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 odors, which are the prayers of saints.
8. having every one of them ] Perhaps refers to the elders only; though it is not more difficult to picture the living creatures holding harps than the Lamb taking the Book and breaking the seals; nor is it more unfit that Cherubim and Seraphim should present the prayers of Saints than that a single Angel should bless them, as in Rev 8:3 sq.
golden vials ] i.e. broad open bowls; more like saucers than any vessel in modern use.
which are the prayers ] If the strict grammar of this sentence is to be pressed, it is the “vials” not the “odours” which are identified with the “prayers.” See Rev 8:3 and note there. Cf. Psa 141:2.
Fuente: The Cambridge Bible for Schools and Colleges
And when he had taken the book, the four beasts … – The acts of adoration here described as rendered by the four living creatures and the elders are, according to the explanation given in Rev 4:4-7, emblematic of the honor done to the Redeemer by the church, and by the course of providential events in the government of the world.
Fell down before the Lamb – The usual posture of profound worship. Usually in such worship there was entire prostration on the earth. See the Mat 2:2 note; 1Co 14:25 note.
Having every one of them harps – That is, as the construction, and the propriety of the case would seem to demand, the elders had each of them harps. The whole prostrated themselves with profound reverence; the elders had harps and censers, and broke out into a song of praise for redemption. This construction is demanded, because:
(a)The Greek word – echontes – more properly agrees with the word elders – presbuteroi – and not with the word beasts – zoa;
(b)There is an incongruity in the representation that the living creatures, in the form of a lion, a calf, an eagle, should have harps and censers; and,
(c)The song of praise that is sung Rev 5:9 is one that properly applies to the elders as the representatives of the church, and not to the living creatures – Thou hast redeemed us to God by thy blood.
The harp was a well-known instrument used in the service of God. Josephus describes it as having ten strings, and as struck with a key (Ant. Rev 7:12, Rev 7:3). See the notes on Isa 5:12.
And golden vials – The word vial with us, denoting a small slender bottle with a narrow neck, evidently does not express the idea here. The article here referred to was used for offering incense, and must have been a vessel with a large open mouth. The word bowl or goblet would better express the idea, and it is so explained by Prof. Robinson, Lexicon, and by Prof. Stuart, in loco. The Greek word – phiale – occurs in the New Testament only in Revelation Rev 5:8; Rev 15:7; Rev 16:1-4, Rev 16:8,Rev 16:10, Rev 16:12, Rev 16:17; Rev 17:1; Rev 21:9, and is uniformly rendered vial and vials, though the idea is always that of a bowl or goblet.
Full of odours – Or rather, as in the margin, full of incense – thumiamaton. See the notes on Luk 1:9.
Which are the prayers of saints – Which represent or denote the prayers of saints. Compare Psa 141:2, Let my prayer be set forth before thee as incense. The meaning is, that incense was a proper emblem of prayer. This seems to have been in two respects:
(a)As being acceptable to God – as incense produced an agreeable fragrance; and,
(b)In its being wafted toward heaven – ascending toward the eternal throne.
In Rev 8:3, an angel is represented as 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. The representation there undoubtedly is, that the angel is employed in presenting the prayers of the saints which were offered on earth before the throne. See the notes on that passage. It is most natural to interpret the passage before us in the same way. The allusion is clearly to the temple service, and to the fact that incense was offered by the priest in the temple itself at the time that prayer was offered by the people in the courts of the temple. See Luk 1:9-10. The idea here is, therefore, that the representatives of the church in heaven – the elders – spoken of as priests Rev 5:10, are described as officiating in the temple above in behalf of the church still below, and as offering incense while the church is engaged in prayer.
It is not said that they offer the prayers themselves, but that they offer incense as representing the prayers of the saints. If this be the correct interpretation, as it seems to be the obvious one, then the passage lays no foundation for the opinion expressed by Prof. Stuart, as derived from this passage (in loco), that prayer is offered by the redeemed in heaven. Whatever may be the truth on that point – on which the Bible seems to be silent – it will find no support from the passage before us. Adoration, praise, thanksgiving, are represented as the employment of the saints in heaven: the only representation respecting prayer as pertaining to that world is, that there are emblems there which symbolize its ascent before the throne, and which show that it is acceptable to God. It is an interesting and beautiful representation that there are in heaven appropriate symbols of ascending prayer, and that while in the outer courts here below we offer prayer, incense, emblematic of it, ascends in the holy of holies above. The impression which this should leave on our minds ought to be, that our prayers are wafted before the throne, and are acceptable to God.
Fuente: Albert Barnes’ Notes on the Bible
Rev 5:8-10
Golden vials full of odours.
Golden vials full of odours
I. The prayers of Gods people are as sweet to Him as incense.
1. This is not due to any natural excellence or merit which they possess in and by themselves. Christ Jesus possesses such an abundance of precious merit that He puts fragrance into our supplications. I think it is Ambrose who uses a very pretty figure concerning believers prayers. He says we are like little children who run into the garden to gather flowers to please their father, but we are so ignorant and childish that we pluck as many weeds as flowers, and some of them very noxious, and we would carry this strange mixture in our hands, thinking that such base weeds would be acceptable to him. The mother meets the child at the door, and she says to it, Little one, thou knowest not what thou hast gathered; she unbinds this mixture and takes from it all the weeds and leaves only the sweet flowers, and then she takes other flowers sweeter than those which the child has plucked, and inserts them instead of the weeds, and then puts back the perfect posy into the childs hand, and it runs therewith to its father. Jesus Christ in more than motherly tenderness thus deals with our supplications.
2. Note well, that true, acceptable intercession must be composed of the prayers of saints. Golden goblets full of the prayers of saints. Nothing is here said of the prayers of officials, hirelings, and functionaries. And who are the saints? They are men whom the Lord has made holy by the power of His Spirit, whose nature He has purified. Then, in the matter of intercession, one of the most important things is the character of the person. We must, by the Spirits power, maintain the saintly character; we must walk apart from worldliness and covetousness; we must put aside uncleanness, anger, wrath, and every evil thing, or else we shall not be able to present unto the Lord such sweet odours as His soul delighteth in.
3. Note next, that these prayers must be compounded of precious graces; for they are compared to incense, and, as you know, the incense used in the temple was made up of divers sweet spices, compounded according to the work of the apothecary. In prayer, that which is sweet to God is not the words used, though they ought to be appropriate; not anything perceptible to the outward senses, but in secret qualities, comparable to the essence and aroma of sweet spices. Let us bless God that the Holy Ghost is the believers apothecary. He helps each believers infirmities, and makes for us a mixture of all choice graces, so that when we pray our pleadings are accepted as sweet incense.
II. Blended prayers are peculiarly acceptable to God. The prayers of saints. The prayers of a saint are sweet, but the prayers of saints are sweeter. United prayers possess the power of harmony. In music there is melody in any one distinct note; but we have all recognised a peculiar charm in harmony. Now, the prayers of one saint are to God melody, but the intercessions of many are harmony, and to God there is much that is pleasing in the harmony of His peoples prayers. No two children of God pray exactly alike. There is a difference of tone. If taught of God each one will pray graciously, but there will be in one prayer what there is not in another. If all the fruits of the garden be luscious, yet each one has its own special flavour. All the bells may be of silver, and yet each one will have its own tone. Now, if these varying tones are melted into one, what masterly harmony they make! Therefore, the Lord promises great things when two of us agree as touching anything concerning His kingdom.
III. And now, lastly, let us blend our prayers, however faulty and feeble they may be, with the general supplications of the period. If united prayer be sweet to God, oh, let us give Him much of it. (C. H. Spurgeon.)
The perfume of prayer
There is an exquisite beauty in this thought that true prayer is fragrance to God. The pleadings and supplications of His people on the earth rise from lowly homes, from sick rooms, from darkened chambers of grief where loved ones kneel beside their dead, from humble sanctuaries, from stately cathedrals, and are wafted up before God as the breath of flowers is wafted to us in summer days sweet fields and fragrant gardens. And God smells a sweet savour. Prayer is perfume to Him. (J. R. Miller, D. D.)
They sung a new song.
The heavenly singers and their song
I. First, behold the worshippers; for, remember, that we must be like them if we are to be with them. It is a well-known rule that heaven must be in us before we can be in heaven.
1. The first point about the worshippers is this, they are all full of life. I should not like to dogmatise upon the meaning of the four living creatures; but still they do seem to me to be an emblem of the Church in its Godward standing, quickened by the life of God. At any rate, they are living creatures; and the elders themselves are living personages. Yet alas, that it should be needful to say so trite a thing; but the dead cannot praise God! The living, the living, he shall praise thee, as I do this day. Yet how many dead people there are in this great assembly to-night! Those in heaven are all full of life; there is no dead worshipper there, no dull, cold heart that does not respond to the praise by which it is surrounded; they are all full of life.
2. And further note, that they are all of one mind. Whether they are four-and twenty elders, or four living creatures, they all move simultaneously. With perfect unanimity they fall on their faces, or touch their harps, or uplift their golden vials full of sweet odours. I like unanimity in worship here.
3. Note, next, that as the heavenly worshippers are full of life, and full of unity, so they are all full of holy reverence. In heaven, they fall down before the Lamb; should not we serve God better if we did more of this falling down to worship the Lamb?
4. Note, next, that while they are all full of reverence, they are all in a praising condition: Having every one of them harps. They did not pass one harp round, and take turns in playing it; nor was there one who had to sit still because he had forgotten his harp; but they had, every one of them, his harp. I am afraid those words do not describe all Gods people here to-night. Where is your harp? It is gone to be repaired, is it not? Where is your harp? You have left it on the willow-tree, by the waters of Babylon, so you have not one here.
5. They are all ready for prayer. Are they not crying, O Lord, how long? Why should they not pray, Thy kingdom come. Thy will be done in earth, as it is in heaven? They would understand that prayer better than we do. We know how Gods will is not done on earth, but they know how it is done in heaven. Well, they, all of them, had golden vials full of odours. Are we always furnished and prepared for prayer?
