Revelation 5: Who is Worthy?

And I saw [1S 2 Aor. Act. Indic.] on the right hand of the sitting-one [Pres. Mid. Part.] on the throne a scroll having-been-written inside and outside, having-been-sealed with seven seals. 2And I saw a mighty angel proclaiming [Masc. Acc. Sing. Pres. Act. Ptc.] with a mighty voice: Who is worthy to open the scroll and to loose the seals of it? 3And no one was able [3S Imperf. Mid. Indic.] in heaven, neither on the earth, neither below the earth, to open the scroll, neither to look in it. 4And I was weeping [1S Imperf. Act. Indic.] greatly, for no one worthy was found [3S Aor. Pass. Indic.] to open the scroll, neither to look in it. 5And one from the elders says [3S Pres. Act. Indic.] to me, Weep [2S Pres. Act. Imper.] not, behold, the Lion from the tribe of Judah, the root of David, has conquered [3S Perf. Act. Indic.], to open the scroll and the seven seals of it.
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And I saw [1S 2 Aor. Act. Indic.] in the midst of the throne and of the four living-ones and in the midst of the elders a lamb having-stood [Neu. Nom. Sing. Perf. Act. Ptc.] as having-been-slain [Neu. Acc. Sing. Perf. Mid. Ptc.] having [Masc. Nom. Sing. Pres. Act. Ptc.] seven horns and seven eyes which are [3Pl Pres. Act. Indic.] the [seven] Spirits of God, having-been-sent [Masc. Nom. Pl. Perf. Pass. Ptc.] into all the earth. 7And He went [3S 2 Aor. Act. Indic.] and he took [3S Perf. Act. Indic.] from the right hand of the sitting-one on the throne. 8And when he took [3S 1 Aor. Act. Indic.] the scroll, the four living-ones and the twenty-four elders fell [3Pl 1 Aor. Act. Indic.] before the lamb, having [Masc. Nom. Pl. Pres. Act. Part.] each of them a harp and bowls golden full of incenses, which are the prayers of the saints, 9and they are singing [3Pl Pres. Act. Indic.] a new song, saying [Masc. Nom. Pl. Pres. Act. Part.], Worthy are you [3S Pres. Act. Indic.] to receive [2 Aor. Act. Inf.] the scroll And to open [1 Aor. Act. Inf.] the seals of it, For you were slain [2S 2 Aor. Pass. Indic.] and you purchased [2S 1 Aor. Act. Indic.] unto God by means of [en] your blood From every tribe and tongue and people and nation 10 And you made [2S 1 Aor. Act. Indic.] them unto our God a kingdom and priests, And they will reign [3Pl Fut. Act. Indic.] on the earth.
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And I looked [1S 2 Aor. Act. Indic., same verb as I saw, v. 1, 6], and I heard [1S 1 Aor. Act. Indic.] the voice of many angels around the throne and of the living-ones and of the elders, and the number of them was [3Pl Imperf. Act. Indic.] myriads of myriads and thousands of thousands 12saying in a great voice, Worthy is [3S Pres. Act. Indic.] the Lamb who was slain to receive [2 Aor. Act. Inf.] power and wealth and wisdom and might and honor and glory and blessing.
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And every creature which is in heaven and on the earth and under the earth and on the sea and all things in them I heard [1S 1 Aor. Act. Indic.] saying [Masc. Nom. Pl. Pres. Act. Part.], To the Seated-One on the throne and to the Lamb be praise and honor and glory and power unto the ages of ages.
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And the four living-ones were saying [Iterative 3Pl Imperf. Act. Indic.], Amen! And the elders fell and worshiped [3Pl 1 Aor. Act. Indic.].

