“The Babe, the Lamb, and the Lion of Judah” An Exposition of Revelation 5:1-14

The Babe in Bethlehem

In their opening chapters, the synoptic gospels give us a wonderful picture of God incarnate, a helpless babe in a manger, virginally conceived, and born to a young woman named Mary. When we see him in Bethlehem, the Christ-child is like a defenseless lamb, anything but a roaring lion.

Yet, in Revelation chapters 4 and 5, the Apostle John gives us an entirely different perspective on this newborn’s true identity. John recounts being caught away by the Holy Spirit where he was given a vision of God’s throne in heaven–a much different perspective upon our Lord’s advent from that given to us in the gospels.

A Different Perspective–The Throne of Heaven

Struggling to describe the scene he is witnessing, John sees one who is both a lion and a lamb. The glory of the one sitting upon the throne, says John, has the appearance of precious gems and reflects virtually every color of the spectrum. A rainbow encircles the throne, from which emanate flashes of lightening and peals of thunder. Surrounding the throne are twenty four elders, representing God’s redeemed people from both testaments. Also present are four living creatures (angels) who have six wings and who are covered with eyes. The living creatures represent all of creation. Together, with the elders, the living creatures worship the one seated on the throne. But they also worship another—a Lamb who was slain and yet who is also the Lion of Judah (Revelation 5:5). He alone is worthy to open the mysterious scroll containing God’s plan for the future chapters of redemptive history.

In what follows, we will consider the coming of Jesus Christ from the perspective of God’s throne in heaven. From this heavenly vantage point, we get a glimpse of the eternal glory of the Son of God, who then veiled that glory in human flesh when he came to earth to be born of Mary in a creche in Bethlehem.

Like the Old Testament prophets Ezekiel, Daniel, and Isaiah before him, John is caught away by the Holy Spirit and given a vision of God’s throne room in heaven. What John sees is beyond human description. This vision will give comfort and encouragement to Christians then suffering under persecution from the Roman empire and its emperor. John is given a glimpse of heavenly glory to remind us in the midst of our struggles against our earthly foes that God’s will is being done in heaven–just as Jesus instructed us to pray (Matthew 6:9-13). The birth of Jesus points ahead to that day when God’s will is done upon the earth just as it is in heaven. Our Lord’s first advent guarantees that he will return a second time to complete his redemptive work.

The Glory of the Heavenly Scene

In the opening chapters of the Book of Revelation (1:12-3:22), John is given a vision of the resurrected Christ walking in the midst of his churches. Let us consider John’s second vision, recorded in Revelation 4-5. The vision in chapters 1-3 depicts Christ’s presence with his church on the earth, while the second vision gives God’s people a heavenly perspective upon their earthly struggles. The vision of Jesus Christ’s heavenly glory and power in Revelation 4-5 would be a great encouragement to those whom God has called to fight the good fight of faith during times of trial and uncertainty.

Keeping this heavenly scene before our eyes reminds us that despite the wrath of Satan against the offspring of the woman, as well as his hatred toward us, God’s people will be victorious in the end. Through the birth of the seed of the woman (“her offspring” as foretold in Genesis 3:15), the serpent’s head was crushed by Jesus when he died upon Calvary’s cross, a victory which became evident when Jesus was raised from the dead three days later. Jesus’ victory over the serpent dominates the vision in Revelation 5.

As the vision unfolds, John’s focus is upon an incarnate Savior, the babe who was born of the virgin, now depicted as the Lamb who alone is worthy to open the scroll. Because the Lamb has already triumphed over Satan upon the cross and has been raised from the dead, one day the Lamb’s triumph will extend to all the earth. At the end of the redemptive drama, when Jesus returns, Satan and his evil henchmen (the beast and the false prophet), will be cast into the lake of fire, never to torment God’s people again.

