We will reign in the sense that Adam, the first man, reigned on earth prior to the fall, as caretakers of a new creation, a new heaven and a new earth.
An examination of Revelation 5
Introduction:
As we continue we need to keep in mind that we are reading about the Heavenly Mishkan/Temple of G-d on which the shadow of the earthly Mishkan/Temple is based. We’re then able to compare the symbols we read about with their earthly counterparts and deduce their unveiled meaning.
The Text:
5:1 I saw laying upon the open right hand of Him who sat on the throne, a scroll with writing on both sides, sealed up with seven seals.
“I saw upon the right hand”
The Greek, “Epi” rendered, “in” by most English translations is better translated, “upon”. Therefore the sense of the opening phrase is, “I saw laying upon the open right hand”. This is important because it means that the right hand of HaShem was open rather than gripping the scroll/biblion (Book, tablet). It is being offered and not withheld.
Notice that the comparative vision of Ezekiel also shows the hand, “stretched out” rather than closed:
”Then I looked, and I saw a hand stretched out to me. Upon it was a scroll, which he unrolled before me. On both sides of it were written words of lament and mourning and woe.” –Yetzkiel/Ezekiel 2:9-10
“A scroll with writing on both sides,”
The Greek, “Biblion” from which we receive the English word, “Bible”, meaning a collection of books, can be understood to mean, “Book, Scroll, Tablet, Writing, Bill”. Each of these meanings has some significance here. The scroll in this vision is a book in the sense that it is a volume containing a record of things to come. It’s also a scroll like the one spoken of in Ezekiel’s vision (Ezekiel 2:9-10). It is a tablet which identifies itself with the tablets of Sinai (Which were written on front and back: Exodus 32:15). It’s a collection of writings which contains the mysteries of G-d, like those of the prophets of Israel, and it is a bill of notice which unveils the consequences of the failure to pay its debt.
The most efficient single English word in this context is, “scroll” because it unites all of the other meanings:
a.) A collection of scrolls can be formed into a book
b.) The Torah was transferred onto a scroll following Sinai and the Prophets and Writings are also written on scrolls (Megilot), as were the books of the New Testament
c.) The tablets containing the Instruction of G-d, including the Ten Commandments, became part of the record of the Torah, which was written on scrolls
d.) A Greco-Roman bill of debt was written on a small scroll among other methods
The most significant elements of the Scroll’s description are the fact that it is written on front and back and that it has seven seals. I’ll address the symbolic and literal nature of the writing itself first.
Writing on Front and Back:
Just as the eyes of the living creatures cover them front and back and represent their ability to see future and past events, so too the scroll in G-d’s right hand details revealed past events and concealed future events.
“The secret things belong to HaShem our Elohim, but the things unveiled belong to us and to our children forever, that we may observe all the words of this Torah.” –Devarim/Deuteronomy 29:29
1.) The Stone Tablets of Sinai:
While the scroll of Ezekiel’s vision is written on front and back, like the scroll of Yochanan’s vision, it is described by the mourning and affliction of the plagues of the Torah and denotes Israel’s journey out of slavery. Therefore both scrolls (which are in fact one in the same, and part of a larger volume of writing) submit to the first writings imparted to humanity at the hand of G-d, the stone tablets (sapphire: according to the Targum of Yonahtan) of Sinai which contained the Torah (Instruction) of HaShem and were written on both front and back.
“Moses turned and went down the mountain with the two tablets of the covenant Instruction in his hands. They were inscribed on both sides, front and back.” –Shemot/Exodus 32:15
This is not to say that the scroll of Yochanan’s vision only represents the Torah. We must remember that the tablets are a representation of G-d’s perfect Instruction on earth, Yochanan on the other hand, is looking at the fullness of that same word of Instruction within the framework of the heavenly Mishkan/Temple.
If we agree that each element of the earthly Mishkan/Temple is represented in some way, then we must also agree that within the Ark of the Covenant, beneath the mercy seat, the Tablets of G-d’s Instruction were stored. In Yochanan’s vision G-d Himself sits on the mercy seat and offers forth the tablets in their full form as the writings of love and justice, compassion and judgement which contain the plagues that will punish the earth and set His people free. The earth then is seen in the metaphor of Egypt and what is about to take place is illuminated in what has gone before, through the historical allegory of Israel’s escape from slavery.
2.) Ezekiel’s scroll
”Then I looked, and I saw a hand stretched out to me. In it was a scroll, which he unrolled before me. On both sides of it were written words of lament and mourning and woe.” –Yetzkhiel/Ezekiel 2:9-10
This scroll, like the scroll of Yochanan’s vision, is full of lament and woe because Israel has turned her back on HaShem. The same is true of the nations of the earth, therefore the scroll of Revelation will pronounce judgements upon the people of the earth. However, judgement and justice can’t commence until someone worthy is found to open the scroll.
In summation, the scroll of Yochanan’s vision is a book of G-d’s decrees with respect to all of creation from beginning to end. It is a scroll that exists outside of time and space in the heavenly Mishkan/Temple and its words invade time and space in order to reconcile all things to G-d.
John Gill notes that the scroll contains:
“All occurrences and events in the whole world, from the beginning to the end of time; and so Ezekiel's roll, according to the Targum on Eze_2:10; which was written before and behind, signified that which was מן שרויא, "from the beginning", and which דעתיד למהוי בסופא, "shall be in the end", or hereafter. This book G-d holds "in his right hand", as the rule and measure of all he does, and of the government of the world, and which he constantly fulfils and executes; and its being written "within and without" may denote the perfection and comprehensiveness of it.”
“Sealed up with seven seals”
During this period in history it was probably standard practice to use either one or at most two seals when securing an important scroll, however the seal itself represents the witness and mark of the one who makes it, meaning that in some rare cases a council of witnesses might approve a document and seal it, each with their own seal. Here that council of witnesses consists of One sevenfold Witness, that is G-d Himself and will be opened by the One Who is the faithful witness, Yeshua the Messiah (Rev 1:5).
The fact that there are seven seals is of symbolic significance in that the number seven continues to represent the fullness of the complete work of G-d with regard to all things. It’s also significant that seven messengers attest to the seven events that come about after the opening of each seal. The scroll itself has been sealed by the sevenfold Spirit of G-d and as a result only One Who has sevenfold authority over the created order will be allowed to open it.
This is the scroll of which the L-rd had said:
“But you, Daniel, roll up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge.” –Daniel 12:4
This means that many will increase their own form of worldly knowledge but will remain ignorant to the hidden knowledge of G-d, which is being unveiled to His servants. Those who refuse the Gospel have blinded themselves to true knowledge.