II. Now, having thus spoken of the worshippers, I want you to hearken to their songs.
1. It is rather an unusual thing to take a hymn and treat it doctrinally; but, for your instruction, I must take away the poetry for a moment, and just deal with the doctrines of this heavenly hymn. The first doctrine is, Christ is put in the front, the Deity of Christ, as I hold. They sing, Thou art worthy, Thou art worthy. Next, the doctrine of this hymn is that the whole Church delights in the mediation of Christ. Notice, it was when He had taken the book that they said, Thou art worthy to take the book. To have Christ standing between God and man is the joy of every believing heart. But now, notice, in the Churchs song, what is her reason for believing that Christ is worthy to be a Mediator. She says, Thou art worthy, for Thou wast slain. We rejoice in our Mediator because He died. Well then, notice that they sing of the redemption which His death effected, and they do not sing of the redemption of the world. No, not at all: Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation. So much about the heavenly hymn doctrinally.
2. Now about it experimentally: Thou hast redeemed us to God. I have said that you cannot sing this song unless you know something of it now. Have you been redeemed? Has the embargo that was on you through sin been taken off you? Do you believe in Jesus Christ? For every man who believeth in Jesus Christ has the evidence of his eternal redemption. That was their experience: Thou hast redeemed us. They felt free; they remembered when they wore their fetters, but they saw them all broken by Christ. Have you been set free?
3. Thus have l spoken of the song doctrinally and experimentally: now let me speak of it expectantly. There is something to be expected: And we shall reign on the earth. (C. H. Spurgeon.)
The singing legions of God
Evidently more is made of music in heaven than we are wont to make of it here on earth.
1. There was first the believers song. Its theme was redemption, the salvation of the soul through the blood of the Lamb. So its singers were the ransomed.
(1) This song was new necessarily, for the theme was absolutely fresh in celestial history. There had been sin in heaven, and there had been justice wrought on those who had sinned. Some of the angels had fallen from their high estate. No atonement was ever made or offered in their behalf. Here was therefore a subject never before celebrated in the songs of Gods house. It was exclusive also, for only those who knew what it meant could sing it with the spirit and the understanding. Emphasis must be laid upon the expressions of personal acknowledgment. Thou hast redeemed us; Thou hast made us unto our God kings and priests. The experience of each child of God is individual. Reminiscence is a part of his duty, and it always leads to gratitude, and starts a new song.
(2) It was a great song. For the multitude of singers was simply innumerable. So the sound rose like mighty thunderings, and the voice of many waters.
(3) It was likewise a royal song. The redeemed do not say we shall reign, but we are reigning. Christians are the regal and the regnant race in the world now.
2. Next came the song of the angels. The theme of this was the character and rank of Jesus Christ. Observe the vast numbers of the singers, and the stress they put on their strain with a loud voice And I beheld, and I heard the voice of many angels, etc. Observe the vast ascription of honours to Christ: Saying with a loud voice, Worthy is the Lamb, etc. This seems to include everything that mind can conceive of supreme ownership and control. They lay the universe down at His feet. Observe the special reason they suggest for their surrender. It is as the Lamb that was slain that they exalt Him to the eminence. These angels had no part in the atonement, but they knew just where Christs greatest exploits had been done. They had for ages desired earnestly to look into this mystery of His humiliation; now they understood what it meant.
3. Then the choir of creatures begins the anthem assigned to them; and now the theme is the dominion of the Lord Jesus Christ (Rev 5:13). Just notice the very singular voices employed in this choir. Birds and beasts, and worms and fishes–oh, wonder! how will such creatures be able to sing together? God is to listen, and He will understand them and be satisfied. God hears and loves what does not ever reach us; our silences may be full of singing to Him.
4. Now we reach the grand chorus with which the singing concluded. Led by representatives, whose mysterious nature and office we cannot altogether explain, it would seem as if the whole three choirs burst forth into one final ascription: And the four beasts said, Amen. And the four and twenty elders fell down and worshipped Him that liveth for ever and ever. (C. S. Robinson, D. D.)
The new song
I. A new song. If a new tune be started in church there is only here and there a person that can sing it. It is some time before the congregation learn a new tune. But not so with the new song of heaven.
II. A commemorative song. We are distinctly told that it makes reference to past deliverances. Oh! how much they have to sing about.
III. It will be an accompanied song. I love the cymbals, for Israel clapped them in triumph at the Red Sea. I love the harp, for David struck it in praising the Lord. I love all stringed instruments and organs, for God demands that we shall praise Him on stringed instruments and organs. There is, in such music, much to suggest the higher worship.
IV. An anticipative song. Why heaven has hardly begun yet. All the world is yet to be saved. After that there may be other worlds to conquer. Mightier song as other garlands are set on the brow of Jesus. Mightier song as Christs glories unfold. I stayed a week at Niagara Falls, hoping thoroughly to understand and appreciate it. But, on the last day, they seemed newer and more incomprehensible than on the first day. Gazing on the infinite rush of celestial splendours, where the oceans of delight meet, how soon will we exhaust the song? Never! never!
V. An unanimous song. There will, no doubt, be some to lead, but all will be expected to join. It will be grand congregational singing. All the sweet voices of the redeemed. Grand music will it be when that new song arises. God grant that at last we may all sing it. But if we do not sing the praise of Christ on earth, we will never sing it in heaven. (T. De Witt Talmage.)
The worship of heaven
I. It is jubilant. They sang. Singing is the natural language of joy. The worship of heaven is not mechanical, not irksome. It is the outbreaking of the soul into rapture, of gratitude, admiration, reverence and love.
II. It is fresh. A new song. There is nothing monotonous in heaven. Souls have an instinctive craving for variety, and the Creator has amply provided for this instinct. In the life of souls in heaven, there is something fresh every hour–fresh sceneries, fresh occurrences, fresh engagements, fresh connections, fresh thoughts; it is a new song. Heaven is ever fresh. (Homilist.)
The perfect song
Love and joy are said to make a musician. How few become proficients here; but in heaven every one will be perfect. (W. Wayte Andrew.)
Thou art worthy to take the book.—
Jesus, the delight of heaven
I. The bright ones before the throne adore the Lord Jesus as worthy of the high office of mediator. They put in no claim for worthiness, but by their silence, and their subsequent song when Christ came forward, they admitted that He alone could unfold the purposes of God and interpret them to the sons of men. Notice care fully to what they ascribe this worthiness–Thou art worthy to take the book, and open the seals thereof: for Thou wast slain. As mediator our Lords worthiness did not merely arise from His person as God and perfect man: this fitted Him to undertake the office, but His right to claim the privileges written in the Magna Charta which God held in His hand, His right to take possession for His people of that seven-sealed indenture lies in this, that He has fulfilled the condition of the covenant, and hence they sing, Thou art worthy, for Thou wast slain.
II. In heaven they adore the Lord as their redeemer. Thou wast slain, and hast redeemed us to God by Thy blood. The metaphor of redemption, if I understand it, signifies this. A thing which is redeemed in the strict sense belonged beforehand to the person who redeemed it. Under the Jewish law lands were mortgaged as they are now; and when the money lent upon them, or the service due for them, was paid, the land was said to be redeemed. An inheritance first belonged to a person, and then went away from him by stress of poverty, but if a certain price was paid it came back. Now all souls are Mine saith the Lord, and the souls of men belong to God. The metaphor is used–and, mark, these expressions are but metaphors–but the sense under them is no metaphor; it is fact. We come back to God again, to whom we always and ever did belong, because Jesus has redeemed us unto God by His blood. And notice that the redemption they sing about in heaven is not general redemption. It is particular redemption. Thou hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation. Oh, may we have a share in this particular, efficient redemption, for this alone can bring us where they sing the new song.
III. In heaven they praise Christ as the donor of their dignities. They are kings and reign. We too are kings; but as yet we are not known or recognised, and often we ourselves forget our high descent. Up there they are crowned monarchs, but they say, Thou hast made us kings. They are priests too, as we are now, every one of us. The priesthood of Gods saints, the priesthood of holiness, which offers prayer and praise to God–this they have in heaven; but they say of it, Thou hast made us priests. What the saints are, and what they are to be, they ascribe to Jesus. They have no glory but what they received from Him, and they know it, and are perpetually confessing it.
IV. They in heaven adore the Saviour as divine. Depend upon it, you never will go to heaven unless you are prepared to worship Jesus Christ as God. They are all doing it there: you will have to come to it, and if you entertain the notion that He is a mere man, or that He is anything less than God, I am afraid you will have to begin at the beginning and learn what true religion means. You have a poor foundation to rest upon. I could not trust my soul with a mere man, or believe in an atonement made by a mere man: I must see God Himself putting His hand to so gigantic a work. I cannot imagine a mere man being thus praised as the Lamb is praised. Jesus is God over all, blessed for ever. (C. H. Spurgeon.)
Thou wast slain and hast redeemed us to God by Thy blood.–
The song of redemption
I. What the heavenly singers think of their Redeemer, or whom they take Him to be. The very words, Thou, He, Him, imply that their Redeemer is a person–a living being–who has willed their good, and to whom grateful acknowledgments are due. But whom do these saints take their Redeemer to be? They call Him Lord and they call him Lamb. They would not call Jesus Lord, especially in the presence of the Eternal Throne, and in the very same breath with which they say, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come, if they were not assured that He still thinks it is no robbery to be equal with God. They would not call Jesus Lamb if they did not recognise In Him that true human nature which He wore on earth, when John called Him the Lamb of God, and in which He made Himself an offering for sin.
II. How this song describes the manner and the nature of redemption. Thou wast slain. Death is a very common thing in this worlds history. Nor is it even an uncommon thing to be slain! In this wicked world life has been the frequent victim of violence. There is nothing, then, in the purity of Christs character to make it surprising that He was slain. But numerous as have been the martyrdoms of the world, and honoured and blessed as are the martyrs before God, there is only one of them whose honours are celebrated in heaven. And He is Jesus Christ. There must be something peculiar in His martyrdom, something to single it out from every other. The next note of the song reveals the peculiarity of the death of Christ–Thou hast redeemed us by Thy blood. If Christ has ten thousand fellow martyrs, He has not one fellow redeemer. He gave His life a ransom for many, and by that ransom the many are redeemed. The words of the song of redemption, while they distinguish the death of Christ from every other, teach us the true nature of the redemption of which the gospel tells us. It is a redemption by blood, and of consequence we know that it must be a redemption from guilt. The poet and the sentimentalist may dream of a redemption of which he has some vague sense of need, but which he does not understand; the gospel believer rejoices in a redemption which is felt by him a simple reality, and in virtue of which he stands pardoned and sanctified before his Maker
III. Consider The Perfected Fruits Of Redemption As Celebrated In This Song Of Heaven.
1. Thou hast redeemed us to God. There is something remarkably instructive in this little phrase–to God. They were lost to God–His creatures, but, in the strictest sense of the terms, unprofitable servants, cumberers of His ground. Again, they were enemies to God. And in that position they were separated from God, both by their own enmity and by the legal liabilities of their guilt. They had wandered from their centre, and, consequently, out of their orbit, they were wandering in darkness; the moral world within them was reduced to disorder, chaos, and death. But now restored, the light of God shines full upon them, and order, beauty, and life again adorn and animate the soul. Redeemed to God, they are redeemed into a state of nearness to Him whose infinite fulness supplies a universe with good, and are the objects of His love whose favour is life, whose loving-kindness is better than life.