Revelation 5 continues the vision of the heavenly throne begun in chapter 4. The focus shifts from the scene in the opening verses of chapter four in which all of creation–represented by the four living creatures–praises the one seated on the throne, to the image of the representatives of the redeemed (the twenty-four elders) praising God, to God’s re-creation of all things as seen in Revelation 5:1-14.[1] We can see this pattern with the intensified focus upon the Lamb who not only redeems his people from sin and death, but who is also the one in whom all things will be re-created by virtue of his resurrection from the dead. The Lamb was slain, but now he is alive forevermore. Just as he rose from the dead, so too he will make all things new.

The Broad Panorama of Redemptive History

In this vision, the broad panorama of redemptive history–creation, fall, redemption, re-creation–is displayed in summary form. We can view redemptive history as moving forward from the moment of Adam’s fall (the reason for Advent) to the crushing of the serpent. In John’s vision we view Christ’s advent from the vantage point of heaven–the box top to the 5000 piece jig-saw puzzle so to speak. John sees the seed of the woman (depicted here as both a lion and a lamb) as that one who is alone worthy to open the mysterious scroll and its seals (the theme of Revelation chapters 6-8).

In the fourteen verses of Revelation, we should note that there are many Old Testament messianic prophecies alluded to by John–including several from the Book of Zechariah. In Revelation 5:1, John reveals that the one upon the throne is holding something in his hand. “Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals.” The scroll which John sees has writing on both the front and the back. This reminds us of the scroll given the prophet Ezekiel in the opening chapters of his prophetic vision. The same was true of the flying scroll in Zechariah 5:1-4. Because Ezekiel was called to preach the contents written upon the scroll to the people of Israel, he was commanded to eat the scroll, a symbolic act pointing to his preparation to preach its content.[2] But the scroll which John sees is sealed–and someone must be found who is worthy to open it. This sets in motion the great drama of this vision as John laments that no sinful human is worthy to take the scroll and open it.

Worthy to Open The Mysterious Scroll

Some historical background to this is helpful. People living in John’s day (late first century) would have understood the significance of the fact that the scroll was sealed. Such scrolls often served two functions in the ancient world; an official document, or a last will and testament. When an official document was sealed with wax, the seal was made with the author’s official and personal mark, usually from his signet ring or his official seal, to ensure both the authenticity and the authority of the sealed document’s contents. The seal not only ensured privacy, it ensured that only one who had recognized authority could open the document and read its contents. If the heavenly scroll is a last will and testament, this explains the double-sided writing, a common Roman practice in legal documents.

A will had to be witnessed and sealed by seven witnesses–explaining why the seven-fold Spirit of God is present before the throne. The terms of such wills could be executed only upon the death of the testator. In this case, the seven seals contained in the scroll are to be opened by the Lamb who was slain, and who, by virtue of his death for his people, is reckoned worthy to do so.[3] The Lamb is the author of this heavenly scroll, and by virtue of his death and resurrection, he alone is worthy to open it and execute its instructions.

What is this mysterious scroll all about? Why is it that no one can be found who is worthy to open it? As we read in verses 2-4, that no one was worthy causes John great anguish.

And I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” And no one in heaven or on earth or under the earth was able to open the scroll or to look into it, and I began to weep loudly because no one was found worthy to open the scroll or to look into it.

We must look back to the Old Testament for an explanation. In verse 4 of Daniel 12, the angel tells Daniel, “but you, Daniel, shut up the words and seal the book, until the time of the end. Many shall run to and fro, and knowledge shall increase.” Daniel is perplexed about the meaning of the angel’s words and so he asks in verse 8:

I heard, but I did not understand. Then I said, “O my lord, what shall be the outcome of these things?” He said, “Go your way, Daniel, for the words are shut up and sealed until the time of the end. Many shall purify themselves and make themselves white and be refined, but the wicked shall act wickedly. And none of the wicked shall understand, but those who are wise shall understand.”

Those who are wise and who understand are the same ones whom Jesus says have been given ears to hear.

