Chapter 5 contains a description of a book sealed with seven seals.

The book represents the history and destiny of the earth. Each seal represents a thousand years of its temporal existence. The book is sealed because no man is worthy to open and read it. The book is taken out of the Father’s hand by the Lion and the Lamb – who is Jesus Christ, who is worthy to open the book and who does know the destiny of this world, and in fact is God of this world.

verses 1-5 As the revelation of the eternal throne room continues, John sees on the right hand of God a scroll of unparalleled significance, “written within and on the backside, sealed with seven seals.” John notes that the scroll is full, both on the front and the back, which parallels Ezekiel 2:10. Nothing had been left out, and no more could be added. It was the scroll of destiny. John’s imagery bears a mind-set frequently found in apocalyptic literature that from the beginning God has determined the end of history.

We need to clarify here the difference between the view point of Revelation – that God has ordained future events – and the false idea that individual salvation is predetermined and that therefore there is no individual agency. One of the powers ascribed to God is expressed by the Greek words prognsis, and proginsk. These words are respectively translated “foreknowledge” and “predestination” and catch the idea not only of knowing something beforehand, but of choosing someone beforehand. Paul understood that God, because of his foreknowledge, had marked or set the course of history through the use of individuals who would bring about his will (see Romans 8-9). That is, God ordered things through the means of sending down spirits when and where he chose. These spirits, without any other manipulation on the part of God, act in ways he knows. Thus, by selection of these souls, God can order the course of history while still maintaining agency.

A major thesis of Revelation is that God set the path of all things and nothing will stray from his design. This idea is symbolized in the scroll where the sovereign will of God has been recorded, where all history has been foretold. Though the idea that God has determined the course of world events may grate on some, it was a source of comfort and hope for those to whom John wrote.

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 “I saw in the right hand” The book with seven seals is in Heavenly Father’s right hand, which is the hand “associated with righteousness (Psalm 48:10; Isaiah 41:10), power (Exodus 15:6, 12; Psalm 89:13), and covenant making (Isaiah 62:8). With his right hand, the Lord executes justice (3 Nephi 29:4, 9), dispenses the law (Deuteronomy 33:2), and saves his people (Psalm 17:7; 20:6) with his right hand he created the heavens and the earth (Isaiah 48:13).”

“him that sat on the throne” Again, this is God the Father.

“written within and on the backside” The technical term for this book is an opistographi, which is a scroll that has writing on both sides. Ezekiel’s scroll is similarly described: “I looked, . . . and [the scroll] was written within and without: and there was written therein lamentations, and mourning, and woe” (Ezekiel 2:9-10). The book in God’s right hand overflows with his “revealed will, mysteries, and . . . works” (D&C 77:6).

Orson F. Whitney explained the contents of the book: “The book which John saw represented the real history of the world – what the eye of God has seen, what the recording angel has written; and the seven thousand years, corresponding to the seven seals of the Apocalyptic volume, are as seven great days during which Mother Earth will fulfill her mortal mission, laboring six days and resting upon the seventh, her period of sanctification. These seven days do not include the period of our planet’s creation and preparation as a dwelling place for man. They are limited to Earths ‘temporal existence,’ that is, to Time, considered as distinct from Eternity” (Whitney, Saturday Night Thoughts, 11).

“sealed with seven seals” The document is sealed with seven seals. The use of seals was common during ancient times to prevent adulteration of important papers and, more importantly, to prove their authenticity. The verb sphragiz, to provide with a seal, carried the idea of assured content and authenticity. But the idea of ownership was important because the owner protected the document. In John’s day, seals carried the mark of the owner who guaranteed the contents and was responsible for carrying out the agreements, if any, contained therein. Out of this grew the association of the seal with the idea of protection and safety. This forms the symbolic base of the use of the term by the early Christians. To be sealed by the Holy Spirit (see Ephesians 1:13) meant more than being provided with a means of identification. It assured that an individual could endure to an eternal reward because, belonging to God, protective power would be given from above. See the commentary on the phrase “the seal of the living God” in Revelation 7:2- 3.

Archaeologists found in Israel a document such as John describes, dating from about the time the apocalypse was written. It was an important legal contract. (Ford, Revelation, 92- 93.) Its discovery confirmed the belief that John was making symbolic reference to a binding agreement or covenant. One such type of covenant was the Roman will, which also bore seven seals. Such testaments could not be administered until all the seals were broken. Only a person of authority could break the seals and execute the will.

