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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Revelation 5:6–14. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The apostle beholds this book taken into the hands of the Lord Jesus Christ, in order to its being unsealed and opened by him. Here Christ is described, 1. By his place and station: In the midst of the throne, and of the four beasts, and of the elders. He was on the same throne with the Father; he was nearer to him than either the elders or ministers of the churches. Christ, as man and Mediator, is subordinate to God the Father, but is nearer to him than all the creatures; for in him all the fulness of the Godhead dwells bodily. The ministers stand between God and the people. Christ stands as the Mediator between God and both ministers and people. 2. The form in which he appeared. Before he is called a lion; here he appears as a lamb slain. He is a lion to conquer Satan, a lamb to satisfy the justice of God. He appears with the marks of his sufferings upon him, to show that he interceded in heaven in the virtue of his satisfaction. He appears as a lamb, having seven horns and seven eyes, perfect power to execute all the will of God and perfect wisdom to understand it all and to do it in the most effectual manner; for he hath the seven Spirits of God, he has received the Holy Spirit without measure, in all perfection of light, and life, and power, by which he is able to teach and rule all parts of the earth. 3. He is described by his act and deed: He came, and took the book out of the right hand of him that sat on the throne (Rev 5:7), not by violence, nor by fraud, but he prevailed to do it (as Rev 5:5), he prevailed by his merit and worthiness, he did it by authority and by the Father's appointment. God very willingly and justly put the book of his eternal counsels into the hand of Christ, and Christ as readily and gladly took it into his hand; for he delights to reveal and to do the will of his Father.
II.The apostle observes the universal joy and thanksgiving that filled heaven and earth upon this transaction.
No sooner had Christ received this book out of the Father's hand than he received the applauses and adorations of angels and men, yea, of every creature. And, indeed, it is just matter of joy to all the world to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and Lawgiver, but as our God and Saviour. All the world has reason to rejoice in this. The song of praise that was offered up to the Lamb on this occasion consists of three parts, one part sung by the church, another by the church and the angels, the third by every creature.
1.The church begins the doxology, as being more immediately concerned in it (Rev 5:8), the four living creatures, and the four-and-twenty elders, the Christian people, under their minister, lead up the chorus. Here observe,
(1.)The object of their worship - the Lamb, the Lord Jesus Christ; it is the declared will of God that all men should honour the Son as they honour the Father; for he has the same nature.
(2.)Their posture: They fell down before him, gave him not an inferior sort of worship, but the most profound adoration.
(3.)The instruments used in their adorations - harps and vials; the harps were the instruments of praise, the vials were full of odours or incense, which signify the prayers of the saints: prayer and praise should always go together.
(4.)The matter of their song: it was suited to the new state of the church, the gospel-state introduced by the Son of God. In this new song,
[1.]They acknowledge the infinite fitness and worthiness of the Lord Jesus for this great work of opening and executing the counsel and purposes of God (Rev 5:9): Thou art worthy to take the book, and to open the seals thereof, every way sufficient for the work and deserving the honour.
[2.]They mention the grounds and reasons of this worthiness; and though they do not exclude the dignity of his person as God, without which he had not been sufficient for it, yet they chiefly insist upon the merit of his sufferings, which he had endured for them; these more sensibly struck their souls with thankfulness and joy. Here, First, They mention his suffering: "Thou wast slain, slain as a sacrifice, thy blood was shed." Secondly, The fruits of his sufferings. 1. Redemption to God; Christ has redeemed his people from the bondage of sin, guilt, and Satan, redeemed them to God, set them at liberty to serve him and to enjoy him. 2. High exaltation: Thou hast made us to our God kings and priests, and we shall reign on the earth, Rev 5:10. Every ransomed slave is not immediately preferred to honour; he thinks it a great favour to be restored to liberty. But when the elect of God were made slaves by sin and Satan, in every nation of the world, Christ not only purchased their liberty for them, but the highest honour and preferment, made them kings and priests - kings, to rule over their own spirits, and to overcome the world, and the evil one; and he has made them priests, given them access to himself, and liberty to offer up spiritual sacrifices, and they shall reign on the earth; they shall with him judge the world at the great day.