The Sealed Prophecy Now Opened

Daniel’s prophecy was to be sealed until the time of the end, because the Old Testament saints could not possibly understand how God would bring about the blessings of the messianic age without knowledge of the person and work of Jesus Christ. But with the birth, death, resurrection, and ascension of Jesus Christ seen as accomplished facts, the time has finally come for the scroll to be opened. Once Jesus Christ takes upon himself a true human nature in Mary’s womb, and then conquers death and the grave, human history enters into its final phase. The time has come for that which was sealed in Daniel’s day (until the time of the end) to be revealed with the coming of Jesus at his first advent. But we still have not answered the critical questions, “what is on this scroll and why is no one able to open it?” Once we answer the former question, we will be able to answer the latter.

Given the fact that the scroll in Ezekiel’s vision deals with God’s covenant promises to his people, and given the fact that Daniel’s prophecy which was sealed until the time of end has to do with the resurrection from the dead and the redemption and purification of God’s saints, we have every reason to believe that the scroll mentioned in John’s vision describes events which are associated with the final chapters of redemptive history (events which are dependent upon our Lord’s incarnation and birth).

The main theme of the Book of Revelation is that God’s glory is made manifest for all to see through the redemption accomplished by the Lamb. This began in Eden when God promised that Adam would reign over the earth if he obeyed the terms of the covenant of works–“do this and you shall live.” Adam did not obey. By eating from the forbidden tree, Adam plunged the entire human race into sin and death, bringing God’s curse down upon all creation. Jesus Christ came as the Second Adam, the one who will undo the damage wrought upon the human race by the fall. The scroll contains information about how this final redemption of all things will come to pass. The scroll contains the record of those things which must take place so that God’s will is done upon the earth.

The contents of the scroll recount the terms of YHWH’s covenant, because the things to be revealed will not only tell God’s people about his dominion over all the earth and his promised covenantal inheritance for his people, the scroll also reveals details of God’s judgment upon all those who have broken his covenant and who are under his curse. The themes of blessing and curse reappear yet again, and we can safely assume that the scroll is the covenant declaration (or testament) of the Lamb, specifically as to how God will bring all of redemptive history to its glorious and final climax. The scroll was given to Daniel, but the angel commanded that it be sealed until the time of the end to be opened by the Lamb.

The Content of the Scroll Revealed

Since the scroll contains information about the final chapters of redemptive history, it can only be opened by a human, since all of the promises contained in it are related to God’s promise of a redeemed people. Because of human sin, no one is worthy to open the scroll. Only Jesus Christ, the Lamb who was slain and who is both God and man, is able to earn the promised inheritance by fulfilling what God demands of his people under the covenant of works and its restatement in the Ten Commandments. This is why only Jesus Christ is worthy to open the scroll, and why no one else is.[4] Jesus is the promised seed of the woman–“her offspring” who crushes the serpent and who alone keeps God’s law without sinning.

John weeps about the possibility of the scroll remaining sealed, because God’s people will not have access to its contents unless it is opened.[5] But once the seal is opened, God’s people are permitted to see God’s purposes for the final chapters of redemptive history. In the midst of our earthly struggles and the on-going war with the beast, we will see and understand that God has a purpose for everything which comes to pass. God’s will cannot be thwarted, despite the wrath of the beast who wages war upon the saints.[6] God’s will shall be done on earth as it is in heaven.

So it is glorious news to John when, according to verse 5, “and one of the elders said to me, `Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.’” Only Jesus is worthy to open the scroll. An elder describes how it is that although Jesus is Lamb, he is also that Lion of Judah foretold in Genesis 49:8-12, the one from whom the scepter shall not depart. As the dying patriarch Jacob blesses his son, he tells Judah . . .

your brothers shall praise you; your hand shall be on the neck of your enemies; your father's sons shall bow down before you. Judah is a lion's cub; from the prey, my son, you have gone up. He stooped down; he crouched as a lion and as a lioness; who dares rouse him? The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples.

