testament
One of the twenty-four older men steps forward and urges John not to weep. His tears are based upon incomplete knowledge. No created being could open the seals, but there was one who could. John is told to look at the lion of the tribe of Judah. Jesus is so called because he was the fulfillment of the great prophecy made by Jacob concerning Judah’s descendants. ( Gen 49:9-10 ; Heb 7:14 ) Further, He is called a Root of David because he is the one who fulfilled the prophecy of Isa 11:1-16 . (See also 2Sa 7:12-17 ; Luk 1:32-33 ) How reassuring it must have been to those Christians to know He overcame, or conquered, sin and death and was worthy to pen the scroll. ( Heb 2:14-18 ; 2Ti 1:10 ) Because He has overcome, Jesus has the keys to Hades and death. ( Rev 1:18 )
Fuente: Gary Hampton Commentary on Selected Books
5:5 {5} And one of the elders saith unto me, Weep not: behold, the {6} Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
(5) The second part of this chapter, in which is set down the revelation of the Son, as was said before. This part contains first a history of the way God prepared John to understand this revelation, in this verse. Secondly, the revelation of the Son himself, to Rev 5:6-7 . Thirdly, the events of this revelation in the rest of the chapter. The manner now, is here described in two parts: one from outside him, by speech, in this verse: another within, by opening the eyes of John (which before were shut) that he might see, in the verse following.
(6) That is, most mighty and most approved Prince: according to the use of the Hebrew speech.
Fuente: Geneva Bible Notes
One of the 24 elders comforted John with the news that Jesus Christ would open the scroll (cf. Luk 7:13; Luk 8:52). He had achieved victory over all God’s enemies and therefore had the authority to open the scroll and to release its contents. The "Lion . . . of Judah" (Gen 49:9) and the "Root [offspring] of David" (Isa 11:1; Isa 11:10; Jer 23:5; Jer 33:15; Mat 22:42-43; Rom 15:12) are both titles of the divine Messiah who would fulfill the Old Testament promises of salvation and rule. This is the only place in the New Testament where they occur together, however. As God’s ultimate Anointed One, Jesus alone possessed the authority necessary for this task. He overcame Satan, sin, and death, so He could implement God’s purposes for the future that this scroll revealed. [Note: See David J. MacLeod, "The Lion Who Is a Lamb: An Exposition of Revelation 5:1-7," Bibliotheca Sacra 164:655 (July-September 2007):323-40.]