Then I saw
The phrase "Then I saw" indicates a continuation of the visionary experience of John, the apostle. The Greek word for "saw" is "eidon," which implies not just a physical sight but a deeper, spiritual perception. This vision is part of the apocalyptic revelation given to John, emphasizing the divine origin and authority of the message. It is a reminder of the prophetic nature of Revelation, where God unveils His plans to His servant.

in the right hand
The "right hand" symbolizes power, authority, and sovereignty in biblical literature. In ancient cultures, the right hand was often associated with strength and honor. The fact that the scroll is in the right hand of God underscores His ultimate control over the unfolding events of history. It is a powerful image of divine authority and the assurance that God holds the future securely.

of Him who was seated on the throne
This phrase refers to God the Father, the sovereign ruler of the universe. The throne is a central image in Revelation, representing God's supreme authority and majesty. The imagery of God seated on the throne conveys stability, permanence, and the rightful rule over all creation. It is a reminder to believers of God's unchanging nature and His rightful place as the King of kings.

a scroll
The "scroll" (Greek: "biblion") is a significant symbol in Revelation. In the ancient world, scrolls were used for important documents, such as legal contracts or decrees. This particular scroll represents God's divine plan for the end times, a plan that is comprehensive and complete. The scroll's presence in the heavenly throne room highlights its importance and the divine origin of its contents.

with writing on both sides
The detail of "writing on both sides" suggests the fullness and completeness of the message contained within the scroll. In ancient times, scrolls were typically written on one side due to the texture of the papyrus or parchment. A scroll with writing on both sides indicates an abundance of information, signifying that God's plan is exhaustive and nothing is left out. It emphasizes the thoroughness of God's judgment and redemption.

and sealed with seven seals
The "seven seals" are a critical element in the unfolding narrative of Revelation. The number seven is symbolic of completeness and perfection in biblical numerology. Seals were used in the ancient world to secure documents and to signify authenticity and authority. The sealing of the scroll indicates that its contents are divinely ordained and protected until the appointed time for their revelation. The breaking of these seals will initiate the events leading to the fulfillment of God's ultimate plan for humanity and creation.

(1) And I saw in the right hand . . .--Better, And I saw on (not "in;" the roll lay on the open palm of the hand) the right hand of Him that sitteth upon the throne a book written within and behind, fast sealed with seven seals. The book is, of course, in the form of a roll; it lies on the open hand of the Throned One; it was not His will that the book should be kept from any. It is written, not on the inside only, as was the usual way, but, like the roll of the book which Ezekiel saw (Ezekiel 2:9-10), it was written within and without. Some have thought that there are two divisions of predictions --those written within the roll, and those written on the outer side. This is merely fanciful; the passage in Ezekiel which supplies a guidance to the meaning might have shown the erroneousness of the thought. Clearly the "lamentation and mourning and woe" inscribed all over Ezekiel's roll indicate the filling up of sorrows: here the same overflowing writing indicates the completeness of the contents; there was no room for addition to that which was written therein. But what is meant by the book? Numberless interpretations have been offered: it is the Old Testament; it is the whole Bible; it is the title-deed of man's inheritance; it is the book containing the sentence of judgment on the foes of the faith; it is the Apocalypse; it is part of the Apocalypse; it is the book of God's purposes and providence. There is a truth underlying most of these interpretations, but most of them narrow the force of the vision. If we say it is the book which unfolds the principles of God's government--in a wide sense, the book of salvation (comp. Romans 16:25-26)-- the interpretation of life, which Christ alone can bestow (see Revelation 5:3-6), we shall include, probably, the practical truths which underlie each of these interpretations; for all--Old Testament and New, man's heritage and destiny, God's purposes and providence-- are dark, till He who is the Light unfolds those truths which shed a light on all. Such a book becomes one "which contains and interprets human history," and claims the kingdoms of the earth for God. The aim of all literature has been said by a distinguished critic to be little more than the criticism of life; the book which Christ unfolds is the key to the true meaning of life. The roll is not the Apocalypse so much as the book of those truths which are exemplified in the Apocalypse, as in a vast chamber of imagery. The roll was fast sealed, so that even those who were wise and learned enough to read it had it been unrolled could not do so (See Isaiah 29:11.) There are things which are hidden from the wise and prudent, but revealed unto babes.

