Revelation 5:1–14

5:1 The twenty-four elders and four living creatures worship God who sits on the throne. John then sees God holding in his right hand a scroll with writing on both sides, sealed with seven seals. It would be most unusual for a scroll to have writing on both sides (cf. Ezek. 2:9–10), and the meaning of that amount of writing is hard to decipher. Perhaps it signifies the many events encompassed on the scroll. The scroll, as we shall see, represents redemptive history and God’s purposes for the entire creation, especially human beings. Still, the scroll is securely sealed with seven seals, and thus what is written on the scroll will not take place unless the seals are broken (cf. Isa. 29:11). We are reminded of Daniel, whose book is sealed until the end of time (Dan. 12:4, 9).

5:2 The vision continues, as John conveys to his reader the drama of what he sees. He could have summarized and simply told us that only Jesus could open the scroll, but he slows the story down so that we appreciate and rejoice in the majesty of the one who opens the scroll. John sees a mighty angel announcing his question loudly to the entire creation—the central question posed in chapter 5: Is there anyone “worthy” (axios) to break open the seals? The narrative slows with a question and answer format, and the reader pauses at each moment to reflect on the question of utmost importance for mankind: Who is worthy?

5:3 The answer to the question is now given, and it is a crushing disappointment: No one is able to open the scroll or look at its contents (cf. Phil. 2:10). And no one, as John emphasizes, truly means no one. There is no heavenly being, no angel, who can open the scroll. Nor is there anyone on earth who can do so. Nor is there anyone under the earth, in the realm of the dead, who can open it.

5:4 Again we see the narrative creeping along for dramatic effect, for now John shares with us his psychological response to the inability of anyone to open the scroll or see its contents. The scroll, as we shall see, must be opened for God’s purposes to be realized in history and for humans to be redeemed from their evil. Hence John weeps “loudly” when the scroll cannot be opened (cf. Isa. 29:11). A sense of hopelessness and despair and grief grips him. John wants the reader to feel how bleak and desperate life would be if the scroll remained sealed. The reason no one in all creation can open the scroll is that “no one was found worthy” before God. “Found” (heurethē) suggests a law court, where one stands before a judge (LXX Pss. 16:3; 35:3; Isa. 53:9; Ezek. 28:15; Gal. 2:17; Phil. 3:9; 2 Pet. 3:14; Rev. 20:15; cf. Sir. 31:8; 44:17). Human beings are unworthy because of their sin. John doesn’t tell us why angels are not worthy, but presumably it is because they aren’t human, for humans can be rescued only by another human (cf. Heb. 2:5–18). In any case, the weight of none being worthy lands on readers with great impact, leading to unparalleled grief and sorrow. There is no hope for the human race if the scroll with the seals cannot be opened.

5:5 The narrative takes a dramatic turn, just at the moment when there seemed to be no exit or hope. One of the twenty-four elders addresses John and enjoins him to cease weeping, for one has been found who has conquered and is able to open the seven seals. This one is the Lion from Judah’s tribe, the Messiah from David’s line. John emphasizes that believers must “conquer” in order to obtain eternal life (2:7, 11, 17, 26; 3:5, 12, 21; 12:11; 15:2; 21:7), but the saints will not and cannot conquer unless the Lion conquers first. Their conquering is derived from and dependent upon his conquering. His conquering is foundational, and their overcoming is the consequence of his triumph. We also perceive that opening the seals is not merely an academic matter. Breaking open this scroll is a matter of war; a great enemy must be defeated and thrown down for the scroll to be opened (cf. Gen. 3:15). A formidable enemy can be vanquished only by one with incredible strength. The victory has been won by the Davidic Messiah, by Jesus the Lion from Judah’s tribe. John reaches back to an early prophecy in Genesis, where Judah is given the prominence and rule over his brothers and his enemies (Gen. 49:8). He is as fierce as a lion over his prey, and no one can stand against him (Gen. 49:9; cf. Num. 23:24; 24:9). The scepter and the staff belong to Judah, and the obedience of all peoples will be given to him (Gen. 49:10).

