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The Seven Seals of Revelation—Commentary on Chapter Five
The Mystery of the Scroll Chapter 6 Verse 1: “And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.”
Verse 1 – “And I saw in the right hand of him that sat on the throne”
“Notice, first of all, that this passage starts out with ‘And’ (kai in the Greek) – often translated ‘then’ or ‘moreover.’ This is a continuation of the first part of the scene [in chapter 4]. These events occur in the throne room that was just described. All of the items and characters that were present before are still present. But some new items and new characters are now presented.”1 “Thy right hand, O Lord, is become glorious in power: Thy, right hand, O Lord, hath dashed in pieces the enemy.” Exodus 15:6 (cf. Psalm 118:15-16). The Occupant of “the throne” is God the Father, as noted in the previous chapter. John observes His right hand, a symbol of His power and complete authority.2 The “book,” since it is being held in that “right hand,” suggests it contains material of utmost importance and draws on similar imagery of Jesus, who “had in his right hand seven stars” (Rev. 1:20), manifesting His sovereign control over the leaders of His church.3 The right hand and the book intimate a divine legal document. There is a strong exegetic tie to Ezekiel 2:9-10: “And when I looked, behold, a hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein twelve lamentations and mournings, and woes.” From Ezekiel comes frequent parallel imagery tied to Revelation. Other Old Testament similarities are found throughout this vision (cf. Psalms 16:11, 18:35, 20:6, 89:13, 98:1, 118:16; Isaiah 41:10; Hebrews 1:3,10). Yet, in Ezekiel the scroll was open, here it is closed. It would be good to step back and review what the mission statement was of the visions given to John in this book. The Apocalypse is to “unveil,” disclose or reveal what “must soon take place” (Revelation 1:1,19; 4:1). The imagery in this chapter will be seen as conflict, judgment and adjudication related. It is in this “time of the end” motif that the “soon to take place” will be shown as immediately preceding Jesus’ return (1:7).” “Just like Ezekiel was called into God’s presence to be given a message, so was John. The voice that spoke to him in verse 1 of chapter 4 put him on notice that he was being called into God’s presence. He was to be shown continued information that must transpire before Jesus could return. This explains why John was so disappointed when he saw that the book was sealed. He desperately wanted to receive the information that had been promised. The position of the scroll in God’s possession indicates its divine source, the supreme authority of the revelation contained in it, and the assurance of adequate power to translate its contents.”4 “The fifth chapter of Revelation needs to be closely studied. It is of great importance to those who shall act a part in the work of God for these last days.”5 That scroll has end-time significance to God’s remnant people.
Verse 1 – “a book written within and on the backside, sealed with seven seals.”
“This raises a problem involving the phrase ‘with writing on both sides.’ Papyrus codices (which were like books as we know them) did not originate until the second century A.D., or perhaps the late first century (Bruce M. Metzger, The Text of the New Testament 2nd ed. [Oxford: Clarendon, 1964], p. 6). In ancient times, papyrus rolls were used for public and private documents. Usually the writing was on one side only – the inside part, arranged in successive vertical columns. Occasionally a scroll was written on both sides; in that case it was called an “opisthograph.” Such double-sided writing was for private, nonsalable use in contrast to the usual scrolls written on only one side, which were sold (Edward Maunde Thompson, An Introduction to Greek and Latin Paliography [Oxford; Clarendon, 1912], pp. 49-50). In the context of chapter 5, an opisthograph would signify a scroll full of words. The importance of establishing the scroll rather than codex character of the document lies in the interpretation of the opening of the seals. If the book was a codex, the seals could have been opened one at a time and portions of the book disclosed; a scroll, however, could be opened only after all the seals were broken.”6 “This is very significant. The events associated with each of the Seven Seals do not describe portions of the content of the scroll. The contents of the scroll will not be made known until all seven of the Seals have been broken. The whole purpose of breaking the seals is to [eventually] reveal the contents of the book. The contents of the scroll cannot be made known