2. They have been made kings unto God. That is, they have been exalted to a state of royal, or more than royal honour. They may have been slaves on earth, they are kings in heaven.
3. And, as their song intimates, they are priests likewise. They realise in its fullest import the prayer of David (Psa 27:4). Not some, but all the redeemed are priests unto God. Such are the perfected fruits of redemption.
IV. Consider the praise which is offered to Christ on the ground of the redemption which He has wrought. The very angels, with voices whose number is ten thousand times ten thousand and thousands of thousands, say Worthy is the Lamb that was slain, etc. It is not the redeemed alone that say this–there can be no suspicion that grateful emotion exaggerates the benefit, or is too lavish of its praise. They that needed no redemption sing the praise of the Redeemer as well as those who were redeemed by His blood. There is no high quality manifested in the works of creation and providence which does not shine forth more illustriously in the work of redemption. Do you speak of power? It is here in all its irresistible might, as well as there, though in other forms. Do you speak of wisdom as manifested in the creation and government of the world? In the work of redemption you have the perfection of wisdom (Rom 11:33). Do you speak of holiness and righteousness? The song of creation and the song of providence will both embrace these attributes in tones of varied praise. But the song of redemption will speak of them with a fulness and emphasis all its own. Both Sinai and Calvary will be summoned to bear witness that God is a holy and righteous God. In conclusion, the very idea of song of redemption involves in it two great lessons.
1. It teaches us that we need redemption.
2. You are taught by this song of heaven that you are worth redeeming. Christ adjudges every one of them of more value than a world. (John Kennedy, M. A.)
The death of Christ an inexhaustible theme of wonder and praise to the Church
1. Who He was that was slain.
2. This memorable decease was no casual event. The true spring, both of His death and of that eternal purpose by which it was foreordained, was no other than the free, unmerited, and sovereign love of a three-one God to sinners.
3. According to all the principles that are capable of influencing human nature, the highest evidence of love that can be given is for a man to lay down his life for his friend (Joh 15:13; Rom 5:7). But they for whom Christ died were neither righteous nor good.
4. Our matter of praise and wonder is still increased when we consider how Christ died.
(1) As to what He suffered, it was not simply death such as ordinary persons undergo. He may be said to have begun to die as soon as He was born. And He died ten thousand deaths in one.
(2) If we take a view of the manner in which He suffered all this, it was not leas wonderful. Though His sufferings were thus severe, He was far from repining or murmuring under them.
5. We have additional matter, both for praise and wonder, when we consider what great designs He had in view, and actually accomplished by being slain.
(1) He appeased the justice of God and made way for our restoration to His favour.
(2) He blotted out the handwriting of ordinances that was against us and was contrary to us, and took it out of the way, nailing it to His Cross.
(3) He broke down the middle wall of partition that was betwixt Jew and Gentiles, and so made way for the introduction of the posterity of Japheth, to dwell in the tents of Shem.
(4) He overcame all our spiritual enemies who held us in bondage and stood in the way of our enjoying the benefit of that redemption which He purchased for us.
6. We have matter of the highest praise, as well as of the deepest wonder, when we consider that though Christ was once slain, He is now alive, and is set down on the right hand of the throne of the Majesty in the heavens.
Lessons:
1. The people of God have a ready answer to all the charges that the law of God brings against them, and to all the accusations of conscience; for Christ was slain.
2. There is no want of spiritual provision in Gods house for any sinner that is willing to make use of it.
3. Here is a strong incitement to the duty of mortification.
4. We see here a plain and patent way, yea, a new and living way, opened and consecrated for us, into the presence of God, through the veil of the flesh of a slain Redeemer.
5. There is good reason why all who profess to be Christians should submit with cheerfulness to the government of Christ as King of Zion.
6. The disciples of Christ need never be at a loss for a subject of sweet meditation by themselves, nor for a subject of sweet counsel, as they go to the house of God in companies.
7. Here is a broad and sure foundation for the faith of every hearer of the gospel, of whatever character or condition he be. The Lamb of God was slain, and, through His death, eternal life is freely offered. (John Young, D. D.)
The song of redemption
I. The need of redemption.
1. It is proved by the conduct of the species; by the various modes of expiation to which men of all ages and nations have had recourse.
2. It finds an evidence in the breast of every individual.
II. The sufficiency of redemption by the blood of Christ.
1. The victim was provided by Jehovah Himself. Infinite goodness and love had nothing more to give.
2. Nor should it ever be forgotten that the vicarious suffering was endured to its full extent–to blood and to death!
3. We may rely on the competency and perfection of redemption by the blood of Christ, inasmuch as its success has already appeared in the actual salvation of so many of Adams race.
III. The truth of mans redemption by the blood of Christ.
1. One objection advanced by the enemies of the atonement of Christ is, that repentance and amendment constitute of themselves an acceptable and adequate means of reconciliation with God. Confidently as this maxim is advanced, we do not see that it takes place in the governments and legal institutions of men.
2. Another of the most plausible of those objections adduced against the doctrine of redemption by the blood of Christ is that we can perceive no reason for, or connection between, the shedding of that blood and the acceptance and salvation of men. But is the statement in this objection true? Might we not say that when the Son of God became obedient unto death, even the death of the Cross, an act of obedience so stupendous became a reason or consideration not only why God should highly exalt Him and give Him a name above every name, but also why He should forgive and accept all who repent and believe in Him?
IV. The practical influence of this momentous doctrine.
1. It is eminently qualified to impress us with holy fear.
2. It should inspire us with the fullest confidence.
3. It should compel our gratitude and praise. (James Bromley.)
The Lamb slain worshipped in heaven
The death of Christ for the redemption of sinners constitutes the distinguishing peculiarity of His work and the high ground for His adoration.
1. Like the chapter before us, the Scriptures everywhere teach us to regard the death of Christ in a peculiar manner. While the Scriptures have recorded the history of His birth, of His life, of His sufferings and conversation, they have manifestly done this only in explanation of His character and to give us a just view of His amazing condescension; and all these things they concentrate to one point, as they gather them all around the crowning matter of the whole–His amazing death! He became incarnate that He might be able to die.
2. The manner in which He met death was peculiar. He met it as no living man could have expected; as no righteous man that we know of ever did. How would you expect Christ to die, who lived without sin, if a life of holiness was His main work here, and if He had no more of difficulty to encounter with the king of terrors than falls to the lot of the righteous? He had more. And hence He quailed at the prospect. Willing to die, ready, He still trembles; in agony He prays, Father, if it be possible, let this cup pass from Me.
3. The sacred Scriptures uniformly speak of this death in a manner totally different from that in which they mention the death of any other being. Isaiah, Abel, Zecharias, Stephen, Peter, James, Paul–not one of the whole army is spoken of as making atonement for sin or any procurement of eternal life. But, on the contrary, the death of Christ is uniformly mentioned as having such an intention and such a result.
4. On the ground of this death the Scriptures found the argument for even the common morality of life.
5. The holy Scriptures uniformly expect to affect us most, and to furnish us the highest lessons of holiness, by affecting our hearts with the contemplation of the death of Christ. They want faith to fix there. Christ loved me and gave Himself a ransom. They expect to furnish an antidote to the love of sin by leading us to faith in Him who died to expiate it.
6. This death of Christ is an incomparable manifestation of Divine love, and hence is calculated to have an unequalled moral influence. All else must yield to it.
Conclusion:
1. This is the adoration of heaven. Hearts on earth ought to assort with hearts in heaven over every contemplation of the atoning sacrifice of the Son of God.
2. As love constitutes the mode in which God seeks to save us, and at the same time constitutes the highest manifestation of His unfathomable perfections, the religion, whereby we hope to be at peace with Him, must very much consist in the same kind of affection. Open your heart to God, just where God opens His heart to you. Consent to love Him as His child.
3. There is no occasion for that gloomy despondency which sometimes feels that it may not confide in Christ, because it has nothing but a heart to offer. Christ wants nothing but your heart.
4. You need not fear to worship Christ. He is worshipped in heaven.
5. Finally, what unequalled humility and penitence become us at the communion-table! (I. S. Spencer, D. D.)
The Redeemers sufferings
I. The remembrance of the Redeemers sufferings is constantly kept up by the blessed inhabitants of heaven.
II. With what peculiar advantages do the worshippers above pursue their researches into the mystery of the cross of Christ.
1. The inhabitants of heaven enjoy an undisturbed leisure.
2. They possess perfect, inward rectitude and vigour. No irregularity of thought, no languishing of affection, can invade them.
3. They are wonderfully illuminated in the knowledge of those Divine truths, which are supposed in the gospel mystery, and on which it is built.
4. They have the fulness of evangelical illumination.
5. The presence of the Lamb, or of the Mediator in His human nature, in the midst of them.
6. The presence and experience of the glorious fruits of His death.
III. The happy and precious effects which constantly attend those perfect views of the Redeemers sufferings, in the minds of saints and angels.
1. Their views of these wonderful sufferings are the chief means of their beatific vision of God.
2. While the blessed thus look upon the Three-One God, they love Him with an increasing, and most joyful and pure love. They rest, delight, and rejoice in God with ineffable pleasure.
3. While they thus love God supremely, they are knit together in the most endeared mutual affection to each other; each member of that vast assembly passionately loves the whole, and is beloved by all.
4. These inward feelings are attended with most perfect acts of worship to God, and expressions of kindness to each other. (J. Love, D. D.)