2 And I saw a mighty messenger proclaiming with a loud voice, “Who is worthy to open the scroll and to break its seals?” 3 And no one in the heavens or on the earth or under the earth was able to open the scroll or to look into it.
“Mighty messenger” In Hebrew the equivalent phrase easily translates as, “Gabriel” Mighty one of G-d. Gabriel is one of four Arch Angels in Hebrew thought, two of which, Gabriel and Michael are featured in the Biblical text.
“Proclaiming with a loud voice” Means that his voice could be heard in the heavens, on the earth and under the earth, in other words, his voice was heard throughout creation, time and space.
“Who is worthy to open the scroll and to break its seals?”
The messenger asks, “Who is deserving? Who can, with a clear conscience, dare to break open seals put in place by G-d? Who has, by thought and deed, shown himself to be the one and only deserving being in all creation?”
This is both a question and an invitation to the whole of creation. It is a statement that defies the Accuser and longs for the Redeemer.
The Mishnah reminds us that the High Priest made this same call to the priesthood when summoning them to participate in Temple service. The Cohen Ha-Gadol of the Temple would call to the division of the priests under him, to attend to the several parts of service assigned them, saying unto them, מי שזכה, "whosoever is worthy, let him" enact his duty (Misnah Tamid, c. 1. sect. 4. & c. 5. sect. 4. 5).
And no one in the heavens or on the earth or under the earth was able to open the scroll or to look into it.
“No one” means no created being or thing. Not in the third heaven outside of time and space, not in or on the earth, not under the earth in Sheol (the holding place of the dead). No Power or spirit or force or thing was worthy to either open the scroll or look into it… except…
4 Then I burst into tears and continued weeping greatly because no one was found worthy to open the scroll or to look into it;
The sense is that Yochanan is weeping for both the dire condition of creation, being that no one is worthy and the fact that the scroll, which contains the events that will bring about the final judgement, the end of the age and the Olam Habah (World to Come) remains sealed.
5 and one of the elders said to me, “Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the scroll and its seven seals.”
One of the priests of the Heavenly order encourages Yochanan with the words:
“Stop weeping; behold, the Lion that is from the tribe of Judah,”
This is a Messianic title gleaned from the Torah:
“Judah is a lion’s cub;
From the prey, my son, you have gone up.
He couches, he lies down as a lion (in it’s prime),
And as a lion (Mature), who dares rouse him up?
The sceptre shall not depart from Judah,
Nor the ruler’s staff from between his feet,
Until Shiloh (Peace Personified) comes,
And to him shall be the obedience of the peoples.” –Bereshit/Genesis 49:9
The following Targums and ancient Jewish writings agree that this passage of Genesis is speaking of the Messiah: Zohar in Gen. fol. 32. 4. & in Exod. fol. 4. 1. & in Numb. fol. 101. 2. Bereshit Rabba, fol. 98. sect. 85. 3. Jarchi & Baal Hatturim, in loc. Nachmanidis Disputat. cum Paulo, p. 53. Abarbinel. Mashmiah Jesbuah, fol. 10. 1. R. Abraham Seba, Tzeror Hammor, fol. 36. 4. & 62. 2. T. Bab. Sanhedrin, fol. 98. 2.
"Of Messiah, the son of David, who comes forth from Judah, is it said, Gen 49:9, "Judah is a lion's whelp";'' –Raya Mehimna in Zohar in Exod. fol. 49. 3, 4.
“Messiah, the son of David, who is אריה, "a lion (of YHVH)", shall be on his right hand, and Messiah, the son of Joseph, who is an ox, on his left hand” –Targum in Hos. v. 14. & xi. 10. & xiii. 7.
“The Root of David”
This is yet another Messianic title, one gleaned from Isaiah, where Messiah is called both The Root and the Branch of Jesse, that is, “The Aleph and the Tav, The Beginning and the End”.
“Then a shoot will spring from the stem of Jesse,
And a branch from his roots will bear fruit.” –Yishaiyahu/Isaiah 11:1
Isaiah also details the rule of the root of Jesse saying:
“Then in that day
The nations will resort to the root of Jesse,
Who will stand as a sign for the peoples;
And His resting place will be glorious.” –Yishaiyahu/Isaiah 11:10
Then he speaks of a second return from exile for the tribes of Israel. Notice that the two returns inferred are from the four corners of the earth, which excludes all the dispersions prior to the return that resulted in the modern state of Israel being formed in 1948. Therefore, there remains a future return for the ethnic people of Israel who are still living among the nations.
“Then it will happen on that day that the Lord
Will again for the second time, with His hand
Recover the remnant of His people, who will remain,
From Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath,
And from the islands of the sea (New Zealand).
And He will lift up a standard for the nations
And assemble the banished ones of Israel,
And will gather the dispersed of Judah
From the four corners of the earth.”
By referring to the text of Isaiah 11, Yochanan affirms the fact that G-d has not finished with the corporate ethnic people of Israel, to the contrary He will keep His promises and return Israel to her land to reign with her Messiah Yeshua.
“But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of G-d are irrevocable.” –Romans 11:28-29
“And again Isaiah says,
‘The root of Jesse will come, even He who arises to rule the nations;
in Him will the nations hope.’” –Romans 15:12
“Has overcome so as to open the scroll and its seven seals.”
What has He overcome? He has overcome death and is the One Who was dead and is now alive and holds the keys to death and sheol (Rev 1:18). He has overcome the reign of sin in the earth through His incarnation, blameless life and sacrificial death and resurrection, and has redeemed a people for G-d. Who is that people? They are Jews and Gentiles who have accepted Messiah Yeshua.
6 And I saw in the midst of the throne (with the four living creatures) and the elders (Priests), a Lamb standing, and appeared as if had been slain, having seven horns and seven eyes, which are the sevenfold Spirit of G-d, sent out into all the earth.
“I saw in the midst of the throne”
The lamb stood in the midst, just as He had stood in the midst of the Menorot (Seven branched candle stands) of the assemblies. He stands as High Priest (Hebrews 5) among the priests (24 Elders) and witnessed by the four living creatures (Cherubim).
He stood in the midst of the throne, being that He is G-d with us and is therefore in the midst of the manifest representation of G-d.
“A Lamb standing, and appeared as if had been slain”
Yochanan uses a different Greek word (arneeon) here to refer to the lamb than the one (amnos) used throughout his gospel, why is that?