Comment V. 1: Although there seems to be some debate about whether the biblion is a scroll or a codex, since the description puts the biblion on the right hand of the one sitting on the throne, this seems to be a trivial discussion. I have translated biblion as scroll because of the fact that codices were not popular as a technology for writing until later centuries, and because the nature of the apocalyptic vision means that questions of whether a scroll might roll of Gods hand are largely irrelevant. The scroll is filled completely with writing on the inside and on the back of the papyrus, since the scroll contains all that must take place after this (Rev. 4:1). Lenski makes a pertinent observation concerning a plausible misinterpretation: To call this a poor book because it has writing on both sides of the roll while any fine book [page] would have the outer side of the parchment left blank, is to misunderstand the symbol, which has in mind a record so extensive, so complete that not even one more line could be added.1 Opening this scroll means revealing and bringing to pass all the mighty prophecies in it containing the triumphant course and the glorious consummation of the kingdom.2 V. 2: John sees a strong angel proclaiming (this is the word often translated as preaching, kerussonta) a challenge by asking who is worthy to open the scroll and break (or loose) its seals. The scroll, then, is a complicated symbol. It contains the written word of God, but its message is hidden by the seven seals with which it has been sealed. The scroll relates how God will bring his plan for his world to its climax, but it cannot be read except by one who is worthy (v. 2). The scroll symbolizes the ultimate hope of the gospel, yet even this strong angel is powerless to open ithe can only proclaim the invitation to the Worthy One to come forward. Notably, as Mounce points out, God himself does not perform this task [of breaking the seals and opening the scroll], but calls for a mediator.3 At this juncture, only a worthy creature may do what is necessary to bring Gods plan to its consummation. V. 3: The search for the Worthy One is total in its scope, for no one is found, neither in heaven, nor on earth, nor under the earth. Relatedly, The tripartite division of the universe (heaven, earth, under the earth) is also found in Philippians 2:10incidentally, in a scene of universal adoration of Christand probably stems from the second commandment which forbids making any likeness of that which is in heaven above, orin the earth beneath, orin the water of the earth (Ex. 20:4). As used here it stresses the universality of the proclamation rather than some particular cosmology.In any case, no one is found able to open the book or to look into its contents.4 One important aspect of the quotation of the second commandment is that, in this passage, any kind of idolatry is exposed as fraudulentif nothing in heaven or on earth or under the earth is Worthy, then why should you worship it? Christ alone is Worthyworship him! V. 4: When a complete search of all the created universe fails to turn up a single worthy creature, John despairs, weeping greatly. Lenski classifies the imperfect: I on my part started to sob greatly is inchoative [the beginning of an action] but intimates that something happened to stop Johns sobbing.5

Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 192-93. Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 196. 3 Robert Mounce, The Book of Revelation, NICNT (Grand Rapids: Eerdmans, 1977), 142. 4 Robert Mounce, The Book of Revelation, NICNT (Grand Rapids: Eerdmans, 1977), 143. 5 Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 194.
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I am curious as to whether there is any significance that no one worthy was found, but that the elder in verse 5 tells John of the One who is indeed Worthy. Is there a hint here that all our searching for worthiness in creation will turn up nothing, no matter how far we search, and that only preaching discovers Jesus Christ the Worthy Conqueror to us? Search all you wish, for you will find no one worthy! But let me tell you of the Worthy OneHis name is Jesus, and he has conquered! V. 5: It is one of the elders (Lenski describes these elders not as representatives of the entire people of God, but as agents of the Word6) who comforts and encourages John, proclaiming that the Lion from the tribe of Judah, the root of David, has conquered, and that he can open the scroll and its seven seals. In this statement, the word conquered is brought to the front of the statement, so that the word order is, Not weep, behold conquered the Lion That the Lion of Judah has conquered is clearly the most important idea in this verse. On the Lions conquering, Thielman points out that Each of the letters to the seven churches concluded with a blessing for those who conquer (2:7, 11, 17, 26; 3:5, 12, 21).7 Moreover, the same word for conquered is used in one of Jesus most beloved statements in Johns gospel: In the world you will have tribulation. But take heart; I have overcome [conquered1S Perf. Act. Indic.] the world (John 16:33). The hope contained in that scrollincluding the blessings promised for those in the churches who conquerare kept sealed until the Worthy One is found. In this way, the concept of worthy seems to be tied to the idea of conquering. Moreover, we should not miss the emphasis on Jesus lineage: he is the Lion of the tribe of Judah, but more specifically he is the Root of David. See Gen. 49:9-10 and Isaiah 11:1,10, respectively for the important of this statement. 