Redemption to God by blood
These words show that, naturally, we are in a state of bondage, and under condemnation. We are enthralled by sin, from which we need to be redeemed by price and by power. Then the words call attention to the wonderful personage by whom we are redeemed. None but Emmanuel, the eternal Word Incarnate, was adequate to the work. Note another truth: That the theme of praise in heaven and on earth is one. Here the strain is learned: there it is consummated.
I. Christ redeemed us To God, to be His property, His children, His freedmen; to live with Him and for Him.
1. We are redeemed to God for our own happiness; we are brought near to Him, united to Him, made like to Him. In Gods favour is life: His lovingkindness is better than life. How shall guilty sinners obtain peace with God? By washing in the fountain opened for sin and for uncleanness. Our iniquity is forgiven, our sin is covered. Again, the Redeemer brings us into the family of God. Adoption is bestowed on us as an act of free grace for His sake. The prodigal sons are welcomed back to the plenty and endearments of their Fathers house. We have boldness to enter into His presence by the blood of Jesus. But further, besides reinstating us in the favour and family of God, Christ restores within us His image. Our eyes are opened that we may see Him, and our hearts renewed to love His holiness. Once more, we were brought to the enjoyment of God. Being freely justified, we have a right to be happy; and amidst the tears which bereavements cause, and the anxieties which arise from blighted harvests and empty stalls; when health fails, and friends forsake, and life is a-departing, may we not joy in the God of our salvation?
2. Let us view our redemption to God as it respects His glory. For example, Gods power is magnified. For the Son to bear the sins of an apostate world is more than to poise the earth upon nothing, and stretch out the heavens like a curtain. He bruised Satans head, magnified the law, punished sin, and saved sinners. Divine holiness, likewise, and justice and truth, are glorified. How marvellously were all the promises and all the threatenings accomplished! And rather than one jot or tittle should fall to the ground, the sword was awaked against Jehovahs Fellow! Comparable with this, where is there an evidence of truth and righteousness? We are redeemed, also, to the glory of Gods wisdom. Finally, what shall be said of the mercy and the love which shins, as they nowhere else shine, in redemption?
II. The text tells us of the price by which Christ redeems us to God, not by the simple fiat of power, or by the bare exercise of mercy, nor by any compromise or unworthy concession, nor with corruptible things, as silver and gold; but with His own precious blood, as of a lamb without blemish and without spot. Scripture uniformly testifies, that the ransom which the Son of Man paid was His own life. But it is very worthy of regard how frequently it is described by this name of blood. In the books of Exodus, Leviticus, and Numbers, and in the Epistle to the Hebrews, you may see what a value was attached to blood under the Old Testament. Why is the Saviours blood thus prominently, in both dispensations, pressed on our attention? One end which this mode of expression serves is to certify to us the reality of His death. We see His heart pierced, and the blood drawn off; and we know that the penalty has been borne, and our peace secured. I suggest two additional reasons for this interesting phraseology.
1. That we may be constantly reminded of the manner of His death. It was not natural, but affected by violence. It was not by hanging or suffocation; it was bloody. Conscious of innocence, of benevolence, of the greatest love to His enemies, the buffetings of His body were only emblems of the grievous wounds with which His soul was stabbed.
2. In order to affect us, to excite to penitence, gratitude and love. (J. C. Herdman, M. A.)
Hast made us unto our God kings and priests.—
The kingly priesthood of the saints
I. The Redeemers doings.
1. He made us kings and priests, virtually, when He signed the covenant of grace.
2. But He did not stop there. It was not simply agreeing to the terms of the treaty; but in due time He filled it all–yes, to its utmost jot and tittle.
3. Christ finished the great work of making us what we are, by His ascension into heaven. If He had not risen up on high and led captivity captive, His death would have been insufficient. He died for our sins, but He rose again for our justification.
II. The saints honours.
1. His royal office: a Christian is a king. He is not simply like a king, but he is a king, actually and truly. However, I shall try and show you how he is like a king. Remember his royal ancestry. Again, the saints, like monarchs, have a splendid retinue. Kings and monarchs cannot travel without a deal of state. If you had eyes to see, you would perceive a body-guard of angels always attending every one of the blood-bought family. Now, notice the insignia and regalia of the saints. Kings and princes have certain things that are theirs by perspective right. For instance, Her Majesty has her Buckingham Palace, and her other palaces, her crown royal, her sceptre, and so on. But, has a saint a palace? Yes. I have a palace! and its walls are not made of marble, but of gold. Have Christians a crown too? Oh, yes; but they do not wear it every day. They have a crown, but their coronation day is not yet arrived. They have been anointed monarchs. They have some of the authority and dignity of monarchs; but they are not crowned monarchs yet. Kings are considered the most honourable amongst men. They are always looked up to and respected. A monarch generally commands respect. Ah! we think that worldly princes are the most honourable of the earth; but if you were to ask God, He would reply, My saints, in whom I delight, these are the honourable ones. Lastly–
1. Kings have dominion: and so have the saints.
2. Saints are not only kings but priests.
We are priests because priests are Divinely chosen persons, and so are we. No man taketh this honour unto himself, but he that is called of God, as was Aaron. But we have that calling and election; we were all ordained to it from the foundations of the world. Then next, we are priests, because we enjoy Divine honours. None but a priest might enter within the vail; there was a court of the priests into which none might ever go, except the called ones. Priests had certain rights and privileges which others had not. Saint of Jesus! heir of heaven I thou hast high and honourable privileges, which the world wots not of! Then another remark shall be, we have a Divine service to perform. ( C. H. Spurgeon.)
Kings by the grace of God
(with Pro 16:32):–Wilberforce was once asked, who was the greatest man he had ever known. He replied, Out of all comparison, Pitt, but I never think of his superiority without reflecting, that the least in the kingdom of heaven is greater than he. So real, earnest, supremely noble, is a true Christian life. The best things in it are not those which dazzle by their glitter and their glare. It was an old heathen saying, the wise alone are kings. Of those who have been made wise unto salvation, it is infinitely more true that they alone are kings. They have been made kings unto God by Jesus Christ. From Christs pierced hand we receive a royal sceptre to reign on earth. The song of the redeemed in heaven is descriptive of our dignity in this world, and our glory in the next, as kings unto God. This royal honour, with the sovereign power it insures, we are slow to appropriate. It is a truism, perhaps, to say that to lead a healthy Christian life, we must live by the law of the spirit of life in Christ Jesus, seeking the accomplishment of right objects in a right spirit, subduing the world, the flesh, and the devil, in a way that men cannot do who live after the law of a carnal commandment. We are under great temptations of living so that we may make money, and gain influence and power, and this to the almost total exclusion of the grander requirements of self governance. Christ has made us kings, and the first subject He gives us to rule is our own spirit. The man who ruleth his own spirit is greater than he that taketh a city. To rule our spirit, to get the ascendancy over ourselves, to be able, under all circumstances, to do the thing that ought to be done, not only in the right way, but under the influence of the right motives–this ought to be the life-long endeavour of every true Christian. No grander empire, no brighter crown can be won. The ruler of his spirit is the only real potentate. He who has no command of himself is like a city broken down and without walls–defenceless, open to the attack of every enemy, an object of reproach to every beholder. The man in such a plight is weak at the very place where he should be strong; and this weakness impels him to play the coward, when he ought to be valiant in the fight. He flees from himself and seeks company. He can live in turmoil, business, amusement, and enjoy his activities there; but he sadly lacks the courage to seek a solitude–to close and grapple with the enemy, the evil which he consciously knows and feels is gaining the tyranny over him. Hence it is that some of the earths greatest heroes have been the basest moral cowards, because they have shirked self-discipline and self-control. For a man to overcome himself is to overcome the world; for a man is a microcosm, a little world, So, when Epictetus was asked, Who is free? he replied, He who masters himself–with much the same tone of expression as Solomon, He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city. This leads to the inquiry, wherein lie the rebelliousness and disobedience of the spirit we are to rule? Our spirit is loosed from law by transgression. Our foes are those of our own household: sinful thoughts, carnal desires, unholy dispositions. These must be repressed, subjugated, conquered. We are to do battle with the inward corruptions and propensities of our degenerate nature. The town of Mansoul is like a besieged city, having within its citadel an enemy not unwilling to help the besieger; sometimes, indeed, really anxious to put into his hands an important battery or stronghold. Incessant watchfulness, untiring warfare is needed, until the traitor has been either expelled or crushed. Of all the faculties of the human soul we may affirm that they are good servants but bad masters. Every one of them must be ruled and regulated by right reason and Gods pure counsel, so as to perform its proper work at the right time, and in the spirit of loving obedience to our Redeemer-King. Our judgment must not be overthrown by wild desire or vaulting ambition, yet covetousness is good, if I covet earnestly the best gifts; and ambition is good, if its object be to excel in all that is pure and lovely and of good report. The ambition that would wade remorselessly through slaughter to a throne, if directed to a worthy end, would become an enthusiasm for goodness and God, which could say of itself, The zeal of Thy house hath eaten me up. Stiff-necked stubbornness and firm determination to have our own way are not evil in themselves. They are good, ennobling, and Christ-like, when with unflinching courage we seek through their action the God-like and the true. When, in doing our own will, we are doing Gods will, there is only one road to go, and that is straightforward, without bend or divergence to the right hand or the left. It was thus that Christ, our Lord, was so self-possessed–so thoroughly master of Himself It was His meat to do the will of Him that sent Him. And herein He left us an example. The gospel of Christ does not propose to root out our desires, or even to repress them in any way. It proposes rather to purify, regenerate, and intensify them, only turning them away from what is selfish and mean to what is worthy and good. Christ has made us kings, not unto ourselves but unto our God; not for our own selfish ends, but for His glory and the good of men. Therefore, we are to get the governance of our spirits, to make them nobler and loftier, more Christ-like in character, more unselfish in aim. Of one of our English kings it was said that, endowed with a great command over himself, he soon obtained an uncontrolled ascendancy over his people. This is the royal road to real power. Every one of us has his own battle to fight; the battlefields may vary, but the conquest in every case is to be for self-conquest, for rule of spirit, for the inheritance of the conqueror. The struggle, taxing and tasking all our energies, becomes through Christ a triumph. Made kings by Him, we are made more than conquerors through Him. Our very struggles for self-mastery become a possession, crowning us with a glory which apart from them we could never acquire, and we come to realise in our own experience that he that ruleth his spirit is better than he that taketh a city. (Wm. Leitch, B. A.)