2.The doxology, thus begun by the church, is carried on by the angels; they take the second part, in conjunction with the church, Rev 5:11. They are said to be innumerable, and to be the attendants on the throne of God and guardians to the church; though they did not need a Saviour themselves, yet they rejoice in the redemption and salvation of sinners, and they agree with the church in acknowledging the infinite merits of the Lord Jesus as dying for sinners, that he is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
(1.)He is worthy of that office and that authority which require the greatest power and wisdom, the greatest fund, all excellency, to discharge them aright; and,
(2.)He is worthy of all honour, and glory, and blessing, because he is sufficient for the office and faithful in it.
3.This doxology, thus begun by the church, and carried on by the angels, is resounded and echoed by the whole creation, Rev 5:13. Heaven and earth ring with the high praises of the Redeemer. The whole creation fares the better for Christ. By him all things consist; and all the creatures, had they sense and language, would adore that great Redeemer who delivers the creature from that bondage under which it groans, through the corruption of men, and the just curse denounced by the great God upon the fall; that part which (by a prosopopoeia) is made for the whole creation is a song of blessing, and honour, and glory, and power,
(1.)To him that sits on the throne, to God as God, or to God the Father, as the first person in the Trinity and the first in the economy of our salvation; and,
(2.)To the Lamb, as the second person in the Godhead and the Mediator of the new covenant. Not that the worship paid to the Lamb is of another nature, an inferior worship, for the very same honour and glory are in the same words ascribed to the Lamb and to him that sits on the throne, their essence being the same; but, their parts in the work of our salvation being distinct they are distinctly adored. We worship and glorify one and the same God for our creation and for our redemption.
We see how the church that began the heavenly anthem, finding heaven and earth join in the concert, closes all with their Amen, and end as they began, with a low prostration before the eternal and everlasting God. Thus we have seen this sealed book passing with great solemnity from the hand of the Creator into the hand of the Redeemer.
Historical interpretation
Eight Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Lord says, “All things are delivered to me by the Father.” … But in the “all things” [it is implied that] nothing has been kept back [from him], and for this reason the same person is the Judge of the living and the dead; “having the key of David: he shall open, and no man shall shut: he shall shut, and no man shall open.” For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold him, with the exception of the Lamb who was slain and who redeemed us with his own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [his] Wisdom, when “the Word was made flesh”; that even as the Word of God had the sovereignty in the heavens, so also might he have the sovereignty in earth, inasmuch as [he was] a righteous man, "who did not sin, neither was there found guile in his mouth"; and that he might have the preeminence over those things that are under the earth, he himself being made “the first-begotten of the dead”; and that all things, as I have already said, might behold their King; and that the paternal light might meet with and rest upon the flesh of our Lord, and come to us from his resplendent flesh, and that thus humanity might attain to immortality, having been invested with the paternal light.
"Lo, the Lion of the tribe of Judah, the root of David, hath prevailed." We read in Genesis that this lion of the tribe of Judah hath conquered, when the patriarch Jacob says, "Judah, thy brethren shall praise thee; thou hast lain down and slept, and hast risen up again as a lion, and as a lion's whelp." For He is called a lion for the overcoming of death; but for the suffering for men He was led as a lamb to the slaughter. But because He overcame death, and anticipated the duty of the executioner, He was called as it were slain. He therefore opens and seals again the testament, which He Himself had sealed. The legislator Moses intimating this, that it behoved Him to be sealed and concealed, even to the advent of His passion, veiled his face, and so spoke to the people; showing that the words of his announcement were veiled even to the advent of His time. For he himself, when he had read to the people, having taken the wool purpled with the blood of the calf, with water sprinkled the whole people, saying, "This is the blood of His testament who hath purified you." It should therefore be observed that the Man is accurately announced, and that all things combine into one. For it is not sufficient that that law is spoken of, but it is named as a testament. For no law is called a testament, nor is any thing else called a testament, save what persons make who are about to die. And whatever is within the testament is sealed, even to the day of the testator's death. Therefore it is with reason that it is only sealed by the Lamb slain, who, as it were a lion, has broken death in pieces, and has fulfilled what had been foretold; and has delivered man, that is, the flesh, from death, and has received as a possession the substance of the dying person, that is, of the human members; that as by one body all men had fallen under the obligation of its death, also by one body all believers should be born again unto life, and rise again. Reasonably, therefore, His face is opened and unveiled to Moses; and therefore He is called Apocalypse, Revelation. For now His book is unsealed-now the offered victims are perceived-now the fabrication of the priestly chrism; moreover the testimonies are openly understood.