John sees this prophecy as having been fulfilled in Jesus of Nazareth, for the promise of Judah’s rule is extended and clarified in the covenant made with David (cf. Rev. 22:16): the Lord promises an heir of David will rule forever (2 Sam. 7:12–14; Pss. 89:3–4, 28–29, 33–37; 132:11). The prophets reaffirm that the promise to David has not been withdrawn, that one of his heirs will reign and bring salvation to Israel (e.g., Isa. 9:6–7; 55:3; Jer. 23:5–6; 30:9; 33:15–17, 20–22, 25–26; Ezek. 34:23–24; 37:24–27; Hos. 3:5). The promise isn’t merely that a Davidic king will reign, but that he will fulfill the promises made to Abraham (e.g., Gen. 12:1–3), so salvation will come to Israel and indeed to all nations, whereas those who resist the Lord will be cursed. So, it is significant that the Lion of Judah is clarified to be the Root of David, indicating that the victory is achieved through a son of David, through the covenant made with him. The wording is drawn explicitly from Isaiah 11:1 and 11:10. Isaiah 11:1 says, “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit,” and verse 10 says, “In that day the root of Jesse, who shall stand as a signal for the peoples—of him shall the nations inquire, and his resting place shall be glorious.” Sandwiched between these verses is the promise of the new creation that will dawn through the root of David. He shall conquer his enemies and shepherd those who belong to him. Jesus the Messiah, the son of David, has conquered as the OT prophesied and therefore he will open the seven-sealed scroll.

5:6 As a result of the encouraging words from one of the elders (v. 5), John looks at the throne and sees in the midst of the four living creatures and the twenty-four elders a Lamb standing. This is quite remarkable, for John was told about a Lion but he sees a Lamb. The Lamb is standing “as though it had been slain.” John isn’t saying that the Lamb wasn’t really slain. The Lamb was indeed slain but is now standing. The standing of the Lamb represents Jesus’ resurrection and victory over death. Yes, he was slain for the sake of his people, but he now stands in the midst of the throne in triumph (cf. Gen. 3:15).

The notion of the Lamb being slain has many biblical antecedents. It draws on the Passover lamb, slaughtered to deliver the firstborn in Israel (Ex. 12:3–5). Lambs were also offered both morning and evening for the daily burnt offering (Ex. 29:39–41) bringing atonement for Israel (Lev. 1:4). The suffering servant is “like a lamb . . . led to the slaughter” (Isa. 53:7), and the word “slaughter” (sphagē) in the Greek translation of Isaiah is the noun form of the verb “slain” (sphazō) used in Revelation. The verb “slain” is used for the Passover lamb (Ex. 12:6) and burnt offerings (Lev. 1:5) as well. Perhaps all three backgrounds are in view here, so that we have an allusion to Passover, sacrificial offerings, and the servant of the Lord. We also see connections with the rest of the NT. In John 1:29 the Baptist exclaims that Jesus is the “Lamb of God, who takes away the sin of the world.” Jesus’ role as the Lamb and the servant of the Lord is noted by Philip in his conversation with the Ethiopian eunuch (Acts 8:32; cf. 1 Pet. 2:22–24). Paul identifies Jesus as the Passover Lamb (1 Cor. 5:7), and Peter says that Jesus is a “lamb without blemish or spot” (1 Pet. 1:19). The importance of the Lamb is evident in Revelation, for this is the first of twenty-six times Jesus is identified as the Lamb. Certainly, Jesus’ self-giving in death for the sake of his people is the center of the NT witness.

We learn from John’s portrait that Jesus conquers not as a Lion but as a Lamb. The seven-sealed book is opened, not because he mauled his opponents but because he gave his life for sinners. He triumphs through suffering and death instead of through the destruction of his opponents with overwhelming force. As the risen one, he stands triumphant as the slain Lamb. He stands in victory and with almighty strength, for he has “seven horns.” Horns designate strength, and “seven” here indicates perfect and infinite power. The one who was slain as a Lamb now reigns as the Lion and the Lamb. He also has “seven eyes,” probably denoting his omniscience. In apocalyptic literature, an image can be used in more than one way. The seven eyes also signify the “seven spirits of God sent out into all the earth.” As I argued in my comment on 1:4, the seven spirits refer to the completeness and fullness of the Holy Spirit. The Spirit is sent out as a result of Jesus’ resurrection, and such a notion fits with the rest of the NT. The Spirit isn’t given until Jesus is exalted (John 7:39), and the Holy Spirit isn’t poured out until Jesus ascends (Acts 1:1–11; 2:33). The gift of the Spirit is given because Jesus is crucified, risen, and ascended.