8 Jesus is the Worthy One because he qualifies, in his humanity, to serve as Mediator (see notes on v. 2). He is the only creature worthy to break the seals and to open the scroll. V. 6: The great turn in this passage comes when John lifts his eyes to see (in the midst of the throne, and the four living-ones, and the elders) a Lamb standing in the midst of the heavenly court as having been slain. Although we probably shouldnt spend too much time diagramming the positions of the living ones, elders, and throne (cf. Lenski, 198), it is important that the Lamb is in the midst of all of these elements, for When the slaughtered Lamb is seen in the midst of the divine throne in heaven (5:6; cf. 7:17), the meaning is that Christs sacrificial death belongs to the way God rules the world. While evil rules on earth, God as the One who sits on the throne must be depicted only in heaven..But if God is not present in the world as the One who sits on the throne, he is present as the Lamb who conquers by suffering. Christs suffering witness and sacrificial death are, in fact, as we shall see, the key event in Gods conquest of evil and establishment of his kingdom on earth. Even more than the judgments which issue from the throne in heaven they constitute Gods rule on earth. Moreover, Christs presence (walking among the lampstands; 1:13; 2:1) with his people who continue his witness and sacrifice is also Gods presence.9 The Lamb is the Mediator between the transcendent God and his sinful creation. Also, we should certainly note that the Lamb is standing, but that the one on the throne is sitting. Lenski writes, This perfect participle is always used in the present sense, standing. While sitting on the throne (4:2, 3, 9) symbolizes the exercise of power and dominion on the part of God (and on the part of Christ when sitting at Gods right hand), this does not apply when the Victor himself is symbolized as a Lamb.

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Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 195. Frank Thielman, Theology of the New Testament : a canonical and synthetic approach (Grand Rapids: Zondervan, 2005), 622. 8 Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 196. 9 Richard Bauckham, The Theology of the Book of Revelation (Cambridge University Press, 1993), 64.

Stephen saw Jesus standing in the vision recorded in Acts 7:56, because he had risen to receive him. So here we take standing to mean readiness for action and not merely a natural attitude of this Lamb.10 More than this, we should think of Hebrews 10:11-13, which describes how every priest of the old covenant stands daily at his service, offering repeatedly the same sacrifices, which can never take away sin. 12But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13waiting from that time until his enemies should be made a footstool for his feet. The contrast here is between the priests, who always to stand because they must minister continually, their work never being complete, and between Christ, who sits because his work was finished once for all: For by a single offering he has perfected for all time those who are being sanctified (Heb. 10:14). In Revelation 5, the Lamb stands because there is work to dothe seals must be broken, and the scroll must be readin order to bring about the consummation of Gods ultimate plan for his creation and specifically, his people. But this Lamb does not merely stand, but he stands as having-been-slain, since ordinarily a slaughtered lamb [page] does not stand but lies prostrate.11 Lenski also explains, The perfect participle conveys an abiding condition: once slain on the cross, Jesus ever remains the One thus slain.12 Bauckham is right to point out that The key to Johns vision of the slaughtered Lamb (5:6) is to recognize the contrast between what he hears (5:5) and what he sees (5:6). He hears that the Lion of the tribe of Judah, the Root of David, had conquered. The two messianic titles evoke a strongly militaristic and nationalistic image of the Messiah of David as conqueror of the nations, destroying the enemies of Gods people (cf., e.g., 1QSb 5:20-9). But this image is reinterpreted by what John sees: the Lamb who sacrificial death (5:6) has redeemed people from all nations (5:9-10). By juxtaposing the two contrasting images, John has forged a new symbol of conquest by sacrificial death.13 I wonder if there isnt something more to this see/hear contrast in the book of Revelation, because a similar event happens in Revelation 1after John hears a voice like a trumpet (Jesus), Then I turned to see the voice that was speaking to me (Rev. 1:12). Although John similarly sees a vision of Jesus when he looks at the voice, there does not seem to be a contrasting vision between what was said and what he heard. Perhaps this is something to think about. (See also 5:11 on this subject.) The way in which the Lion conquers (i.e., by suffering) also has deep significance for those purchased by the Lamb, as Thielman notes: Each of the letters to the seven churches concluded with a blessing for those who conquer (2:7, 11, 17, 26; 3:5, 12, 21). It now becomes clear what this means: Like Jesus, Gods people will conquer the forces of rebellion around them through suffering.14 This Lamb, who stands as slain, has seven horns and seven eyes, which are the seven spirits of God sent into all the earth. Horns (as in, the horn of a powerful animal like an ox) are symbols of strength, and eyes are symbols of knowledge. Having a perfect number of seven of each symbolizes perfect strength (omnipotence) and perfect knowledge (omniscience). Bauckham points out that The seven Spirits should be understood as a symbol for the divine Spirit, which John has chosen on the basis of his exegesis
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Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 199. Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 199200. 12 Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 200. 13 Richard Bauckham, The Theology of the Book of Revelation (Cambridge University Press, 1993), 74. 14 Frank Thielman, Theology of the New Testament : a canonical and synthetic approach (Grand Rapids: Zondervan, 2005), 622.