The Son of man is said to have received the book from the right hand of God as both the dispensation from the Father and an arrangement from himself, for each reigns upon the throne with the Holy Spirit. And also here we ought understand the right hand to represent the blessedness of the victory. Nor ought it be understood in a fleshly manner as though he received the book from another hand of the Father, since the self-same is Son of the Father and the self-same the right hand [of God]. But since he who said, “Rejoice, for I have overcome the world,” always conquers in those who belong to him, he also makes his own church to exist as a conqueror, and it is declared of her that she receives the book.
To be sure, the Lamb is the assumed man who for our salvation willingly offered himself over to death. Worthily he received the scroll, that is, the power of all the works of God, and from the right hand of him who is seated on the throne, that is, he received all things from God the Father, as he himself said: “All which the Father has is mine.” Then did he receive this scroll, when rising from the dead he showed the mystery of the Trinity, which had been hidden from the ages, and revealed it to the world.
And he came and took the book out of the right hand of Him who sat on the throne. The book from the right hand of God, the dispensation itself of the Incarnation, is said to have been received by the Son of Man from the Father and from Himself, according to what He is as God, because both, along with the Holy Spirit, dwell on the throne. For Christ, who is the Lamb in humanity, is Himself the right hand of the Father in Deity.
And he came and took the book out of the right hand of him that sat on the throne. The right hand of him that sits on the throne is the same as the Lamb as it were slain in the midst of the throne, because the Son of God through whom the world was created and the Son of man through whom man was redeemed are not two, but one Christ. Therefore the Lamb, that is the Son of man, took the book, that is the plan for the salvation of man, to which every page of the Scriptures bears witness, from himself, that is from his divinity.
And He came and took, that is the little scroll, from the right hand of the One seated on the throne. Therefore, when all those in heaven and on earth, and under the earth, wondered to open the little scroll or to look into it as it had been seen before, only Christ, the Son of God, who for us and through us became and remains what He was, took the little scroll.
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Summary
Revelation 5:7 describes the pivotal moment in John's heavenly vision where the Lamb, identified as Jesus Christ, approaches the throne of God and takes the seven-sealed scroll from the right hand of the One seated upon it. This singular act signifies the Lamb's unique worthiness and supreme authority to execute God's sovereign plan for history, judgment, and redemption, setting in motion the unfolding of the end-time events.
Context
Literary Context
Revelation 5:7 is the dramatic climax of a profound cosmic dilemma introduced in the preceding verses. In Revelation 5:1, John sees a scroll with seven seals in the right hand of God the Father, who is seated on the throne. A mighty angel then issues a challenge in Revelation 5:2: "Who is worthy to open the book, and to loose the seals thereof?" The ensuing search reveals that no one in heaven, on earth, or under the earth is found worthy to even look at the scroll (Revelation 5:3), prompting John to weep bitterly (Revelation 5:4). This despair is resolved by an elder who announces the triumph of the "Lion of the tribe of Juda, the Root of David" (Revelation 5:5), who has "prevailed to open the book." Immediately after this declaration, John sees not a lion, but a "Lamb as it had been slain" standing in the midst of the throne (Revelation 5:6). It is this Lamb, the very next figure to appear, who then steps forward in verse 7 to take the scroll, an act that validates His unique worthiness and sets the stage for the unfolding of God's redemptive and judgmental purposes.
Historical & Cultural Context
The imagery in Revelation 5:7 draws heavily from ancient Near Eastern and Roman cultural practices and symbolic understanding. A "book" or "scroll" (biblíon) in this era was typically a rolled document, often sealed to signify its importance, privacy, or legal authority, such as a will, a title deed, or a decree. The breaking of seals would progressively reveal its contents. The "right hand" (dexiós) was universally recognized as the position of honor, power, authority, and strength. To be at someone's right hand or to receive something from their right hand signified immense favor, delegated authority, or rightful inheritance. Kings and emperors would hold scepters or important documents in their right hand, symbolizing their dominion. The "throne" (thrónos) itself was the quintessential symbol of sovereign rule, power, and judicial authority. Therefore, the act of the Lamb taking the scroll from the right hand of the One on the throne would have immediately conveyed to John's original audience a profound transfer of supreme authority and the initiation of a divine, legally binding process.