without first going through the process involving the calamities described in Revelation chapters 6 and 7. Those calamities are an essential part of the process to reveal the contents of the scroll, not just to men, but also to all of creation in heaven and on earth [they are anticipatory warnings]. Surely the love of God would demand that the most merciful process be used to reveal the contents of the scroll. This is the same love that prompted God to send His son to die for lost humanity. If there were another way to make known the contents of the scroll, certainly God would have chosen it. The calamities, as disastrous as they are, are absolutely necessary.”7 The breaking of each Seal event heightens the anticipated review of its contents. Archeological discoveries provide the likely picture of what John saw. “The sealed scroll would look like a cylinder held in the right hand of God who is seated on the throne, perhaps with the scroll resting on his lap, an image with many parallels in Greco-Roman art (Birt, Buchrolle, 85-91, esp. plates 46-48)”8 Because the vision is presented in John’s era (~80 A.D.), the vision is of a scroll. That suggests additionally important elements regarding the document and its structure. “That the scroll is written on both the inside and the back makes it all the more notable and suggests the completeness of its contents: ‘That the scroll is also written on the back indicates how extensive and comprehensive are the decrees of God.’ The scroll that was given to Ezekiel in his vision of God’s heavenly glory was also written on both sides, suggesting that God’s works were complete and extensive (Ezek.2:9-10).”9 The Seven Seals reflect the completeness of the closure of the scroll. The expression katesphragismenon sphragisin hepta (sealed with seven seals) is much stronger than simply sealing something shut. katesphragismenon is a strong verb meaning it is very secure. It is tightly sealed.10 We are told historically that: “‘A written will sealed with the seals of the seven witnesses, though the heir therein named only became bonorum possessor, was veiled by praetorian practice confirmed by the Emperor, and possession under, being abundantly protected by interdict and otherwise, was good for all purposes.’ R.V. Leage, Roman Private Law, p. 204. “‘A will according to the Praetorian Testament, in Roman law bore the seven seals of the seven witnesses on the threads that secured the tablets or parchment (see Smith, Dict. of Greek and Roman Ant., p. 1117). Such a Testament could not be carried into execution till all the seven seals were loosed.’ Charles, International Critical Commentary, Revelation, V. I, p. 137.”11 Thus the security of a legal document with seven Seals would not have necessarily been a surprise to John. “The Gospel of Peter [that] dates around 125-150 A.D. or earlier, says that the tomb of Jesus was sealed with seven Seals. It was a practice in Roman civil law for a last will and testament to be sealed with seven seals.”12 The Seven Seals reflect complete security. It signifies the absolute inviolability of the scroll’s contents. There are other issues to note: “The number seven places the scroll into the eschatological field of images, with all the other ‘sevens’ found throughout Revelation, thereby symbolizing the completion of God’s promised salvation.”13 “Filled to overflowing and sealed with seven seals to insure the secrecy of its decrees, it contains the full account of what God in his sovereign will has determined as the destiny of the world. Once again the background is Ezekiel, where in chapter 2 a book of lamentations with words written ‘on both sides’ is handed to the prophet (v. 10). The idea of a heavenly book containing the future course of history is reflected in such passages as Ps 139:16, ‘All the days ordained for me were written in your book before one of them came to be.’”14 This final judgment or destiny record keeping picture is matured as we contemplate another tie in Daniel 7. “It should be recalled that 4:1–5:1 follows a structural outline that is identical to that of Dan. 7:9ff. and Ezekiel 1–2 ... [An] analysis of Rev. 5:2-14 will show that the outline of Daniel 7 continues to be followed ... [more than] that of Ezekiel 1–2. Further, while allusions to Ezekiel 1-2 do not disappear in 5:2-14, there are more numerous allusions to Daniel 7. The presence of all these OT backgrounds enhances further the notion of judgment with which this vision is saturated.”15 This powerful parallelism will be detailed further as the narrative progresses. A judgment scene is being prepared. There seems to be no one worthy to open the book because it is associated with a need for witnesses and a special legal