When Yochanan records, “Behold, the Lamb of G-d, who takes away the sin of the world!” (John 1:29) He uses the word, “amnos” which is a general term used to describe a lamb, however throughout the book of Revelation he uses, “arneeon” which is a more endearing term like the English, “Lambkin”. The reason for this is simple, the term, “amnos” denotes the yet to be sacrificed lamb, whereas the term, “arneeon” refers to the once slain now resurrected Lamb.
Notice that the Lamb is standing. He bears the marks of having been slain but is now alive. Yochanan is witnessing the Lamb that Isaiah spoke of:
“He was oppressed and afflicted,
yet he did not open his mouth;
he was led like a lamb to the slaughter,
and as a sheep before its shearers is silent,
so he did not open his mouth.
8 By oppression and judgment he was taken away.
Yet who of his generation protested?
For he was cut off from the land of the living;
for the transgression of my people he was punished.” –Yishaiyahu/Isaiah 53:7-8
The fierce Lion of Judah is now seen as the vulnerable Lamb of G-d. This juxtaposition challenged the rabbis of early rabbinical Judaism, who, not wanting to accept Yeshua as having fulfilled both roles, invented the concept of multiple Messiahs: the suffering Messiah, Mashiyach ben Yosef and the victorious Messiah, Mashiyach ben David. Yeshua is in fact the unity of these two, He has both suffered and conquered and will come again as the Lion of the tribe of Judah (6:16-17), to execute judgement and rule over all the earth, instituting a reign of peace from the city called, “Rain of Peace”, that is, “Jerusalem”.
“Having seven horns”
In the Tanakh (Old Testament) horns symbolize power and strength (Deut 33:17; 1Sa 2:10; 1Ki 22:11; Psa 112:9; Dan 7:7, Dan 7:20.), salvation (2 Sam 22:3; Psalm 18:2) and sacrifice (Lev 4; Lev 8:15; Lev 9:9). The horns of the altar also symbolized the effectiveness of G-dly sacrifice and its ability to reach to the four corners of the earth.
Seven continues to represent completeness and perfection, deity and fulfilment. Therefore Yeshua is the complete perfection of rule, power, strength, sacrifice and salvation.
“Seven eyes”
The seven eyes denote Messiah’s ability to see all things and judge them with perfect judgement (2 Chron 16:9). The seven eyes of the lamb also recall for the Jewish reader the promise that HaShem had made to the high priest Yehoshua (Yeshua/Jesus) in Zechariah 3:8-10. This high priest is a type for Messiah and is promised the stone (jewel) engraved with seven eyes (Which represents the Messiah).
“ Now listen, Yehoshua (Joshua) the high priest, you and your associates (fellow priests) who are sitting in front of you—indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch (Messiah). 9 For behold, the stone (eben: jewel/stone) that I have set before Yehoshua (Joshua); engraved into one stone (eben: jewel/stone) are seven eyes. Behold, I will engrave an inscription on it,’ declares the L-rd of hosts, ‘and I will remove the iniquity of that land in one day. 10 ‘In that day,’ declares the L-rd of hosts, ‘every one of you will invite his neighbour to sit under his vine and under his fig tree.’” –Zechariah 3:8-10
First, the high priest (a type for Yeshua) has priests (associates) sitting in front of him. These are said to be, “men who are a symbol”, why? Perhaps because there are 24 of them and they are a symbol of the elders in future heavenly vision of Yochanan.
HaShem refers to the Messiah as the branch and then says that He has placed a stone/jewel (eben) before the high priest. This stone is a symbol of the Messiah. Here the Hebrew word eben can be understood to refer to a precious stone (Gen 2:12; Ezekiel 28:13). It is upon this stone which is set before the high priest that HaShem engraves seven eyes. As a result of the provision of the seven eyed stone (Messiah), all iniquity will be removed from the land in one day. This is speaking of the sacrificial death of the Messiah Yeshua.
It is a worthwhile exercise to read the entire portion of Zechariah 3 in order to glean the greater context of the text and observe the continuity of the Messianic story as it unfolds through the words of Zechariah.
“Which are the sevenfold Spirit of G-d, sent out into all the earth.”
The horns and the eyes are echad (one) with the Ruach Ha-Kodesh (Holy Spirit) of G-d and are sent out into all the earth. The Spirit of G-d moves in every part of the universe because all things are created and have their being in G-d. The Spirit issues forth from the throne from the Father and the Son, bringing perfect strength, vision and judgement to all of creation.
7 And He came and received the scroll out of the right hand of Him who sat on the throne.
It’s important to note that in the present age Messiah is positioned at the right hand of the throne of G-d (Psalm 110:1; Mtt 22:44; Acts 2:34-35, 7:56; Hebrews 1:3). Therefore, the fact that He is seen here approaching G-d’s right hand to retrieve the scroll, affirms the future chronology of these events.
We are reminded that the hand of HaShem was open, offering the scroll to the One Who would be shown to be worthy. Therefore, the Lamb takes the scroll from the father’s hand like a graduate receiving a degree from the hand of a tutor (Who in this case is the graduate’s father). This is not to say that the Messiah is in any way less G-d, He has simply come as the only One worthy to break the seven seals and release the final judgements of the scroll.
8 When He had received the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the set apart ones.
The worship of the four creatures and the 24 elders is yet another affirmation of the deity of Messiah Yeshua (the Lamb). Israel is commanded to worship G-d alone, based on this scripture we can only conclude that Yeshua is G-d the Son.
“Each one holding a harp”
This phrase relates to the elders (priests). We know this because of the words of the new song that follows which speak of the redemption of humanity (The living creatures are angelic beings).
The harp in question is a smaller instrument than the modern orchestral harp, it’s shaped more like a lute or a small guitar and is the kind of instrument used by David and his priests (Psalm 33:2) in worship of HaShem. It is therefore fitting that it is a harp that each of the priests uses to bring praise to G-d and His Messiah.
“Golden bowls full of incense, which are the prayers of the set apart ones.”
These bowls represent the censors filled with incense and the incense offered on the altar of incense in the Mishkan/Temple by the priests, as detailed in Exodus chapters 30 through 40, and Leviticus 2 through 6.
