Revelation 5

This is a heremeneutical research paper I wrote for a course on biblical interpretation.

Introduction

                      “Worthy is the Lamb that was slain” are words that are frequently sung during worship in church. Why is the Lamb worthy of this latria? Revelation 5 reveals how the slain lamb (Jesus) has conquered, which has enabled him to receive and open the scroll that is in the hand of “him who was seated on the throne” (Rev. 5:1 ESV). A scroll which no one else can open. While there are many interesting features within Rev. 5, the central message and the proposed thesis of this passage is that Jesus, the Lamb standing, is worthy of power, authority and worship as exemplified by His reception of the scroll and His ability to open its seals.

                      This paper will discuss the historical and literary context behind this passage, as well as major grammatical features, words of importance, interpretational issues, theological contributions, and practical implications for Christian life. It should be observed that there are aspects of the following discussion that will not directly apply to the thesis of the paper, but to properly exegete the passage they are necessary discussion points.

Historical Context

Apocalyptic Literature

                      The book of revelation opens with the words, “The revelation of Jesus Christ” (Rev. 1:1 ESV). The word “revelation” in the Greek is ἀποκάλυψις, from which the English word “apocalypse” is derived.[1] To understand Revelation 5, it is necessary to situate it within the broader context of apocalyptic literature, within which it resides. The term “apocalypse” is typically interpreted by modern society as the catastrophic end of the world brought about by divine or human activity.[2] This belief is wrong. In 1979 a group of scholars came together to define apocalyptic literature and arrived at the following definition.

Apocalypse is a genre of revelatory literature with a narrative framework, in which a revelation is mediated by an otherworldly being to a human recipient, disclosing a transcendent reality which is both temporal, insofar as it envisages eschatological salvation, and spatial insofar as it involves another supernatural world.[3]

This definition would suggest that the contents of Rev. 5 are to be read as a revealing or disclosure of a transcendent reality.

                      In addition to being revelatory in nature, apocalyptic literature is also prophetic. It describes prophecies in which God “reveals” his hidden plans. Apocalypse can be distinguished from regular prophecy by the mysterious, symbolic, and indirect way in which it is communicated.[4] This mysterious nature of apocalyptic literature can make it one of the most difficult parts of the Bible to interpret.[5] Due to this characteristic of apocalyptic literature, this paper leans heavily on the work of scholars when interpreting different symbolic aspects of the text, a discussion to which we now turn.

Hymns, Scrolls and Metaphor of Lion and the Lamb

                      This passage utilizes a wide variety of imagery. It is helpful, therefore, to grasp an awareness of the historical context/meaning that underscored hymns, scrolls/books and the metaphor of the lion and the lamb. The fact that the Lamb is praised with hymns requires explanation. Many ancient sources have suggested that hymns often constituted a form of praise which was typically only ascribed to the gods.[6] It was not atypical within the ancient Mediterranean world to offer a hymn to a renowned mortal as to a God.[7] A salient example of one of these “renowned mortals” is Julius Caesar, who received the title Deus Invictus (unconquered god) and had hymn-like literature written on account of his successes.[8] In addition to these uses of hymns, the Old Testament (OT) reveals that a “new song” (Rev. 5:9) is always an expression of praise for God’s victory over an enemy.[9] The Lamb being praised with hymns is evidence, therefore, that He is worthy and deserving of receiving praise attributed to God.

                      The scroll/book is described as having “writing within and on the back, sealed with seven seals” (Rev. 5:1) It was unusual for the outside of a scroll to be written on as it was typically much more difficult to write on the outside of a scroll than the inside. This description of the scroll might have reminded a reader of the tablets of the law given to mankind through Moses, which were also written on both sides (Ex. 32:15-16).[10] Scrolls like the one described in this passage were also seen in the hands of Roman emperors which symbolized their power and authority. In this case, the Lamb’s reception of the scroll would connote a transfer of power and authority.[11] This scroll/book would have also been understood against the backdrop of Roman wills, which had a few similarities to the scroll in Revelation.[12] First, the contents of roman wills were sometimes summarized on the back. Second, a will had to be witnessed and sealed by seven witnesses and third, only on the death of a testator could a will then be unsealed, and the legal promise of the inheritance be implemented.[13] All of this highlights the reality that the Lamb’s reception of the scroll was extremely significant!