Royal prerogatives and royal giving
I. Power. His power is applied in three directions.
1. Selfward. One of the first blessings conferred by the gospel is self-control. Our kingship is not merely prospective. We are to live like kings.
2. Manward. The most Christian nations are to-day the most powerful.
3. God-ward. By our relation to Christ we are raised to a rank where we may treat with heaven. The Christian has power with God.
II. Great possessions. Who would not be a Christian?
III. Administration. The whole question of royal right, duty and responsibility, may be summed up in one word, administration. And this word, with its sublime right of meaning, applies with full force to the Christian. In a high and kingly sense, and in a sacred, priestly sense, he is administrator for the kingdom of God in this world. True Christians are not only royal livers but royal givers. (J. C. Allen.)
All saints kings and priests
It was a new song–new, because its topics were new; for what so new and strange as God incarnate shedding His blood upon the Cross, and by virtue of that offering redeeming the most distant nations of the earth, and making them, however low in estate, to reign kings and priests upon the earth–new, because it is the song of the new creation; the song of those to whom behold all things have become new, new hearts, new lips, new hopes, new graces.
I. Kings–that is, half, the lasting, eternal half of their Christian greatness. They are kings, because they are members of that Christ who is King of kings and Lord of lords. This royalty of Christ on earth, thus partaken by the Church His body, is clearly stated in many passages of Holy Scripture. To Christ as man, all power was given both in heaven and in earth (Mat 28:18); and, again, all things are delivered unto Him by His Father (Luk 10:22). He is the heir of the world, so that all is of right His. And it is the Fathers good pleasure to give this kingdom to His little flock (Luk 12:32), that is, the Church; whereby the meek, that is, the little ones (Mat 5:5), the saints of God, become in Him the rightful inheritors of the earth.
II. Thus are they kings; but they are also priests. In earlier days, before the blood of sprinkling had been shed, and men made members of the great High Priest, they had no access to God themselves. If they desired to approach Him it could be by some intermediate help, some priest who, deprecating the wrath of God by the blood of victims, might on their behalf offer prayers for them, and, if it might be, become the channel of blessing to them. But Christ being come, the only true Priest (Heb 9:7-14; Heb 9:24; Heb 10:19-22) and the single Victim of price, the access to God is opened, the veil rent, the entrance to the holiest unclosed. Thenceforth may every member of His body exercise a childs right of approaching his Father. In connection with the great doctrine, which in its consequences is obviously of great importance to the whole theory of the Church, its powers, and privileges, there are, in these distracted days, two main errors, held on two opposite sides, both of which are of imminent danger. The one of these is the doctrine of some of the liberalising or neologian party, the other, that of the Roman Catholics. The former, or neologian party, so hold fast the doctrine of the separate priesthood of Christians as to deny and disown altogether all authority and power and priestly offices as exercised towards some Christians by others; thus making each single Christian his own standard of doctrine, life, authority, and worship. The latter, or Roman Catholic party, so hold the existence of authority and priestly offices within the Church, exercised towards Christian people, that they really deny, in a great many important points, the royal priestliness of single Christians. The former reject lawful and necessary authority, for the sake of vindicating the personal rights of baptized people; the latter tyrannise over the just and inalienable rights of baptized people, for the sake of maintaining an excessive And unscriptural authority. (Bp. Moberly.)
We shall reign on the earth.—
The reign of the saints on the earth
I. The fact that the Church of God will eventually triumph over every obstacle, and that all its members will partake in the joys of its bloodless victory, is as certain as anything in revelation. According to heathen mythology, Astraea, the daughter of supreme power anal law, and therefore the protector and benefactor of men, dwelt with them during the golden age, in free and familiar association. On the introduction of the silver age which followed, she ceased such friendly intercourse, and made her abode chiefly among the lonely mountains; and though she occasionally still visited the abodes of men, it was only amid the shades of evening when she could not be seen. But when the brazen age began, she fled to heaven to return no more. Such is the classic myth; and well does it display the hopelessness in which heathen fable finds and leaves the human race. But we have the fact, not the fable; and the fact, thank God, is far more cheering than the fable. Tis true the golden age has passed away, and the silver age has come, and, worse than that, the brazen and the iron age. It is true also, that because the fine gold has become dim and the pure gold adulterated, a curse has fallen on our world, and the Divine favour has been in a measure withdrawn. But still, not wholly. Though in measure God has turned away His face from us, yet, with loving-kindness and tender mercy is He gathering us again to Himself. The origin and history of the Church of God and Christ are proof. Every civilised nation this moment on the earth is in possession of Christianity, in one degree or another. Christianity made them civilised; for though in some cases, in a measure, civilised before its introduction, alas, what a civilisation! how false and how impure!
II. The form or mode of this dominion–how the saints shall reign upon the earth. When we would rightly understand these words of promise, that the saints shall reign upon the earth, we must east out of our minds everything that panders to the lust of the flesh, the lust of the eye, and the pride of life, and look for a meaning more spiritual and heavenly.
1. The saints shall reign, as reigning implies holiness. Every true servant of God, in a measure, now reigns over sin and Satan–over an evil nature, and over the Prince of this world; and so far forth, therefore, he reigns in holiness.
2. They will, in the next place, reign numerically. Now the true and undoubted servants of Christ are a small minority in the world; and yet, even now they exert a mighty influence. But, in the happy times to which we are permitted to look forward, what is now but partial will be almost total. Christians will have the control of all things; it will belong to them of right, numerically, and it will belong to them because of their fitness to use it. They will fashion public opinion, because, in fact, they will constitute the public.
3. Again, they will reign because their Master will then triumph. He is triumphing now in every individual that is converted to God, in every increase of holiness in the Church, in every new introduction or further spread of the gospel in heathen or Mahometan lands. But His triumph then is to be more marked and decisive.
4. Lastly, the saints will reign in millennial times, as reigning implies happiness. The great English dramatist makes one of his monarchs say, Uneasy lies the head that wears a crown; and no doubt there is much truth in it; but still, the secret conviction of poor human nature is more faithfully expressed in the proverbial phrase, Happy as a king. On the strength of this we may say, that when it is foretold that the saints shall reign upon the earth, it is meant to be intimated by the figure, in conformity with this universal feeling, that they shall be highly blessed and enjoy great felicity. Can it be doubted that such will be their lot? (W. Sparrow, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. The four beasts – fell down before the Lamb] The whole Church of God, and all his children in heaven and earth, acknowledge that Jesus Christ is alone worthy and able to unfold and execute all the mysteries and counsels of God. See Clarke on Re 5:9.
Having every one of them harps] There were harps and vials; and each of the elders and living creatures had one.
Odours, which are the prayers of saints.] The frankincense and odours offered at the tabernacle were emblems of the prayers and praises of the Lord. That prayers are compared to incense, see Ps 141:2: Let my PRAYER be set forth before thee as INCENSE. Hence that saying in Synopsis Sohar, p. 44, n. 37: “The odour of the prayers of the Israelites is equal to myrrh and frankincense; but on the Sabbath it is preferred to the scent of all kinds of perfumes.” The words which are the prayers of saints are to be understood as this is my body, this signifies or represents my body; these odours represent the prayers of the saints.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
When the Lamb that had been slain had obtained of him that sat on the throne to open the book of Gods secret counsels relating to his church, mentioned Rev 5:1, and had taken it out of his right hand, John saw the four beasts, the four living creatures, mentioned Rev 4:6-8, by which seemed to be represented the ministers of the gospel, or the whole church of Christ;
and the four and twenty elders, that had on their heads crowns of gold, mentioned Rev 4:4, by which, we said, were represented either the ministers of the church, or the whole church.
Fell down before the Lamb, having every one of them harps, and golden vials full of odours: he alludeth to the worship of God under the Old Testament, where in the temple they were wont to praise God with instruments of music, and offering up of frankincense: see 1Ch 13:8; 15:16; 2Ch 5:12; Neh 12:27; Psa 33:2; 141:2; 150:3. These vials of odours, he tells us, signified
the prayers of the saints. The whole verse signifies the prayers and praises, even all that adoration which God, under the gospel, should have from his ministers and people, for constituting his Son the Head of his church, and making him their Prophet, Priest, and King.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. had takenGreek,“took.”
fell down before the Lambwhoshares worship and the throne with the Father.
harpsTwo oldestmanuscripts, A, B, Syriac and Coptic read, “aharp”: a kind of guitar, played with the hand or a quill.
vials“bowls”[TREGELLES]; censers.
odoursGreek,“incense.”
prayers of saintsasthe angel offers their prayers (Re8:3) with incense (compare Ps141:2). This gives not the least sanction to Rome’s dogma of ourpraying to saints. Though they be employed by God in some wayunknown to us to present our prayers (nothing is said of theirinterceding for us), yet we are told to pray only toHim (Rev 19:10; Rev 22:8;Rev 22:9). Their ownemployment is praise (whence they all have harps): ours isprayer.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when he had taken the book,…. The Vulgate Latin version reads, “when he had opened the book”, very wrongly; for the opening of it by unloosing the seals, one after another, is hereafter mentioned, in Re 6:1, but when it was observed, that the Lamb took the book, and his commission to open, unseal, and fulfil it,
the four beasts, and four [and] twenty elders, fell down before the Lamb; by way of religious worship and adoration of him; which shows that he was not a mere creature, who assumed human nature, suffered, and died, and is the Mediator between God and men, but is truly God, and is the proper object of worship; and so he is regarded by all his faithful ministers, and true churches, which are here signified by the four living creatures, and four and twenty elders; who are represented as
having everyone of them harps; which were instruments of music, and with which the saints formerly used to praise God, Ps 33:2; and so may here intend the praises and thanksgivings of the saints, of everyone of them, greater or lesser, upon the present occasion; having their hearts in right tune, making melody with them to the Lord, and giving thanks unto him for all their blessings, temporal and spiritual, and particularly for the Lamb, and his worthiness to open the book, and unloose the seals:
and golden vials full of odours, which are the prayers of saints; this is said in allusion to the golden censers full of incense, which ascended upwards, and was of a sweet smell; the vessels on the shewbread table, in which incense was put, are by Josephus h called “golden vials”, as here; his words are, upon the loaves were put two , “golden vials”, full of incense: the prayers of the saints are compared to “odours”, or “incense”, as the word may be rendered, and as they are called, Ps 141:2; partly because as incense goes upwards, so do they go up to God, and are received, regarded, and had in remembrance by him; and partly because as incense is of a sweet smell, so the prayers of the saints, put up in the name and faith of Christ, are very grateful and acceptable to God: the “golden vials” said to be “full” of them, may design the hearts of believers, in which they first are, and from whence they proceed; true prayer is that which is inwrought in the soul, and comes from the heart, even from a heart pure like gold, purified by faith in the blood of Christ, a true heart, that asks in faith, nothing wavering; such as are really saints, true believers in Christ, are praying souls; they are full of prayers for themselves and others; they pray always, and for all saints: this makes nothing for praying to angels and saints departed; for these prayers were their own, and not others; and besides, these four living creatures, and four and twenty elders, were not angels, for they are said to be redeemed by the blood of Christ, and are distinguished from angels in the following verses; nor the saints in heaven, but ministers and churches on earth, and who were to reign with Christ on earth, Re 5:10; it may be observed, that the Jews sometimes represent prayer in such like figures as here;
“prayer (they say) ascends with those spices which are mentioned in So 4:14; and at the time that prayer ascends it is perfumed with myrrh and frankincense, and of this the holy blessed God asks, “who is this that comes up”, c. i So 3:6”
and they say, prayer is greater than all offerings k. See Re 8:3.
h Antiqu. l. 3. c. 6. sect. 6. i Raya Mehimna in Zohar in Exod. fol. 48. 3. k Yalkut Simeoni, par. 2. fol. 40. 3.