Working from this imagery, in the following verse John describes the heavenly search for the person with power to open the scroll and execute the demands contained therein. In this case the scroll is the primary symbol for the fulness of time, containing as it does the aggregate of God’s will concerning this earth. Unless someone is found who can minister the will of God, the purposes of this earth will fail.

“And I saw in the right hand of him that sits on the throne a book written within and on the back side, sealed with seven seals.”

2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?

verse 2 A “strong angel” conducted the search. Just what John meant by the adjective strong is not known. The Greek term is ischuros and can be translated as strong, mighty, or powerful. The expression often applies to gods and angels. John’s use of it suggests that there exists rank among the ministers of heaven. Possibly the angel John had in mind was Gabriel, Hebrew for “God is my strength,” but Michael, the commander of the forces of the Lord of Hosts and the angel of top rank, also fits the description. John may have had him in mind. Whatever the case, this mighty being cried forth the fateful question: “Who is worthy to open the book [scroll] and to loose the seals thereof?”

John later witnesses “a mighty angel” performing sacred work (Revelation 10:1; 18:1). The angel proclaims with a loud voice so that all the millions in heaven who are witnessing these events will hear him. The expression “loud voice” is used twelve times in Revelation (5:12; 6:10; 7:2, 10; 8:13; 10:3; 12:10; 14:7, 9, 15; 19:17).

“Who is worthy to open the book” The strong angel asks the hosts of heaven this question. We learn in Revelation 5:3 and 5 that Jesus Christ is the only one in heaven or on earth who is worthy to open the book. Why? Perhaps because Jesus Christ is the only one qualified to bring about the eternal and infinite atonement for the inhabitants of this world, the history of which is contained in the book to be opened.

“And I saw a strong angel, and heard him proclaiming with a loud voice, Who is worthy to open the book, and loose the seals thereof?”

3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.

verse 3 He could find no one in the entire cosmos to open the scroll, or even “to look thereon.” To look meant more than just to view. John could clearly see the scroll from where he was. To open and look meant to comprehend, disclose, and execute the contents of the document. No one responded because no one “was able.” The Greek (dunamai) suggests that no one had the power or ability in or of himself to do the task, not even the mighty angel who was asking the question.

4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

verse 4 This failure brought an instant and sorrowful response from John: “and I mourned deeply.” The Greek word klai, literally “wailing,” denotes deep mourning. Its biblical use frequently refers to the wailing of professional mourners hired for the purpose.

5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

verse 5 However, John’s pathos did not last long. One of the Elders reassured him that “the Lion of the tribe of Juda” and “the Root of David” “hath prevailed” and could therefore open the scroll. Both of these titles come directly out of Jewish messianism. The first echoes Genesis 49:9-10 in which Judah is called a “lion’s whelp” and Judah is promised that the scepter of leadership would not depart from him “until Shiloh [i.e., the Messiah] come.” In Revelation 5:6 Christ is called “Lamb,” but here he is called “Lion,” a creature hostile and adverse to the Lamb. Christ as the Lamb portrays one who is submissive, as a sacrificial victim who is “brought as a lamb to the slaughter” (Isaiah 53:7), or one who condescended to descend below all things. Christ as the Lion depicts one who has power over all creatures and is a majestic, fearless king (as a lion is “king of the beasts”) who possesses great strength. In this context, the title is especially appropriate, because just as a lion prevails over other creatures, so Christ “prevailed to open the book” with seven seals (or, according to RSV, Christ “has conquered, so that he can open the scroll and its seven seals”).

The second title suggests Isaiah 11:1, which refers to the root of Jesse, the future ideal king of David’s line, who was to usher in the period of peace.

Jesus is a member “of the tribe of Juda” whose emblem is the lion (Genesis 49:9). Paul stated that Jesus “sprang out of Juda” (Hebrews 7:14), and Christ himself declared, “I am the root and the offspring of David” (Revelation 22:16). Christ as the “Root” provides spiritual water, nourishment, and life to his people (Isaiah 11:1, 10; 53:2; John 15:1-7).

verses 6-14 The Savior executes the will.

