How does Revelation 5:7 support the divinity of Christ? Full Text “And He came and took the scroll from the right hand of Him who sat on the throne.” — Revelation 5:7 Immediate Literary Context The pronoun “He” refers back to “the Lamb standing, as though it had been slain” (5:6). Revelation 5 opens with a sealed scroll in the Father’s hand, a judicial document detailing redemptive history and final judgment (cf. Ezekiel 2:9–10). A universal search is made for one worthy to open it; no creature in heaven, on earth, or under the earth qualifies (5:3). The Lamb alone is declared worthy because of His redemptive death (5:5–6, 9). Verse 7 records the climactic moment when the Lamb approaches the enthroned Father and takes the scroll without rebuke or hesitation, signifying co-regal authority. Divine Prerogative of Approach In Old Testament theology direct approach to God’s immediate presence is strictly limited (Exodus 33:20; Isaiah 6:5). Even seraphim cover their faces. The Lamb’s uninhibited access indicates ontological equality with the One on the throne. Hebrews 1:3 affirms, “The Son is the radiance of God’s glory and the exact representation of His nature.” Revelation 5:7 visualizes that truth. Possession of the Scroll: Sovereign Rights The scroll symbolizes ownership of history (Isaiah 46:9–10). To take it is to assume ultimate sovereignty. Isaiah 42:8 has Yahweh declaring, “I will not give My glory to another,” yet the Father willingly yields the scroll to the Lamb. Either Scripture contradicts itself, or the Lamb shares the Father’s divine identity. Worship Immediately Rendered Upon taking the scroll, “the four living creatures and the twenty-four elders fell down before the Lamb” (5:8). Two chapters later every creature directs doxology “to Him who sits on the throne and to the Lamb” (7:10). The Greek construction joins the two objects of a single preposition, placing the Lamb within the Godhead (Granville Sharp principle). Worship of any but God is forbidden (Revelation 22:8–9); therefore the inspired text endorses the Lamb’s full deity. Old Testament Parallels: Danielic Son of Man Revelation’s scene alludes to Daniel 7:13–14, where “One like a Son of Man” approaches the Ancient of Days and receives “dominion and glory and a kingdom.” Jewish exegesis recognized this figure as divine or quasi-divine. John identifies that Danielic figure with the crucified-yet-risen Jesus (cf. Revelation 1:13). Patristic Reception • Irenaeus, Against Heresies IV.20.11, expounds Revelation 5: “The Word, being Himself God, received from the Father the book.” • Ignatius, Letter to the Ephesians 7, worships “our God, Jesus Christ,” echoing the doxology of Revelation 5. These second-century affirmations predate later conciliar formulization, showing that Christ’s deity was derived from apostolic Scripture, not imposed by later ecclesiastical politics. Trinitarian Harmony The passage maintains monotheism: one throne, one divine will, yet interpersonal distinction. The Lamb is not a rival deity but shares glory with the Father and is followed by the Spirit’s sevenfold fullness (5:6). Revelation 5:7 therefore coheres with Matthew 28:19 and 2 Corinthians 13:14, confirming triune revelation. Resurrection as Vindication The Lamb bears marks “as though slain” yet stands alive. Historical resurrection (1 Corinthians 15:3–8; minimal-facts data set confirmed by 90% of critical scholars) furnishes the empirical basis for His enthronement. A merely human martyr could not conquer death or qualify to unseal cosmic destiny. Philosophical and Behavioral Implications If Jesus is divine, His commands constitute ultimate moral authority. Revelation portrays heavenly beings responding with immediate submission; human beings are summoned to identical allegiance (Acts 17:30–31). Studies in moral development show that transcendent accountability shapes pro-social behavior; the divine Lamb grounds that transcendence. Archaeological and Epigraphic Corroboration • The Megiddo church inscription (c. AD 230) hails “God Jesus Christ,” illustrating early devotional practice consistent with Revelation 5. • First-century ossuary engravings from the Mount of Olives site employ the “Chi-Rho” christogram, a title reserved for deity. Objections Answered 1. “Jesus is merely an exalted creature.” — Creaturely worship is condemned (Revelation 19:10; 22:9). The Lamb receives worship without correction. 2. “Taking the scroll is functional, not ontological.” — Functions flow from nature; only God wields sovereign control of history (Isaiah 41:4). 3. “The Father ‘gives’ authority; thus the Son is subordinate.” — Intra-Trinitarian economy distinguishes roles without negating shared essence (John 5:23; Philippians 2:6). Evangelistic Invitation The heavenly court has declared Jesus worthy; every earthly heart must decide whether to echo that verdict. “Kiss the Son, lest He be angry” (Psalm 2:12). Turn, trust, and join the chorus: “To Him who sits on the throne and to the Lamb be praise and honor and glory and power forever and ever!” (Revelation 5:13). |
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