Jesus was the lion of the tribe of judah

JESUS WAS THE LION OF THE TRIBE OF JUDAH
EDITED BY GLENN PEASE
Revelation5:5 5Then one of the elders said to me, "Do
not weep! See, the Lion of the tribe of Judah, the Root
of David, has triumphed. He is able to open the scroll
and its seven seals."
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The MediatorialPowerOf Christ
Revelation5:5
S. Conway
And one of the elders saith, etc. St. John is first shownChrist as Head of his
Church, ruling here on earth. This his first vision. Then he is transported to
heaven, and sees the throne set there, and its attendants and their worship.
Then the coming forth of the Son of God, and the representationof his
mediatorial sovereignty. But first there is the vision of the throne of God, for
he is the Source and End of all authority. God was and shall be "all in all."
But his power is seenin this vision as delegatedto Christ as Mediator. Forthis
vision -

I. SYMBOLIZES THE MEDIATORIAL POWER OF CHRIST. It does this
by representing:
1. The Lamb in the actof taking the book out of the hand of him that sat on
the throne. Note the book in God's hand; the challenge of the angel,
unanswered;and St. John's distress thereat. But now the Lamb prevails, etc.
The meaning of the book, or roll, is the plan or policy of a state, the will and
purpose of a ruler. God speaks ofhis book; of blotting out names therefrom.
Scribes were important personages becauseoftheir agencyin preparing such
decrees. The taking of the book, therefore, is as when a minister of state in our
days receives his portfolio; it signifies his commissionto know, comprehend,
and execute the counsels and decrees thereincontained. Thus, as receiving his
commission, the vision represents our Lord.
2. The origin of his mediatorial power. It was derived from the Father. Christ
ever afiirmed that he "receivedof the Father," that he came "not to do his
own will, but the will of him that sent him;" Christ was "the Man whom he
had ordained;" "Godhath spokenunto us by his Son;" "All things are
committed unto me of my Father," etc. The mystery of the Trinity is perhaps
insoluble by us, but as to the truth of the doctrine, it pervades, not this vision
only, but the whole Bible.
3. The nature of it. The vision represents Christ as One that was capable of,
and had suffered, death. He was, therefore, human as well as Divine. His
human origin as well as his Divine glory are both shown, and because he was
the God-Manhe became Mediator betweenGodand man.
4. The exercise of his mediatorial power. This by his taking the book and
loosing the seals thereof, whereupon, as eachsealis opened, that which he
thus disclosesis at once begun to be accomplished. The Apocalypse discloses
the fate and fortunes of the Church, and of the world as relatedto it.
Information and reserve characterize these disclosures. Theytell of a great
struggle, in which all creatures engage;that it is for moral ends, and centres
round man. Hell and its plans and apparent triumphs are shown; also her
overthrow, and at last the full redemption of the Church and the
establishment of the kingdom of God. Now, all this Christ not only reveals,

but executes. Forthis he has the seven horns of omnipotent might, and the
seveneyes of omniscient wisdom. But it is in their executionthat the Divine
purposes are fully revealed. As yet we know but parts of them. The apostles
only knew the Scriptures when, not before, they were fulfilled. And how vast
is:
5. The extent of his power!It is over all physical and all moral natures; over
the presentand the future; over the grave and death; over angels and devils;
over every soul in every land, age, and condition. All are subject unto him.
God "left nothing that is not put under him" (1 Corinthians 15.). And:
6. Its final end and completions. It has such an end. The very idea of a "book"
is that of something which comes to an end, which is for a definite and limited
purpose. Christ must reign, not forever, but "till he bath put all things under
his feet." Thencometh the end (cf. 1 Corinthians 15:24-28). The book is a
definite thing. The existing systems of grace and providence are not
everlasting;they subserve ends beyond and higher than themselves;they are
but preliminary and initiative; their completion is yet hidden, and will fill and
brighten eternity. Further, the vision -
II. EXHIBITS THE BASIS ON WHICH HIS MEDIATORIAL POWER
RESTS, He "prevailed," but by right, not by force;in virtue of his being:
1. The Lion of the tribe of Judah. (Genesis 49:9.)Hence his right was from his
office, the position it was predicted he should fill. And his life and his conquest
over Satan, sin, man, death, all verified the truth of Jacob's dying prophecy.
2. The Root of David. Hence, by descentalso, as Heir of him to whom God's
promises of universal rule had been given. But chiefly because he was:
3. The Lamb slain. Thus the pre-eminent right securedby his atonement is set
forth. The Lamb is the Centre of heaven. Hence his cross claims his crown;
the sufferings of Christ, the glory that should follow. The term "worthy" is
used in reference to this right thus obtained. The cross affirms every principle
of moral law. As all creationis for moral ends, so supremely is the cross of
Christ. He is worthy because he was slain.

III. REVEALS THE RESULTS CONTEMPLATED BYHIS
MEDIATORIAL POWER. Theyare four.
1. To set forth the glory of the Son of God. See the adoration of the Lamb,
how intense, how universal, how unceasing. All things are for him, as they are
by him. All men are to "honour the Son, even as they honour the Father."
And by his mediation this glory is secured. He had glory before the world was.
But he has far more now, and yet more shall be his. He is seenamid all the
confusions and calamities oflife to be our one Hope and Stay. "Christ is all
and in all," and so is he glorified.
2. To secure the accomplishment of man's redemption. "Thouhast redeemed
us:" so the heavenly choirs sing over and over again. And Christ has his
redeemed. See how the Church is described: as the bride; heir; joint heir with
Christ; kings;priests unto God; his body, etc. Yes, Christ hath redeemed us.
3. To demonstrate the unity of the Divine counsels and the progressive
characterof the Divine works. The mediatorial systemis not external to, but
part of the systemof, the universe. It is essentialto its moral order and bound
up with all its history. Sin was an inroad upon, and an invasion, violation, and
disruption of, the Divine rule. Inevitable if the gift of free will was to be
granted as it was;and hence some means for the reparation of this great
disasterhad to be found, and for the demonstration of the consistencyofthe
wise, the holy, and the all-loving God. All human sin, protracted so awfully
and so wearily age afterage, is yet but an episode in the course of the Divine
administration; like as a war is but an episode in the history of a nation. And
the mediation of Christ is the method of God for undoing the evil man's sin
has wrought.
4. To issue in the glory of the Father and to show this as the end and aim of all
things. "That Godmay be all in all:" such is its chief end; as for eachone of
us, so for all human history, and all the Divine dealings with us in Christ our
Lord. Let us by self surrender to Christ fall in with that blessedpurpose, and
so one day rejoice in its perfectfulfilment. (Adapted from notes of sermonby
late Rev. G. Steward, of Newcastle.) -S.C.

Biblical Illustrator
The voice of many angels round about the throne.
Revelation5:11-13
The greatfestalgathering and song of heaven
J. R. Macduff, D. D.
I. THE COMPLACENCYWITHWHICH CHRIST LOOKS BACK ON HIS
OWN ATONING WORK AND SUFFERINGS.
II. THE PERPETUALEFFICACYOF THE SAVIOUR'S SACRIFICE.
III. THE CONTINUED IDENTITYOF CHRIST'S PERSONAS GOD-MAN
MEDIATOR.
IV. REDEMPTION IS THE GRAND THEME OF ADORATION FOR
UNREDEEMED ANGELS AS WELL AS FOR THE REDEEMED FAMILY
OF GOD.

V. THE PRE-EMINENT DIGNITYAND BLISS OF THE RANSOMED
SAINTS.
VI. THE UNITY WHICH PERVADES THE HEAVENLY RANKS.
VII. THE VISION SEEMS INTENDEDTO PREPARE THE CHURCH ON
EARTH FOR HER OWN SUFFERINGS, AND RECONCILE HER TO HER
APPROACHING TRIBULATION.
(J. R. Macduff, D. D.)
The hymn of the angels and of creation
W. M. Johnston, M. A.
I. First let us understand THE ATTITUDE AND POSITION OF THE
ANGELS. They are round about the throne of God, around the elders — that
is, the Church — and around the living creatures. Theyare, therefore, the
sentinels and the guardians of Divine and human things. So they stand equally
around the emblem of eternalpower, around the fourfold forms of life,
around its drudgery as well as its ambition, and around the Church,
distressedand broken and divided and betrayed. No thought of fear dims the
lustre of their eyes, nor lessens the precisionand the emphasis of their song.
And it is worthy of notice that they secure ample leisure for worship. It is a
lessonthat ought not to be lostupon our hurrying age. Thank heaven, there
are still secludedcorners of our land where the shriek of steam-engines, the
clamour of crowdedstreets, the driving of pulse and brain, is unknown; where
the valleys laugh and sing with the standing corn, where the hilltops are silent
as the seas, andwhere jaded brains may shape some thought of God. But
heaven is busy too, and there is work enough to be accomplished. There are
sinners lostin the wilds of the hill, and in loathsome dens of the city, who will
need to be brought home. There are claims and needs and dangers of the
Church the world over — energies to be cherished, works to be encouraged,
impurities to be purged, sorrows anddisappointments to be assuaged. And
with all these interests in hand their eye is upon the throne, for here only do
angels and men alike behold, and thence only receive the interpretation of life

and the wisdom and guidance for work. And wellwere it, not only for its
honesty, but even more for its progress, if the commerce ofEngland and
Scotlandand Ireland were directed by the laws which abide in God. Only
those who obey can worship, and only those who rightly worship cantruly
live. And so —
II. The centralthought of the angels, like that of the Church, was THE
WORTHINESS OF CHRIST. "Worthyis the Lamb that was slain." And as it
was in the mind of the Church, so here again this worthiness is associatedwith
sacrifice. Formostmen suffer only when they must, and they fail to perceive
that sacrifice atonce tests what we are, and makes us what we ought to be. In
this way Christ's sacrifice provedHis essentialworth, and, beyond this,
proves to-day His permanent worth to His people. It is not His poweralone.
That never elicits adoration. It is the goodnessthat reigns paramount within
Him which men worship and love.
III. THE RESPONSE OF CREATION.The poet of Palestine had said, many
a year before St. John lived, that there is neither speechnor language
throughout the earth in which the voice of the firmament is not heard. "The
songs ofthe spheres" was anothermethod of expressing the same truth. The
sky vibrates with praise as the greatstars stand out in their places. "Earth,
with its thousand voices,"saidColeridge, "praisesGod." And while these call
to man, whateverhis tongue or his worship, man the world round feels that he
must respond. He cannot help worshipping. Under the gaslight, and in the
heated atmosphere of some remote meeting-place in the big town, he may
lustily proclaim that Godis nothing to him. But when the gas is out and the
cheering companions are gone, when he is alone on the mountain-side, and the
thunder booms out its terror above and the lightning flashes death around
him, a voice within answers the voices without, and the infidel is compelledto
pray. And as man must worship, so his worship adopts a more expansive form
than that which angels take as yet (Revelation7:12). His eyes, too, are indeed
filled with the image of the Lamb. What mind can forgetCalvary and Olivet?
But awaybeyond the present fact he contemplates the continuous recognition,
and age upon age he hears the same hymn. And further yet, and fuller, the
worship of the Lamb broadens into the worship of the Godhead. It is offered
to "Him that sitteth upon the throne." And it expresses the spiritual history of