6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

verse 6 “in the midst of the throne . . . stood a Lamb as it had been slain” The elder instructs John to “weep not” and to “behold the Lion,” but unexpectedly John sees a Lamb that possesses the marks of one who was slain. Through this powerful symbol, Revelation underscores a central theme of the New Testament: victory through sacrifice. The Lamb prevails (see John 16:33) not by sovereign might but by sacrifice grounded in love. He is worthy because he purchases God’s people with his own blood. John sees Christ who, though slain for the sins of the world, now stands in great majesty as a lion stands as the king of all creatures. Christ stands now in the inner circle of the multitudes in heaven. He is standing near his Father’s throne, which is surrounded by the four beasts and the twenty-four elders.

Christ is called Lamb twenty-seven times in Revelation. Elsewhere the prophets write of the Lamb: “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29); “Christ our passover is sacrificed for us” (1 Corinthians 5:7); and “ye know that ye were not redeemed with corruptible things, as silver and gold . . . but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18-19).

The expression “as it had been slain” indicates that the Lamb, although risen from the dead and possessing eternal life, in this vision to John carried the marks of his sacrifice in his hands, feet, and side. The Book of Mormon testifies that the Nephite saints at the temple in Bountiful “went forth, and thrust their hands into his side, and did feel the prints of the nails in his hands and in his feet; and this they did do, going forth one by one until they had all gone forth, and did see with their eyes and did feel with their hands, and did know of a surety and did bear record, that it was he, of whom it was written by the prophets, that should come” (3 Nephi 11:15; see also John 20:25, 27).

“And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having twelve horns and twelve eyes, which are the twelve servants of God, sent forth into all the earth.”

“having twelve horns and twelve eyes, which are the twelve servants of God” The Lamb’s twelve horns and twelve eyes are figurative, representing the twelve Apostles, who are empowered by the Lamb to administer his gospel throughout the earth. The horns represent power (1 Samuel 2:10; Jeremiah 48:25; Psalm 75:10) the “eyes” may refer to the powers of seership held by apostles.

“sent forth into all the earth” The Greek word apostell is translated “sent forth,” and from this the noun apostolos, or apostle,” is derived – thus, “one sent forth.”

7 And he came and took the book out of the right hand of him that sat upon the throne.

verse 7 “he came and took the book” God remains seated on the throne as Jesus Christ comes and takes the book from his right hand.

8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

verse 8 “when he had taken the book” The moment that Christ takes the book from God, the beasts and elders, with their harps and golden bowls, fall down to worship Christ.

“four beasts and four and twenty elders fell down before the Lamb” Previously the beasts and elders had fallen down to worship God the Father (Revelation 4:10); now they prostrate themselves before Jesus Christ. Three more times they will fall down before the Father (Revelation 5:14; 11:16; 19:4).

“having every one of them harps” Biblical scholars Bratcher and Hatton explain: “This seems to say that every one of the four living creatures and the twenty-four elders had a harp and golden bowls filled with incense, although some would restrict it to the twenty-four elders” (Handbook on the Revelation of John, 102). Worship in heaven evidently includes music from harps. In this verse, there are twenty-eight harps; in Revelation 14:1-3 it appears that each of the 144,000 high priests has a harp; and in Revelation 15:2 all exalted saints possess “harps of God.”

“golden vials full of odours” A better translation is “golden bowls full of incense.” (New International Version.) These bowls of incense recall those used during the ancient Israelite temple service by priestly officiants (1 Kings 7:50).

John informs us that the incense represents “the prayers of the saints” (see also Psalm 141:2). As the priestly ministrants offered incense upon the altar in the earthly temple twice daily, the saints prayed in the courtyard of the temple (Luke 1:10). The twenty-four elders present the prayers, represented by incense, to God. Later in Revelation we read: “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand” (Revelation 8:3-4). An apocryphal source adds, “I am Raphael, one of the seven holy angels, who present the prayers of the saints, and who go in and out before the glory of the Holy One” (Tobit 12:15; see also 3 Baruch 11).

9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

verse 9 “they sung a new song” The words of this “new song,” sung by the twentyfour elders and the four beasts, are addressed to Jesus (note the second-person pronouns thou and thy). The song emphasizes Christ’s atoning sacrifice (“thou wast slain,” “by thy blood”) and the resultant benefits for humankind (“hast redeemed us,” “hast made us . . . kings and priests”). Compare also D&C 88:98-102, which contains the words to another “new song.”

