An Exegetical Paper on Revelation 5:1-5

Submitted to: Dr Susan Mathew Submitted by: Sam Varghese

Introduction
The book of Revelation is unique in the New Testament. The Gospels and the Acts of the Apostles are
realistic narrative. The Epistles are basically expository prose1. But Revelation differs from all these in being
narrative of a special kind. It narrates extra-ordinary visions and auditions that concern things normally
unseen and unheard by human beings. It is the only apocalyptic book in the entire New Testament. Here the
author has tried to authorize his message by describing its heavenly origin.The author of the revelation tells us
four times that his name is “John”(1:1,4,9;22:8).
One part of the heavenly scene described in chapter 4 now attracts the attention of John. He sees a
sealed scroll, which is a cause of concern to him. Then he hears about the one who will open the seal, the Lion
from the tribe of Judah. In the midst of the worship and movement in heaven, John sees a Lamb “bearing the
marks of slaughter,” who comes to God and takes the scroll, the opening of which heralds the manifestation of
the crises described in the subsequent chapters. The central dramatic feature of Rev 5 is the introduction of the
Lamb, who will break the seals of the mysterious scroll, and the cosmic sovereignty that he is revealed to
possess.

Form/Structure/Setting
Revelation is written in “apocalyptic form”- a type of Jewish literature that uses symbolic imagery to
communicate hope to those who are in the midst of persecution.2The entire chapter is dominated by heavenly
liturgy. The vision report in Rev 5:1–14 is a continuation of Rev 4:1–11, framed by the vision-narrative
formula, “then I saw” (5:1; 6:1). This text unit is divided into three subunits, 5:1–5, 5:6–10, and 5:11–14; each
of these sections is introduced by the formulaic, “then I saw.” The first section focuses on the inability to find
anyone worthy to open the scroll (vv 1–5). The second section focuses on the worthiness of the Lamb to
receive and open the scroll (vv, 6–10). The third section focuses on the heavenly joy that accompanies the
identification of the Lamb as the only one worthy to open the scroll (vv 11–14).3

The Investiture of the Lamb (5:1–5)

1. Description of the Scroll (v 1)
2. Worthy opener of the sealed scroll (vv 2–5)

Rev. 5 as the Investiture of the Lamb

Rev. 5 is often interpreted by some as depicting the enthronement of the Lamb, based on the
assumption that the text reflects the pattern of ancient enthronement ritual. Others have argued that Rev 5 is
modelled after the tradition of a commission in the heavenly court, sometimes combining the two patterns. It is
more appropriate to understand Rev 5 as depicting the investiture of the Lamb based not on ancient
enthronement customs and procedures but rather on the literary adaptation of Dan 7 and Ezek 1–24

Exegetical Comments
V. 1a: “Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides.” This is
the first occurrence of the phrase kai; ei\don, “and I saw,” which occurs thirty-three times in Revelation
functions in three ways: (1) It introduces a new vision narrative. (2) It introduces a major scene within a
continuing vision narrative. (3) It is used to focus on a new or significant figure or action that occurs within a
continuing vision narrative.
It appears likely that the author assumes that the scroll was in the right hand of God even though it is
not specifically mentioned. The fact that the scroll was “written both inside and on the back” would be
relatively unusual, since normally a papyrus roll was used only on one side. However, this reference can be
construed primarily as an allusion to the scroll in Ezek 2:9–10, which is described as having “writing on the
front and on the back.”