every saint. We see ourselves in this hymn. When first our life lay before us,
and we took it up and placed it upon the altar of God's salvation, Jesus Christ
was all, was everything to us. Then as faith deepenedand threw up the greater
and strongerlife, we saw Jesus in all things. And then we beheld the love of
the Fatherto be as greatand tender as the love of the Son, and the strength of
the Holy Ghostgatheredround us and within us, and God in His blessed
Trinity embracedall things.
(W. M. Johnston, M. A.)
Christ the objectof angelic worship
R. Balmer, D. D.
I. THE HOMAGE HERE REPRESENTEDAS RENDEREDTO THE
SAVIOUR BY THE ANGELIC HOSTS.
1. Angels are the worshippers to whom our attention is more particularly
directed in the text.
2. The nature of the homage which they render Him. The particulars here
specifiedrelate rather to the natural than the moral attributes of our Saviour,
to His greatness ratherthan His goodness;that is, to His prerogatives and
glories which He most obscuredin His humbled state, or of which He then
emptied Himself, as the Scripture expressesit.
3. The ground of this homage. As a person inherently possessedofall Divine
excellencesand glories, the Son of God, in common with the Father, has an
incontestable title to the worship and obedience of the heavenly hosts. He has
a further claim as the author and preserver of their existence, and as the
source and dispenser of all their happiness. It is not, however, on this ground,
strong as it is, that the homage manifested in the text is rendered Him. Look
to the passageandyou will at once perceive that the basis on which the Son of
God is worshipped, both by the representatives ofthe Church and by the
angelic hosts, is His death or sacrifice. Butdoes the death of Christ give Him
any new or peculiar claims to the homage of the heavenly hierarchies who are

not immediately interestedin its benefits? Unquestionably it does, and some of
these claims it is not difficult to discover. His death was not only in itself the
most extraordinary event that ever took place, it afforded incomparably the
most magnificent display that ever was exhibited of generosityand kindness,
of compassionand tenderness. It is an essentialpart of true excellence to
admire excellence inanother, and the admiration ought to be proportioned to
the measure of excellence displayed. What a resistlessimpulse, then, must it
communicate to the adoration and praise of the holy angels, to contemplate
the death of the Sonof God. Recollectnextthe display of the Divine character
and perfections exhibited in the death of Christ, and you will see in it another
reasonto ampel the hosts of heaven to honour and adore Him. Consider,
again, that while the death of Christ contributes so much to advance the
honour of God, it contributes not less to promote the happiness of man. "They
rejoice overone sinner that repenteth." In further illustration of this topic, I
might add that it is the opinion of the great Mr. Howe, and of some other
eminent divines, that angels, though not redeemedby Christ, are confirmed in
happiness in consequenceoftheir union to Him. It is further certainthat in
Him angels and saints are united in one harmonious and happy association,
and that it has pleasedthe Fatherby Him to reconcile allthings unto Himself;
by Him, I say, whether they be things in earth or things in heaven." And these
wonderful arrangements furnish angels with anotherreasonto worship and
serve "the Lamb that was slain."
II. THE ARGUMENT SUGGESTED BYTHEIR CONDUCT TO INDUCE
US TO RENDER THE LAMB A SIMILAR HOMAGE.
1. We have a direct and personal interestin His death. If His matchless love
excites, as wellit may, the admiration even of creatures not immediately
interested, and impels them "to prepare new honours for His name," what
words can express the claims which He has to our admiration, gratitude, and
praise?
2. We are still in circumstances ofdanger. Many and formidable are the
enemies who seek ourruin, numerous and painful are the toils and hardships
we must encounterere we reachour "Father's loved abode." There is one,
and only one, who can protectyou amid your multitudinous dangers, and

bring you to the land which you wish to reach. "Jesus Christ, the captain of
salvation, having been made perfectthrough sufferings, will conduct you to
glory," if only you will confide in Him. What an argument to love and trust, to
adore and praise Him!
3. I might remark that, allowing He has conferredon angels higher capacities
and higher joys, our happiness has been procured by Him at a price far more
costly. To communicate to angels existence and happiness required nothing
more than a simple volition of His irresistible will, a single word of His
omnipotent voice. It was not thus that the happiness of the apostate race could
be restored, that the redemption of our lost world was to be achieved.Lessons:
1. How inconceivablyglorious must heaven be, and how worthy of our earnest
desire and our constantpursuit!
2. How reasonable thatwe should render Divine honours to the Lord Jesus.
3. How important that we cultivate a love to the exercises ofheaven.
4. This subjectsuggests a testby which we may ascertainwhether we are fit
for heaven. To ascertainyour meetness forheaven you have then only to
inquire whether you take delight in devotional exercises andin holy pursuits
and enjoyments.
5. This subjectshows us the folly of the irreligious. Think of heaven with all its
joys and splendours. Contrastwith this hell with its horrors, a place of outer
darkness and of gnashing of teeth.
(R. Balmer, D. D.)
Worthy is the Lamb that was slain.
The worthy sacrifice ofChrist
T. Adkins.
I. CONTEMPLATE CHRIST AS HE IS REPRESENTEDUNDER THE
CHARACTER OF A LAMB. The lamb is an appropriate symbol of innocence

and meekness.Neverwere the lamb-like virtues brought to so severe a test,
and never were they so strikingly portrayed. A recluse in his cell may reason
justly on the duties of forbearance and forgiveness, but it is difficult to carry
into practice the dictates of sober solitude, yet Jesus gave not only the theory
but the practice of every possible virtue.
II. MEDITATE ON THE DEATH OF CHRIST.
1. He was slain decretively in the purposes of Jehovah.
2. He was slain emblematically by the sacrifices under the Levitical
dispensation.
3. He was slain instrumentally by the hands of the Jews.
4. He was slain really by the justice of God for the sins of His people.
III. CELEBRATE HIS PRAISE.
1. He is worthy of the trust and confidence of His people.
2. He is worthy of the adorationand praise of the redeemed spirits above.
3. He is worthy the adorationof the purest intelligences of the universe.
4. He is worthy of the final conquestof the world.
(T. Adkins.)
Christ the Lamb slain
John Russell.
I. THE WONDERFULPERSON ofthe glorious sufferer will furnish occasion
of unceasing admiration to the great multitude before the throne.
II. The multitude before the throne will have occasionto give glory to the
greatRedeemerwhen they contemplate THE MYSTERIOUS NATURE OF
HIS SUFFERINGS.

III. Similar acknowledgments willbe calledforth when the saints in heaven
remember THEIR SINS as the procuring cause of the Saviour's sufferings.
IV. The sufferings of the Redeemerare consideredby the multitude before the
throne as the result of A PLAN CONTRIVED BYTHE INFINITE WISDOM
OF GOD in His eternalcounsels.
V. The sufferings of the Redeemerare consideredby the multitude before the
throne as the genuine effect of His OWN UNCONTROLLED AND
SOVEREIGN PLEASURE. To Himself alone, and to the free exercise of His
own goodwill, this act of grace and humiliation must be referred.
VI. The sufferings of the Redeemerare consideredby those who stand around
the throne as affording THE BRIGHTEST MANIFESTATIONOF THE
DIVINE PERFECTIONS.
VII. The sufferings of the Redeemerpresent new occasionofadmiration and
triumph to the multitude before the throne, because therebyREDEMPTION
IS COMPLETELYPURCHASED.
(John Russell.)
Glory ascribedin heavento the Lamb
J. Dixon.
1. The sacrifice of Christ has had the effectof developing the hidden
perfections and glories ofGod in what may be consideredtheir Christian and
evangelicalaspect, both in the Church above and in the Church below,
consequentlyall glory is due to Christ upon this principle.
2. The elementary state cud high reward of heaven is the result of our
Saviour's work, and consequentlythe glory must be due to Him.
3. The relationship in which the triumphant Church will stand to her Lord
will induce these sentiments, and leadto this triumphant song. In what
relationship does He stand to us here? "Godwith us." In what relation does
He appear to the Church above? "Godwith them."

(J. Dixon.)
The worthiness of Christ to receive man's riches
Homilist.
I. BECAUSE HE IS THE ORIGINAL PROPRIETOROF IT. The gold that
any man holds in his hands is his in a very secondarysense;his property a few
years ago was in the possessionofothers, and a few years hence it will pass
from him into other hands. All material wealthbelongs to Christ.
II. BECAUSE HE HAS ENABLED YOU TO PROCURE IT. Why have you
wealth more than others? Has it come to you through heirdom, legacy, or
your own industry? In either case you have it through Christ.
III. BECAUSE HE GIVES YOU THE QUALIFICATION TO ENJOYIT.
Who gave you the unmiserly spirit, the bodily health, the mental capacityby
which you can enjoy your riches?
IV. BECAUSE HE WILL MAKE THE BEST USE OF IT.
1. The best use of it for yourselves. There is no better investment. Your
contributions to Him serve you in many ways.
(1)Serve to test your character.
(2)Serve to detach you from materialism.
(3)Serve to ennoble your character. It is a greatthing to be trusted, to be
thrown upon your honour. Christ trusts you.
2. The best use of it for the world. When you are gone Christ's Church will be
here working with the means you have entrusted to it, and working to spread
truth, virtue, and happiness through the world.
(Homilist.)
Praise a duty

J. R. Miller, D. D.
No other duty is enjoined so often in the Scriptures as praise. The Bible is full
of music. The woods in the summer days are not so full of bird-notes as this
sacredbook is of voices of song. Christian life can realise the Divine thought
for it only by being songful. The old fable of the harp of Memnon, that it
beganto breathe out sweetmusic the moment the morning light sweptits
chords, has its true fulfil. ment in the human soul, which, the instant the light
of Divine love breaks upon it gives forth notes of gladness and praise.
(J. R. Miller, D. D.).
The Lamb opened one of the seals. &&&
Revelation6
The development of goodand evil in human history
D. Thomas, D. D.
I. The development of GOOD in human history.
1. The good is embodied in a personal life. "He that sat," etc. "Grace and
truth came by Jesus Christ." He was the Right — incarnate, living, acting;
and this, not only during His corporeallife here, but in all His disciples
through all times.
2. The good embodied in a personallife is aggressive in its action. "He went
forth," etc. Wherever the sunbeams break, darkness departs;so with the
right, it is always conquering. In its aggressivenessit moves —(1) Righteously.
The "horse" is the instrument it employs to bear it on to victory. The good is
not only pure in its nature and aims, but pure in its methods.(2)
Triumphantly. The "bow" carries the arrow, and the arrow penetrates the
foe.(3)Royally. "There was givenunto Him a crown." Right is royal, the only
royal thing in the universe, and the more perfectly it is embodied the more
brilliant the diadem. Hence Christ is crownedwith glory and honour, "exalted
above all principalities and powers," etc.