                      The historical context that underscored the image of a lion and the image of a lamb is also of significance. Specifically, the lack of continuation with the metaphor of the lion after v. 5 needs explanation. Why does the lion disappear? A scholarly analysis of lion imagery within multiple pieces of ancient literature, such as the Hebrew Bible, the Dead Sea Scrolls, the New Testament and Old Testament Apocrypha revealed that the lion often represented the self or the righteous, the enemy, the monarchy/mighty one and the Deity.[14] It was concluded that while this image was capable of exceedingly positive valuation, it was nonetheless to ambivalent an image to be used within the Apocalypse for its rhetorical purposes.[15] On the other hand, the “slain lamb” would have been understood in two ways. The first is as reference to the OT Passover lamb, and the second is a reference to Isa. 53:7 which describes how Jesus would be “led as a sheep to the slaughter.” Both historical understandings of the slain lamb share common ground in functioning to reveal the significance of the sacrifice of a lamb, which accomplishes redemption and victory for God’s people.[16] In this way, the lamb proved to be a more potent image for John’s purposes in writing Revelation. It is because Jesus was sacrificed that He stands victorious.

Literary Context

                      While it is often assumed that the John who wrote revelation was the disciple of Jesus, some historians have shown that there was another John, who was a teacher at Ephesus, who lived at the same time as John the disciple of Jesus. This other John may have written the book of Revelation. Considering the “enormous difference in their use of the Greek language, some scholars believe that the John of Revelation did not write the Fourth Gospel – which is commonly known as the Gospel of John.[17] In either case, it was likely written around 100 CE on the island of Patmos (Rev. 1:9).

                      Rev. 5 is typically read as a continuation of the vision that started in Rev. 4.[18] Some scholars also propose that Daniel 7:9ff. is the model behind this vision, and if this is proved true, then the vision of Rev. 4-5 can be observed as fulfilling the prophecy of Daniel 7 which describes the reign of the son of man and the saints. When read alongside of Isaiah 6 and Ezekiel 1-2, there is a judgment nuance ascribed to the passage.[19] Some scholars suggest that Ezekiel 1-2 should be the model behind this passage, however, the majority of scholars favor the Daniel model because Ezekiel’s message is directed specifically to the nation of Israel, whereas Daniel’s is directed to all peoples, which is more closely related to the vision in Rev. 4-5.[20]

Grammatical, Syntactical, Rhetorical Features

                      Within its structure, Rev. 5 is shown to follow a structural outline that is very similar to that of Daniel 7:9ff. and Ezekiel 1-2.[21] However, the most interesting grammatical feature within this passage pertains to the different Greek tense forms (present, imperfect, aorist, perfect, future) that form the narrative account.[22] It is generally agreed upon that verbal aspect can function as a tool that reveals discourse prominence. The the aorist aspect forms the background, or backbone of a narrative, while the present and imperfect aspects can draw attention to certain thematic material, which can be described as the foreground, and finally, the perfect aspect, can draw attention to selected events or actions that stand out unexpectedly, this is the front ground.[23] These features are seen within Rev. 5, where the aorist is used to describe the basic dilemma, that no one is able to open the scroll/book. The present and imperfect tenses highlight certain features within the passage, such as the strong speech of the angel. The inability of anyone to open the scroll and the weeping of John is also depicted with the imperfect form.[24] The perfect tense occurs with participles that cluster around the most important part of the vision, which is the scroll (v.1) and the Lamb (v.6). [25] The Lamb’s reception of the scroll is therefore the most central event of this narrative.[26] The application of this lens to Rev. 5 provides the strongest support for the thesis statement of this paper.  