1
Robert B. Kruschwitz, ed.,The Book Of Acts (Texas: The Institute Of Faith And Learning, 2015), 10.
2
R E Brown, ed., New Jerome Biblical Commentary (Bangalore: TPI, 1997). 1001.
3
Craig S. Keener, The IVP Bible Background Commentary: New Testament (Illinois: InterVarsity Press, 1993),225.
4
Brown., Op. Cit., 332.
 The “right hand” of God is of course a common metaphor frequently found in the OT and Judaism
signifying his power and authority (Exo. 15:6, 12; Pss. 18:35; 20:6; 63:8; Isa. 41:10; 48:13). The exalted
Christ is depicted holding seven stars in his right hand (Rev. 1:16; 2:1), but here the “right hand” probably
symbolizes a place of refuge and protection.5
V. 1b: “sealed with seven seals.” The motif of sealing with seven seals is an extremely common device in the
world of Jewish magic. The significance of seven seals is apparently the impossibility of any unauthorized
person gaining access to what has been sealed in such a manner, particularly when sealed by God or in the
name of God.6
V. 2: “‘Who is worthy to open the book by breaking its seals?’ ” The term “worthy,” does not simply mean
“able” but it means rather “qualified” in the sense of having the proper qualifications to perform this special
task. The purpose for opening the scroll is not so that it can be read but so that the eschatological events can
begin to take place.7
John’s attention is focused on the right hand of the one seated on the throne. In contrast the mark of the
beast is found on the right hand of those who worship and thereby are effectively excluded from sitting at the
right hand of the Holy One. Books form an important part of Revelation.8
V. 3: “No one was able, either in heaven or on the earth or under the earth, to open the scroll or to look into
it.” The striking and disappointing conclusion of the universal search for someone worthy to open the sealed
book is emphasized here. All of the achievements of all of the priests and prophets of the world do not
adequately qualify them for opening this sealed book. Using this dramatic device, the author emphasizes the
uniqueness of the conquest of Christ. The same three divisions of the cosmos are mentioned in the context of
the well-known Christ hymn in Phil 2:10, “every knee will bow, in heaven and on earth and under the earth. 9
The division—in heaven, on earth and under the earth—serves to highlight the universal absence of a
legitimate response.10
V. 4: “Then I wept profusely, because no one was found worthy to open the scroll or to look into it.” This
dramatic episode may have been influenced by Isa. 29:11. No one is found anywhere in creation who is
worthy to open the scroll or even look into it. John writes a heavenly book but does not read one. Earlier in his
vision, when John was confronted with the vision, he was overwhelmed with fear, and he was given
commands that he could not but obey. He has so far been encountered by God, commissioned to ‘write’, and
observes the vision. Now he reacts. Immediately after the mighty angel has asserted that no one has been
found worthy to open the scroll and look at its contents, John weeps. John mourns the fact that the process of
justice and judgment is being delayed.11
V. 5: John’s sorrow is assuaged. One of the elders announces that there is one who has ‘triumphed’. He has
triumphed because of his death (v. 9).12 In Jewish apocalyptic literature, the figure of a lion was used to
designate the conquering Messiah who would destroy Rome.13 The fact that the verb “to conquer,” is used
without an object limiting the scope of victory suggests that his victory is unlimited and absolute.14

Evaluation and Conclusion

Revelation chapter 5 is the pivotal chapter in the book. The account of the opening of the seals, which
in turn leads to the trumpet blasts and the pouring out of the bowls of wrath, starts here in the opening of the
sealed scroll by the Lamb. Contrary to what might have been expected, a weak creature with no mark of
triumph – only the marks of its own slaughter – is the agent of God’s purposes. In Rev 5, the transformation of
heaven is the issue. The secret of the heart of God and the qualification for proximity to God are rooted in the
death of the Lamb. The character of God is revealed in that He did not spare His own son but gave Him up for
us all.

5
Ibid., 340.
6
Ibid., 346.
7
Ibid., 347.
8
The New Interpreter’s Bible Vol. 12, (Nashville: Abingdon Press, 1998), 601.
9
Aune, Op. Cit., 348.
10
http://www.revelationcommentary.org/05_chapter.html
11
The New Interpreter’s Bible, Op. Cit., 602.
12
The Expositor’s Bible Commentary Vol 12 (Michigan: Zondervan Publishing House, 1981), 467.
13
Ibid., 468.
14
Aune., Op. Cit., 349.
Bibliography
Aune, David. Word Biblical Commentary, Volume 52a: Revelation 1-5. Dallas, Texas: Word Books, 1998.
Keener, Craig S. The IVP Bible Background Commentary: New Testament. Illinois: InterVarsity Press, 1993.
Morris, Leon. Tyndale New Testament Commentaries: The Revelation of St. John Michigan: W. B. Eerdmans
Publishing Company, 1969.
The Expositor’s Bible Commentary Vol 12. Michigan: Zondervan Publishing House, 1981.
The New Interpreter’s Bible Vol. 12. Nashville: Abingdon Press, 1998.

Webliography
http://www.revelationcommentary.org/05_chapter.html (Accessed on 13/08/2018)
http://biblicaleschatology.org/2009/07/06/exegetical-look-into-revelation-5-8-11 (Accessed on 13/08/2018)