The Psalmist says:
“Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.” –Tehilim/Psalm 141:2
The Zohar says:
"prayer (they say) ascends with those spices which are mentioned in Son 4:14; and at the time that prayer ascends it is perfumed with myrrh and frankincense, and of this the holy blessed God asks, "who is this that comes up", &c. Son 3:6;'' –Raya Mehimna in Zohar in Exod. fol. 48. 3
The sage rights:
“And they say, prayer is greater than all offerings” –Yalkut Simeoni, par. 2. fol. 40. 3
(Compare Revelation 8:3)
The prayers of the set apart ones (saints/Tzidikim) are the prayers of all time, from the prayers of Adam and unto the prayers of the set apart ones in the final days, and every righteous prayer in between. Every prayer we utter in response to HaShem rises from the altar of incense, having been carried there in the golden bowls of the heavenly priesthood (24 elders).
9 And they sang a new song, saying, “Worthy are You to take the scroll and to break its seals; for You were slain, and redeemed for G-d with Your blood people from every tribe (ethnic Israel) and tongue and people and nation.
New songs are the domain of G-d’s victorious prophets, messengers and heroes. Throughout the Tanakh a new song celebrated an act of G-d’s deliverance of ethnic Israel. From Moses (Exodus 15) to Miryam the mother of Yeshua (Luke 1:46-55) and in full circle back to Moses (Revelation 15:3) new songs have celebrated G-d through the ages (Isa 42:10; Psa 33:3; Psa 40:3, etc.).
The Lamb is worthy because He was slain, and redeemed for G-d with His blood people from every tribe and tongue and ethnicity and nation.
Note that the salvation begins with ethnic Israel and then spreads to every language, people and nation. The Greek word, “phule”, literally tribe, is almost exclusively used of ethnic Israel and is intended to be understood in the same sense here. The progression then follows the revelation of the Gospel and reaffirms the earthly lineage of the Messiah.
10 “You have made them to be a kingdom and priests to our G-d; and they will reign upon the earth.”
“Made them to be a kingdom and priests to our G-d”
The priests who are singing are the heavenly divisions of the priesthood who unite the priesthood of Israel and therefore sing of the wonderful reconciliation to G-d of both Israel and the nations.
This language finds its inspiration in Exodus 19:6 and Isaiah 61:6. When we compare 1 Peter 2:9 (Written firstly to Messianic Jews and also Messianic Gentiles) we understand that while this promise is metaphorically true of all Messiah followers, it is always and only literally true of the ethnic people of Israel.
“They will reign upon the earth.”
“Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people who are holy set apart to the Most High; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.” –Daniel 7:27
This Daniel text refers specifically to the set apart righteous people of ethnic Israel. However, once again, the midrash can indicate a remez (hint) of the metaphorical use of these terms to refer to the righteous among the nations. This does not however cancel out the p’shat (contextual literal meaning).
The text uses the future tense, “will” meaning that this will take place at a later date. Some suggest that this reign is a metaphorical reign and that in Messiah believers already reign in His now and not yet fully complete Kingdom. From a Hebrew perspective it is nonsensical to separate the unity of physical and spiritual kingdom with respect to this verse. Therefore the most plausible interpretation seems to be that of the future reign/rule of believers which is also alluded to in Rev 20:4. As an Ecclesia it seems clear to me that we are not presently reigning on the earth.
Notice that the text says, “Reign upon the earth.” We do not lord our reign over others, the scripture does not say, “Reign over the earth’s peoples.” To the contrary, we will reign in the sense that Adam, the first man, reigned on earth prior to the fall, as caretakers of a new creation, a new heaven and a new earth.
We are being returned to HaShem and will become stewards of a new Eden. Let’s put aside all our Greco-Roman notions of oppressive rule and control, that have been perpetuated by a false Church hierarchy, and instead admit that there is One Who reigns and that we are His children. Let’s not adopt a false premise based on an unsubstantiated rule, rather let’s look forward to a time when in Messiah we will be made caretakers, reigning together.
11 Then I looked, and I heard the voice of many messengers around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, 12 saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honour and glory and blessing.”
The number of angelic messengers is meant to be understood as conveying the presence of the entire heavenly host.
We now see all present unified in praise and acknowledging the power and authority that HaShem has given to the Lamb. We see that G-d, Who has held these attributes from time immemorial now grants them to His Son Yeshua. There are seven in all: 1.) Power 2.) Riches 3.) Wisdom 4.) Might 5.) Honour 6.) Glory 7.) Blessing. These seven convey the perfect nature of the lamb and His intrinsic connection with The Father and the Spirit.
13 And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.”
Just as the call for a worthy One went out to all of creation, so now all of creation responds in praise and worship to G-d the Father Who sits on the throne and to the Lamb, the worthy one. In this case the text infers that all creation (including the enemies of Messiah) are confessing, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.”
”For this reason also, G-d highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Yeshua (Jesus) every knee will bow (Isaiah 45:23), of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Yeshua Mashiyach (Jesus Christ) is L-rd, to the glory of G-d the Father.” –Philippians 2:9-11
Every creature will acknowledge Him (Philippians 2:9-20; Colossians 1:20) but the enemies of Messiah will not enjoy the benefits of His reign (Revelation 20:11-15; James 2:19).
14 And the four living creatures kept saying, “Amen.” And the elders fell down and worshiped.
Now that all creation has been represented, the four living creatures, the Cherubim of the Holy of Holies, guardians of the ark of the covenant, these four who have observed Messiah Yeshua from before the foundations of the earth, now give their agreement and acknowledge His eternal nature and unity with the Father.
The Amen: The Hebrew word, “Amein” shares the same Hebrew root as emunah (faith) and is also connected with the word emet meaning “truth.” The meaning it expresses is of established trust, acceptance, and agreement. Many translate it, “So be it”, or, “So say we all”.
A late second-century teacher in the Talmud takes the initial letters of amen to represent, “el melekh neeman”, (G-d, Faithful King.) This reflects Yeshua’s descriptions of Himself in Revelation 1:5, 3:7.
A later Jewish commentator of the siddur (prayer book) interprets the initial letters homiletically as, “ani moser nafshi,” (I offer up myself as a sacrifice). A clearer description of the life of Yeshua we could not find.
“Because he who is blessed in the earth
Will be blessed by the G-d of Amein (truth);
And he who swears in the earth
Will swear by the G-d of Amein (truth);;
Because the former troubles are forgotten,
And because they are hidden from My sight! –Yishaiyahu/Isaiah 65:16
Yeshua is the faithful (emunah) witness to the truth (emet), the agreement (Amen) with HaShem (Rev 1:6)
In conclusion to this wonderful event the elders who represent the heavenly priesthood, fall down at the feet of the One Who is on the throne and of His Son, the Great High Priest, and worship.