Key Themes
Revelation 5:7 powerfully contributes to several overarching themes within the book of Revelation and biblical theology. First, it underscores The Lamb's Unique Worthiness and Authority, establishing Jesus Christ as the sole figure qualified to execute God's ultimate plan. His worthiness is not merely inherent divinity, but specifically derived from His sacrificial death and resurrection, through which He "purchased men for God with His blood" (Revelation 5:9). Second, the scene highlights Divine Sovereignty and the Unfolding of God's Plan. The scroll represents God's eternal purposes, judgments, and redemptive blueprint for humanity, held securely in the hand of the Almighty. The transfer to the Lamb signifies that God's plan will indeed unfold, executed precisely by His chosen and worthy Son, assuring believers that despite earthly chaos, God remains firmly in control. Finally, this act marks the Initiation of End-Time Events. The taking of the scroll is the crucial trigger that sets in motion the breaking of the seven seals, which detail future events leading to the consummation of God's kingdom and the ultimate return of Christ. This transition from universal despair (Revelation 5:4) to the Lamb's decisive action is a powerful declaration of hope and the certainty of God's redemptive purposes.
Exposition and Analysis
Key Word Analysis
This verb signifies a purposeful, deliberate movement. It is not a passive reception but an active approach. The Lamb intentionally draws near to the throne, demonstrating His readiness and authority to undertake the monumental task.
This word implies an active appropriation, a getting hold of, or a receiving with authority. It is not merely a passive acceptance but an authoritative grasp. The Lamb doesn't ask for the scroll; He takes it, indicating His inherent right and power to do so.
A diminutive of biblos, referring to a small scroll or roll. In this context, it represents a document of immense significance, likely containing God's decrees, judgments, and the unfolding of His redemptive plan for history. Its sealed nature emphasizes its divine origin and the mystery of its contents until the proper time.
This term refers to the right side or hand, consistently used in biblical and ancient cultures as a powerful symbol of authority, honor, strength, and divine favor. The scroll being in God's "right hand" underscores its ultimate importance and the supreme authority of the One holding it. The Lamb taking it from this position signifies a transfer of ultimate power and divine approval.
Verse Breakdown
"And he came"
This refers to the Lamb, previously identified in Revelation 5:6 as "a Lamb as it had been slain." His coming is not hesitant but a confident, purposeful approach towards the throne, signifying His readiness and unique qualification to act.
"and took the book"
This action is the central event of the verse. The Lamb actively grasps and takes possession of the scroll. This "book" represents God's sovereign plan for the ages, including His judgments, His redemptive purposes, and the unfolding of history towards its consummation. The act of taking signifies the Lamb's authority to reveal and execute these divine decrees.
"out of the right hand of him that sat upon the throne"
This specifies the source from which the scroll is taken: God the Father, the ultimate sovereign of the universe, whose authority is symbolized by His sitting upon the throne. The "right hand" is the place of supreme power, authority, and honor. The Lamb's taking the scroll from this position indicates a divinely sanctioned transfer of ultimate authority to Him for the execution of God's plan.
Literary Devices
Revelation 5:7 employs several powerful literary devices to convey its profound theological message. Symbolism is paramount, with the "Lamb" representing Jesus Christ's sacrificial atonement and His unique worthiness, contrasting with the "Lion of Judah" imagery to highlight both His power and His redemptive suffering. The "book" or scroll symbolizes God's sovereign plan, divine decrees, and the unfolding of history, while the "right hand" is a potent symbol of ultimate authority, power, and divine favor. The "throne" symbolizes God's universal dominion and judicial authority. The scene also utilizes Dramatic Irony, as the earlier despair over no one being worthy (Revelation 5:4) is immediately resolved by the Lamb's decisive action, creating a powerful sense of relief and triumph. This act also serves as Foreshadowing, as the taking of the scroll directly precedes and initiates the breaking of its seals, which will unleash the judgments and events leading to the consummation of God's kingdom.
