User:Jestin Kannur/sandbox

Introduction 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 The 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). The Investiture of the Lamb (5:1–14) 1.	John sees and describes the scroll (v 1) 2.	The quest for someone worthy to open the sealed scroll (vv 2–5) 3.	The Lamb is worthy to open the scroll (vv 6–10) 4.	The heavenly acclamation of God and the Lamb (vv 11–12) 5.	The universal doxology addressed to God and the Lamb (vv 13–14) Rev. 5 as the Investiture of the Lamb Rev. 5 is often interpreted 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 modeled 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 1–2: .2 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.” 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. 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. 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. 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. 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. The division—in heaven, on earth and under the earth—serves to highlight the universal absence of a legitimate response. 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. 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). In Jewish apocalyptic literature, the figure of a lion was used to designate the conquering Messiah who would destroy Rome. 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. V. 6: “Then I saw, between the throne and the four cherubim and the elders, a lamb standing as though slaughtered.” It has been suggested that the appearance of the Lamb in the heavenly court indicates Christ’s ascent to heaven as if it has just now been accomplished. The term “lamb,” occurs twenty-nine times in Revelation and is the most frequent title for Jesus. The figure of the Lamb first appears in Revelation here in v 6, and vv 5–6 capture the two complementary aspects of this apocalyptic metaphor, namely, Jesus as the conquering Messiah (v 5) and Jesus as the atoning sacrificial victim (v 6). This dual presentation of the salvific function of Jesus as the crucified Messiah, i.e., in terms of a theologia crucis, “theology of the cross,” and a theologia gloriae, “theology of glory,” pervades various phases of early Christianity, including the Gospel of Mark, the letters of Paul, and the Fourth Gospel. The phrase “the slaughtered Lamb” is also found in 5:12; 13:8. Here the fact that the adjectival participle “slaughtered,” is introduced with the comparative particle wJ", “as, like,” does not mean that the Lamb only appeared to have been slaughtered but rather that the Lamb had been slaughtered and was now alive, thus combining the two theological motifs of death and resurrection. 	“With seven horns and seven eyes” The reference to “seven eyes” is an allusion to Zech 4:10, where the seven lamps of fire in Zech 4:2 located on the menorah in the temple, are identified as the “seven eyes” of the Lord (a symbol for divine omniscience), identified in Rev 5:6c as the seven spirits of God, i.e., the seven archangels before the throne. V. 7: “He came and took the scroll from the right hand of the One seated on the throne.” The reason for specifying the right hand is that the right hand had the positive cultural associations of success and fortune, in contrast with the left hand, which had negative associations. Further, the right hand was the culturally accepted hand for giving and taking. This suggests that the scroll is depicted as held in the right hand of God precisely because it is God’s intention to give the scroll to another. V. 8: “And when he took the scroll, the four cherubim and the twenty-four elders fell down before the Lamb.” The instantaneous adoration of the heavenly court underscores the significance of the Lamb’s action in taking the scroll from God. Fell down before the Lamb is a sign of reverence and prostration, as one would bow before gods and kings in ancient cultures. It is honoring someone with our sincere praise. We honor Christ with worship¾our heartfelt, deep gratitude for who He is and what He has done for us. Irenaeus paraphrases Rev 5:3–7 and seems to interpret the taking of the sealed scroll from the hand of God as “receiving power over all things from the same God who made all things by the Word” Throughout the history of the interpretation of the book of Revelation, it has been assumed that the Lamb is a metaphor for Christ. The identification of Christ with the Lamb, made throughout the book, suggests that an act of witness, at great cost, has turned the world upside down. The victim is shown to be in the right, and the demonstration of that witness shakes the fabric of the cosmos and its institutions to the core. V. 9: They Sung a new song The word ode is the ‘general word for a song, whether accompanied or unaccompanied, whether of praise or of any other subject.’ In the New Testament, however, it is always used of sacred song. “‘Because you were slaughtered and you redeemed for God / by your death.’ ” The clause introduces the basis for the worthiness ascribed to the Lamb in v 9b, by emphasizing three actions, that express the saving death of Christ with its salvific effects: “you were slaughtered,” “you redeemed,” and “you made.” V. 10: “‘and made them for our God / a kingdom and priests.’” This statement is an allusion to Exod 19:6. Here it is clear that the people of God possess two privileges: they constitute a kingdom, and they are priests. “‘And they will reign upon the earth.’” The reign of the saints in the sense of their participation in the reign of God is an apocalyptic theme emphasizing the acquisition of power by the powerless that first appears in Dan 7:18, 27 and thereafter appears here and there in early Jewish and early Christian texts. The Lamb’s right to open the scroll also rests on the fact that he has made the ransomed into a “Kingdom” and “priests”. Christians “will reign on the earth” with Christ because they have been given ‘kingly authority’ through his death. The reference to the ‘earth’ is best taken to refer to the future eschatological kingdom i.e., the reign of Christ. Vv. 11 – 12: Now John sees a new feature in the vision, “thousands and thousands….thousand” angels surrounding the throne. The vision is similar to Daniel’s vision of the countless multitudes before the Ancient of Days. The imagery suggests the infinite honor and power of the one who is at the center of it all. The angels shout out their song of praise to the Lamb who was slain. “Ten thousand” was the largest single number used in Greek, so “ten thousands of ten thousands” is the author’s way of calling them innumerable. Vv. 13 – 14: “every created being,” at first sight appears to refer to intelligent creatures, since they sing a doxology; i.e., “every created being in heaven” seems to refer to angels and not to birds. However, the phrase “and every thing in them” is not only redundant, since it does no more than repeat the phrase “every created being,” but it also indicates that all creation singing the praises of God is a metaphor simply because most creatures are not able to sing in human language. “Responding, ‘to the One who sits on the throne and to the Lamb’” While vv 13b–14 constitute a doxology, a liturgical form that has parallels elsewhere in Revelation (1:5b–6; 4:9–10; 7:12), this doxology is given a narrative setting within the liturgy of the heavenly court. The major change that has been introduced by placing such a doxology within a narrative context is that the concluding “amen” is given a responsory character, for it is attributed to the four cherubim. 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. 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.

http://www.revelationcommentary.org/05_chapter.html http://biblicaleschatology.org/2009/07/06/exegetical-look-into-revelation-5-8-11/