© Alastair Brown 2015
Introduction:
As we continue we need to keep in mind that we are reading about the Heavenly Mishkan/Temple of G-d on which the shadow of the earthly Mishkan/Temple is based. We’re then able to compare the symbols we read about with their earthly counterparts and deduce their unveiled meaning.
The Text:
5:1 I saw laying upon the open right hand of Him who sat on the throne, a scroll with writing on both sides, sealed up with seven seals.
“I saw upon the right hand”
The Greek, “Epi” rendered, “in” by most English translations is better translated, “upon”. Therefore the sense of the opening phrase is, “I saw laying upon the open right hand”. This is important because it means that the right hand of HaShem was open rather than gripping the scroll/biblion (Book, tablet). It is being offered and not withheld.
Notice that the comparative vision of Ezekiel also shows the hand, “stretched out” rather than closed:
”Then I looked, and I saw a hand stretched out to me. Upon it was a scroll, which he unrolled before me. On both sides of it were written words of lament and mourning and woe.” –Yetzkiel/Ezekiel 2:9-10
“A scroll with writing on both sides,”
The Greek, “Biblion” from which we receive the English word, “Bible”, meaning a collection of books, can be understood to mean, “Book, Scroll, Tablet, Writing, Bill”. Each of these meanings has some significance here. The scroll in this vision is a book in the sense that it is a volume containing a record of things to come. It’s also a scroll like the one spoken of in Ezekiel’s vision (Ezekiel 2:9-10). It is a tablet which identifies itself with the tablets of Sinai (Which were written on front and back: Exodus 32:15). It’s a collection of writings which contains the mysteries of G-d, like those of the prophets of Israel, and it is a bill of notice which unveils the consequences of the failure to pay its debt.
The most efficient single English word in this context is, “scroll” because it unites all of the other meanings:
a.) A collection of scrolls can be formed into a book
b.) The Torah was transferred onto a scroll following Sinai and the Prophets and Writings are also written on scrolls (Megilot), as were the books of the New Testament
c.) The tablets containing the Instruction of G-d, including the Ten Commandments, became part of the record of the Torah, which was written on scrolls
d.) A Greco-Roman bill of debt was written on a small scroll among other methods
The most significant elements of the Scroll’s description are the fact that it is written on front and back and that it has seven seals. I’ll address the symbolic and literal nature of the writing itself first.
Writing on Front and Back:
Just as the eyes of the living creatures cover them front and back and represent their ability to see future and past events, so too the scroll in G-d’s right hand details revealed past events and concealed future events.
“The secret things belong to HaShem our Elohim, but the things unveiled belong to us and to our children forever, that we may observe all the words of this Torah.” –Devarim/Deuteronomy 29:29
1.) The Stone Tablets of Sinai:
While the scroll of Ezekiel’s vision is written on front and back, like the scroll of Yochanan’s vision, it is described by the mourning and affliction of the plagues of the Torah and denotes Israel’s journey out of slavery. Therefore both scrolls (which are in fact one in the same, and part of a larger volume of writing) submit to the first writings imparted to humanity at the hand of G-d, the stone tablets (sapphire: according to the Targum of Yonahtan) of Sinai which contained the Torah (Instruction) of HaShem and were written on both front and back.
“Moses turned and went down the mountain with the two tablets of the covenant Instruction in his hands. They were inscribed on both sides, front and back.” –Shemot/Exodus 32:15
This is not to say that the scroll of Yochanan’s vision only represents the Torah. We must remember that the tablets are a representation of G-d’s perfect Instruction on earth, Yochanan on the other hand, is looking at the fullness of that same word of Instruction within the framework of the heavenly Mishkan/Temple.
If we agree that each element of the earthly Mishkan/Temple is represented in some way, then we must also agree that within the Ark of the Covenant, beneath the mercy seat, the Tablets of G-d’s Instruction were stored. In Yochanan’s vision G-d Himself sits on the mercy seat and offers forth the tablets in their full form as the writings of love and justice, compassion and judgement which contain the plagues that will punish the earth and set His people free. The earth then is seen in the metaphor of Egypt and what is about to take place is illuminated in what has gone before, through the historical allegory of Israel’s escape from slavery.
2.) Ezekiel’s scroll
”Then I looked, and I saw a hand stretched out to me. In it was a scroll, which he unrolled before me. On both sides of it were written words of lament and mourning and woe.” –Yetzkhiel/Ezekiel 2:9-10
This scroll, like the scroll of Yochanan’s vision, is full of lament and woe because Israel has turned her back on HaShem. The same is true of the nations of the earth, therefore the scroll of Revelation will pronounce judgements upon the people of the earth. However, judgement and justice can’t commence until someone worthy is found to open the scroll.
In summation, the scroll of Yochanan’s vision is a book of G-d’s decrees with respect to all of creation from beginning to end. It is a scroll that exists outside of time and space in the heavenly Mishkan/Temple and its words invade time and space in order to reconcile all things to G-d.
John Gill notes that the scroll contains:
“All occurrences and events in the whole world, from the beginning to the end of time; and so Ezekiel's roll, according to the Targum on Eze_2:10; which was written before and behind, signified that which was מן שרויא, "from the beginning", and which דעתיד למהוי בסופא, "shall be in the end", or hereafter. This book G-d holds "in his right hand", as the rule and measure of all he does, and of the government of the world, and which he constantly fulfils and executes; and its being written "within and without" may denote the perfection and comprehensiveness of it.”
“Sealed up with seven seals”
During this period in history it was probably standard practice to use either one or at most two seals when securing an important scroll, however the seal itself represents the witness and mark of the one who makes it, meaning that in some rare cases a council of witnesses might approve a document and seal it, each with their own seal. Here that council of witnesses consists of One sevenfold Witness, that is G-d Himself and will be opened by the One Who is the faithful witness, Yeshua the Messiah (Rev 1:5).
The fact that there are seven seals is of symbolic significance in that the number seven continues to represent the fullness of the complete work of G-d with regard to all things. It’s also significant that seven messengers attest to the seven events that come about after the opening of each seal. The scroll itself has been sealed by the sevenfold Spirit of G-d and as a result only One Who has sevenfold authority over the created order will be allowed to open it.
This is the scroll of which the L-rd had said:
“But you, Daniel, roll up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge.” –Daniel 12:4
This means that many will increase their own form of worldly knowledge but will remain ignorant to the hidden knowledge of G-d, which is being unveiled to His servants. Those who refuse the Gospel have blinded themselves to true knowledge.
