Revelation 5:1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
See on
ch. 4:1. The setting of this chapter is the same as that of
ch. 4. However, where
ch. 4 largely describes a scene centering on God’s throne,
ch. 5 focuses upon the Lamb and the sealed scroll.
“The fifth chapter of Revelation needs to be closely studied. It is of great importance to those who shall act a part in the work of God for these last days” (9T 267; see on
vs. 7, 13).
Gr. biblion, “scroll,” “book.” In NT times the most common type of book was the papyrus roll, and it is doubtless such a “book” that John sees here. The codex, or book of leaves fastened together at one edge, is not known to have been used by bookmakers until the 2d century A.D. See Vol. V, p. 113.
Within and on the backside.
Some commentators have suggested that this passage should be punctuated with a comma after the word “within” rather than after the word “backside.” The meaning would then be that the “book” was written on the inside, and sealed on the backside, or outside.
Punctuated as in the KJV, the passage would indicate that the roll was written on both sides. This interpretation appears to have merit for two reasons. First, the Greek expression esōthen kai opisthen, “within and on the backside,” seems to be a unit made up of two similar-sounding adverbs, which would imply that they are to be understood together. Second, ancient papyrus scrolls, because of the nature of the material, seldom exceeded 30 ft. in length. Normally they were written on the inside only, but because of this limitation in size, occasionally the backside of the papyrus also was used if the matter to be recorded exceeded the available space on the inside. The present passage seems to indicate such a situation, and would imply that there is scarcely space to contain the record presented in this “book.”
The number seven being a symbol of perfection (see on
ch. 1:11), this statement would imply that the
“book” was perfectly sealed. In fact, no one but the Lamb could open it (see
ch. 5:3, 5).
According to COL 294, the decision of the Jewish rulers to reject Christ
“was registered in the book which John saw in the hand of Him that sat upon the throne.” Apparently, then, that sealed book includes more than a record of events during the period of the Christian church, though the prophecies of the Revelation are specifically concerned with the latter. See on
ch. 6:1.
Revelation 5:2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
The ability to open the book is not a question of strength or dignity or position, but of victory and moral worth (see on
v. 5; cf.
ch. 4:11).
Revelation 5:3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
Gr. oudeis, “not one,” including not only men but all beings throughout the universe.
These words introduce a literary device employed to describe all of God’s universe.
That is, to read it and thus to reveal its contents.
Revelation 5:4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
These words reflect John’s intense emotional reaction to the drama now passing before his eyes. What he saw and heard was very real to him.
Textual evidence attests (cf. p. 10) the omission of these words.
Revelation 5:5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
Or, “stop weeping.” The Greek suggests that John was already in tears.
Lion of the tribe of Juda.
This title is probably based on
Gen. 49:9. Christ was born of the tribe of Judah (see on
Matt. 1:2). The figure of a lion signifies strength (
Rev. 9:8, 17; 10:3; 13:2, 5), and Christ has won the victory (see below on
“hath prevailed”) in the great controversy with evil. This is what gives Him the right to open the book (see on
ch. 5:7).
It may be noted, further, that in the role of
“the Lion of the tribe of Juda” Christ appears as the One who
“prevailed,” the triumphant One, the One who champions the cause of His people. In
v. 6 He appears as
“a Lamb as it had been slain,” the One who had redeemed them.
This title is drawn from
Isa. 11:1, 10, which speaks, literally, of the “shoot out of the stock [LXX,
“root”] of Jesse” and the
“root of Jesse,” David’s father. In
Rom. 15:12 Paul applies the latter figure to Christ, implying that Christ is a second David. David was Israel’s greatest king and military hero. The Davidic concept of the Messiah was essentially that of a conqueror who would restore the kingdom to Israel (
Matt. 21:9 cf.
Acts 1:6). Although Christ did not restore a literal kingdom to the Jews, His victory in the great controversy with Satan does restore the kingdom in an infinitely greater and more important sense. Therefore, from the point of view of the present passage, this title is most fitting.
Gr.
nikaō,
“to conquer,” “to be victorious.” This points directly to Christ’s victory in the great controversy with Satan, which is the basis of His right to open the book. Inasmuch as no one else in the entire universe could do this (
v. 3), His victory is unique. An angel could not have taken Christ’s place, for the basic issue in the great controversy is the integrity of the character of God, which is expressed in His law. Neither angel nor man could have accomplished this vindication, for they themselves are subject to the law (see PP 66). Only Christ, who is God, and of whose character the law is an expression, could achieve such a vindication of the divine character. This fact is central to the thought of
ch. 5 (see on
vs. 9-13).
Revelation 5:6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
This may be interpreted as meaning that the Lamb was standing between the living creatures and the throne, among the elders. But such an arrangement is difficult to visualize when compared with
ch. 4:4, 6. It is also possible to understand that the Lamb appeared in the midst of all. This is probably the better explanation, as He now becomes the focal point of the vision (cf.