Fuente: John Gill’s Exposition of the Entire Bible
He had taken (). Here John drops back to the narrative tense (the second aorist active indicative of ), not the past perfect as the English rendering might indicate, merely “when he took.” For like vivid variation (not confusion) of tenses with see Rev 3:3; Rev 8:5; Rev 11:17 and with in Rev 7:13; Rev 19:3.
Fell down (). Second aorist active indicative of with first aorist (–) ending, just “fell.”
Having (). “Holding.”
A harp (). Old word, the traditional instrument (lyre or zithern) for psalmody (Ps 33:2; Ps 98:5, etc.).
Golden bowls ( ). Broad shallow saucers, old word, in N.T. only in Rev 5:8; Rev 15:7; Rev 16:1-4; Rev 16:8; Rev 16:10; Rev 16:12; Rev 16:17; Rev 17:1; Rev 21:9.
Of incense (). Old word from , to burn incense (Lu 1:9), as in Lu 1:10.
Which are ( ). “Which (these bowls of incense) symbolize the prayers of the saints as in Ps 140:2; Luke 1:10.
Fuente: Robertson’s Word Pictures in the New Testament
Had taken [] . Lit., took. The aorist is resumed.
Every one of them harps [ ] . Rev., less clumsily, having each one a harp. Each one, that is, of the elders. Kiqara harp signifies an instrument unlike our harp as ordinarily constructed. Rather a lute or guitar, to which latter word kithara is etymologically related. Anciently of a triangular shape, with seven strings, afterwards increased to eleven. Josephus says it had ten, and was played with a plectrum or small piece of ivory.
Vials [] . Only in Revelation. The word vial, used commonly of a small bottle, gives a wrong picture here. The fialh was a broad, flat vessel, used for boiling liquids, sometimes as a cinerary urn, and for drinking, or pouring libations. Also of the shallow cup, usually without a foot, in which libations were drawn out of the mixer. Herodotus says that at Plataea the Spartan Helots were bidden by Pausanias to bring together the booty of the Persian camp, and that they found “many golden mixers and bowls [] , and other ejkpwmata (drinking – vessels)” (ix., 30). From its broad, flat shape Areov fialh bowl of Mars was a comic metaphor for a shield. It was also used for sunken work in a ceiling. In the Septuagint the word is frequently used for bowls or basons. See Num 7:13, 19, 25, 31, 37, 43, etc.; 1Ki 7:50; Zec 9:15. Here, censers, though several different words of the Septuagint and New Testament are rendered censer; as quiskh, 1Ki 7:50; qumiathrion, 2Ch 26:19; Eze 8:11; Heb 9:4; libanwton, Rev 8:3. Quiskh however is the golden incense – cup or spoon to receive the frankincense which was lighted with coals from the brazen altar, and offered on the golden altar before the veil. The imagery is from the tabernacle and temple service.
Incense [] . The directions for the composition of the incense for the tabernacle – worship, are given Exo 30:37, 38.
Prayers. For incense as the symbol of prayer, see Lev 16:12, 13; Psa 141:2. See on Luk 1:9. Edersheim, describing the offering of incense in the temple, says : “As the President gave the word of command which marked that ‘the time of incense had come, ‘ the whole multitude of the people without withdrew from the inner court and fell down before the Lord, spreading their hands in silent prayer. It is this most solemn period, when, throughout the vast temple – buildings, deep silence rested on the worshipping multitude, while within the sanctuary itself the priest laid the incense on the golden altar, and the cloud of odors rose up before the Lord, which serves as the image of heavenly things in Revelation (viii. 1, 3, 4). The prayers offered by priests and people at this part of the service are recorded by tradition as follows : ‘True it is that Thou art Jehovah, our God and the God of our fathers; our King and the King of our fathers; our Savior and the Rock of our salvation; our Help and our Deliverer. Thy name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy name by the seashore. Together did all praise and own Thee as King, and say, ‘Jehovah shall reign who saveth Israel. ‘” Compare “the Song of Moses,” chapter Rev 14:3, and “a new song,” verse 9.
Fuente: Vincent’s Word Studies in the New Testament
REDEMPTION, A FURTHER OCCASION OF WORSHIP, v. 8-10 (By 24 Elders and Four Living Creatures)
1) “And when he had taken the book,” (kai hote elaben to Biblion) “And when he received the scroll,” from the right hand of the majesty (God the Father) upon the central throne, Rev 5:1; Rev 5:7; Heb 1:3.
2) “The four beasts and four and twenty elders,” (ta tassera zoa kai hoi eikosoi tessares presbuteroi) “The four living creatures and the twenty-four elders; The 24 elders who sat upon the thrones round about the central throne and the four living creatures (beasts) in the midst and round about the throne, Rev 4:4-6.
3) “Fell down before the Lamb,” (epesan enopion tou arniou) “Fell down before (the face of) the Lamb,” in full view of the Lamb, as they had fallen down before the throne of God and had worshipped him, Rev 4:9-11; Rev 19:4.
4) “Having every one of them harps,” (echontes hekastos; kitharan) “Having or holding each one an harp,” a stringed musical instrument, indicating their devotion, worship, and praise to him with both their voices and instruments of music as David had done; and Israel, Psa 150:1-6.
5) “And golden vials full of odours,” (kai phialas chrusas gemousas thumiamaton) “And golden bowls being full of incense; of sweet smelling elements of incense offered in prayer and praise to God, Psa 144:2; Rev 8:3.
6) “Which are the prayers of the saints,” (hai eisin hai proseuchai ton hagion) “Which are the prayers of the saints,” representing the prayers of the saints, especially “the saints” of old covenant worship; Psa 134:2; Joh 14:13; 1Ti 2:8; Heb 7:25.
Fuente: Garner-Howes Baptist Commentary
(8) And when he had taken . . .Better, And when He took the roll, the four living beings and the twenty four elders fell before the Lamb, having each a harp, and golden vials (or, censers) full of incense, which are the prayers of the saints (or, the holy ones). It is not the Church alone which is interested in the revelation which will throw light on lifes mysteries and the delay of the kingdom: the whole creation groaneth, waiting for the reign of righteousness; and therefore the four living beings, who represent creation, join with the elders, who represent the Church, in the adoration of the Lamb who holds the secret of lifes meaning in His hand. The vials (which seem to be censers, as they hold the incense) and the harps, it is perhaps more natural to suppose, were in the hands of the four-and-twenty elders, and not of the living creatures. Here, then, we have the praises (represented by the harps), and the prayers (represented by the censers) of the world-wide and age-long Church of Christ. The comparison of prayer with incense is in strict accordance with Old Testament language. Let my prayer be set forth before Thee as incense (Psa. 141:2). The incense held a conspicuous place in the ritual of the Temple. The greatest care was to be taken in the composition of the incense, and the same compound was not to be used anywhere but in the sanctuary. These precautions suggest its typical character. The true odours are the heart-prayers of Gods children. Of these three sweet ingredient perfumes, says Archbishop Leighton, alluding to the composition of the Temple-incense, namely, petition, confession, thanksgiving, is the incense of prayer, and by the divine fire of love it ascends unto God, the heart and all with it; and when the hearts of the saints unite in joint prayer, the pillar of sweet smoke goes up the greater and the fuller. Every prayer which broke out in sob from an agonising heart, every sigh of the solitary and struggling Christian, every groan of those groping God- ward, mingles here with the songs of the happy and triumphant.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Successive songs of praise to the Lamb, Rev 5:8-14.
8. When he had taken Greek aorist, when he took, making the triumphal chant of the cherubic beasts and the elders in instantaneous consequence. The four, as nearer the throne, and as creation is antecedent to the Church, precede in the act of grateful adoration. This remarkable prostration is before the Lamb an unquestionable divine honour.
Having Probably referring to the elders alone; for, 1. The word would not well, grammatically, in the Greek, refer to beasts; 2. The words hast redeemed could hardly include the representatives of the creation; and 3. The part of the beasts seems to have been the final responsive Amen of Rev 5:14.
Harps The , ( cithara, whence our guitar,) the Septuagint name for David’s harp, is described by Josephus as fitted with ten strings, and when played was usually struck with a plectrum or key: yet it is described in the Psalms as struck by David with the fingers. Probably both modes were used.
Golden vials Rather, saucers. They were the censers, or broad shallow bowls, exposing as much surface as practicable from which to roll up the incense.
Odours Incenses. For the composition of the incense, see note on Heb 9:14.
Which are That is, represent.
The prayers The censer, with its glowing ingredients, represents the human heart with its devout emotions, and the rise of the fragrant incense represents the ascent of acceptable prayers.