Words of Importance for Interpreting

                      Within this passage, there are a few words/phrases that carry significance for translation and interpretation. The preposition “επί” is used in v.1 and can mean “upon or in”, which can allow for a scroll and a flat book to be imagined within the “hand of him who was seated on the throne” (v.1)[27] When the phrase is read as a whole, it reads έπί τήν δ€ξιάν, and without the auxiliary χείρα, it has caused speculation as to whether the scroll is located in the hand, or simply “to the right” of the one seated on the throne.[28] This phrase appears nowhere else in the Bible, and so other Greek works from around this time period were investigated to discern the proper meaning of this phrase. These studies revealed that the phrase typically denoted the right side rather than the right hand as a member of the body.[29] This is important for interpretation, because one scholar used the translation “in the right hand” to support the notion that he who is seated on the throne has an appearance that is human-like.[30] However, if the scroll was simply at the “right side”, then this notion lacks the support of this passage.

                      Another word of importance is the interpretation of βασιλεύω in v.10. Both the future and present tense of this word are supported by textual evidence, and so the proper interpretation must be gleaned from looking at the context of Rev. 5 and the Apocalypse as a whole.[31] Scholars tend to lean toward a present tense interpretation of this word, which would consider the kingdom of the new creation to have broken into the present through the death and resurrection of the Lamb. If the future tense is preferred, then the passage looks to the future phase of the kingdom on the new earth, and the kingdom has not yet come.[32] This is discussed in further detail on the section concerning these passages theological contributions.

Interpretational Issues in Dispute

                      One common interpretational issue within Rev. 5 pertains to what the scroll in v.1 represents. The book is thought to be best understood as possessing God’s plan of judgment and redemption, which was catalyzed by Christ’s death and resurrection but is yet to be completed.[33] However, some people consider the scroll to represent, “the Lamb’s book of life”, while others consider it to be the Old Testament, which Jesus “unlocks” to reveal its true meaning.[34]However, when read in connection with Daniel 7, Daniel 12, and Ezekiel 2-3, the scroll/book appears to contain God’s judgment.[35]  

Passages Theological Contribution

                      This passage is rich in its theological contributions, it reveals the Kingship of Jesus, His authority and how the Spirit proceeds from the Father and the Son. The fact that the Lamb is the co-recipient of hymnic praise alongside of “him who is seated on the throne” (v.1) reveals the theological reality that Jesus is worthy of being praised in the same way that God is praised, thus equating Him with God.[36] His worthiness to receive the scroll only affirms the reality that Jesus has been given all authority over heaven and earth. The “seven horns” (v.6) on the Lamb would have symbolized the fullness of divine power.[37] The lamb having “seven eyes, which are the seven spirits of God” (v.6), also has massive theological implications. It is this passage in conjunction with Revelation 4:5 that has formed the foundation for establishing the theological truth that the Holy Spirit proceeds from the Father and the Son.[38]

                      As already mentioned earlier in this paper, the way in which βασιλεύω is interpreted has been disputed,[39]and its interpretation has a concomitant effect on its theological contribution to this passage. Has the Kingdom of God already broken into this world? Perhaps the ambiguity in the text is purposeful. It may insinuate that the Kingdom of God has partially broken into this world, but it is still awaiting its complete fulfilment in the eschatological reign of Jesus as described in Revelation 21. This notion is supported by the hymnal praise ascribed to the Lamb. While the heavens are currently all worshiping the Lamb in the throne room (Rev. 5:11-12), all of creation is yet to worship the Lamb as a unified voice (Rev. 5:13), a truth which can be easily observed by the lack of worship given to God by so many people on earth. In this way, the Kingdom of God may be observed as having partially broken into the world, while still awaiting its eschatological fulfillment where every creature will one day praise the Lamb.