Acts 7:56).
John has just heard Christ called a lion and a conqueror, but as he looks he sees a lamb Such a dramatic contrast may suggest that Christ’s victory is not one of physical force but of moral excellence, for above all things else He is declared to be
“worthy” (see on
Rev. 5:2). It is the vicarious sacrifice of His sinless life, symbolized by that of a spotless lamb, rather than any demonstration of force, that has gained for Him the victory in the great controversy with evil.
The NT characterization of Christ as
“the Lamb” appears only in the writings of John, although both Philip and Peter apply to Him the OT symbol of a lamb (
Acts 8:32; 1 Peter 1:19).
John probably sees the Lamb with His death wound still bleeding, as a lamb slain for sacrifice in the sanctuary service. The word
“as” indicates that this is a symbol. John is not saying that a slaughtered lamb really stands before the throne of God in heaven. Rather, he is describing what he sees in symbolic vision. Since this is apparently true of the Lamb, it follows that other features of this vision, the seven lamps (
ch. 4:5), the four living creatures (
ch. 4:6), and the book (
ch. 5:1) are also symbolic (see on
Eze. 1:10; Rev. 4:1). The form of the verb translated
“had been slain” implies that the act of slaughter had taken place in the past, and that its results remained. Thus, though Christ’s death is historically in the past, its results for mankind are ever fresh and availing. For the significance of the figure of Jesus as the Lamb of God see on
John 1:29.
Seven is a number signifying perfection. Horns may be understood as symbols of strength and glory (see on
Lam. 2:3). Thus the seven horns of the Lamb would indicate that He is perfect in strength.
A symbol of perfect wisdom and intelligence. These eyes are identified as the seven Spirits of God, an expression used for the Holy Spirit (see on
ch. 1:4). In
ch. 4:5 a different symbol,
“seven lamps,” is used.
Revelation 5:7 And he came and took the book out of the right hand of him that sat upon the throne.
Literally,
“he came and he has taken.” This is the focal point of
chs. 4 and 5—that Christ, by taking the book from the hand of God, does what no other being in the universe can do (see on
ch. 5:5). This action is symbolic of His victory over evil, and when He does this the great antiphonal hymn of all creation resounds throughout the universe (see on
vs. 9-13).
John’s words,
“he came and he has taken,” are the words of a man whose pen can scarcely keep pace with the dramatic scenes passing before his eyes. In breathless wonder and excitement he declares that Christ
“has taken” the book. See on
v. 13.
Textual evidence attests (cf. p. 10) the omission of these words. However, that it is the book that the Lamb takes is clear from
v. 8.
Revelation 5:8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
This is the point at which the heavenly host responds (see on
v. 7).
Gr.
kitharai,
“lyres,” instruments often used to accompany singing (see Vol. III, pp. 34-36), not harps. However, textual evidence attests (cf. p. 10) the reading
kithara,
“a lyre”; that is, each elder held a lyre in his hand. Mention here of these instruments is natural, in connection with the hymn that is about to be sung (
vs. 9, 10).
Gr. phialai, “bowls,” or “saucers,” the dishes in which offerings were commonly presented. According to Josephus, phialai of incense were placed on the showbread in the sanctuary (Antiquities iii. 6. 6 [143]). That the prayers of the saints are contained in golden receptacles may indicate the preciousness with which heaven regards them.
Their possession of
“harps” and of incense dishes representing the prayers of saints suggests that the elders represent Christ’s triumphant church on earth, lifting its voice in song and prayer. See on
vs. 9, 10; see PP 353.
Revelation 5:9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
That is, the 24 elders and perhaps also the 4 beasts (see below on “us”).
The song was new in the sense that it was entirely different from any sung before. This expression is common in the OT (see
Ps. 33:3; 40:3; Isa. 42:10). Here it is particularly fitting, for it represents the song growing out of a unique experience— salvation through the victory of Jesus Christ (see on
Rev. 5:5). It is the
“new song” of those who have a
“new name” (
chs. 2:17; 3:12), who inhabit the
“new Jerusalem” (
ch. 21:2), when all things are made
“new” (
ch. 21:5).
See on
v. 2. The heavenly chorus leads out in the recognition that God has been vindicated from the accusations of Satan, through the victory of His Son. Some see in the 24 elders representatives of the saints, who themselves were once captives of evil. The saints appear before the onlooking universe as witnesses to the righteousness and the grace of God. See on
Rev. 5:5; cf.
Eph. 3:10.
The death of Christ, with its resulting salvation for man—which in turn vindicates the character of God—is the basis for the worthiness of Christ (see on
v. 2).