II. The development of EVIL in human history.
1. War (ver. 4). The spirit of murder burns throughout the race. The "red
horse" is ever on the gallop.
2. Indigence (ver. 5). Famine generally follows the sword.
3. Mortality (ver. 8). With every breath we draw some one falls.
4. Martyrdom (vers. 9-11).(1)A martyr is one who dies for the truth.(2) He is
one who in heaven remembers the injustice of His persecutors.(3)He is one
who in the heavenly world is more than compensatedforall the wrongs
receivedon earth. In heaventhey have —
(a)Purity.
(b)Repose.
(c)Socialhopes.
5. Physicalconvulsion (vers. 12-17).(1)Our earth is constantly subject to great
physical convulsions.(2)These are always terribly alarming to ungodly
men.(3) The alarm of ungodly men is heightened by a dread of God. "The
wrath of the Lamb." A more terrific idea I cannot get. It is an oceanofoil in
flames.
( D. Thomas, D. D.)
A white
The going forth of the gospel
James Durham.
1. That the preaching of the gospelcomethnot by guess amongsta people, but
is sent and ordered as other dispensations are, and hath a particular
commission. It is one of the horses He sendeth here. So, Acts 16., the Spirit
putteth them to one place, and suffereth them not to go to another place.
There is not a sermon cometh without a commission.

2. That the successofthe gospelgoethnot by guess. The gospelhath its end as
well as its commission(Isaiah 55:10; 2 Corinthians 2:14).
3. The gospelis most mighty to conquer when Christ armeth it with a
commissionand doth concurtherewith (2 Corinthians 10:4).
4. From this description of the horse and his rider and his employment,
observe that the greatend of the gospel, where it cometh, is to subdue souls.
Thai is the end of a ministry, to bring souls in subjection to Christ (2
Corinthians 10:5). And it hath its end when Christ's arrows are made
powerful to pierce hearts (Ephesians 4:8; Psalm68:18).
5. The gospelconquereth more or less whereverit cometh. When Christ is
mounted He is going to conquer, if it were but to take one fort or one soul
from Satan.
6. Taking this conquestand flourishing estate of the gospelto relate to the first
times thereof when it came into the world. Observe that most frequently the
gospelat its first coming amongsta people prevaileth most, and hath more
sensible successthan at any other time. So was it when it came first to the
world, its victories were swift and speedy, increasing more for a few years at
that time than afterwards in many generations.
(James Durham.)
Conquering, and to Conquer
The Redeemer's conquests
J. Parsons.
I. THE ADVERSARIES OF OUR REDEEMER.
1. The powers of darkness.
2. All men in an unrenewed and unconverted state.
3. False systems ofreligion, which, although perhaps assuming the name of
Christianity, are hostile to its spirit and design.

II. THE INSTRUMENTSWHICH OUR REDEEMER EMPLOYS.
1. The publication of His Word.
2. The agencyof His Spirit.
III. THE VICTORIES OF OUR REDEEMER.
1. They are founded upon His right to universal domain.
2. They are continuous, and widely extended.
3. They are essentiallyconnectedwith the diffusion of pure and perfect
happiness.In conclusion:how important it is —
1. That you should yourselves surrender your hearts in personalsubjection to
the Redeemer's power.
2. That you devote your energies to the further extensionof His empire.
(J. Parsons.)
The future triumph of our King
J. Clayton, M. A.
I. THE ILLUSTRIOUS PERSONAGEDESCRIBED.
1. His spotless charchter. "A white horse."
2. His warfare. "A bow."
3. His exaltation to regaldignity. "A crown."
4. His gradual conquest. "Conquering and to conquer."
II. SENTIMENTSAND REFLECTIONSSUITABLE TO THE SUBJECT.
1. We should cultivate and cherish the most exalted estimate of the personof
Jesus Christ.

2. The imminent peril in which those are placed who continue among the
adversaries ofJesus Christ.
3. Are you among His true and faithful subjects?
4. Strive, by every means in your power, to advance the extent and glory of
His dominion.
(J. Clayton, M. A.)
The Conqueror
W. M. Punshon, D. D.
Behold the combat beyond all others important, the combatbetweenChrist
and Satanfor the human soul.
I. THE CAUSE OF STRIFE — the soul. A colony of heavenhad been taken
by the powers of hell, and the effort to restore it to allegiance was the main
cause ofthis celestialwar. The domination of Satanover the human soul is
despotic, degrading, and destructive.
II. THE BATTLE. The Divine Saviour strongerthan the strong man armed as
our champion. The first grapple seems to have been the temptation in the
wilderness, the next in the performance of miracles, the next the death
grapple, the last the rising from the dead and ascensioninto heaven.
III. THE VICTORY. It was complete, it was benevolent, it was unchanging.
The attack which the Saviour made upon the enemy was suchas to tear away
the very source and energies ofhis power. In the time of the Lord's victory we
do not see traces ofcarnage, norhear orphans wailing the dead; but a voice
breathes the comfortable word, "Theyshall not hurt nor destroy in all My
holy mountain." The triumphs of the Saviour brighten with the lapse of time.
Time cannot tarnish their lustre, nor death itself destroy.
(W. M. Punshon, D. D.)

COMMENTARIES
Ellicott's Commentary for English Readers
(5) And one of the elders . . .—Better, And one from among the elders saith
unto me, Weepnot; behold, the Lion, which is of the tribe of Judah, the Boot
of David, conquered (so as)to open the roll, and the sevenseals 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 secretpurposes 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” (Hebrews 2:9). Similarly St. Paul traces the
exaltation of Christ as the outcome of His humiliation, “wherefore (i.e., in
consequence ofHis humiliation) God also hath highly exaltedHim”
(Philippians 2:9). Thus Christ, who in conquestis seento be the powerof God,
in revealing the true philosophy of history is seento be the wisdom of God.
The Lion of the tribe of Juda—The lion was the ancient symbol of the tribe of
Judah. Jacobdescribedhis son as “a lion’s whelp” (Genesis 49:9);the
standard of Judah in the Israelitishencampment is said to have been a lion. It
was the symbol of strength, courage, andsovereignty.
The Rootof David.—The Lion is also the representative of the royal house of
David. “Christ cometh of the seedof David” (comp. Mark 12:35 with John
8:42); the prophets have described Him as the Branch, which would spring
from the ancientstock (Isaiah11:1; Zechariah 6:12). But there seems also a
reference to the deeper thought that He who is the Branchis also the Root
(comp. Isaiah 11:10);He is the one who was David’s Lord (Matthew 22:41-
45), and “the true source and ground of all power” to David and David’s
tribe, and of all who lookedto Him, and not to themselves, for strength.

Matthew Henry's Concise Commentary
5:1-7 The apostle saw in the hand of Him that sat upon the throne, a roll of
parchments in the form usual in those times, and sealedwith sevenseals. This
representedthe secretpurposes ofGod about to be revealed. The designs and
methods of Divine Providence, towardthe church and the world, are stated,
fixed, and made a matter of record. The counsels ofGod are altogetherhidden
from the eye and understanding of the creature. The severalparts are not
unsealedand opened at once, but after eachother, till the whole mystery of
God's counseland conduct is finished in the world. The creatures cannotopen
it, nor read it; the Lord only can do so. Those who see mostof God, are most
desirous to see more; and those who have seenhis glory, desire to know his
will. But even goodmen may be too eagerand hasty to look into the mysteries
of the Divine conduct. Such desires, if not soonanswered, turn to grief and
sorrow. If John wept much because he could not look into the book of God's
decrees, whatreasonhave many to shed floods of tears for their ignorance of
the gospelofChrist! of that on which everlasting salvationdepends! We need
not weepthat we cannot foresee future events respecting ourselves in this
world; the eagerexpectationof future prospects, orthe foresightof future
calamities, would alike unfit us for presentduties and conflicts, or render our
prosperous days distressing. Yet we may desire to learn, from the promises
and prophecies of Scripture, what will be the final event to believers and to
the church; and the Incarnate Son has prevailed, that we should learn all that
we need to know. Christ stands as MediatorbetweenGod and both ministers
and people. He is calleda Lion, but he appears as a Lamb slain. He appears
with the marks of his sufferings, to show that he pleads for us in heaven, in
virtue of his satisfaction. He appears as a Lamb, having sevenhorns and seven
eyes;perfect powerto execute all the will of God, and perfect wisdom to
understand it, and to do it in the most effectualmanner. The Fatherput the
book of his eternal counsels into the hand of Christ, and Christ readily and
gladly took it into his hand; for he delights to make known the will of his
Father; and the Holy Spirit is given by him to reveal the truth and will of God.
Barnes'Notes on the Bible

And one of the elders saith unto me - See the notes on Revelation4:4. No
particular reasonis assignedwhy this messagewas deliveredby one of the
elders rather than by an angel. If the elders were, however(see the notes on
Revelation4:4), the representatives ofthe church, there was a propriety that
they should address John in his trouble. Though they were in heaven, they
were deeply interestedin 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 powerof opening the mysterious volume which containedthe revelationof
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.
Weepnot - That is, there is no occasionfor tears. The object which you so
much desire canbe obtained. There is one who canbreak those seals, andwho
can unroll that volume and readwhat is recordedthere.
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 calleda Lion, and
why be is spokenof as the Lion of the tribe of Judah:
(a) As to the first: This appellation is not elsewhere givento 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 Revelation4:7), and as such
the appellationis used in this place. It is because Christhas powerto 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 calledthe "Lion of the tribe of Judah,"
doubtless, with reference to the prophecy in Genesis 49:9 - "Judah is a lion's
whelp: from the prey, my son, thou art gone up: he stoopeddown, he couched
as a lion, and as an old lion"; and from the factthat the Messiahwas ofthe
tribe of Judah. Compare Genesis 49:10. This use of the term would connect
him in the apprehensionof John with the prophecy, and would suggestto him
the idea of his being a ruler, or having dominion. As such, therefore, it would

be appropriate that the powerof breaking these seals should be committed to
him.
The Rootof David - Not the Rootof 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" orsprout from David, and had sprung from him as a shootor
sprout springs up from a decayedand fallen tree. See the notes on Isaiah 11:1.
This expressionwould connecthim directly with David, the greatand 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 - ἐνίκησεν enikēsen- 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 reasonwhy he
does this, is the result of a conflictin 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 specialpropriety that the
disclosure should be made by him. The truths taught in this verse are:
(1) that the powerof 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.
Jamieson-Fausset-BrownBible Commentary
5. one of—Greek, "one from among." The "elder" meant is, according to
some (in Lyra), Matthew. With this accords the description here given of
Christ, "the Lion, which is (so the Greek)of the tribe of Juda, the root of
David"; the royal, David-descended, lion-aspectof Christ being that
prominent in Matthew, whence the lion among the fourfold cherubim is
commonly assignedto him. Gerhard in Bengelthought Jacobto be meant,
being, doubtless, one of those who rose with Christ and ascendedto heaven