Verse 1. - And I saw. As in Revelation 4:1, this phrase introduces a new incident in the vision. That which had been witnessed remained, but a further development now takes place. Revelation 4. relates the revelation of the glory of the Triune God (see on Revelation 4:2) surrounded by his Church and creation. The glory of Jesus Christ, the Lamb, is now set forth, since he is the only One worthy to receive and declare to his Church the mystery contained in the sealed book. In the right hand; upon the right hand (ἐπί). That is, lying upon the hand, as it was extended in the act of offering the book to any one who should be able to open and read it. Of him that sat on the throne. The Triune God (see on Revelation 4:2). A book written within and on the back side. In Ezekiel 2:9, 10 the "roll of a book" is "written within and without;" another of the numerous traces in the Revelation of the influence of the writings of this prophet upon the writer of the Apocalypse, though the picture of the Lamb, which follows in this chapter, imparts a new feature peculiar to St. John's vision. The roll was inscribed on both sides. Mention is made of such a roll by Pliny, JuVenal, Lucian, Martial, though Grotius connects ὄπισθεν, "on the back," with κατεσφραγισμένον, "sealed," thus rendering, "written within and sealed on the back." The fulness of the book, and the guard of seven seals which are opened in succession, denote completeness of revelation (on the number seven as denoting full completion, see on Revelation 1:4). This book contained the whole of "the mysteries of the kingdom of heaven" (Matthew 13:11). It is noteworthy that - so far as we can gather from the Revelation - the book is never read. The breaking of each seal is accompanied by its own peculiar phenomena, which appear to indicate the nature of the contents. And the opening of the seventh seal especially is attended by a compound series of events; but nowhere are we explicitly informed of the contents of the book. Alford well remarks, "Not its contents, but the gradual steps of access to it, are represented by these visions." This view seems to be held also by Schleiermacher. Dusterdieck considers that the roll is never read, though the incidents attending the opening of each seal portray a portion of the contents. Wordsworth and Elliott understand that, as each seal is broken, a part of the roll is unrolled and its contents rendered visible; and these contents are symbolically set forth by the events which then take place. According to this view, the whole is a prophecy extending to the end of the world. The popular idea is that the roll was sealed along the edge with seven seals, all visible at the same time. If, as each seal was broken, a portion of the roll could be unfolded, of course only one seal - the outermost - could be visible. This is not, however, inconsistent with St. John's assertion that there were seven seals - a fact which he might state from his knowledge gained by witnessing the opening of the seven in succession. The truth seems to lie midway between these views. We must remember that the Revelation was vouchsafed to the Church as an encouragement to her members to persevere under much suffering and tribulation, and as a support to their faith, lest they should succumb to the temptation of despair, and, unable to fathom the eternal purposes of God, should doubt his truth or his ability to aid them. But we are nowhere led to believe that it was the intention of God to reveal all things to man, even under the cloak of symbolism or allegory. There is much which must necessarily be withheld until after the end of all earthly things; and, just as no mortal can possibly know the "new name" (Revelation 3:12), so no one on earth can receive perfect knowledge of the "mysteries of the kingdom of heaven," which were symbolically contained in the book, and which, through the intervention of the Lamb, may one day be published; though a portion - sufficient for the time - was shadowed forth, at the opening of the seals; which portion, indeed, could never have been given to us except through the Lamb. We understand, therefore, that the book is symbolical of the whole of the mysteries of God; that, as a whole, the contents of the book are not, nor indeed can be, revealed to us while on earth; but that some small but sufficient portion of these mysteries are made known to us by the power of Christ, who will eventually make all things clear hereafter, when we shall know even as we are known (1 Corinthians 13:12). The events attending the opening of the seals are therefore a prophecy of the relations of the Church and the world to the end of time. Many opinions have been held as to the antitype of the book. Victorinus thinks it to be the Old Testament, the meaning of which Christ was the first to unlock. And Bede and others consider that the writing within signified the New Testament, and that on the back, the Old. Todd and De Burgh think the roll denotes the office of our Lord, by virtue of which he will judge the world. Sealed with seven seals; sealed down with seven seals; close sealed (Revised Version). Grotius connects ὄπισθεν, "behind," with κατεσφραγισμένον, "sealed down," thus reading, "written within and sealed down on the back."

Parallel Commentaries ...


Then
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

I saw
εἶδον (eidon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

a scroll
βιβλίον (biblion)
Noun - Accusative Neuter Singular
Strong's 975: A papyrus roll. A diminutive of biblos; a roll.

in
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

right hand
δεξιὰν (dexian)
Adjective - Accusative Feminine Singular
Strong's 1188: On the right hand, right hand, right. From dechomai; the right side or hand.

of the [One]
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

seated
καθημένου (kathēmenou)
Verb - Present Participle Middle or Passive - Genitive Masculine Singular
Strong's 2521: To sit, be seated, enthroned; I dwell, reside. From kata; and hemai; to sit down; figuratively, to remain, reside.

on
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

throne.
θρόνου (thronou)
Noun - Genitive Masculine Singular
Strong's 2362: From thrao; a stately seat; by implication, power or a potentate.

It had writing
γεγραμμένον (gegrammenon)
Verb - Perfect Participle Middle or Passive - Accusative Neuter Singular
Strong's 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

on both sides
ἔσωθεν (esōthen)
Adverb
Strong's 2081: From eso; from inside; also used as equivalent to eso.

[and was] sealed
κατεσφραγισμένον (katesphragismenon)
Verb - Perfect Participle Middle or Passive - Accusative Neuter Singular
Strong's 2696: To seal up, secure with a seal. From kata and sphragizo; to seal closely.

with seven
ἑπτά (hepta)
Adjective - Dative Feminine Plural
Strong's 2033: Seven. A primary number; seven.

seals.
σφραγῖσιν (sphragisin)
Noun - Dative Feminine Plural
Strong's 4973: Probably strengthened from phrasso; a signet; by implication, the stamp impressed, literally or figuratively.


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NT Prophecy: Revelation 5:1 I saw in the right hand (Rev. Re Apocalypse)