Practical Implications for Christian Life

                   It can be helpful for Christians to remember that the lion initially had to suffer as a slain lamb before triumphing over the world.[40] His destiny can also be ours if we continue persevering. It can be encouraging to know that the Lamb had to first suffer before emerging victorious, and in the same way, as Christians we will likely suffer at the hands of the world. In this way this passage is a call for endurance and perseverance, with the hope of emerging victorious just as Jesus, the slaughtered lamb emerges victorious in this passage. Furthermore, the reality that lamb stands as one who was slain can be seen as an invitation to his disciples to come and touch his physical impairments and recognize their connection and equality.[41] For those who are physically disabled, they can view their connection to the lamb who was physically slaughtered. For disciples who are physically whole, it could be seen as an invitation to recognize their internal disablement at the level of the soul. In this way, the slaughtered lamb allows for disability to become a means of connection to Him and each other.

                   Another life application can be found rooted in the veracity that God has a plan for the future of the universe, and that plan involves Jesus the Lamb of God being worthy to receive all authority, power, and worship from all of creation (Rev. 5:9-14). As Christians, we can consider this as an invitation to join in God’s eternal plan by choosing to join in the worship and praise of Jesus Christ right now within our daily lives.[42] In light of the discussion on the meaning of βασιλεύω, may it be suggested that the extent to which creation is worshiping the Lamb is the extent to which the Kingdom of God has broken into the earth?

Conclusion

                   The book of Revelation is apocalyptic literature which “reveals” transcendent realities.[43] In Rev. 5, Jesus Christ is revealed as a Lamb standing as though slain. This slain Lamb is the only creature worthy of receiving the scroll which resides at the right side of the one seated on the throne of heaven. The scroll represents power and authority.[44]The Lamb’s reception of the scroll is the most important aspect of this narrative.[45] The result of the Lamb’s reception of the scroll is the ascription of hymnal praise given to the Lamb. This type of praise was typically reserved only for God, and so the Lamb’s reception of this praise shows how He is equal with God.[46] Another result of the Lamb’s conquering is that He has made his people a Kingdom. However, there was debate as to whether this is an eschatological Kingdom or whether this Kingdom has already come on earth. The ambiguity in the passage may suggest that the Kingdom has partially broken into the world, while still awaiting its eschatological fulfillment as described in Rev. 21. The way in which the Kingdom of God has yet to come to fruition is observed within the incompletion of Rev. 5:13 which describes how every creature on earth will be worshiping the Lamb. Since every creature is not currently worshiping the Lamb on earth, it can be concluded that the Kingdom of God has yet to be fully manifested on earth. The practical implication of this truth for believers is encouragement to continue worshiping the Lamb, joining in the hymnal praise of heaven, as the degree to which the Lamb is worshiped here on earth is the degree to which the Kingdom of God has been manifested in this world.

 Notes

[1]                 McKenzie Steven L. How to Read the Bible: History, Prophecy, Literature--Why Modern Readers Need to Know the Difference and What It Means for Faith Today. (Oxford: Oxford University Press, 2005), 121.

[2]           Ibid.

[3]           Ibid., 124.

[4]           Klein, William W.; Blomberg, Craig L.; Hubbard, Jr., Robert L. Introduction to Biblical Interpretation: 3rd Edition (Zondervan Academic. Kindle Edition), 491.

[5]           Ibid., 492.

[6]           Schedtler, Justin Jeffcoat. “Praising Christ the King: Royal Discourse and Ideology in Revelation 5.” Novum Testamentum 60, no. 2, 2018, 165.

[7]           Ibid., 166.

[8]           Ibid.,182.

[9]           Beale, G.K. The Book of Revelation: A Commentary on the Greek Text. Michigan, Eerdmans Publishing Co, 1999, 358.

[10]          Easley, Kendell H. Holman New Testament Commentary: Revelation. Nashville, Broadman and Holman Publishers, 1998, 90.

[11]         Ibid., 90.

[12]         Beale, The Book of Revelation, 344.

[13]         Ibid.