(Mt 27:52, 53). The elders in heaven round God's throne know better than
John, still in the flesh, the far-reaching powerof Christ.
Rootof David—(Isa 11:1, 10). Not merely "a suckercome up from David's
ancient root" (as Alford limits it), but also including the idea of His being
Himself the root and origin of David: compare these two truths brought
together, Mt 22:42-45. Hence He is callednot merely Sonof David, but also
David. He is at once "the branch" of David, and "the root" of David, David's
Son and David's Lord, the Lamb slain and therefore the Lion of Juda: about
to reign over Israel, and thence over the whole earth.
prevailed—Greek, "conquered":absolutely, as elsewhere(Re 3:21): gained
the victory: His past victory over all the powers ofdarkness entitles Him now
to open the book.
to open—that is, so as to open. One oldest manuscript, B, reads, "He that
openeth," that is, whose office it is to open, but the weightof oldest authorities
is with English Version reading, namely, A, Vulgate, Coptic, and Origen.
Matthew Poole's Commentary
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 seena
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 appearedto answerthat 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 ofit, who is here
expressedunder a double character:
1. The Lion of the tribe of Judah; he is so called, undoubtedly, with allusion to
Jacob’s prophecy, Genesis 49:9,10, whereinJudah was comparedto a lion’s
whelp, because he should be victorious. Christ was to be born of this tribe,
and was to be a greatConqueror.

2. He is called the Rootof David; he was a Branch of David, as he was man,
but the Rootof David, as he was God; therefore David, Psalm 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 revealthose things that are the
counsels and purposes of God relating to his church, and the affairs thereof, to
the world’s end. I do not think we are at all concernedto 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 feignedhistory, 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
poweronly times and seasons forfuture things were)to revealthese counsels
of God as to things to come.
Gill's Exposition of the Entire 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, becauseofthe prophecy concerning Shiloh, Judah's
son, which stands in Genesis 49:10, norMoses,who spoke of the Messiahas
the greatprophet 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 ofhis 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,
weepnot; ceasesorrowing, do not be castdown, 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 certainit is, that
our Lord sprang from thence:and he is saidto be the lion of that tribe, in
allusion to the prophecy concerning Judah in Genesis 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 protectorof his church and people, and the avengerof their enemies;and
because ofhis courage andintrepidity when he engagedwith Satan, and his
principalities and powers, when he bore the sins of his people, sustained his
Father's wrath, and the terrors of death setthemselves in array againsthim;
and because ofthe fierceness ofhis wrath, and fury againstthe wicked, and
for his generosityand lenity towards those that stoopunto him, and obey him.
So the Jews say(f), that
"of Messiah, the son of David, who comes forth from Judah, is it said, Genesis
49:9, "Judahis a lion's whelp";''
and a little after, Messiah, the sonof 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 saidto be a
lion (g).
The root of David; in like manner is Christ calledthe root of Jessein Isaiah
11:10;and the meaning either is, that he is a branch that springs out of the
roots of Jesse andDavid, is David's son and offspring, according to his human
nature; see Revelation22:16;or that he is David's Lord, according to his
divine nature: and the metaphor of a root well agrees withhim 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 electof 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, alltheir 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
greatauthority 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 ofhis sufferings and death: hence, in the next verse, he is
representedas 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,
Revelation5:9. And as he, upon his resurrectionfrom 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 necessarythat 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.
Geneva Study Bible
{5} And one of the elders saith unto me, Weepnot: behold, the {6} Lion of the
tribe of Juda, the Rootof David, hath prevailed to open the book, and to loose
the sevenseals thereof.
(5) The secondpart of this chapter, in which is setdown the revelation of the
Son, as was saidbefore. 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 Re 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.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Revelation5:5. One of the elders[1877]stills the weeping of John, by showing
him Christ as the one able to open the book.
The deictic ἸΔΟΎ intensifies the pictorial vividness of the description.
Corresponding to the ἸΔΟΎ is the ΚΑῚ ΕῚΔΟΝ, Κ.Τ.Λ., Revelation5:6;
there John directs his look to the Lamb, to whom the elders had pointed him.
ἘΝῚΚΗΣΕΝ. The explanation is divided into two parts. Grot.,[1878]Vitr., C.
a Lap., Beng., Eichh., Heinr., Ew., etc., regarded[1879]the ἐνίκησεν in
immediate combination with the ἀνοῖξαι, κ.τ.λ., so that the latter appears as
an object to the conceptionἐνίκησεν.[1880]Others, as N. de Lyra, Calov.,
Boss., Ebrard, Klief.,[1881]have, on the other hand, referred the ἐνίκησεν to
the triumphantly completed work of redemption,[1882]so that then the
infinitive statement, ἀνοὶξαι, κ.τ.λ., appears not in an objective relation to
ἐνίκησεν, but as exegetical,[1883]and the ἐνίκησεν as absolute. The latter
conceptionis correct, becausethe former combination of the ἐνίκησεν with
the inf. is not so much “a new and poetic mode,”[1884]as is contradictedby
the mode of statementin the Apoc.,[1885]andbecause not only the
correlationof the designations ofthe victor, ὁ λέων, ὁ ἐκ τῆς φυλῆς Ἰοῦδα, ἡ
ρίζα Δαυΐδ, but also the words, Revelation5:9, which may be regardedas an
authentic interpretation of the mode of expressionin Revelation5:5, are
decisive for the secondof the explanations previously mentioned. “The Lion of
the tribe of Judah” is Christ,[1886]becausein his bodily descentfrom Judah,
as the true Messiahpromisedof old, he had victoriously fought. [See Note
XLV., p. 216.]In the same sense, the designationἡ ῥίζα Δαυἶδ[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., correctlyexplain, recognizing the slight metonymy;
and Calov. and others, incorrectly, because againstthe decisive fundamental
passage:“Christ, according to his divine nature, is representedas the
foundation and source ofDavid himself.”[1888]The Christian fundamental
view is presented, which not only in the same words, but also in the same tense
(ἐνίκησα, aor.), is expressedalreadyin Revelation3:21, and is repeated
immediately afterwards in Revelation5:9,[1889]only in another statement or
explanation; viz., that, just because Christ has struggled and conqueredin
earthly humility,[1890] he is worthy to open the sealedbook. It especially
harmonizes with this view, that one of the elders, therefore one of those who
have in themselves experiencedthe 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
observedthat Christ meanwhile had besoughtthe enthroned God for
permission to open the book, and had obtained it,[1891]but because the elder
has the blessedassurance thatthe exalted Christ, since he is Lord and King of
his kingdom, is also the Mediatorof all revelation.
[1877]The attempt has been made also to determine who this elder is.
Matthew is suggested, because in his Gospel(Matthew 28:18) there is a
declarationconcerning 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 despairedof.”
[1879]The older interpreters mostly, with a false parallel to ‫ז‬ָ‫ָכ‬‫ה‬ (Psalm 51:6;
LXX., νικᾶν).
[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 opposedthe opening
of the book.”
[1883]Cf. Winer, p. 298 sq.
[1884]Ew.
[1885]Revelation2:7; Revelation 2:11; Revelation2:17, etc.;especially
Revelation3:21.
[1886]According to Genesis 49:9.
[1887]From Isaiah11:10. Cf. Revelation5:1.
[1888]Cf. also Vitr., Herd.
[1889]Cf. alreadyRevelation5:6.
[1890]Because as the slain Lamb he has wrought redemption, Revelation
5:13. Cf. Php 2:8 sq.; Isaiah 53.

[1891]As Ew. i. takes it, falling into an error contrary to both the word and
sense ofthe text.
NOTES BY THE AMERICAN EDITOR
XLV. Revelation5:5. ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα, κ.τ.λ.
The expressionis basedupon Genesis 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 PalestinianTargum on Numbers 2:2 :
“Theywho encamp eastwardshall be of the standard of the camp of Judah,
spreading overfour 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 expressedand set forth the names
of the three tribes of Judah, Issachar, andZebulun; and in the midst shall be
written, ‘Arise, O Lord, and let thine enemies be scattered, and thine
adversaries be driven awaybefore 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
(Genesis 3:15;Hosea 13:14;Romans 1:4).” Cf. Hebrews 2:14. Calov. finds the
lion-like characterof Christ displayed also in the call of the Gentiles. The ἡ
ῥίζα Δαυείδ is analogous withἐκ σπέρματος Δαυείδ in Romans 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 celebratedin Psalm18:29 sqq., again comes forth. Calov.’s
interpretation, referred to by Düst., which is that also of Ribera and Cocceius,
rests upon the assumption that a double designationof the humanity of
Christ, in both the Lion of Judah and the Rootof David, is improbable; and
that, in Revelation22:16, there is a similar distinction between“root” and