Representative in a courtroom scene. Only Jesus, the Lamb, will be authorized to instigate the strange acts of breaking the Seals. “Cf. Dan. 12:4 (Theod.): ... (‘seal the book’); 12:9 (Theod.): ... (‘the words are sealed’); Isa. 29:11: ... (‘the words of this sealed book ... for it is sealed’). The texts are brought together because of their almost identical wording and the common idea of a sealed book that conceals divine revelation and is associated with judgment. Interestingly, Isa. 29:9-12 is a development of Isa. 6:9-10, a context alluded to repeatedly in Revelation 2–3 (note the hearing formula) and ch. 4; furthermore, in both Isa. 29:11-12 and Rev. 5:3-4 no one is able to look into the book to ‘read’ its revelation because it is ‘sealed’ and because all are ethically unworthy (Isa. 29:11 and Rev. 5:4 [2050 pc and one Armenian version]). These OT descriptions have been combined with Ezekiel 2 because of the clear association of the ‘book’ there with judgment.”16 Others have noticed intriguing internal sequences that help to define the meaning of the scroll: “Only from Revelation itself can the content and nature of the scroll be determined. Since the seals hinder the opening of the scroll till they are all broken, we may assume that the seals are preparatory to the opening of the scroll and the disclosure of its contents. This means that the seals have the effect of hiding the contents of the scroll till they are broken (Isa. 29:11). “The following internal evidence relating to the contents of the scroll may be noted: “1. Just prior to the opening of the seventh seal, in connection with the events under the sixth seal, we read, ‘ For the great day of their [i.e., of the One sitting on the throne and the Lamb] wrath has come, and who can stand?’ ( “2. When the seventh seal is opened (8:1 …), no immediate events as such follow on earth–except [possibly] for the earthquake–as in the sixth seal ... “3. The seventh trumpet likewise is not immediately followed by any specific events on earth (11:15ff.), except for an earthquake and a hailstorm ( “Furthermore, frequent references to the events of the seals, trumpets, and bowls appear throughout the remaining visions in Revelation (cf. 19:19ff.;20:4; 21:9), indicating that the content of the seven-sealed scroll ultimately includes the unfolding of the consummation of the mystery of all things, the goal or end of all history, for both conquerors and the worshiper of the beast. In 10:7 we are told that in the days of the sounding of the seventh trumpet ‘the mystery God will be accomplished, just as he announced to his servants the prophets.’ From this it may be concluded that the scroll contains the unveiling of ‘the mystery of God’ that OT prophets foretold (cf. comments at 10:7). Thus the ‘seals’ conceal the mystery which only Christ can disclose (Dan 12:9; Rev 10:4), of how God’s judgment and his kingdom will come. In “The scroll, then, is not only about judgment or about the inheritance of the kingdom. Rather, it contains the announcement of the consummation of all history – how things will ultimately end for all people: judgment for the world and the final reward of the saints (
References:
1. Canter, Bryan; Revelation – A Study of the Eschatological Application of Prophecy – Part 3, “The Seven Seals” (Prophecy Research Initiative document – 2002), p. 17. 2. Gregg, Steve; Revelation – Four Views – A Parallel Commentary (Thomas Nelson Publishers, Nashville, TN), 1997, p. 93. 3. LaRondelle, Hans, Th.D.; How to Understand the End-Time Prophecies of the Bible, (First Impressions, Sarasota, FL), pp. 110-111. 4. Thomas, Robert L.; Revelation 1-7 –An Exegetical Commentary (Moody Press, Chicago), 1992, p. 375. 5. White, Ellen G.; Testimonies of the Church, vol. 9, p. 267. 6. Gaebelein, Frank E.; The Expositor’s Bible Commentary, vol. 12 (Zondervan Publishing House, Grand Rapids, MI), 1984, p. 465. 7. Canter, Op. cit., p. 17. 8. Aune, David E.; 52A World Biblical Commentary; Revelation 1-5 (World Books; Publisher, Dallas, Texas), 1997, p. 338. 9. Brighton, Louis A.; Revelation, Concordance Commentary (Concordance Publishing House, Saint Louis), 1999, p. 134. 10. Thomas, Op. cit., p. 380. 11. Thiele, Edwin R.; Outline Studies in Revelation ( 12. Brighton, Op. cit., p. 134. 13. Wall, Robert W.; New International Biblical Commentary Revelation, (Hendrickson Publishers; Peabody, MA), 1961, p. 101. 14. Mounce, Robert H.; The Book of Revelation, 15. Beale, G. K.; The New International Greek Testament Commentary; The Book of Revelation (William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1999), p. 337. 16. Ibid., pp. 335-339. 17. Gaebelein, Op. cit., pp. 466-467.
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