In spite of the fact that textual evidence attests retaining this word, translators and commentators generally omit it on the basis of other textual evidence in
v. 10 (see comment there).
Revelation 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.
Textual evidence attests (cf. p. 10) the reading
“them,” with reference to the redeemed of
v. 9. The reading
“us” was probably taken by the KJV translators from the Latin Vulgate. It is thus evident that in
v. 10 the ones speaking do not specifically include themselves as
“kings and priests.” It is not impossible, however, that they may be speaking of themselves in the third person, but this is not the natural conclusion to which the reading of the ancient manuscripts points. According to the preferred reading
vs. 9, 10 may be translated as follows:
“Thou art worthy to take the book and to open its seals, because thou wast slain and didst purchase to God by thy blood out of every tribe and tongue and people and nation, and didst make them to our God a kingdom and priests, and they shall reign upon the earth” (see below under
“kings” and
“we shall reign”). The kingdom is doubtless the spiritual kingdom of grace (see on
Matt. 4:17; 5:3; Rev. 1:6).
Textual evidence favors (cf. p. 10) the reading
“a kingdom” (see on
ch. 1:6).
Textual evidence attests (cf. p. 10) the reading “they shall reign” (see above under “us”).
The time of the reign on earth is not here specified, but in
chs. 20; 21 is shown to be in the postmillennial period.
Revelation 5:11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;
In response to the testimony of the 4 beasts and the 24 elders, the hosts of heaven join in acclaiming the worthiness of the Lamb. Thus God is vindicated before the angels, who, since the first accusations of Satan in heaven, have not fully understood His action in banishing Satan and saving men (see DA 761, 764).
See on
ch. 4:6. These living creatures take part in the acclamation of praise to God (
ch. 5:12), which expresses appreciation for the death of Christ.
This is evidently not meant to be a literal number, but rather implies numberless hosts. It is probably drawn from
Dan. 7:10, and may be compared with a passage in the pseudepigraphical book of Enoch (see Vol. V, p. 87),
ch. 14:22:
“ten thousand times ten thousand (stood) before Him” (R. H. Charles,
The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2, p. 197). See
Heb. 12:22.
Revelation 5:12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
Gr.
dunamis, here, the power of God in action. The doxology of the heavenly hosts is sevenfold. Inasmuch as seven signifies perfection, and is used repeatedly in this vision as well as throughout the Revelation (see on
ch. 1:11), it may be that the sevenfold praise of
ch. 5:12 implies that the praise of heaven is complete and perfect.
Gr. ischus, which here probably refers to divine energy as potential.
Revelation 5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
That is, every created being. The chorus swells, and in response to the cries of praise from the hosts of heaven, all creation joins in adoration of the Father and the Son. Christ is victor, and the character of God is vindicated before the whole universe (see on
v. 11).
To what point in the great controversy do the symbolic scenes portrayed in
chs. 4 and 5 refer? According to DA 834 the song was sung by the angels when Christ was installed at the right hand of God after ascension. Also, according to AA 601, 602; GC 671, this song will be sung by the saints at the establishment of the new earth and by the redeemed and angels in eternity (8T 44; cf. PP 541; GC 545, 678). This varied setting suggests that the vision of
chs. 4 and 5 is not to be thought of as representing any one specific occurrence in heaven, but as a timeless, highly symbolic portrayal of the victory of Christ and the resulting vindication of God. When so understood, this vision may be seen as representing the attitude of heaven toward the Son and His work since the cross, an attitude that rises to a crescendo as the great controversy comes to its victorious climax.
For the nature of symbolic visions see on
Eze. 1:10.
In heaven, and on the earth.
From the standpoint of ancient cosmology, heaven, earth, under the earth, and sea constitute the entire universe. All creation will finally recognize the righteousness of God (see GC 670, 671).
The four ascriptions of
v. 13 are parallel to four in the sevenfold doxology of
v. 12.
Gr.
kratos,
“power [to rule],” “dominion,” parallel to
“strength” in
v. 12 but differing from it in that
kratos represents divine power in action. It is such power that earthly creatures witness (see on
v. 12).
See on
v. 6. The fact that the Lamb is adored here on the same basis as the Father implies their equality (see
Phil. 2:9-11).
Revelation 5:14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.
See on
Matt. 5:18. Both the antiphonal praises and the following
“Amen” portrayed here were characteristic of early Christian worship. Pliny, writing less than two decades after John, records that in their worship services the Christians
“sang in alternate verses a hymn to Christ, as to a god” (
Letters x. 96; Loeb ed., vol. 2, p. 403). Describing the celebration of the Lord’s Supper, Justin Martyr, writing in the 2d century, says that after the leader of the congregation had offered prayers and thanksgivings,
“the people assent, saying Amen” (
First Apology 67;
ANF, vol. 1, p. 186).