“offspring.” Lange is right when he says, “The whole designationof Christ is a
profound Christologicalsaying, which refers neither alone to the human
descentof the Saviour (Düsterdieck), norto his divine nature simply
(Calov.).” The divinely human person is designatedby terms derived, indeed,
from his humanity; but, because ofthe personalunion and the inseparable
participation of both natures in every act, comprehending our Lord also in his
divinity.”
Expositor's Greek Testament
Revelation5:5. ἀνοῖξαι … σφραγῖδας, cf. Dittenberger’s Sylloge Inscr. Graec.
79047 (firstcentury) τὰς σφ. ἀνοιξάτω. Christ’s success is due to his legitimate
messianic authority as a Davidic scion(ῥίζα = shootor sprout on main stem,
cf. Sibyll. iii. 396);the Davidic descentof Jesus was a tenet of certaincircles in
primitive Christianity (Dalman i. § 12). Possiblythere is an allusion to the
original bearing of the O.T. passage:—Jesusirresistible 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 arguentemeam iniquitatis … hic estunctus, quern
reseruauit altissimus in finem [dierum, qui dicitur ex semine David]. ῥάβδος,
in sense of “shoot” occurs with ῥίζα in Isaiah11:1 (cf. 10; Ezekiel19:11-12;
Ezekiel19:14);hence the combination with the idea of “sceptre” (ἐνίκησεν, cf.
Revelation2:27) in a messianic connotation(cf. on Revelation22:16). The
enigma of the world’s history lies with Christ, to be solved and to be
controlled. Jewisheschatology(En. xlvi. 3, xlix. 1) had already proclaimedthe
revealing power of messiah, who is “mighty in all the secrets ofrighteousness
… and who reveals all the treasures ofthat which is hidden”. John claims that
Jesus is the legitimate messiah, whose powerto unfold God’s redeeming
purpose rests upon his victorious inauguration of that purpose. The victory of
Christ in Revelation5:5 f. follows dramatically upon the allusion in
Revelation3:21, 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).
Cambridge Bible for Schools andColleges

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 representtheir
federal office, not their individual character. We canhardly suppose that St
John saw himself seatedamong them.
the Lion of the tribe of Juda] Genesis 49:9.
the rootof David] Revelation22:16;Isaiah 11:1; Isaiah11:10, where however
we have the Rootof Jesse.Some distinguish the two phrases, that Christ is
said to grow from the obscure Jessein 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 Revelation
3:21 and ref.) has this consequence, thatHe canopen. There is a well-
supported reading, “the Lion hath conquered, Who openeth” … but this is
grammatically easier, and less effective—bothpresumptions in favour of the
text.
to loose]Should be omitted as a gloss:we hearof “opening the seals”all
through the next chapter.
Bengel's Gnomen
Revelation5:5. Εἷς, one) Without doubt one of those who rose with Christ,
and ascendedinto heaven: Matthew 27:52. It appears to be the patriarch
Jacob, because, according to his prophecy, the name of lion is given to Christ:
Genesis 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.
Pulpit Commentary

Verse 5. - And one of the elders saith unto me, Weepnot. One of the elders, as
representing the Church (see on Revelation4:4), bids St. John to take heed to
him who was about to disclose to some extent the future of that Church. There
is, of course, no indication that any particular individual is signified, though
some have striven to identify the elder. Thus De Lyra mentions St. Peter, who
was already martyred; others, referred to by De Lyra, say St. Matthew, who,
in his Gospel, declaresChrist's power (Matthew 28:18). Behold, the Lion of
the tribe of Juda. The title is accordedto Christ, in illustration of the
following act. The Representative ofthe royal and victorious tribe of Judah
was he who had prevailed to open the book, where others had failed (cf.
Genesis 40:9, "Judahis a lion's whelp;" Hebrews 7:14, "For it is evident that
our Lord sprang out of Judah"). The Rootof David. The Rootof David is a
synonym for Stem or Branch (cf. Isaiah 11:1, "There shall come forth a Rod
out of the stem of Jesse, anda Branch shall grow out of his roots;" and
Romans 15:12, "Esaiassaith, There shall be a Rootof Jesse"). Further, Christ
may be said to have been the Rootof David, by virtue of his pre-existence and
his creative power. It is one of the paradoxes of the Incarnation, that he who is
the Rootof David should also be a Branch. Hath prevailed to open the book;
hath conquered (ἐνίκησεν). Not, as the Authorized Version appears to read,
that the act of victory consistedin the opening of the book, but the ability to
open was a consequenceofa former act of victory, viz. the redemption. So in
ver. 9 the ascriptionof praise runs, "Thouart worthy because thouwast
slain" (on the infinitive epexegetic,see Winer). Some see a reference here to
Revelation3:7, "He that openeth, and no man shutteth." And to loose the
sevenseals thereof;and the sevenseals thereof(RevisedVersion). Omit "to
loose?"
PRECEPTAUSTIN RESOURCES

The Solution:
The SovereignSavior
(5:5-7)
John is commanded to stop his weeping because his eyes (and ours) are turned
to that One who turns tears of sorrow into tears of joy, and weeping into
laughter. Note the following chart which contrasts the two pictures here given
of Christ.77
Jesus as the Lion
Jesus as the Lamb
the lion characterrefers to His secondcoming
the lamb characterrefers to His first coming
the lion speaks ofHis majesty
the lamb speaks ofHis meekness
as lion He is sovereign
as lamb He is Savior
as lion He is Judge
as lamb He is judged
the lion speaks ofthe government of God
the lamb speaks ofthe grace of God
As to His Person
(1) He is “The Lion of the tribe of Judah.” The lion is the king of beasts, and
Judah is the royal tribe. Here we have an allusion to Genesis 49:9-10 where it
is predicted that the future Ruler of Israeland of the earth would come out of
the tribe of Judah, the royal tribe. This is, of course, a reference to the Lord

Jesus who was of the line of David, a legaldescendentby adoption through
Joseph(Matt. 1), but also a physical descendentof David through Mary (Luke
3:23f).
(2) He is “the Rootof David.” This is a reference to Isaiah 11:1 where it is
prophesied that from Jesse, David’s father, the future Ruler of the earth, the
Messiah, wouldrise up like a shootor stem from the root of a cut down tree.
The Davidic line would be cut down so that no man would sit on the throne of
David (cf. Jer. 22:24-30), but from David’s line or roots would come the
Messiah, David’s ownprogeny.
As to His Work
(1) He “has overcome so as to open the book and its sevenseals.” “Overcome”
is the Greek verb nikaw which means “to win a victory, come off victorious, to
conquer, be victorious overone’s enemies.” The tense is aorist. It is what
grammarians calla culminative aorist which views an event or series of events
from the standpoint of an accomplishedact. It is used of verbs which signify
an effort, or process,and the aorist denotes the attainment of the effort as an
accomplishedfact.
The Lord Jesus facedmany battles like that of His temptation, of His
ministry, and of course of the cross. In all of these He came forth victorious.
The aoristemphasizes the complete successofChrist’s work in His ministry
on earth, particularly the cross. This should remind us of His victorious shout
just before He bowedHis head and voluntarily died for the sin of the world.
He cried out, “It is finished” (John 19:30).
“So as to open” is an aoristinfinitive which points us to the intended results of
the life and ministry of the Lord Jesus in the plan of God. The results of
Christ’s redemptive victory is the capacityand authority to break the seals
and to pour out the judgments.
‘To open the book” refers to Christ’s authority and right to revealthe
prophecies of this book, first to John and then to the church.
“To open the seals” refers to His authority to break the seals andunleash
their judgments here revealedwhen the time comes for the Tribulation.

Verse 6: So what else does John see?
(2) “A Lamb standing as if slain, having sevenhorns and seveneyes …” Each
part of this symbolism describes certainaspects ofChrist’s personand work.
“A Lamb.” Since the one standing is “the Lamb of God,” we might have
expectedto find the Greek article with the noun, but it is absent. Why?
Becausethe absence ofthe article draws our attention to the quality or
characterof Christ as God’s sacrificialLamb. Further, the term used here is
the Greek arnion. The regular word for lamb is arnon. Arnion is the
diminutive form and means “little Lamb,” but it came to be used as a term of
endearment. The sacrificiallambs were not just lambs taken out of the flock,
but those which had often been brought into the home, cared for and loved. It
expresses God’s love for His Son and what it costHim to give Him for us.
The term lion is used of Christ only once in Revelation, though this is the book
which reveals Christ’s lion-like majestic authority and character. Yet the term
“Lamb” (arnion) occurs in Revelation28 times. The point is simply that His
kingly crown, rule, and powerlies in His Personand redemptive work as the
Lamb of God who died in our place. The biggestbattle was won on the cross.
He could not take His place as Ruler until He had become the Kinsman
Redeemerby the sacrifice ofHimself as God’s arnion. The figure of the Lamb
perfectly expresses the submission and controlledgentleness (meekness)of
Christ as silent before His shearers and as He was led to the cross to bear our
sin. This is clearly a prominent emphasis in this chapter and declaredto be
one of the reasons for His worthiness to open the book and its seals (cf. 5:9-
10).
“Looking as if it had been slain” (NIV), or “standing as if slain” (NASB), or
better, a lamb that appearedto have been slaughtered.78
“Standing” is a perfect tense of the verb, $isthmi, “to stand.” He had been
slain, but now He is seen, not dead, but very much alive, indeed standing,
firmly positioned, immovable and ready to judge. The perfecttense stresses
this firm position.

“As if slain” or literally, “as slaughtered.” This verb, sfazw, means “to slay,
slaughter” and was used especiallyof victims for sacrifice.79The obvious
reference is to the Lord Jesus as “the Lamb of God who takes awaythe sin of
the world” (John 1:29). Again the Greek text employs the perfect tense which
stressescompletedactionwith results going on in the present. The continuing
results were not continued death, but the efficacious effectsofChrist’s
substitionary work for sin and His defeat of Satan’s power(Col. 1:12-13;2:14-
15; Heb. 2:14). The position of standing points to Him as the resurrectedand
victorious Savior. The marks are nevertheless there, the marks of death on
His resurrectedbody, undoubtedly everlasting symbols of His sacrifice for us
(cf. John 20:24-29).
“He had sevenhorns.” The horn is the symbol of powerand of government,
and seven(the number of perfection) shows us that Christ’s power and
government are perfect. He will be victorious over all His enemies and rule in
perfect righteousness andjustice as prophesied in Isaiah11.
“And seven eyes.” Eyes are symbolic of Christ’s omniscience, wisdomand
insight. Again, seven emphasizes the totality and perfectionof His knowledge
and insight. In Him are hidden all the treasures ofwisdom and knowledge
(Col. 2:3).
“Which are the sevenSpirits of God.” Though Christ Himself is omniscient,
He also is the One who sends forth the Holy Spirit into the earth, who likewise
knows all and sees all. None of His actions and decisions in His righteous
judgments againstthe sin of mankind will be made on partial knowledge.
(3) “And He came and He took it out of the right hand of Him who sat on the
throne.” What a beautiful scene. The only one qualified is now seenmoving to
take the book out of the hand of the One on the throne. With the taking up of
the scroll, actionis now ready to begin. Once more we must notice what
Christ is doing. He is not sitting in heavenat God’s right hand, making
intercession. Instead, He moves forward to take the seven-sealedbook
containing the judgments of the Tribulation. This portrays His determination
to establishthe visible kingdom on earth when the time is right in the future.