A new song is necessary because the death of the Lamb established a new covenant. This covenant is not new merely in point of time, but more important, it is new and distinctive in its superiority to the old one.

“Thou art worthy to take the book” The verse explains why Jesus is worthy to take the book from God’s right hand: he wrought the eternal and infinite atonement, a fact expressed as “thou wast slain, and hast redeemed us to God by thy blood.”

“for thou wast slain, and hast redeemed us to God by thy blood” These words are the foundation of the song, because Christ’s sacrifice made him worthy to take the book and will allow the saints to become kings and priests and reign on the earth. Mormon taught that the redeemed will “dwell in the presence of God in his kingdom, to sing ceaseless praises with the choirs above, unto the Father, and unto the Son, and unto the Holy Ghost” (Mormon 7:7).

“every kindred, and tongue, and people, and nation” John uses this phraseology in Revelation seven times to represent a great host of people from all lands and nations as well as every language and extended family. Five times the phrase refers to peoples upon the earth (Revelation 10:11; 11:9; 13:7; 14:6; 17:15), and twice it refers to redeemed saints who dwell in heaven (Revelation 5:9; 7:9). It is clear that the exalted souls will include individuals from all lands, peoples, and languages. Truly, as Nephi taught, “there is one God and one Shepherd over all the earth” (1 Nephi 13:41).

10 And hast made us unto our God kings and priests: and we shall reign on the earth.

verse 10 “made us unto our God kings and priests” Through his atonement Jesus Christ “made us . . . kings and priests;” individuals cannot become kings and priests on their own but become such in God’s temples. That God’s kings and priests are from “every kindred, and tongue, and people, and nation” suggests that the gospel will be preached to all peoples throughout the world and those who accept the gospel will worship in the temples of the Lord that are now being established throughout the earth.

“we shall reign on the earth” Our earth will become a celestial kingdom, and exalted saints who have become kings and queens unto God will reign there. A modern revelation states: “The poor and the meek of the earth shall inherit it. Therefore, it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory; for after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father” (D&C 88:17-19).

11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;

12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

verses 11-12 “ten thousand times ten thousand, and thousands of thousands” One hundred million (ten thousand times ten thousand equals one hundred million), and “thousands of thousands” of angels near God’s throne revere the Lamb. The number may be taken literally, or it may signify a great, indefinite number. In any case, John witnesses a great number of angels praising the Lamb and singing a second anthem. It too proclaims the Lamb’s worthiness to open the book.

“to receive power / riches / wisdom / strength / honour / glory / blessing” “The angels repeat three of the elders’ terms of praise: glory, honor, and power, and add wealth, wisdom, might, and blessing. The seven terms symbolize the fulness of the praise” (Metzger, Breaking the Code, 54).

13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

verse 13 No sooner do the strains of the second hymn die than the climax begins, uniting in one grand closing hymn all creation, the very cosmos. Nature itself – all creatures of the earth and sea – praise God and the Lamb, “saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.” One is reminded of a passage in modern revelation: “Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your Eternal King! And ye rivers, and brooks, and rills, flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy! And let the sun, moon, and the morning stars sing together, and let all the sons of God shout for joy! And let the eternal creations declare his name forever and ever!” (D&C 128:23).

Joseph Smith said: “Revelation 5:13 proves that John saw beasts in heaven and heard them speak praise to God. [I] do not know what language they speak.” (Ehat and Cook, Words of Joseph Smith, 190.)

“unto him that sitteth upon the throne, and unto the Lamb” The sacred praise of every creature is directed to God the Father, who sits upon his throne, and to Jesus Christ.

14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

verse 14 “four beasts said, Amen” After the elders have sung a new song (Revelation 5:9-10); after the angels have praised the Lamb (Revelation 5:12), and after every creature has glorified God and the Lamb, the four beasts then close these threefold praises by saying “Amen.”

“four and twenty elders fell down and worshipped him that liveth for ever and ever” This is the third of five occasions in which the elders fall down and worship Deity (Revelation 4:10; 5:8; 11:16; 19:4).

The point of the chapter is that the Lamb was able to do what no one else could: execute the will of the Father. The vision specifies why the Lamb was able to open the book: he was slain. He, the Son of God, gave himself as sacrifice to appease the demands of justice and allow the twin powers of mercy and grace to flow. Victory grew out of death, redemption out of blood. This allowed the will of the Father to operate.