Theological and Thematic Connections
Revelation 5:7 is a theological cornerstone, profoundly articulating Christ's unique mediatorial role and His supreme authority in God's cosmic plan. The transfer of the scroll from the Father's hand to the Lamb's signifies that the execution of God's eternal purposes, including judgment and redemption, is entrusted entirely to Jesus Christ. This authority is not merely an inherent attribute of His divinity but is specifically earned through His atoning sacrifice as the "Lamb as it had been slain." His worthiness to open the scroll and unveil the future is a direct consequence of His triumph over sin and death, establishing Him as the sovereign Lord over all creation and history. This scene assures believers that God's plan will infallibly unfold under the perfect control of His Son, who is both fully God and fully man, our Redeemer and our King.
Reflection and Application
The vision of the Lamb taking the scroll from the hand of God the Father offers profound comfort and challenges our perspectives on authority, power, and the unfolding of history. In a world often characterized by chaos, uncertainty, and seemingly insurmountable challenges, this passage reminds us that ultimate control rests not with earthly powers, but securely in the hands of Jesus Christ, the Lamb who was slain and is now exalted. His worthiness, established through His perfect life and atoning death, ensures that God's purposes will be perfectly accomplished, bringing about both righteous judgment and ultimate redemption. This should inspire unwavering trust and hope in believers, knowing that our future, and the future of the cosmos, is guided by the One who has already overcome the world. It calls us to worship Him, to submit to His sovereign will, and to live with confidence, participating in His mission even amidst suffering, because His victory is assured and His plan is unfolding.
Questions for Reflection
FAQ
Why was no one else found worthy to open the scroll?
The profound question posed in Revelation 5:2 ("Who is worthy to open the book, and to loose the seals thereof?") highlights the absolute moral and spiritual perfection required to execute God's ultimate plan. Neither humanity nor the angels were found worthy (Revelation 5:3) because all creation, apart from Christ, is tainted by sin or lacks the unique redemptive qualification. Only Jesus Christ, as the sinless Lamb of God who offered Himself as the perfect sacrifice, possessed the unique righteousness and redemptive merit to approach God and unveil His purposes. His worthiness stems from His divine nature, His perfect human obedience, and His atoning death and resurrection, which conquered sin and death.
What does the "book" or "scroll" symbolize in Revelation 5:7?
The "book" or "scroll" (Revelation 5:1) is a powerful symbol representing God's sovereign plan for all of history, particularly the events leading to the consummation of His kingdom. It is often interpreted as God's divine decree, His will concerning judgment, redemption, and the ultimate destiny of creation. It can be likened to a title deed to the earth, a cosmic will, or a blueprint for the end times. Its sealed nature signifies that these divine purposes are hidden and can only be revealed and executed by the One who is truly worthy, which is the Lamb, Jesus Christ.
Christ-Centered Fulfillment
Revelation 5:7 is a profound Christ-centered fulfillment, revealing Jesus as the ultimate Executor of God's redemptive and sovereign plan. The Lamb's act of taking the scroll is not merely a symbolic gesture but the direct consequence and culmination of His finished work on earth. He is the "Lamb of God who takes away the sin of the world" (John 1:29), whose single sacrifice "put away sin by the sacrifice of himself" (Hebrews 9:26). His death on the cross disarmed the powers and authorities, triumphing over them (Colossians 2:14-15), and His resurrection validated His victory and worthiness. Therefore, His ascension and exaltation to God's right hand (Ephesians 1:20-22) granted Him "all authority in heaven and on earth" (Matthew 28:18). The scene in Revelation 5:7 visually portrays this divinely bestowed authority, demonstrating that because He humbled Himself and became obedient unto death, God has "highly exalted him and bestowed on him the name that is above every name" (Philippians 2:9-11). The Lamb taking the scroll signifies that the future of the universe, its judgments, and its ultimate redemption are now definitively in the hands of the crucified and risen Christ, who will return as King of kings and Lord of lords (Revelation 19:11-16).