Jesus fulfilled those messianic prophecies which speak of God’s chosen one overcoming his enemies and exercising his judgment upon them. Jesus is alone worthy to open the scroll and its seals. He is the Lamb who was slain. But he is also the victorious lion of the tribe of Judah.

The Triumph of the Lamb Who Was Slain

Christ’s triumph is not something which lay ahead in the distant future at his second advent. Rather, in his incarnation and birth, his sinless life, his death upon the cross, and the empty tomb, Christ’s victory over Satan is already an accomplished fact, not yet fully and finally realized as it will be at his second coming. With the unsealing of the scroll, the time has come for the Conquering One to execute his righteous judgments on behalf of his people.[7] The nature of this judgment will be revealed when the seals are opened and the magnitude of Jesus Christ’s victory over Satan becomes apparent.

Having heard the declaration of the elder, in verse 6 John describes what happens next. “And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth.” Not only do the elders and living creatures worship him who sits upon the throne, they also worship the Lamb. The fact that he is the Lamb who was slain not only ties his redemptive work to all of God’s covenant promises made throughout redemptive history, events like the Passover, the shedding of the blood of sacrificial animals, and Isaiah’s promise of God’s suffering servant (Isaiah 52:13-53:13) who is like a sheep led to the slaughter.

The Lamb conquers by dying. This explains why unless we are granted understanding of these mysteries by the Holy Spirit, and “given ears to hear,” so to speak, the things in this book will remain utterly mysterious to us.[8] Apart from the eyes and ears of faith, it is impossible to understand that Christ’s ultimate victory must come through his incarnation, life, death, and resurrection.

The Lamb Alone Is Worthy

John also describes the Lamb as follows: “I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth.” The image of horns suggests the idea of conquest. Since the number “seven” when used in the Book of Revelation symbolizes perfection or fullness, the seven horns indicates the fullness of his triumph over death and the grave. John’s reference to the Lamb’s seven eyes which are the seven spirits of God are images drawn once again from the third and fourth chapters of the prophecy of Zechariah. The seven lamps and the seven eyes are echoes of Zechariah’s prophecy as Old Testament pictures of the Holy Spirit who is omnipotent and all-powerful. Before the dawn of the messianic age, the seven-fold Spirit appears before the throne, but now after the conquest of the Lamb and the dawn of the new creation, the blessed Holy Spirit now goes out to the ends of the earth to execute God’s sovereign decree. In this, John sees the spread of the kingdom of God unto the ends of the earth, and the fact that the Holy Spirit will empower Christ’s church to preach the gospel as the means by which Christ’s kingdom advances.

Since he is declared to be worthy to open the scroll the Lamb came “and he went and took the scroll from the right hand of him who was seated on the throne.” The echo here from Daniel 7:13-14 is inescapable. Says Daniel,

I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.

John and Daniel are describing the same scene from different angles. The fact that the Lamb is worthy enables him to approach God’s throne and open the scroll and its seals which will demonstrate his authority and power over all the earth and to establish that kingdom which shall never be destroyed. When the Lamb draws near to the one seated upon the throne, heaven worships him.

Heavenly Worship

According to John, “and when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints.” The Lamb possesses the same glory and authority as does the one sitting on the throne. When heaven worships the Lamb, they are worshiping God, the second person of the Holy Trinity. The Lamb’s majesty and glory are clearly equal to that of the one seated on the throne. No mere creature could ever possess such glory. It is nothing less than the glory of God. Although he veiled that glory with the flesh of a mere babe the first advent, when seen from the perspective of the heavenly throne, his glory cannot be veiled. The elders who represent the redeemed and the living creatures who represent creation fall before the Lamb and worship him. Christ’s glory and worthiness is equal to that of the Father’s, for the hosts of heaven would never bow before any creature or any created thing.

Later on in the Book of Revelation we read that the prayers of the saints rise to heaven. In Revelation 6:9-11 and 8:4 the saints pray for vindication of martyred believers. They cry out for judgment upon the ungodly. The fact that these prayers ascend to God’s throne and to the Lamb reminds us that the opening of the scroll is somehow connected to their pardon. The judgments yet to come and contained in the scroll will, in part, bring about the vindication of the saints who are called to suffer while on earth.