5:7 The Lion who is also the Lamb approaches the throne and takes the scroll from God’s right hand. He has the authority to take the scroll from God because of his death and resurrection. We see again that the key unlocking history is the death and resurrection of Jesus Christ.

5:8 As is his custom throughout this chapter, John continues to slow the narrative. The Lamb takes the scroll from the right hand of God. When he takes it, the four living creatures and twenty-four elders fall before the Lamb in worship. The Lamb is worshiped just as God was worshiped in Revelation 4:10, showing that the Lamb is fully God. The Lamb is worshiped because, as the slain and risen one, he opens the scroll and redeems his people. The use of “harps” by the four living creatures signifies their joy, rooted in God’s faithful and saving love for his people (cf. the LXX of Pss. 32:2; 56:9; 70:22; 80:3; 91:4; 97:5; 107:3; 146:7; 150:3). So too in Revelation, the angels have harps because they are filled with joy on account of the saving work of the slain Lamb, even though the angels themselves are not the recipients of God’s saving love. The angels also have golden bowls of incense, representing the saints’ prayers (Rev. 8:3–4). This recalls the OT altar of incense (Ex. 30:1–10). David asks that his prayer be “counted as incense” before God (Ps. 141:2). John picks up that image here, comparing prayer to incense. Incense was pleasing to God. In the same way, the prayers of the saints are pleasing to God. Furthermore, the redemption accomplished by the Lamb fulfills the prayers of the saints and the longings of their hearts (cf. Ex. 2:23–25; Deut. 26:7).

5:9 The angels, in response to the Lamb’s taking the scroll, sing a “new song” before the Lord (cf. 14:3). In the OT, God’s people sing a new song when he intervenes and saves and delivers them (cf. Pss. 33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Isa. 42:10). A new song is sung because God has done a new work for those who belong to him. Indeed, Christ’s work on the cross is God’s decisive work of salvation; the cross of Christ is the center of history. Thus the angels praise God as they see his saving work for the sake of his people.

John wept because no one was found “worthy” (axios) to open the scroll and break its seals (Rev. 5:2–4). But now the four living creatures and twenty-four elders exclaim, “worthy” (axios) is the Lamb. As the Lion from Judah’s tribe, the Lamb who was slain, he is worthy to open the scroll and break its seals. Now the same word is used of the Lamb (“worthy”) that was used of God the Creator in 4:11. God was worshiped as Creator, and Christ is worshiped as Redeemer.

The text specifically provides the reason (“for,” hoti) the Lamb is worthy of worship. It is because he is the slain Lamb, and the next line explains the reason he was slain: because man was enslaved to sin (1:5), Jesus “ransomed” (ēgorasas; also in 14:3–4) with his blood people from every ethnic group. The twenty-four elders don’t praise God for their own deliverance but for the deliverance of human beings, suggesting the elders are angels instead of human beings (cf. comments on 4:4; 5:10). The addition of the word “blood” indicates Jesus’ death was sacrificial (cf. Lev. 17:11)—he gave his life for the atonement of his people. Their robes were made white by the Lamb’s blood (Rev. 7:14), and they conquered by his blood (12:11). The seven-sealed scroll couldn’t be opened by any human because all have sinned, but the Lamb’s blood liberated people from sin’s captivity. The ransoming includes those from every people group: from “every tribe and language and people and nation.” Jesus didn’t redeem every person without exception, but some from every people group without distinction. We see here that the Lamb’s blood secured forgiveness for those who are his. In the cross, redemption is accomplished and applied.

5:10 The Lamb ransomed his people for a purpose, fulfilling the original mandate given to Adam and Eve to rule the world for God (Gen. 1:28; 2:15). We note again that the angels don’t include themselves in this future reign but use the third person “they” to refer to the rule of humans. Through Jesus’ redeeming work, believers are now “a kingdom and priests” (cf. comment on Rev. 1:6). The role appointed for Israel (Ex. 19:6; Isa. 61:6; cf. Isa. 66:21) has been granted to the church of Jesus Christ, composed of both Jews and Gentiles. God’s kingdom has now come, at least in part, through the church of Jesus Christ. The church isn’t coterminous with the kingdom, yet the power of the kingdom is present in the church. At the same time, the church exercises priesthood, so access to God is mediated through the message proclaimed by the church. Still, the fullness of the kingdom will be realized only in the new heaven and new earth (Rev. 21:1–22:5).