He is seenstanding and walking betweenthe throne and the 24 elders, the
glorified, resurrectedchurch there in heavenwith Him. Walvoord writes:
In the actof receiving the book from God the Father, it is made evident that
judgment and power over the earth are committed to Christ the Son of God.
Daniel 7:13-14 is a parallel passage.There Danielreveals the ultimate
triumph of Christ when the kingdoms of the world are given to Christ. Daniel
declares,
“I saw in the night visions, and, behold, one like the Son of man came with the
clouds of heaven, and came to the Ancient of days, and they brought him near
before him. 14 And there was given him dominion, and glory, and a kingdom,
that all people, nations, and languages,should serve him: his dominion is an
everlasting dominion, which shall not pass away, and his kingdom that which
shall not be destroyed.”
In that future day complete authority over the world will be realized by
Christ, an authority which He will exercise bothin the judgments which
precede His secondcoming and in His reign for one thousand years which will
follow His secondadvent.
https://bible.org/users/j-hampton-keathley-iii
Sunday Morning Bible Study
October9, 2011
Introduction
We have come to that point in Revelationwhere we are looking into the
future.
For John, the future starts when a door opened in heaven and he was caught
up before the throne of God. He began to describe what he saw.

The throne of God. A green rainbow around the throne. Twenty-four elders
with golden crowns. Lightning, thunder, and voices. Fourliving creatures
known as the cherubim. And lots of worship.
This only sets the stage for the main event … chapter five.
Illustration
An anthropologistwentto study a far-flung tropical island. He found a guide
with a canoe to take him upriver to the remote site where he would make his
observations. About noon on the secondday of travel up the river they began
to hear drums. The anthropologistaskedhis guide, “What are those drums?”
The guide turned to him and said, “Drums okay, but VERY BAD when they
stop.” As they traveled the drums grew louder and louder. The anthropologist
was nervous, but the guide merely repeated, “Drums okay. Drums not bad.
When drums stop, then very bad!” Then the drums suddenly stopped.
Terrified, the anthropologistyelled to the guide: “The drums stopped! What
now?” The guide croucheddown, coveredhis head with his hands and said,
“Guitar solo.”
The drums have stopped and we’re ready for the big event … and it’s not bad,
it’s good!
5:1-7 The Lamb
Background
There are a few things that are helpful in understanding what’s next.
Redemption
Property was meant to stay in the family.
When God brought the nation Israel into their promised land, He gave each
family an inheritance, a portion of land.
It was very important to God that eachfamily retains their inheritance, their
land. The land was never to leave the possessionofits family.

But God knew that there would be instances where a family might become
poor and need to sell their only possessionleft, their land.
Yet even in these circumstances, the sale of the land was not permanent. It
could be bought back by a “redeemer”, if the redeemerwas from the same
family as the original owners.
(Le 25:25 NKJV) ‘If one of your brethren becomes poor, and has sold some of
his possession, and if his redeeming relative comes to redeem it, then he may
redeem what his brother sold.
Land that had been sold could be bought back, but it had to be bought by a
near relative.
Transactions
You see how this “redemption” takes place in the book of Ruth.
A poor widow named Naomi has come back to see if someone will“redeem”
her family property. And besides the land, there’s a young gal named Ruth
that goes along with the purchase. A relative named Boazwho is eligible to
buy the property, and he likes Ruth, but before he canmake the transaction,
he has to deal with another relative who is “closer”.
(Ru 4:1–4 NKJV) —1 Now Boazwent up to the gate and sat down there; and
behold, the close relative of whom Boazhad spokencame by. So Boazsaid,
“Come aside, friend, sit down here.” So he came aside and satdown. 2 And he
took ten men of the elders of the city, and said, “Sit down here.” So they sat
down. 3 Then he said to the close relative, “Naomi, who has come back from
the country of Moab, sold the piece of land which belongedto our brother
Elimelech. 4 And I thought to inform you, saying, ‘Buy it back in the presence
of the inhabitants and the elders of my people. If you will redeem it, redeemit;
but if you will not redeem it, then tell me, that I may know;for there is no one
but you to redeemit, and I am next after you.’ ” And he said, “I will redeem
it.”

There is a piece of property (and a gal) involved.
There are “kinsmen” who are qualified or “worthy” to make the purchase.
The transactiontakes place atthe city gate where the “elders” hang out.
Deeds
In Jewishcustom there were two copies ofa deed of sale. One copy was
available for records and reference. The official copy was sealedand could
only be opened by the rightful owneras identified in the open copy. A
transactioncould not be complete until the rightful ownercame forward to
break the seals and show that he had the right of ownership. (Revelation
Recordby Henry Morris, p. 97)
You see an example of this with Jeremiah, when he was bought his uncle’s
land.
(Je 32:10–12NLT)—10 I signed and sealedthe deed of purchase before
witnesses,weighedout the silver, and paid him. 11 Then I took the sealeddeed
and an unsealedcopy of the deed, which contained the terms and conditions of
the purchase, 12 and I handed them to Baruch sonof Neriah and grandsonof
Mahseiah. I did all this in the presence ofmy cousinHanamel, the witnesses
who had signedthe deed, and all the men of Judah who were there in the
courtyard of the guardhouse.
The title deed of the land was written on a scrolland sealed.
:1 And I saw in the right hand of Him who saton the throne a scrollwritten
inside and on the back, sealedwith sevenseals.

:1 a scroll – biblion – a small book, a scroll, a written document
Not a large scroll, but a small scroll.
:1 sealedwith sevenseals
Not sealedside by side, but one after another. One sealon the outside, a little
further in the scrollis the next seal, and then another. Eachsealreveals more
of the scroll.
What is the scroll?
There are no shortage of ideas. Some sayit’s the “book ofthe new covenant”,
others a “book of judgment”.
I’d suggestit’s the title deed of the earth.
1. God gave man the earth for a possession.
(Ge 1:28 NKJV) Then Godblessedthem, and God said to them, “Be fruitful
and multiply; fill the earth and subdue it; have dominion over the fish of the
sea, overthe birds of the air, and over every living thing that moves on the
earth.”
2. Man sold his inheritance to Satan at the fall.

Adam’s sin brought judgment. Adam was removed from the garden.
(Ro 5:12 NKJV) Therefore, just as through one man sin entered the world,
and death through sin, and thus death spread to all men, because allsinned—
We're now at the gates ofheaven, before the throne, with the elders watching.
:2 Then I saw a strong angelproclaiming with a loud voice, “Who is worthy to
open the scrolland to loose its seals?”
:2 Who is worthy
Who has the qualifications?
It has to be someone who is a “nearkinsman”.
The redeemerhas to be related to Adam, the one who soldthe property.
An angelwouldn’t do. An animal wouldn’t do.
It has to be someone with human blood in His veins.
It has to be someone who can pay the price.
You or I could not pay the price because the price-tag is too high.
(Ro 6:23 NKJV) For the wagesofsin is death
Someone has to pay for our sin. Someone has to die.

:3 And no one in heaven or on the earth or under the earth was able to open
the scroll, or to look at it.
In all of creation, no one was qualified.
:4 So I wept much, because no one was found worthy to open and readthe
scroll, or to look at it.
:4 wept – klaio – to mourn, weep, lament
Lesson:
Weeping for the world
John is totally bummed that no one is qualified to open the scroll. The idea is
that no one is qualified to purchase the earth back from Satan.
Sometimes we as Christians are just a bit too shallow. We don’t care much
for others. Play“Shallow Small Group”
John sees the world going to hell, and it makes him weep.
Do you weepfor your unsaved friends?
:5 But one of the elders said to me, “Do not weep. Behold, the Lion of the tribe
of Judah, the Rootof David, has prevailed to open the scrolland to loose its
sevenseals.”

:5 prevailed – nikao – to conquer; come off victorious; to win the case
Someone has been found that can meet the qualifications.
:5 the Lion of the tribe of Judah
The tribe of Judah has long been associatedwith lions.
This is what Jacobprophesiedover his son Judah:
(Ge 49:9–10 NLT)—9 Judah, my son, is a young lion that has finished eating
its prey. Like a lion he crouches and lies down; like a lioness—who dares to
rouse him? 10 The scepterwill not depart from Judah, nor the ruler’s staff
from his descendants, until the coming of the one to whom it belongs, the one
whom all nations will honor.
The Lion was the king of the beasts, and Judah would be the one with the
ruler’s scepter.
King David came from the tribe of Judah, and the Messiahwould be a
descendantfrom King David.
When Solomon built his grand throne out of ivory and gold, he had lions
placed next to the armrests and twelve lions next to the steps that ascendedup
to his throne. (1Ki. 10:18-20)
A lion speaks offerocity, authority, and power.
C.S. Lewis wove Jesus into the Narnia books as the characterAslan, a lion.
When the Pevensie children first hear about Aslan, they are having supper
with the beavers. Theyhear that Aslan is a lion.
Susansays, “Ooh!I’d thought he was a man. Is he – quite safe? I shall feel
rather nervous about meeting a lion.” “Thatyou will, dearie, and no mistake,”
said Mrs. Beaver, “if there’s anyone who can appear before Aslan without

their knees knocking, they’re either braver than most or else just silly.” “Then
he isn’t safe?” saidLucy. “Safe?” saidMr. Beaver. “Don’tyou hear what
Mrs. Beavertells you? Who said anything about safe? ‘Course he isn’t safe.
But he’s good. He’s the King, I tell you.”
C.S. Lewis, The Lion, The Witch and the Wardrobe (pg. 75-76)
This is part of who Jesus is. This is how the elder describes Jesus.
:5 the Rootof David
I think this is hinting at Isaiah’s prophecy:
(Is 11:1 NKJV) There shall come forth a Rod from the stem of Jesse, And a
Branch shall grow out of his roots.
Jessewas the father of David. The prophecy is that the Messiahwouldcome
from the family of David, with David and Jessebeing at the root of the family
tree.
But here Jesus is actually the “root” ofDavid.
Jesus is the One who has existed since eternity past.
Micahhints at this paradox as well:
(Mic 5:2 NKJV) “But you, BethlehemEphrathah, Though you are little
among the thousands of Judah, Yet out of you shall come forth to Me The One
to be Ruler in Israel, Whose goings forth are from of old, From everlasting.”
Bethlehem was the city of David, the birthplace of David. The Messiahwould
come from Bethlehem, the city of David, but He would be the One who has
existed since eternity past.