With the elders holding harps in their hands and singing, the scene in heaven is suddenly reminiscent of the Levitical priests who were commissioned to lead the people of Israel in the praise and worship of YHWH.

And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.”

Throughout the Old Testament, a new song is sung as an expression of praise to God for granting his people victory over their enemies. Given the worthiness of the Lamb who was slain, the new song commemorates Christ’s birth, his life, his victory over sin and death and the inauguration of the new creation. The words of the hymn clearly reflect our Lord’s victory over the serpent.

Jesus has died for his chosen ones and in doing so purchased a people from every tribe, language, people and nation. The king is vested with an everlasting kingdom which extends to the ends of the earth and encompasses his elect from every nation. Because Jesus has conquered death and the grave, all of his people participate in his kingdom rule by virtue of the new creation, specifically the new birth. All of us who are Christ’s are said to reign with him because death has no hold upon us. The beast may kill us, we may die young or old, but we will reign with Christ nevertheless. When Jesus comes back at the end of the age, we will indeed rule with him upon the renewed heaven and earth in the age to come.

The New Song of Redemption

When the new song of redemption is sung, the whole of heaven worships the Lamb. According to John,

Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, saying with a loud voice, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!”

These are the same angels and legions of heaven who announced our Lord’s birth that first advent singing “glory to God in the highest. And on earth, peace good will toward men!” They return to earth with Jesus on judgment day–the second advent—singing a new song “worthy is the Lamb.” Before the dreadful day of judgment comes, they worship the Lamb along with the elders and living creatures.

As the chapter and its focus upon the Lamb comes to a close, John’s vision of the throne is extended from the present to the time of the end, when universal acclaim is offered to Christ by a redeemed creation at the end of the age.[9]

And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, `to him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” And the four living creatures said, `Amen!’ and the elders fell down and worshiped.”

John not only sees the worship of the Lamb in the present, he also sees that worship of the Lamb by a redeemed creation which takes place at the end of time.

The vision of the heavenly throne ends with all of creation and all of God’s redeemed worshiping the one seated upon the throne and the Lamb. When Daniel’s vision was sealed, when Ezekiel and Isaiah saw the throne, their visions were incomplete because they did not yet see the Lamb who was slain. For it is only after Jesus was born of the virgin, only after he has died for our sins, only after he was raised for our justification, that we can fully understand how Jesus can be both the Lamb who was slain and the Lion of the tribe of Judah, from whom the scepter (the symbol of his rule) never departs. This is why heaven sings a new song which centers upon what God has done in Christ to free us from our sins, to make us a kingdom of priests and to ensure that one day we will rule with Christ upon a redeemed earth.

From Babe to Lamb to Lion

So, as we stop and reflect upon the birth of Jesus, it is a great time to consider who it is whose glory was veiled with flesh of an infant, “tender and mild,” and who came in fulfillment of so many Old Testament prophecies. Even as we look back to the birth of our Savior, at the same time we look forward to his second advent. We sing of his birth, “joy to the world, the Lord is come.” When the Lamb, who was born of the virgin, and who is revealed to be the Lion of the Tribe of Judah, opens the scroll and reveals that he alone is worthy, then the angels sing “worthy is the Lamb.” On that day God’s will will be done on earth just as it is in heaven. But that day would never come were it not for the coming of the babe in the manger.

________________________________

[1] Poythress, The Returning King, 107.

[2] Johnson, The Triumph of the Lamb, 103-104.

[3] Beale, Revelation, 344-346.

[4] Beale, Revelation, 340-342.

[5] Johnson, Triumph of the Lamb, 105.

[6] Beale, Revelation, 342.

[7] Beale, Revelation, 350.

[8] Beale, Revelation, 354.

[9] Beale, Revelation, 365.