Fuente: Whedon’s Commentary on the Old and New Testaments
The song of the elders:
v. 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 odors, which are the prayers of saints.
v. 9. And they sang 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;
v. 10. and hast made us unto our God kings and priests; and we shall reign on the earth. Jesus the Savior is here the sole center of interest; everything revolves about Him: And when He had taken the scroll, the four living beings and the twenty-four elders fell down before the Lamb, every one having a harp and golden bowls filled with incense, which are the prayers of the saints. The taking of the scroll by the Lamb was a signal for a general demonstration of adoration. The strange and wonderful living beings, the four cherubs which John had described chap. 4:7, united with the elders, as the representatives of the Church of Christ, in bringing homage to the Lamb. They fell down in an attitude of submission and worship; they presented their bowls of incense, the prayers of the saints on earth, of all faithful believers everywhere: they made ready their harps for a striking hymn of praise. The bowls of gold were truly types of the believing hearts in whom the daily burnt offering of the New Testament is burning without ceasing, a sweet savor unto the Lord. Note that no distinction is observed between the Church Militant and the Church Triumphant; for these two are in reality one, and it is the same spirit in which they together bring praise and honor to Christ.
Now their hymn is recorded: And they sang a new song, saying, Worthy art Thou to receive the scroll and to open its seals, because Thou wast slain and didst redeem us to God by Thy blood from every tribe and language and people and nation, and Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth. In the first part of the vision the hymn had been addressed to God the Creator, but here it is directed to the Lamb as Redeemer, for the cost and scope and result of His redemption. It is a new song, which will never grow old, which will never be omitted in the Church, neither here in time nor hereafter in eternity. Every new revelation of the glory of the Lamb renews the beauty of the first mercy, by which He became our Savior. All the elders join in this song, since it is the hymn of the whole Church. They praise the Lamb as worthy of the greatest honor in the kingdom of God, of being the intimate of the Father in the secrets of His eternal counsel, of knowing the things which are written in the scroll of God’s decrees. This worthiness is enhanced by the fact that the Lamb was sacrificed for us, that His body, His blood became the true expiatory sacrifice for the sins of all mankind. To God we have been redeemed by the holy, innocent blood of His only-begotten Son. It is a salvation which was earned for all men: regardless of tribe and language and people and nation: to all men the free grace of God in Christ Jesus is offered. The believers, then, those that are enjoying the fruit, of this glorious redemption, are not only called into His fellowship, to receive from Him, of His fullness, daily, and grace for grace, but the Lord has even constituted them a kingdom, a royal priesthood, chap. 1:6; 1Pe 2:9, He has appointed them to rule with Him on earth. Although we are now despised and rejected of men, we are in reality partakers in Christ’s rule of the world, and the time will come when this power will be revealed to the astonished unbelievers, to their eternal discomfiture.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 5:8. Having every one of them harps, and golden vials, Harps were a principal part of the temple music: vials were also of common use in the temple service; but they were not like those small bottles which we now call vials, but like cups, or little bowls, on a plate, in allusion to the censers of God in which the priests offered incense in the temple. These censers were a sort of cups, which, because of the heat of the fire burning the incense, were often put upon a plate or saucer, something resembling a tea-cup and saucers. To offer incense to God, or before his presence in the temple, was an act of honour and religious worship peculiar to the priest’s office; and the prayers of the church are often compared to it. See Psa 141:2. So that these expressions well represent the whole heavenly church of saints and angels offering a very high act of religious worship and adoration unto Christ. Some read here, golden bowls full of perfumes.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 5:8 . (“ when he had taken it ).” [1924] The aor. is to be understood just as in Rev 6:1 ; Rev 6:3 , etc. [1925] Simultaneousness [1926] would have been expressed by the impf. [1927] Naturally, upon the act of the Lamb, which displays the glory belonging exclusively to him, there follows the song of praise, in which the glory just evinced is celebrated.
As in ch. 4, the four beings, the representatives of the entire living creation, and the twenty-four elders, the representatives of redeemed humanity, have worshipped the enthroned God in alternate songs of praise, so here there sounds their united song of praise to the Lamb, before whom they together fall down in adoration; for the Lamb shares in the divine glory of the Enthroned One. [1928] This song of praise finds a response first in Rev 5:12 , in the angelic hosts, and then, in Rev 5:13 , is taken up by all creatures everywhere, and that, too, so that at the close a doxology, in a manner concentrated, sounds forth at the same time to the One sitting on the throne and to the Lamb, and finally dies away in the amens of the four beings who had begun the praise of the enthroned God (Rev 4:8 ); and, at the same time with the twenty-four elders, that of the Lamb (Rev 5:9 ).
belongs only to .: for this is indicated, first , by the masc. form ( ); secondly , the unnaturalness of ascribing to beings as fashioned in Rev 4:7 , harps and vials; and thirdly , the incongruence which would result if the representatives of the creation had the office of offering the prayers of saints. The latter is suitable only to elders. [1929]
The elders have each a harp, the instrument with which they accompany their song of praise, [1930] and “golden vials full of frankincense,” viz., as is self-evident, each one a vial, so that we possibly are to think of a vial in the right hand, while the left holds the harp. [1931] The vials filled with frankincense have a symbolical meaning corresponding to the emblem of the harp: . The may, by attraction, be referred to the , [1932] yet the formally more simple reference to may be adopted, as the vials are just such as are filled with incense. Concerning the symbolical meaning “its,” cf. Rev 8:3 ; Psa 141:2 ; Eze 8:11 . Arbitrarily and against the meaning of the context, Hengstenb. understands by the prayers symbolically offered only intercessory prayers, whose chief subject is the protection and perfection of the Church, and judgment upon enemies; while he regards the harps as referring to prayers of adoration and thanksgiving. [1933]
, i.e., of Christians. [1934] Cf. Rev 8:3-4 , Rev 13:7 ; Rev 13:10 , Rev 11:18 , Rev 18:20 . The misunderstanding of this as referring to saints already in heaven [1935] is inapplicable for the reason that the idea that the prayers of the saints are offered to God by the elders [1936] presupposes the fact that the saints themselves are not present with God. With this agrees the mode in which the elders, Rev 5:9 , speak of the saints.
The remark of C. a Lap.: “Note here against Vigilantius, Luther, Calvin, and other Hagiomachoi, that the saints pray for vs, and offer our prayers to God,” is, in other respects, entirely wrong: because, first , the “elders” are in no way identical with the saints who are meant; secondly , while, on the Lutheran side, it is not at all denied that the members of the Church triumphant pray for those of the Church militant [see Note XLVI., p. 217], there is no allusion whatever to the invocation of saints contended against on the Lutheran side; and, finally , it is entirely incorrect to regard the forms of the twenty-four elders included in the plan as real personages, and without any thing further to construct a dogmatical statement upon the act symbolically ascribed to them. Erroneous also is De Wette’s conjecture that John appears to know nothing of a mediatorial office of Christ. Of this, nothing can be expressly said in the present passage, although of course the entire Christology of the Apoc. essentially includes that fundamental Christian thought.
[1924] De Wette.
[1925] Cf. Mat 7:28 ; Mat 9:25 .
[1926] “ Als er nahm ,” Luth.
[1927] 1Co 13:11 .
[1928] Cf. Rev 5:13 ; Rev 22:1 .
[1929] In other respects the , Rev 5:9 , has a different relation.
[1930] Cf. Rev 14:2 sqq., Rev 15:2 ; Psa 146:7 ; Psa 150:3 .
[1931] Vitr., Ebrard.
[1932] Vitr.
[1933] Cf. De Wette, Ebrard, etc.
[1934] De Wette, Ew. ii.
[1935] Hengstenb.; cf. Beng.
[1936] Cf. Tob 12:2 .
NOTES BY THE AMERICAN EDITOR
XLVI. Rev 5:8 .
See Apology of the Augsburg Confession ( E. T. , p. 236): “We concede, that just as when alive they pray, in general, for the Church universal, so in heaven they pray for the Church in general.” This is sufficient without resorting to the expedient that representatives of the Church triumphant are not here thought of. Quenstedt ( Theol. Didact.-pol. , iv. 365): “That the saints in heaven triumphing with Christ pray, in general, for the Church, is probably inferred from this passage. But, from this, it cannot be inferred that they have a special knowledge of all things, and are to be religiously invoked. By odors, are not meant prayers of saints who are in this life, but of those blessed ones who are reigning with Christ in heaven. These prayers are not , propitiatory, meritorious, and satisfactory, as though, by virtue of their merit, they intercede by them for others, but as described (Rev 5:9-10 ).”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(8) And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having everyone of them harps, and golden vials full of odours, which are the prayers of saints. (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; (10) And hast made us unto our God kings and priests: and we shall reign on the earth.
What a delightful view is here of Christ coming and taking the book out of the right hand of him that sat on the throne? None but Christ could do this? He is the only Mediator. Hence the Prophet described him, as coming alone, and of the people there were none with him, Isa 43:3 . And there is a sublime and beautiful account, of this engagement, and undertaking of Christ, by the Prophet, in which God the Father is the speaker. And their nobles shall he of themselves, and their Governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me, for who is this that engaged his heart, to approach unto me, saith the Lord, Jer 30:21 . Hence we blessedly learn, that Christ, as Mediator, engaged his heart to this service, when he took the book of God’s decrees, and undertook to perform them. And he hath performed them. And his redeemed are secured in the performance, and are accepted, sanctified, and everlastingly blessed in him!
The wonderful effect which followed, in Christ’s taking the book is here shown. Instantly the song of redemption broke out in heaven; and the words they sung, are handed down to the Church upon earth. It is called a new song, because redemption-work was newly finished, when Christ on the cross declared it so, and returned to glory; and because it is a new song, which can only be truly sung from new, hearts, when renewed by the Holy Ghost. And Christ to whom this song is personally addressed, is supposed here as having lately finished redemption-work, and now returned to glory.
I pray the Reader to observe some of the very sweet and leading notes of this song. First. That it is Christ’s Person, as Redeemer, who is here said to be worthy of praise. And how ought all his redeemed, conscious, by regeneration, of their union with him, and redemption by him, to make him the daily object of their love, and Obedience, and praise, as the Church in heaven do?
Secondly. That the song itself is redemption. It was for this Christ was slain, and the Church is redeemed to God by his blood. And this is so blessed a subject, that even angels, who have no concern in it themselves, yet join in it, in blessing Christ for it to others, Rev 5:13 .
Thirdly. This redemption-song hath another great property of sweetness in it, namely, in that it is not only redeeming the Church from among men, but redeeming to God. So that, while redemption in Christ, and by Christ, it is from God our Father the mercy also originates and returns. Thou Wast slain, and hast redeemed us to God by thy blood. From God as the first cause, and to God as the final end!