2 And I saw a mighty messenger proclaiming with a loud voice, “Who is worthy to open the scroll and to break its seals?” 3 And no one in the heavens or on the earth or under the earth was able to open the scroll or to look into it.
“Mighty messenger” In Hebrew the equivalent phrase easily translates as, “Gabriel” Mighty one of G-d. Gabriel is one of four Arch Angels in Hebrew thought, two of which, Gabriel and Michael are featured in the Biblical text.
“Proclaiming with a loud voice” Means that his voice could be heard in the heavens, on the earth and under the earth, in other words, his voice was heard throughout creation, time and space.
“Who is worthy to open the scroll and to break its seals?”
The messenger asks, “Who is deserving? Who can, with a clear conscience, dare to break open seals put in place by G-d? Who has, by thought and deed, shown himself to be the one and only deserving being in all creation?”
This is both a question and an invitation to the whole of creation. It is a statement that defies the Accuser and longs for the Redeemer.
The Mishnah reminds us that the High Priest made this same call to the priesthood when summoning them to participate in Temple service. The Cohen Ha-Gadol of the Temple would call to the division of the priests under him, to attend to the several parts of service assigned them, saying unto them, מי שזכה, "whosoever is worthy, let him" enact his duty (Misnah Tamid, c. 1. sect. 4. & c. 5. sect. 4. 5).
And no one in the heavens or on the earth or under the earth was able to open the scroll or to look into it.
“No one” means no created being or thing. Not in the third heaven outside of time and space, not in or on the earth, not under the earth in Sheol (the holding place of the dead). No Power or spirit or force or thing was worthy to either open the scroll or look into it… except…
4 Then I burst into tears and continued weeping greatly because no one was found worthy to open the scroll or to look into it;
The sense is that Yochanan is weeping for both the dire condition of creation, being that no one is worthy and the fact that the scroll, which contains the events that will bring about the final judgement, the end of the age and the Olam Habah (World to Come) remains sealed.
5 and one of the elders said to me, “Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the scroll and its seven seals.”
One of the priests of the Heavenly order encourages Yochanan with the words:
“Stop weeping; behold, the Lion that is from the tribe of Judah,”
This is a Messianic title gleaned from the Torah:
“Judah is a lion’s cub;
From the prey, my son, you have gone up.
He couches, he lies down as a lion (in it’s prime),
And as a lion (Mature), who dares rouse him up?
The sceptre shall not depart from Judah,
Nor the ruler’s staff from between his feet,
Until Shiloh (Peace Personified) comes,
And to him shall be the obedience of the peoples.” –Bereshit/Genesis 49:9
The following Targums and ancient Jewish writings agree that this passage of Genesis is speaking of the Messiah: Zohar in Gen. fol. 32. 4. & in Exod. fol. 4. 1. & in Numb. fol. 101. 2. Bereshit Rabba, fol. 98. sect. 85. 3. Jarchi & Baal Hatturim, in loc. Nachmanidis Disputat. cum Paulo, p. 53. Abarbinel. Mashmiah Jesbuah, fol. 10. 1. R. Abraham Seba, Tzeror Hammor, fol. 36. 4. & 62. 2. T. Bab. Sanhedrin, fol. 98. 2.
"Of Messiah, the son of David, who comes forth from Judah, is it said, Gen 49:9, "Judah is a lion's whelp";'' –Raya Mehimna in Zohar in Exod. fol. 49. 3, 4.
“Messiah, the son of David, who is אריה, "a lion (of YHVH)", shall be on his right hand, and Messiah, the son of Joseph, who is an ox, on his left hand” –Targum in Hos. v. 14. & xi. 10. & xiii. 7.
“The Root of David”
This is yet another Messianic title, one gleaned from Isaiah, where Messiah is called both The Root and the Branch of Jesse, that is, “The Aleph and the Tav, The Beginning and the End”.
“Then a shoot will spring from the stem of Jesse,
And a branch from his roots will bear fruit.” –Yishaiyahu/Isaiah 11:1
Isaiah also details the rule of the root of Jesse saying:
“Then in that day
The nations will resort to the root of Jesse,
Who will stand as a sign for the peoples;
And His resting place will be glorious.” –Yishaiyahu/Isaiah 11:10
Then he speaks of a second return from exile for the tribes of Israel. Notice that the two returns inferred are from the four corners of the earth, which excludes all the dispersions prior to the return that resulted in the modern state of Israel being formed in 1948. Therefore, there remains a future return for the ethnic people of Israel who are still living among the nations.
“Then it will happen on that day that the Lord
Will again for the second time, with His hand
Recover the remnant of His people, who will remain,
From Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath,
And from the islands of the sea (New Zealand).
And He will lift up a standard for the nations
And assemble the banished ones of Israel,
And will gather the dispersed of Judah
From the four corners of the earth.”
By referring to the text of Isaiah 11, Yochanan affirms the fact that G-d has not finished with the corporate ethnic people of Israel, to the contrary He will keep His promises and return Israel to her land to reign with her Messiah Yeshua.
“But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of G-d are irrevocable.” –Romans 11:28-29
“And again Isaiah says,
‘The root of Jesse will come, even He who arises to rule the nations;
in Him will the nations hope.’” –Romans 15:12
“Has overcome so as to open the scroll and its seven seals.”
What has He overcome? He has overcome death and is the One Who was dead and is now alive and holds the keys to death and sheol (Rev 1:18). He has overcome the reign of sin in the earth through His incarnation, blameless life and sacrificial death and resurrection, and has redeemed a people for G-d. Who is that people? They are Jews and Gentiles who have accepted Messiah Yeshua.
6 And I saw in the midst of the throne (with the four living creatures) and the elders (Priests), a Lamb standing, and appeared as if had been slain, having seven horns and seven eyes, which are the sevenfold Spirit of G-d, sent out into all the earth.
“I saw in the midst of the throne”
The lamb stood in the midst, just as He had stood in the midst of the Menorot (Seven branched candle stands) of the assemblies. He stands as High Priest (Hebrews 5) among the priests (24 Elders) and witnessed by the four living creatures (Cherubim).
He stood in the midst of the throne, being that He is G-d with us and is therefore in the midst of the manifest representation of G-d.
“A Lamb standing, and appeared as if had been slain”
Yochanan uses a different Greek word (arneeon) here to refer to the lamb than the one (amnos) used throughout his gospel, why is that?