of Zechariah 4:1-14,15 and especially in Zech. 4:10b: These seven [lampstands] are the eyes of the LORD, which range through the whole earth. Of importance, Probably Revelation 5:6 identifies the seven Spirits with both the seven horns and the seven eyes of the Lamb. It is important to realize that the eyes of Yahweh in the Old Testament indicate not only his ability to see what happens throughout the world, but also his ability to act powerfully wherever he chooses.16 Notice the power held by each member of the Trinity: the Father sits on the throne; the Son has conquered; and the Spirit is seven horns and seven eyes sent throughout all the earth! V. 7: Christ, the Worthy One who has conquered by being slain, steps forth to answer the challenge of the strong angel to take the scroll from the hand of the one sitting on the throne. V. 8: The mere reception of the scroll causes the four living-ones and the twenty-four elders to fall before the Lamb, each having a harp and golden bowls full of incenses, which are the prayers of the saints. The twenty-four elders, representing as they do the whole church of God, offer the praises and the prayers of the whole church: the harps symbolizing the former, the censers the latter.17 V. 9: The song is new because of its contents. The Lamb has been slain, the price of his blood has bought the saints, and the promise of redemption has been fulfilled. The old song of the old covenant which awaited the Lamb thus becomes new.18 Again, it is interesting that the focus of the praise is on the fact that the Lamb is worthy simply to take the scroll and to open its seals. In v. 8, the living-ones and the elders burst forth in worship when the Lamb took it from the hand of the one on the throne, and their praise here centers on the Lambs worthiness to take this scroll. The reason the Lamb is worthy is that he was slain (cf. v. 6), but we come across a new theme: that the Lamb purchased people to God. That the Lamb purchased people is inferred, for the word does not appear in the text; however, this is a fairly clear inference, especially given that the objects purchased come from every tribe, tongue, people, and nation, and that they become a kingdom and priests, reigning on the earth. Only human beings could fulfill such a role. This purchase of human beings comes at a great cost: The en phrase [en tou haimati sou] names the tremendous price: didst buy in connection with thy blood.19 Christ did not merely win a vague victory over evilhe specifically purchased us through his sacrifice on the cross. That people from every tribe, tongue, people, and nation were purchased probably should not be parsed too closely: It is fruitless to attempt a distinction between these terms as ethnic, linguistic, political, etc. The Seer is stressing the universal nature of the church and for this purpose piles up phrases for their rhetorical value. In contrast with the exclusivism of Judaism which prided itself in having been chosen out from among the nations, the church was genuinely ecumenical, recognizing no national, political, cultural, or racial boundaries.20
Richard Bauckham, The Theology of the Book of Revelation (Cambridge University Press, 1993), 110. Richard Bauckham, The Theology of the Book of Revelation (Cambridge University Press, 1993), 112. 17 Henry Alford, The Greek Testament : with a critically revised text, a digest of various readings, marginal references to verbal and idiomatic usage, prolegomena, and a critical and exegetical commentary, vol. IV (Chicago: Moody Press, 1968), 609. 18 Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 205. 19 Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 206. 20 Robert Mounce, The Book of Revelation, NICNT (Grand Rapids: Eerdmans, 1977), 148.
