The Church

Note: This is the third in a series of articles extracted and edited from The Revelation of John the Apostle, volume fourteen in the Brigham Young University New Testament Commentary Series.

 The Vision of Heaven, Part 2

Revelation Chapter 5

The focus of chapter five of Johns vision is on the scroll at Gods right hand. The scroll is very significant, for it “contains the revealed will, mysteries, and the works of God; the hidden things of his economy concerning this earth during the seven thousand years of its continuance, or its temporal existence” (D&C 77:6D&C 77:6). The work contains all the acts of Godseen and unseen, understood and not understood, revealed and hiddenby which he has shaped and moved history during the entirety of its mortal existence.

Elder Orson F. Whitney explained: “The book which John saw represented the real history of the worldwhat the eye of God has seen, what the recording angel has written; and the seven thousand years, corresponding to the seven seals of the Apocalyptic volume, are as seven great days during which Mother Earth will fulfill her mortal mission, laboring six days and resting upon the seventh, her period of sanctification. These seven days do not include the period of our planets creation and preparation as a dwelling place for man. They are limited to Earths temporal existence, that is, to Time, considered as distinct from Eternity.”[1]

In verse two, John states that he saw “a strong angel” asking in a loud voice, “Who is worthy to open the book and look thereon?” The Joseph Smith Translation adds “and heard” before the word “proclaiming” apparently to clarify that John did not just see the angel act, but heard what he said as well.

It is of note that a “strong angel” conducted the search for anyone who could open the scroll. Just what John meant by the adjective is unknown. The Greek term ischyros can be translated as “strong, mighty, or powerful.” The expression often applied to gods and angels. Johns use of it suggests that there exists rank among the ministers of heaven.[2] The angel of top rank, a member of the creative Godhead, was Michael. The Seer may have had him in mind.[3] It could also be Gabriel, Raphael, or any of the other archangels. John later witnessed this or another “mighty angel” performing sacred works (10:1; 18:1). Whoever this mighty being may be, he cried forth the fateful question: “Who is worthy to open the scroll and to loosen the seals of it?” (v. 2). The unspoken point is that, with all his strength and power, he himself was incapable. Thus, even the strongest of heaven could not do the deed.

The angel made his proclamation with a loud voice so that all the millions in heaven who were witnessing these events would hear him. Not one of those teeming millions could answer the call.

In this way, the vision carefully sets up the place, importance, and uniqueness of the Christ. It emphasizes but one aspect of his attributes, that of worthiness. The failed search heightens and dramatizes this quality of the Lord. It is here that he is apart from all the other creations of God. And it is this that allows him and him alone to both disclose and execute divine history by opening the seals. The point is clearwithout him, all would be lost.

Through apocalyptic imagery, John reveals the aspects of the Lord that made him worthy. As it states in verse five, he is “the lion of the tribe of Juda, the Root of Jesse.” Both of these titles come directly out of Jewish messianism. The first echoes Genesis 49:9-10 in which Judah is called a “lions whelp” and promised that the scepter would not depart from him “until Shiloh [i.e., the Messiah] come.” The second title suggests Isaiah 11:1, which refers to the root of Jesse, the future ideal king of Davids line, who was to usher in the period of peace.[4]

The Greek, word rhiza, “root,” normally denotes that part of the plant which is underground. However, it can also designate that which grows up from the root and, therefore, a branch. In a metaphorical sense, it connotes a scion or descendant. In biblical terms, it referred to the Messiah (see Rom. 15:12; Isa. 11:10),[5] but could also denoted a descendent of David (see D&C 113:5-6). The point of the phrase is that the Lords authority as the Messiah comes because he is a legitimate Davidic scion.[6] The Savior himself declared, “I am the root and the offspring of David” (Rev. 22:16). Christ as the “root” provides spiritual water, nourishment, and life to his people (Isa. 11:1Isa. 11:1, Isa. 11:1010; D&C 113:1-2; Isa.Isa. 53:2 53:2; John 15:1John 15:2John 15:3John 15:4John 15:5John 15:6John 15:7John 15:1-7).[7] As the branch, he bears the fruit of the gospel and invites all to partake (compare 1 Ne. 8:10-15).

Because of these qualities, as it notes in verse five, he “prevailed.” The Greek word nika? means “to prevail,” “to overcome,” and more particularly “to conquer.” The Savior vanquished his enemies and in doing so gained victory over all his and humankinds foes. That the verb has no object, “suggests that his victory is without limit and absolute.”[8]

These verses, however, create a bit of a paradox”conquering through suffering.” Just how did the Lord prevail? The letters to the seven churches make it clear that the saints overcome though maintaining constant loyalty to God and the Lamb. That parallels what the Savior did, that is, he maintain his loyaltyeven at a most bitter costto the Father. Thus, though physically defeated, he was spiritually victorious. He submitted completely and fully to the unjust penalty of death.[9] As Nephi saw, “he was taken by the people; yea, the Son of the everlasting God was judged of the world; and I saw and bear record. And I, Nephi, saw that he was lifted up upon the cross and slain for the sins of the world” (1 Ne, 11:32-33). Indeed, he saw that, “the world, because of their iniquity, shall judge him to be a thing of naught; wherefore they scourge him, and he suffereth it; and they smite him, and he suffereth it. Yea, they spit upon him, and he suffereth it, because of his loving kindness and his long-suffering towards the children of men” (1 Ne. 19:9).

As an innocent victim he became a qualified representative sacrifice able to pay the debt of his people and thus free them from sin. In this way, while he was suffering defeat though death, he was simultaneously doing two things: first, conquering sin and Satan, and second, creating his kingdom, one composed of redeemed, impeccable souls.[10] These two together were the basis of his worthiness to open the book (see verses 9-10). Therefore, though it seemed he was defeated by the cross, in reality, the cross provided the means through which he built the unbreachable walls of his eternal kingdom and brought therein his priests and priestesses.[11]

The message for the modern saints is that Christ “has prevailed.

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” Note the past tense. We are not waiting for him to prevail. He has already done so. As a result, God has empowered the “Lion of Juda” to execute his will. That means that the Savior will see that history moves according to Gods foreordained plan. That plan includes divine protection for the righteous living in these last, troubling, and perilous days. Therefore, through faith in Christ with its attendant obedience, we need not fear the future.

John reveals just how Jesus will protect the righteous in these last days. This topic will be the focus of future articles.