When Yochanan records, “Behold, the Lamb of G-d, who takes away the sin of the world!” (John 1:29) He uses the word, “amnos” which is a general term used to describe a lamb, however throughout the book of Revelation he uses, “arneeon” which is a more endearing term like the English, “Lambkin”. The reason for this is simple, the term, “amnos” denotes the yet to be sacrificed lamb, whereas the term, “arneeon” refers to the once slain now resurrected Lamb.
Notice that the Lamb is standing. He bears the marks of having been slain but is now alive. Yochanan is witnessing the Lamb that Isaiah spoke of:
“He was oppressed and afflicted,
yet he did not open his mouth;
he was led like a lamb to the slaughter,
and as a sheep before its shearers is silent,
so he did not open his mouth.
8 By oppression and judgment he was taken away.
Yet who of his generation protested?
For he was cut off from the land of the living;
for the transgression of my people he was punished.” –Yishaiyahu/Isaiah 53:7-8
The fierce Lion of Judah is now seen as the vulnerable Lamb of G-d. This juxtaposition challenged the rabbis of early rabbinical Judaism, who, not wanting to accept Yeshua as having fulfilled both roles, invented the concept of multiple Messiahs: the suffering Messiah, Mashiyach ben Yosef and the victorious Messiah, Mashiyach ben David. Yeshua is in fact the unity of these two, He has both suffered and conquered and will come again as the Lion of the tribe of Judah (6:16-17), to execute judgement and rule over all the earth, instituting a reign of peace from the city called, “Rain of Peace”, that is, “Jerusalem”.
“Having seven horns”
In the Tanakh (Old Testament) horns symbolize power and strength (Deut 33:17; 1Sa 2:10; 1Ki 22:11; Psa 112:9; Dan 7:7, Dan 7:20.), salvation (2 Sam 22:3; Psalm 18:2) and sacrifice (Lev 4; Lev 8:15; Lev 9:9). The horns of the altar also symbolized the effectiveness of G-dly sacrifice and its ability to reach to the four corners of the earth.
Seven continues to represent completeness and perfection, deity and fulfilment. Therefore Yeshua is the complete perfection of rule, power, strength, sacrifice and salvation.
“Seven eyes”
The seven eyes denote Messiah’s ability to see all things and judge them with perfect judgement (2 Chron 16:9). The seven eyes of the lamb also recall for the Jewish reader the promise that HaShem had made to the high priest Yehoshua (Yeshua/Jesus) in Zechariah 3:8-10. This high priest is a type for Messiah and is promised the stone (jewel) engraved with seven eyes (Which represents the Messiah).
“ Now listen, Yehoshua (Joshua) the high priest, you and your associates (fellow priests) who are sitting in front of you—indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch (Messiah). 9 For behold, the stone (eben: jewel/stone) that I have set before Yehoshua (Joshua); engraved into one stone (eben: jewel/stone) are seven eyes. Behold, I will engrave an inscription on it,’ declares the L-rd of hosts, ‘and I will remove the iniquity of that land in one day. 10 ‘In that day,’ declares the L-rd of hosts, ‘every one of you will invite his neighbour to sit under his vine and under his fig tree.’” –Zechariah 3:8-10
First, the high priest (a type for Yeshua) has priests (associates) sitting in front of him. These are said to be, “men who are a symbol”, why? Perhaps because there are 24 of them and they are a symbol of the elders in future heavenly vision of Yochanan.
HaShem refers to the Messiah as the branch and then says that He has placed a stone/jewel (eben) before the high priest. This stone is a symbol of the Messiah. Here the Hebrew word eben can be understood to refer to a precious stone (Gen 2:12; Ezekiel 28:13). It is upon this stone which is set before the high priest that HaShem engraves seven eyes. As a result of the provision of the seven eyed stone (Messiah), all iniquity will be removed from the land in one day. This is speaking of the sacrificial death of the Messiah Yeshua.
It is a worthwhile exercise to read the entire portion of Zechariah 3 in order to glean the greater context of the text and observe the continuity of the Messianic story as it unfolds through the words of Zechariah.
“Which are the sevenfold Spirit of G-d, sent out into all the earth.”
The horns and the eyes are echad (one) with the Ruach Ha-Kodesh (Holy Spirit) of G-d and are sent out into all the earth. The Spirit of G-d moves in every part of the universe because all things are created and have their being in G-d. The Spirit issues forth from the throne from the Father and the Son, bringing perfect strength, vision and judgement to all of creation.
7 And He came and received the scroll out of the right hand of Him who sat on the throne.
It’s important to note that in the present age Messiah is positioned at the right hand of the throne of G-d (Psalm 110:1; Mtt 22:44; Acts 2:34-35, 7:56; Hebrews 1:3). Therefore, the fact that He is seen here approaching G-d’s right hand to retrieve the scroll, affirms the future chronology of these events.
We are reminded that the hand of HaShem was open, offering the scroll to the One Who would be shown to be worthy. Therefore, the Lamb takes the scroll from the father’s hand like a graduate receiving a degree from the hand of a tutor (Who in this case is the graduate’s father). This is not to say that the Messiah is in any way less G-d, He has simply come as the only One worthy to break the seven seals and release the final judgements of the scroll.
8 When He had received the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the set apart ones.
The worship of the four creatures and the 24 elders is yet another affirmation of the deity of Messiah Yeshua (the Lamb). Israel is commanded to worship G-d alone, based on this scripture we can only conclude that Yeshua is G-d the Son.
“Each one holding a harp”
This phrase relates to the elders (priests). We know this because of the words of the new song that follows which speak of the redemption of humanity (The living creatures are angelic beings).
The harp in question is a smaller instrument than the modern orchestral harp, it’s shaped more like a lute or a small guitar and is the kind of instrument used by David and his priests (Psalm 33:2) in worship of HaShem. It is therefore fitting that it is a harp that each of the priests uses to bring praise to G-d and His Messiah.
“Golden bowls full of incense, which are the prayers of the set apart ones.”
These bowls represent the censors filled with incense and the incense offered on the altar of incense in the Mishkan/Temple by the priests, as detailed in Exodus chapters 30 through 40, and Leviticus 2 through 6.