[14]         Strawn, Brent A. “Why Does the Lion Disappear in Revelation 5?: Leonine Imagery in Early Jewish and Christian Literatures.” Journal for the Study of the Pseudepigrapha 17, no. 1, 2007, 42.

[15]          Ibid., 72.

[16]         Beale, The Book of Revelation, 351.

[17]         González, Justo L. The Story of Christianity: Volume 1: The Early Church to the Dawn of the Reformation HarperCollins. Kindle Edition, 36.  

[18]         Beale, The Book of Revelation, 368.

[19]         Ibid.

[20]         Ibid., 368-369.

[21]         Ibid., 337.

[22]         Mathewson, David. “Verbal Aspect in the Apocalypse of John: An Analysis of Revelation 5.” Novum Testamentum 50, no. 1, 2008, 59.

[23]         Ibid., 64-65.

[24]         Ibid., 69.

[25]         Ibid., 70.

[26]         Ibid., 68.

[27]         Beale, The Book of Revelation, 337.

[28]         Stefanovic, Zdravko. “The Meaning and Significance of the Επὶ Τὴν Δεξιάν for the Location of the Sealed Scroll (Revelation 5:1) and Understanding the Scene of Revelation 5.” Biblical Research 46, 2001, 48-49.

[29]         Ibid., 49.  

[30]         Easley, Holman New Testament Commentary, 90.

[31]         Beale, The Book of Revelation, 362-363.

[32]         Ibid.

[33]         Easley, Holman New Testament Commentary, 91.

[34]         Beale, The Book of Revelation, 339.

[35]         Ibid., 339.

[36]         Schedtler, “Praising Christ the King”, 165.

[37]         Easley, Holman New Testament Commentary, 93.

[38]          Easley, Holman New Testament Commentary, 93.

[39]         Beale, The Book of Revelation, 362-363

[40]         Beale, The Book of Revelation, 353.

[41]         Christiani, “Jesus the Slaughtered Lamb”, 31.

[42]         Easley, Holman New Testament Commentary, 99.

[43]         McKenzie, How to Read the Bible, 124.

[44]         Easley, Holman New Testament Commentary, 90.

[45]         Mathewson, “Verbal Aspect in the Apocalypse of John,” 68.

[46]         Beale, The Book of Revelation, 358.

References

Beale, G.K. The Book of Revelation: A Commentary on the Greek Text. Michigan, Eerdmans Publishing Co, 1999.

Christiani, Tabita Kartika. “Jesus the Slaughtered Lamb: A Disability Hermeneutics of Revelation 5.” In God’s Image 36, 2017.

Easley, Kendell H. Holman New Testament Commentary: Revelation. Nashville, Broadman and Holman Publishers, 1998.

González, Justo L. The Story of Christianity: Volume 1: The Early Church to the Dawn of the Reformation HarperCollins. Kindle Edition.

Klein, William W.; Blomberg, Craig L.; Hubbard, Jr., Robert L. Introduction to Biblical Interpretation: 3rd Edition Zondervan Academic. Kindle Edition.

Mathewson, David. “Verbal Aspect in the Apocalypse of John: An Analysis of Revelation 5.” Novum Testamentum 50, no. 1, 2008.

McKenzie Steven L. How to Read the Bible: History, Prophecy, Literature--Why Modern Readers Need to Know the Difference and What It Means for Faith Today. Oxford: Oxford University Press, 2005.

Schedtler, Justin Jeffcoat. “Praising Christ the King: Royal Discourse and Ideology in Revelation 5.” Novum Testamentum 60, no. 2, 2018.

Stefanovic, Zdravko. “The Meaning and Significance of the Επὶ Τὴν Δεξιάν for the Location of the Sealed Scroll (Revelation 5:1) and Understanding the Scene of Revelation 5.” Biblical Research 46, 2001.

Strawn, Brent A. “Why Does the Lion Disappear in Revelation 5?” Leonine Imagery in Early Jewish and Christian Literatures.” Journal for the Study of the Pseudepigrapha 17, no. 1, 2007.