Jesus was not only from the root of David, Jesus is the root of all things.
:6 And I looked, and behold, in the midst of the throne and of the four living
creatures, and in the midst of the elders, stooda Lamb as though it had been
slain, having seven horns and seveneyes, which are the sevenSpirits of God
sent out into all the earth.
:6 a Lamb – arnion – a little lamb
It’s not just a “lamb”, but a “little lamb” (diminuitive of “lamb”)
He is introduced as the “Lion”, but He appears as a Lamb.
When John the Baptist saw Jesus …
(Jn 1:29 NKJV) The next day John saw Jesus coming towardhim, and said,
“Behold!The Lamb of God who takes awaythe sin of the world!
John was talking about a sacrificiallamb. Jesus took onhuman flesh in order
to be a sacrifice, to pay the price for our sins.
:6 as though it had been slain – sphazo – to slay, slaughter, butcher
The Lamb has been slain, but he’s not lying down, he’s standing.
I think you could make the case that Jesus will still have nail-pierced hands
and a wounded side in heaven.
These are reminders of the price that He’s paid for us.
:6 sevenhorns … seveneyes
The Lamb has “perfect” powerand “perfect” knowledge.
:6 which are the sevenSpirits of God
The Lamb’s knowledge comesfrom the Holy Spirit. One strange picture.

:7 Then He came and took the scroll out of the right hand of Him who sat on
the throne.
:7 took the scroll
Is Jesus qualified?
1. He is a near-kinsman
He was fully human, born of the virgin Mary. We’re related.
(Heb 2:14 NKJV) Inasmuch then as the children have partakenof flesh and
blood, He Himself likewise sharedin the same, that through death He might
destroy him who had the powerof death, that is, the devil,
2. He paid the price
He is the Lamb that was slain for us.
He was also fully God. He laid down an infinite life to pay an infinite price.
(Heb 9:24–26 NKJV) —24 ForChrist has not entered the holy places made
with hands, which are copies of the true, but into heaven itself, now to appear
in the presence ofGod for us; 25 not that He should offer Himself often, as the
high priest enters the MostHoly Place every year with blood of another— 26
He then would have had to suffer often since the foundation of the world; but
now, once at the end of the ages, He has appearedto put awaysin by the
sacrifice ofHimself.
Lesson
Only One Way
There was only One who was worthy. Jesus said,
(Jn 14:6 NKJV) Jesus saidto him, “I am the way, the truth, and the life. No
one comes to the Fatherexcept through Me.
In heaven, we will see all the pieces come together.

There is only One who is worthy. Only One who has paid for us.
He also said,
(Jn 3:16 NKJV) For God so loved the world that He gave His only begotten
Son, that whoeverbelieves in Him should not perish but have everlasting life.
Jesus. Are you trusting in Him?
http://www.calvaryfullerton.org/Bstudy/66%20Rev/2011/66%20Rev%2005a.h
tm
Christ had the right to open the scroll
Revelation5:5
For a moment, it seemedto John as if God’s plan to save his people had failed.
That plan depended on the book (scroll)that God had himself written.
However, John had seenthat nobody in heavenor on earth had the right to
open that book. So John wept.
It was one of the 24 rulers in heaven who came to comfort John. In words that
may remind us of Christ’s words in John 20:15, the ruler told John not to
weep. There was no reasonto be sad. God’s plans cannot fail; God never acts
in vain. No angel (specialservantof God in heaven), no spirit and no person
could defeat the evil forces that control our world. So, God himself actedby
his Son, Christ.
The ruler reminded John that this was always God’s plan. He referred to two
promises that God had given to Israel’s people. The first promise was that a
truly greatruler would come from Judah’s family. That promise is in Genesis
49:9-10. Proverbs 30:30 describes the lion; it is one of the most impressive and
bold animals. In Isaiah31:4, God even compares himself to a lion. So Christ
would fight boldly for his people againstthe forces ofthe devil, death and hell.
By his death, he overcame all their power (Hebrews 2:14). Christ belonged to
Judah’s family (Hebrews 7:14).

The secondpromise was that this new ruler would come from the family of
King David, the sonof Jesse(Isaiah11:1). David’s family ruled in Jerusalem
for 400 years but then they lost their power. However, as a new branch can
grow from the root of a tree, Christ came from this family (Matthew 1:1).
The word ‘Christ’ means the king whom God has appointed. God’s promises
about the lion from Judah’s family and the rootof David refer to Christ. He
overcame all the evil forces to save God’s people. Therefore, he had the right
to open the book. All God’s plans depend on Christ.
© 2016, Keith Simons.
END OF PRECEPT AUSTIN RESOURCES
Lion of Judah
From Wikipedia, the free encyclopedia
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For the animated film, see The Lion of Judah.
Monument to the Lion of Judah to Addis Ababa symbol of Ethiopian
Emperors and Ethiopia

The Lion of Judah on a Bezalelceramic tile.
The Lion of Judah (Hebrew: ‫זירא‬ ‫זדוזי‬ Aryeh Yehudah) is a Jewishnational
and cultural symbol, traditionally regarded as the symbol of the Israelite tribe
of Judah. According to the Torah, the tribe consists ofthe descendants of
Judah, the fourth son of Jacob. The associationbetweenJudahand the lion
can first be found in the blessing given by Jacobto his sonJudah in the Book
of Genesis.[1]
The Lion of Judah is also mentioned in the Book ofRevelation, as a term
representing Jesus, according to Christian theology.[2]The lion of Judah was
also one of the titles of the Solomonic Emperors of Ethiopia. It was depicted
on a map of the Upper Nile published in 1683 by the Italian Jobi Ludolfi
describing the Lion of Judah symbol as the RoyalInsignia of the Ethiopian
empire. The Solomonic dynasty of Ethiopia lasted three thousand years
according and has its patrilineal origin in the Israelite Royal House of Judah.
The Lion of Judah servedas the hereditary title of the Solomonic Ethiopian
emperors including Menelik and Haile Selassieandwas depicted on the flag of
Ethiopia from 1897 to 1974. Due to its associationwith Haile Selassie,it
continues to be an important symbol among members of the Rastafari
movement.[3]
Contents
1
History and usage
1.1
Ethiopian history
1.2
Rastafarimovement

1.3
Christianity
1.4
Fantasyand fiction
1.5
Emblem of Ethiopia
2
References
3
External links
History and usage[edit]
Emblem of Jerusalem
The biblical Judah (in Hebrew: Yehuda) is the eponymous ancestorofthe
Tribe of Judah, which is traditionally symbolized by a lion. In Genesis,the
patriarch Jacob("Israel")gave that symbol to this tribe when he refers to his
son Judah as a Gur Aryeh ‫ז‬ ָ‫ד‬ ‫ז‬ַ‫י‬ ‫ֵז‬‫י‬ ַ‫ר‬ ְ‫א‬ ‫ר‬ ‫,ה‬ "Young Lion" (Genesis 49:9)when
blessing him.[4] In Jewishnaming tradition the Hebrew name and the
substitute name are often combined as a pair, as in this case. The Lion of
Judah was usedas a Jewishsymbol for many years, and as Jerusalemwas the
capital of the Kingdom of Judah, in 1950 it was included in the Emblem of
Jerusalem.
Ethiopian history[edit]
Ethiopia's history as recordedand elaboratedin a 13th-century treatise, the
Kebre Negest, asserts descentfrom a retinue of Israelites who returned with

Makeda, the Queen of Sheba from her visit to King Solomon in Jerusalem, by
whom she had conceivedthe Solomonic dynasty's founder Menelik I. As
Solomonwas of the tribe of Judah, his sonMenelik I would continue the line,
which according to Ethiopian history was passeddirectly down from king to
king until Emperor Haile Selassie I(ostensibly the 225thking from King
David) was deposedin 1974.[5][6]
Both Christian and JewishEthiopian history have it that there were also
immigrants of the Tribes of Danand Judah that accompaniedMakedaback
from her visit to Solomon;hence the Ge'ezmotto Mo`a 'Anbessa Ze'imnegede
Yihuda ("The Lion of Judah has conquered"), included among the titles of the
Emperor throughout the Solomonic Dynasty. It is unknown whether John of
Patmos was directly aware of this hereditary title when he penned it into the
text of the prophecy.[7]
The Lion of Judah motif figured prominently on the old imperial flag,
currency, stamps, etc. and may still be seengracing the terrace of the capital
as a national symbol. After the collapse of the Communist Derg in 1990 and
the increase ofWestern-style politicalfreedoms, a minor political party
bearing the name Mo'a Anbessa made its appearance.[8]
Rastafarimovement[edit]
Imperial Flag Haile Selassie ofEthiopia, with the Lion of Judah, the cross
scepterand four stars of David.
The Lion of Judah is a prominent symbol in the Rastafarimovement. It
represents Emperor Haile SelassieI as well as being a symbol of strength,
kingship, pride and African sovereignty.[9]Rastafariconsiderthe mention of
"The Lion of Judah" in Genesis 49:9 and Revelation5:5 of The Bible to refer
to Emperor Haile Selassie I. Rastafarihail Haile Selassie Iwith the titles
"KING of Kings, LORD of lords, Conquering Lion of Judah, Electof God,
the Light of the World".[10]

Christianity[edit]
Lion of Judah ("Thesouro de Nobreza", 1675)
The phrase appears in the New Testamentin Revelation5:5: "And one of the
elders saith unto me, Weepnot: behold, the Lion of the tribe of Judah, the
Rootof David, hath prevailed to open the book, and to loose the sevenseals
thereof." This is widely regarded as a reference to the SecondComing among
Christians.
Many Christian organizations and ministries use the lion of Judah as their
emblem or even as their name.
Question:"Who/what is the Lion of the tribe of Judah?"
Answer: The Lion of the tribe of Judah is a symbol found in Genesis and
Revelation. In Genesis, Jacobblesses his sonJudah, referring to him and his
future tribe as a lion’s cub and a lion (Genesis 49:9). In Revelation, this
symbol is seenagainwhen the Lion of the tribe of Judah is declaredto have
triumphed and is worthy to open the scrolland its sevenseals (Revelation
5:5). Jesus is the One who is worthy to open the scroll(see John 5:22).
Therefore, Jesus is the Lion of the tribe of Judah.
In Genesis, as Jacobblesseshis children, he promises Judah that his brothers
will praise him and that they will bow down to him. Jacobalso tells Judah,
“You are a lion’s cub, Judah; you return from the prey, my son. Like a lion he
crouches and lies down, like a lioness—who dares to rouse him?” (Genesis
49:9). Jacobsays that in the future the scepterand ruler’s staff will not depart