The Psalmist says:
“Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.” –Tehilim/Psalm 141:2
The Zohar says:
"prayer (they say) ascends with those spices which are mentioned in Son 4:14; and at the time that prayer ascends it is perfumed with myrrh and frankincense, and of this the holy blessed God asks, "who is this that comes up", &c. Son 3:6;'' –Raya Mehimna in Zohar in Exod. fol. 48. 3
The sage rights:
“And they say, prayer is greater than all offerings” –Yalkut Simeoni, par. 2. fol. 40. 3
(Compare Revelation 8:3)
The prayers of the set apart ones (saints/Tzidikim) are the prayers of all time, from the prayers of Adam and unto the prayers of the set apart ones in the final days, and every righteous prayer in between. Every prayer we utter in response to HaShem rises from the altar of incense, having been carried there in the golden bowls of the heavenly priesthood (24 elders).
9 And they sang a new song, saying, “Worthy are You to take the scroll and to break its seals; for You were slain, and redeemed for G-d with Your blood people from every tribe (ethnic Israel) and tongue and people and nation.
New songs are the domain of G-d’s victorious prophets, messengers and heroes. Throughout the Tanakh a new song celebrated an act of G-d’s deliverance of ethnic Israel. From Moses (Exodus 15) to Miryam the mother of Yeshua (Luke 1:46-55) and in full circle back to Moses (Revelation 15:3) new songs have celebrated G-d through the ages (Isa 42:10; Psa 33:3; Psa 40:3, etc.).
The Lamb is worthy because He was slain, and redeemed for G-d with His blood people from every tribe and tongue and ethnicity and nation.
Note that the salvation begins with ethnic Israel and then spreads to every language, people and nation. The Greek word, “phule”, literally tribe, is almost exclusively used of ethnic Israel and is intended to be understood in the same sense here. The progression then follows the revelation of the Gospel and reaffirms the earthly lineage of the Messiah.
10 “You have made them to be a kingdom and priests to our G-d; and they will reign upon the earth.”
“Made them to be a kingdom and priests to our G-d”
The priests who are singing are the heavenly divisions of the priesthood who unite the priesthood of Israel and therefore sing of the wonderful reconciliation to G-d of both Israel and the nations.
This language finds its inspiration in Exodus 19:6 and Isaiah 61:6. When we compare 1 Peter 2:9 (Written firstly to Messianic Jews and also Messianic Gentiles) we understand that while this promise is metaphorically true of all Messiah followers, it is always and only literally true of the ethnic people of Israel.
“They will reign upon the earth.”
“Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people who are holy set apart to the Most High; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.” –Daniel 7:27
This Daniel text refers specifically to the set apart righteous people of ethnic Israel. However, once again, the midrash can indicate a remez (hint) of the metaphorical use of these terms to refer to the righteous among the nations. This does not however cancel out the p’shat (contextual literal meaning).
The text uses the future tense, “will” meaning that this will take place at a later date. Some suggest that this reign is a metaphorical reign and that in Messiah believers already reign in His now and not yet fully complete Kingdom. From a Hebrew perspective it is nonsensical to separate the unity of physical and spiritual kingdom with respect to this verse. Therefore the most plausible interpretation seems to be that of the future reign/rule of believers which is also alluded to in Rev 20:4. As an Ecclesia it seems clear to me that we are not presently reigning on the earth.
Notice that the text says, “Reign upon the earth.” We do not lord our reign over others, the scripture does not say, “Reign over the earth’s peoples.” To the contrary, we will reign in the sense that Adam, the first man, reigned on earth prior to the fall, as caretakers of a new creation, a new heaven and a new earth.
We are being returned to HaShem and will become stewards of a new Eden. Let’s put aside all our Greco-Roman notions of oppressive rule and control, that have been perpetuated by a false Church hierarchy, and instead admit that there is One Who reigns and that we are His children. Let’s not adopt a false premise based on an unsubstantiated rule, rather let’s look forward to a time when in Messiah we will be made caretakers, reigning together.
11 Then I looked, and I heard the voice of many messengers around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, 12 saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honour and glory and blessing.”
The number of angelic messengers is meant to be understood as conveying the presence of the entire heavenly host.
We now see all present unified in praise and acknowledging the power and authority that HaShem has given to the Lamb. We see that G-d, Who has held these attributes from time immemorial now grants them to His Son Yeshua. There are seven in all: 1.) Power 2.) Riches 3.) Wisdom 4.) Might 5.) Honour 6.) Glory 7.) Blessing. These seven convey the perfect nature of the lamb and His intrinsic connection with The Father and the Spirit.
13 And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.”
Just as the call for a worthy One went out to all of creation, so now all of creation responds in praise and worship to G-d the Father Who sits on the throne and to the Lamb, the worthy one. In this case the text infers that all creation (including the enemies of Messiah) are confessing, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.”
”For this reason also, G-d highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Yeshua (Jesus) every knee will bow (Isaiah 45:23), of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Yeshua Mashiyach (Jesus Christ) is L-rd, to the glory of G-d the Father.” –Philippians 2:9-11
Every creature will acknowledge Him (Philippians 2:9-20; Colossians 1:20) but the enemies of Messiah will not enjoy the benefits of His reign (Revelation 20:11-15; James 2:19).
14 And the four living creatures kept saying, “Amen.” And the elders fell down and worshiped.
Now that all creation has been represented, the four living creatures, the Cherubim of the Holy of Holies, guardians of the ark of the covenant, these four who have observed Messiah Yeshua from before the foundations of the earth, now give their agreement and acknowledge His eternal nature and unity with the Father.
The Amen: The Hebrew word, “Amein” shares the same Hebrew root as emunah (faith) and is also connected with the word emet meaning “truth.” The meaning it expresses is of established trust, acceptance, and agreement. Many translate it, “So be it”, or, “So say we all”.
A late second-century teacher in the Talmud takes the initial letters of amen to represent, “el melekh neeman”, (G-d, Faithful King.) This reflects Yeshua’s descriptions of Himself in Revelation 1:5, 3:7.
A later Jewish commentator of the siddur (prayer book) interprets the initial letters homiletically as, “ani moser nafshi,” (I offer up myself as a sacrifice). A clearer description of the life of Yeshua we could not find.
“Because he who is blessed in the earth
Will be blessed by the G-d of Amein (truth);
And he who swears in the earth
Will swear by the G-d of Amein (truth);;
Because the former troubles are forgotten,
And because they are hidden from My sight! –Yishaiyahu/Isaiah 65:16
Yeshua is the faithful (emunah) witness to the truth (emet), the agreement (Amen) with HaShem (Rev 1:6)
In conclusion to this wonderful event the elders who represent the heavenly priesthood, fall down at the feet of the One Who is on the throne and of His Son, the Great High Priest, and worship.
© Alastair Brown 2015
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