The future tense of the phrase “they shall reign on the earth” represents the better reading textually and focuses on the future. John looks forward to the day when the church’s commission will be realized completely. John has already intimated this future reign when he promises that the churches that conquer will reign with Christ (2:26–27; 3:21). The church’s reign isn’t autonomous; it rules with Christ and, as these verses clarify, because of Christ. The reign of the people of God is rooted in Christ’s redeeming work. The four living creatures and twenty-four elders explode with joy because God’s purposes for his creation will come to pass; what is written on the seals (God’s plan for the world) will be not frustrated, but fulfilled.

5:11 The realization of God’s saving and creational purposes through the slain Lamb leads to the next scene. John looks at the throne room again and now sees and hears a veritable outpouring of joy. The throne room is packed with angelic powers: the four living creatures, the twenty-four elders, and uncountable angels. We have further evidence that the twenty-four elders are angels, for they are always placed with other angelic powers in contrast to human beings. The scene is reminiscent of the courtroom in Daniel (cf. Ps. 68:17), where a “thousand thousands served him, and ten thousand times ten thousand stood before him” (Dan. 7:10); and of Hebrews, which speaks of “innumerable angels in festal gathering” (Heb. 12:22). John doesn’t simply see this incalculable assembly; he hears them, bringing us to the next verse.

5:12 The myriad angels are thundering with a loud voice, and the first word out of their mouths is “worthy” (axion). This word has dominated the chapter (5:2, 4, 9), and once again the angels proclaim that the slain Lamb is worthy. John underscores that it was the Lamb’s death that opened the seals. John isn’t saying the Lamb is worthy merely because he was slain; he teaches that the one who is slain is worthy, and because he is worthy his death effectively redeems his people (5:9).

The Lamb is worthy of the same worship as God, and thus should be given “power and wealth and wisdom and might and honor and glory and blessing!” These accolades could be interpreted two ways, and it is difficult to choose between them. Perhaps John is simply saying that power, wealth, wisdom, etc., should be ascribed to the Lamb as things that were eternally his. Or perhaps he is emphasizing that power, might, honor, and glory should be given to the Lamb especially as a result of his redeeming work. In other words, Jesus should be honored and worshiped as the God-man, for in the exaltation of Jesus Christ a new stage in redemptive history is realized (cf. Acts 2:36; Rom. 1:4). Given the emphasis on the Lamb’s death, it seems the latter is preferable, but in either case the Lamb is worshiped as divine and has the same stature as God, who reigns on the throne.

5:13 The worship that began with countless angels reverberates throughout the universe, and now all creation joins in. We saw in Revelation 5:3 that no one in heaven, on earth, or under the earth could open the sealed scroll. Now every creature in heaven, on earth, under the earth, and in the sea joins in to praise God and the Lamb. The worship is universal—no one is excepted. Does it include unbelievers? We know that some are in the lake of fire, not inscribed in the book of life (19:20; 20:10–15). If they are included, their worship isn’t glad but compulsory (cf. Phil. 2:10–11; Isa. 45:24). But given the hyperbole of apocalyptic language, John likely refers to believers here, for it seems the worship here is glad instead of grudging. What is remarkable is that the God who sits on the throne and the Lamb are placed on the same level: to both of them blessing, honor, glory, and might are ascribed. The Lamb shares the same prerogatives as God, and yet John as a Jew would be a monotheist (Deut. 6:4). John doesn’t explain how the Lamb could share divine honors with the Father forever without compromising his monotheism, but clearly he believes they can do so, providing insight into the doctrine of the Trinity.

5:14 Upon hearing the praise of the entire creation, the four living creatures put their stamp of approval on the honor, praise, and glory being given to God and the Lamb with an “Amen.” The twenty-four elders are overwhelmed with the glory and majesty of God and the Lamb and fall down and worship. No further words need be spoken. Clearly, chapters 4 and 5 inform the remainder of the book. Despite the persecution and opposition facing believers in the province of Asia, God is the mighty and sovereign Creator reigning on the throne. And Christ, the son of David, is the Lamb of God who ransomed them. The beleaguered Christians are God’s kings and priests, his kingdom on the earth.