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Still, I do think it interesting that tribe heads the list, since this was the specific word from v. 9s list to describe the Lions origins: from the tribe of Judah. It is almost as though, right out of the gate with this list, that John wants us to know that the Lion from the tribe of Judah has conquered beyond the tribe of his genealogy, lest we get concerned. Or, alternately, that the one who pioneers the scandal of particularity, being specifically the Root of David, is also the one who conquered on behalf of people from every imaginable group in all of creation. V. 10: The Lamb is the one who made them unto God a kingdom and priests. I would take this to be true in the present (cf. Lenski, 208), but, to a great extent, yet unfulfilled (cf. Mounce, 149)believers will reign on the earth. Yes, there are textual discrepancies as to whether this is will reign or reign, but we simply do not reign on the earth at present. Christ reigns, and we are a part of his kingdom, but he is glorified and we are not; he is exalted, and we are not; he is resurrected, and we are not. V. 11: Once again, the hearing/seeing contrast comes into play (cf., 1:12; 5:6): And I looked, and I heard This time, the sound/vision is not of the glorified Christ, but of myriads of myriads and thousands of thousands of the creature-representatives (living-ones, elders, and angels); the creaturerepresentatives are, however, engaged in praising the Lamb. Of course, the numbers given are not meant to place the outer limits on the creaturesquite the contrary. Instead, Lenski is correct: These are not partitive genitives, these are not myriads of some myriads and thousands of some thousands. The genitives are superlative, they are like the genitive in the expression the eons of the eons (1:6) and convey the idea of myriads multiplied by myriads (then thousands multiplied by ten thousands), thus uncounted myriads, uncounted thousands21 V. 12: The participle saying is pluralall the creatures and elders and angels are saying the song concerning the Lamb. In this song, the Lamb is declared worthy (the original question)or, better, the slain Lamb is declared worthyto receive power and wealth and wisdom and might and honor and glory and blessing. Lenski on the specific terms: The first four: power, riches, wisdom, strength, are objective [and, adds Mounce, qualities for which he is worthy to be praised (150)], the last three: honor, glory, and blessing, are subjective as being offered to the Lamb by others.22 In other words, the creaturerepresentatives proclaim all the attributes of the Lamb, and then respond by offering him honor, glory, and blessing. V. 13: John hears every creature in heaven and on earth and under the earth (all those who were not themselves worthyv. 3) as well as in the sea, and all things in them, speak the praise of the one sitting on the throne and the Lamb. Lenski writes, And the things in them all emphasizes the universality, in them meaning in them heaven, on the earth, beneath the earth, and on the sea. Shall we try to enumerate the creatures found in these four places? Who is able to do so?23 The praise of every creature is directed, not only to the one sitting on the throne (Rev. 4), nor only to the Lamb (Rev. 5:9-10, 12), but to both together. Bauckham writes, It is important to notice how the scene is so structured that the worship of the Lamb (5:8-12) leads to the worship of God and the Lamb together (5:13). John does not wish to represent Jesus as an alternative object of worship alongside God, but as one who shares in the glory due to God. He is worthy of divine worship because his worship can be included in the worship of the one God.24 To God and to the Lamb go blessing and honor and glory and might forever and ever.
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Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 209. Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 210. 23 Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 212. 24 Richard Bauckham, The Theology of the Book of Revelation (Cambridge University Press, 1993), 60.

V. 14: In the last verse in this scene, the living-ones speak, saying Amen! Lenski argues that The imperfect elegon is iterative,25 and he compares this scene to the scene in the Hallelujah chorus of Handels Messiah where there are pauses until each name for Jesus rings out: WONDERFUL COUNSELOR! THE MIGHTY GOD! THE EVERLASTING FATHER! THE PRINCE OF PEACE!26 The elders do not speak, but only fall down and worship. Apparently, all has been said, and nothing more needs to be saidthere is only worship.

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Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 212. Richard Lenski, The interpretation of the epistles of St. John's Revelation (Minneapolis: Augsburg, 1961), 212-13.