from Judah “until he to whom it belongs shall come and the obedience of the
nations shall be His” (Genesis 49:10). This messianic prophecy points forward
to the secondcoming of the Lord Jesus, the descendantof Judah who will rule
the earth (Revelation19:11–16).
Basedon Jacob’s blessing, the lion is a symbol of the tribe of Judah, which is
known as the kingly tribe (King David was of the tribe of Judah). Lions
symbolize power, fierceness, and majesty. Lions are the king of the beasts, and
the Lion of the tribe of Judah is the king of everything. In the Old Testament,
God is sometimes describedas being like a lion. In Isaiah 31:4, just “as a lion
growls, a greatlion over its prey—and though a whole band of shepherds is
calledtogetheragainstit, it is not frightened by their shouts . . . so the LORD
Almighty will come down to do battle on Mount Zion and on its heights.” The
Lord is not afraid of His enemies. He protects His people and does not allow
them to be conquered. In Hosea, Godis angry at Israelbecause they became
proud and forgot Him. God says, “I will be like a lion to them. . . . like a lion I
will devour them. . . . You are destroyed, Israel, because youare againstme,
againstyour helper” (Hosea 13:7–8). It is better to experience the help and
protection of the Lion than to deny His kingship and face His fierceness.
In Revelation5, Jesus is the long-awaitedLion of the tribe of Judah. John
weeps because no one was found worthy to open the scrollof God’s judgment
or even to look inside it. Then one of the elders says to John, “Do not weep!
See, the Lion of the tribe of Judah, the Rootof David, has triumphed. He is
able to open the scrolland its sevenseals” (Revelation5:4–5). Bothof the
genealogiesin Matthew and Luke record that Jesus is a descendantof the
tribe of Judah. When Jesus is revealedas the promised Lion of the tribe of
Judah, it reveals His deity. He is the true king and the One to whom belongs
the long-awaitedobedience ofnations. Yet it is not His fierceness orthe force
of His powerthat makes Him worthy. The Lion has triumphed because He
became a Lamb (Revelation5:6–10;cf. John 1:29). Jesus Christis worthy
because He lived a perfect, sinless life and in shedding His blood defeatedsin

and death. His death and resurrection have resulted in a protection for His
people and an eternalkingdom that will honor and worship God. Ruling this
kingdom will be Jesus, the Lion of the tribe of Judah.
https://www.gotquestions.org/lion-tribe-Judah.html
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The Lion From The Tribe Of Judah
Contributed by Dennis Lee on Feb 19, 2018
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Scripture: Revelation5:5, Genesis 49:9-10
Denomination: Foursquare
Summary: This sermon is part of the Names of Jesus series. Todaywe're
looking at the name "Lion from the tribe of Judah.
1 2 3 4 5
Next
The Names of Jesus

“The Lion from the tribe of Judah”
Introduction
In C.S. Lewis’ book, “The Lion, Witch, and the Wardrobe,” the children are
in the presence ofMr. and Mrs. Beaver, and are for the first time learning
about Aslan, the lion who represents Jesus in the story.
In the movie we see upon the children’s faces a sense ofwonderment and awe
when they hear the name Aslan and that He is on the move.
While the movie takes some liberty in what is said next, the book is quite
revealing in describing Aslan.
“Who is Aslan?” askedSusan.
“Aslan?” saidMr. Beaver, “Why don’t you know? He’s the King . . . It is he,
not you, that will save Mr. Tumnus . . .”
“Is—is he a man?” askedLucy.
“Aslan a man!” said Mr. Beaversternly. “Certainly not. I tell you he is the
King of the woodand the son of the greatEmperor-Beyond-the-Sea. Don’t
you know who is the King of Beasts?Aslan is a lion—the Lion, the great
Lion.”
“Ooh!” said Susan. “I’d thought he was a man. Is he—quite safe? I shall feel
rather nervous about meeting a lion.”
“Thatyou will, dearie, and no mistake,” saidMrs. Beaver, “if there’s anyone
who can appearbefore Aslan without their knees knocking, they’re either
braver than most or else just silly.”
“Then he isn’t safe?” saidLucy.
“Safe?”saidMr. Beaver. “Don’tyou hear what Mrs. Beavertells you? Who
said anything about safe? ’Course he isn’t safe. But he’s good. He’s the King, I
tell you.”
Aslan is power, pure, raw, awesome power, which is the perfect description of
Jesus, the Lion of the Tribe of Judah.

Truthfully there couldn’t be a better picture and description of Jesus as being
the Lion of the tribe of Judah, especiallyafterbeing the Lamb of God. There
is no animal that is more respectedand feared than a lion, an animal not to be
messedwith.
Lions are powerful, and symbolic of royalty, with both power and authority,
much like King Richard of Camelotfame. They called him “Richard the
Lionhearted.” One could say that he was a lion of a man.
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Jesus is the lion who both protects those who are His, while prosecuting those
who rejectHim and are friends of the world that hates Him, James 4:4,
Romans 8:7.
Concerning Jesus who both protects and prosecutes, revivalistand theologian
JonathanEdwards says, “If you…come to Christ, he will appear as a Lion, in
his glorious powerand dominion, to defend you. All those excellenciesofhis,
in which he appears as a lion, shall be yours, and shall be employed for you in
your defense, for your safety, and to promote your glory; he will be as a lion
to fight againstyour enemies. He that touches you, or offends you, will
provoke his wrath, as he that stirs up a lion. Unless your enemies can conquer
this Lion, they shall not be able to destroy or hurt you. Unless they are
strongerthan he, they shall not be able to hinder your happiness.”
This idea of God being like a lion is seenback in the Old Testament.
“As a lion or a young lion growls over his prey … so the Lord of hosts will
protect Jerusalem;he will protectit and deliver it; he will spare and rescue
it.” (Isaiah 31:4–5 NKJV)
The only reference, however, to Jesus being a lion is found in the book of
Revelationwhere one of the elders in heaven tells John that the Lion of the

Tribe of Judah, the Rootof David, was the only one who is worthy enough to
open up the scrollthat was in the hands of the Father.
“Behold, the Lion of the tribe of Judah, the Rootof David, has prevailed to
open the scrolland to loose its seven seals.”(Revelation5:5b NKJV)
Now, lastweek we lookedat Jesus as being “The Lamb of God,” and the
reasonthe lamb before the lion is because there is no way to look at the name
of Jesus as being the Lion of the tribe of Judah without first understanding
Jesus as the Lamb of God.
Jesus couldn’t be the Lion that rules and reigns without first being the Lamb
that was slain. And this is exactly what the John understoodwhen He saw the
Lion coming as the Lamb who was slain to take the scroll from the Father.
“And I looked, and behold, in the midst of the throne and of the four living
creatures, and in the midst of the elders, stooda Lamb as though it had been
slain.” (Revelation2:6a NKJV)
These two pictures of Jesus as the lamb and then the lion referencesHis first
and secondcomings.
Let’s take a moment and see how Jesus was first the lamb, but then His
coming back as a lion.
• As a lamb He was born as a helpless baby, but as a lion He’s coming in
powerand strength, Luke 2:7, Zechariah 14:4, Revelation19:15.
• As a lamb He came in poverty, but as a lion He’s coming in majesty and in
royal splendor, Luke 2:7, Revelation14:4, Revelation19:11-16.
• As a lamb a few greetedHim, but as a lion every eye will see Him, Luke
2:15-16, Revelation1:7.
• As a lamb He brought peace betweenGodand man when He died upon the
cross, but as a lion He’s coming to execute judgment on those who rejectHim,
John 19:30, Colossians 1:19-22, 2 Thessalonians1:7b-9.
• As a lamb He was despisedand rejected, but as a lion every knee will bow
before Him, Isaiah 53:3, John 18:39-40, Philippians 2:10-11.

Prophetic Fulfillment
Now the name, Lion from the tribe of Judah, as being attachedto Jesus is seen
not only in what the elder saidthat He is the Rootof David, who is a
descendantof Judah, but also in the prophecy given by Jacobto his son,
Judah.
Jacob, who is a patriarch of Israeland from whom the twelve tribes of Israel
originated, lays his hands on eachof his sons and prophesied.
To Judah he said, “Judah is a lion’s whelp (cub); from the prey, my son, you
have gone up. He bows down, he lies down as a lion; and as a lion, who shall
rouse him? (Genesis 49:9 NKJV)
The reasonwe know that a king comes from the line of Judah, who is
symbolized in this passageas a lion, is seenin what Jacobgoeson to sayin his
prophesy.
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“The sceptershall not depart from Judah, nor a lawgiverfrom betweenhis
feet, until Shiloh (the Messiah)comes;and to Him shall be the obedience of
the people. (Genesis 49:10 NKJV)
Further, the elder confirms to John the Messiah’s kingshipsaying that He
would also be from the Kingly line of David, calling Him the Rootof David.
This is clearly seenin Jesus’genealogyfound in Matthew’s gospel, Matthew 1-
16.
The Messiahbeing from the line of David who will rule as king is also seennot
only how Jacobsaidthat the sceptershall not depart from Judah, but also
when the Lord said to David, “Your house and your kingdom shall be
establishedforever before you. Your throne shall be establishedforever.” (2
Samuel 7:16 NKJV)

And so in Revelationwhat we see is that the time of God’s grace towards sin
has run its course, and the period of grace we are presently in is gone, it is
over, because while Jesus is long suffering, He’s not forever suffering. Jesus as
a king and lawgiverwill judge as a lion the wickedwho have rejectedHis gift
of grace as a lamb, and the people will not hear the voice of a lamb, but rather
they will hear the roar of a lion.
The Lion’s Qualities
What qualities does the lion symbolize when it comes to the Messiahand the
secondcoming of Christ?
Holiness
Whenever you see a picture of a male lion you see him alone, apart from the
pride, giving the appearance ofaloofness fromall that goes onaround him.
The word holy means to be setapart. We are not only to be setapart from
something, but also we are setapart to something. To be holy is to be set apart
from the world and setapart for the Lord
While the lion may appearaloof, he isn’t. The male lion is observantand rules
over the pride providing protection.
God is holy. This is brought out throughout the Bible.
When Isaiah saw the Lord sitting upon His throne in all of His glory and
splendor, the seraphim, an order of celestialbeings who are around and about
God’s throne, cry out, “Holy, holy, holy is the Lord of hosts; the whole earth is
full of His glory!” (Isaiah 6:3 NKJV)
Holiness is also attributed to Jesus now as the Lion in exactly the same way by
the four living creatures, anotherorder of celestialbeings who like the
seraphim surround God’s throne.
These living creatures cry out, “Holy, holy, holy, Lord God Almighty, who
was and is and is to come!” (Revelation4:8 NKJV)
The Apostle Peterin his first letter points out that being holy is what Jesus
said concerning Himself.

Jesus was the lion of the tribe of judah

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