Fourthly. This redemption song hath another precious note in its, namely, in that it is personal and particular. For the redeemed in heaven, which are here represented as singing it, declare that Christ is worthy to take the book, and to open the seals thereof, because he was slain, and had redeemed them to God by his blood, out of every kindred and tongue, and people, and nation. Not every kindred, but out of every kindred. Hence personal and particular redemption.
Fifthly. Another delightful note swell the song of redemption; for Jesus hath not only redeemed them from among men, but made them unto our God (said they) kings and priests. Oh! the blessedness and royalty of Christ’s kingdom, where all the family are ennobled and consecrated in Jesus.
Lastly. The song ends with the assurance, and we shall reign on the earth. Reader! do observe the expression! The triumphs of Christ’s kingdom in the latter-day dispensation, upon the earth, according to this song, will be greater than their spirits now have in heaven; for otherwise they would not have noted it with such joy in their song. In the prospect of it, they seem to lose sight of their present state, and pleasingly anticipate their reign with Christ upon earth. And they chant it with a firmness of delight and certainty. And we shall reign on the earth Reader! what say you to this song of redemption? Hath God the Holy Ghost, by regeneration, put this new song in your mouth, even thanksgiving to our God! Can you sing it now? If so, surely when you come to join this heavenly host, you will sing it then?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 8. Fell down before the Lamb ] As they had done before the throne, Rev 4:10-11 cf. Joh 5:23 . Divine adoration is an honour due to the manhood of Christ also, as it is taken into union with the Godhead.
Golden vials, &c. ] Vessels narrow beneath and wide upwards: so is the heart of a believer, narrow below, almost sharpened to a point, that it might touch the earth no more than needs must; and wide above, to receive the influence of heaven. Gold is pure and precious; so are the prayers of a pure heart.
Full of odours ] Therefore sweet to God, because Christ pours into them of his odours, Rev 8:3 .
Which are the prayers of saints ] That is, their own prayers and praises, recorded Rev 5:9 . And this is added as an exposition to let us know what is meant by odours. See the like, Joh 2:21 ; Joh 7:39 ; Rev 1:20 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 10 .] Song of praise following thereupon . And when he took (the aor. is not an imperfect, “ when he was taking ,” “ als es nahm ,” Luth.: nor again is it a pluperf. “ when he had taken ,” as E. V. (our idiom perhaps so requiring it), and many Commentators (even De W. and Dsterd.); but a pure past: the context, and not the word itself, indicating that the act to be described was subsequent to that thus expressed. And so in all places commonly cited for aorists “ put for ” pluperfects) the book, the four living-beings and the twenty-four elders fell down before the Lamb (who shares the divine throne, and honour, and worship, cf. Rev 5:13 ; ch. Rev 22:1 ; and ch. Rev 3:21 ), having each ( of them ) ( apparently applies only to the elders: not for any grammatical reason, but on account of the symbolism: for
1) it is unnatural to suppose figures described as the four living-beings are, having harps or vials; and even if this is not to be pressed (see above on Rev 5:7 ), yet
2) it is inconsistent with the right view of the four living-beings, as representing creation, that they should present the prayers of the Saints) a harp ( , properly a zithern or kind of guitar: the harp of David, which the LXX call in 1Ki 16:16 ; 1Ki 16:23 , al., but always in the Psalms, is described by Josephus, Antt. vii. 12. 3, , , : and then he adds, , , . But David, in the passages above cited, appears to have played with his hand: so that perhaps the or was played in both ways), and golden vials (cups, or bowls, or, by the context, censers) full of incense ( is generally used in the plural, e. g. Herod. ii. 86, : viii. 99, ), which ( might well have for its antecedent, being fem. to suit below: but it is perhaps more likely that is its antecedent each vial being full of incense) are (represent: see reff.) the prayers of the saints (see reff.: especially ch. Rev 8:3 ; Psa 140:2 , . The twenty-four elders, representing as they do the whole church of God, offer the praises and the prayers of the whole church: the harps symbolizing the former, the censers the latter. Of any thing approaching intercession on the part of the glorified saints for the church below, or indeed of the glorified saints at all, there is not the least mention, nor does this passage at all touch the question of the fact of such intercession. In the division of the two employments, the most of prayer falls to the lot of the church in trial, and the most of praise to the church in glory: and this is perhaps the reason why, while they have harps on which they themselves play, they only offer or present the vials of incense. De W. remarks, that the Writer of the Apocalypse seems not to know any thing of the intercessory office of Christ. But that office is prominent through this whole scene. What is the lamb as it had been slain what the , but recognitions of it? It underlies the whole book): and they sing (why present? Is it because the sound still lingered in his ears? Or more probably, as describing their special and glorious office generally, rather than the mere one particular case of its exercise?) a new song (new, because the occasion was new; the manifestation of the worthiness of the Lamb calls forth fresh words springing from fresh and living thoughts. These words which follow could not be spoken except by those who had seen Christ’s redemption complete; therefore they must needs be new), saying, Thou art worthy to take the book and to open the seals of it: for Thou wert slain, and didst redeem (the object is not expressed, nor need it be: see similar constructions with , Mat 25:8 ; 1Jn 4:13 . The , which is in the MSS. added or prefixed to the verb, has considerable authority, but on the whole seems more likely to have been inserted, considering the prevalent early interpretation of the elders as Apostles and Prophets, than omitted because they were imagined to be angels) to God through ( , as the vehicle, and conditioning element of redemption) thy blood out of every tribe and tongue and people and nation (the only thing to be noticed is the quadruple number of these specifications, as indicating universality: see again below, Rev 5:13 . To identify as Bengel, or as Zllig, with the Jewish people , seems forbidden by the ), and madest them a kingdom and priests, and they reign upon the earth (“this clause differs from that in ch. Rev 1:6 , both by the before , and by the important addition . . . . This last would be superfluous, if we were with Hengstb., al., to adhere to the rec. , or if could have the sense given to it by Hengstb. in ch. Rev 1:6 , ‘a people invested with kingly power.’ Here we have three particulars: 1) that those who are bought to be God’s own are made into a kingdom, viz. God’s, 2) ( ) that they are made into priests, 3) ( ) that they are invested with kingly power. So rightly Ebrard.” Dsterd.
The present is not to be rendered as a future, but keeps its own meaning (the whole aspect and reference of this heavenly vision being not future , but present : the world and church as now existing, cf. Eph 2:6 ). The Church even now, in Christ her Head, reigns on the earth: all things are being put under her feet, as under His: and even if this meaning be questioned, we have her kingly rank and office asserted in the present, even in the midst of persecution and contempt).
Fuente: Henry Alford’s Greek Testament
Rev 5:8 . A thrill of satisfaction over Christ’s ability. “It is the manner of God thus to endear mercies to us, as he endeared a wife to Adam. He first brought all creatures to him, that he might first see that there was not a helpmeet for him among them” (Goodwin). John lays dramatic emphasis on Jesus only . . . . (as before God himself, Rev 19:4 ). . ., cf. Soph. Oed. Tyr. 4, . An essential feature in the rites of Roman sacrifice was music played on tibicines ; the patera , a shallow saucer or ladle with a long handle attached, was also employed to pour wine on the altar. Harps held by living creatures who had no hands but only wings, and the collocation of a harp played by a person who is at the same time holding a bowl, are traits which warn us against prosaically visualising such visions. Hirscht compares the adoration of Rameses II. before the sun-god, the monarch’s left hand holding his offering, his right grasping a sceptre and scourge. The fragrant smoke of incense rising from the hand of a worshipper or from an altar in the primitive cultus ( cf. Eze 8:2 ) to lose itself in upper air, became a natural symbol for prayer breathed from earth to heaven; see Philo’s , . , probably an editorial gloss like Rev 19:8 b , suggested by the verbal parallel in Rev 8:3 (so, e.g. , Spitta, Vlter, Briggs, Julicher, J. Weiss, Wellhausen, etc.). Contrast with this verse (and Rev 5:4 ) the description of the enthusiastic seamen and passengers who “candidati, coronatique, et tura libantes,” praised and blessed Augustus in the bay of Puteoli as “He by whom we live, and sail secure, and enjoy our freedom and fortunes” (Suet. Vit. Aug. 98.)
The scene or stage of the apocalyptical drama is occupied by an angelic and heavenly chorus, who upon this solemn and glad occasion give their plaudite or acclamation of glory to the Lord, The future which God rules is revealed by him through Christ; and this moves enthusiastic gratitude, till the universe rings from side to side with praise.
Fuente: The Expositors Greek Testament by Robertson
had taken = took.
every . . . them = each one.
harps. The texts read “a harp”. Greek. kithara.
vials = bowls. Greek. phiale. Word characteristic of Rev. Occurs twelve times (App-10).
odours = incense. Greek. thumiama.
are. i.e. symbolize.
prayers. App-134.
saints = the saints. Greek. hagios. See Act 9:13.
Fuente: Companion Bible Notes, Appendices and Graphics
8-10.] Song of praise following thereupon. And when he took (the aor. is not an imperfect, when he was taking, als es nahm, Luth.: nor again is it a pluperf. when he had taken, as E. V. (our idiom perhaps so requiring it), and many Commentators (even De W. and Dsterd.);-but a pure past: the context, and not the word itself, indicating that the act to be described was subsequent to that thus expressed. And so in all places commonly cited for aorists put for pluperfects) the book, the four living-beings and the twenty-four elders fell down before the Lamb (who shares the divine throne, and honour, and worship, cf. Rev 5:13; ch. Rev 22:1; and ch. Rev 3:21), having each (of them) ( apparently applies only to the elders: not for any grammatical reason, but on account of the symbolism: for
1) it is unnatural to suppose figures described as the four living-beings are, having harps or vials; and even if this is not to be pressed (see above on Rev 5:7), yet
2) it is inconsistent with the right view of the four living-beings, as representing creation, that they should present the prayers of the Saints) a harp (, properly a zithern or kind of guitar: the harp of David, which the LXX call in 1Ki 16:16; 1Ki 16:23, al., but always in the Psalms, is described by Josephus, Antt. vii. 12. 3, , , : and then he adds, , , . But David, in the passages above cited, appears to have played with his hand: so that perhaps the or was played in both ways), and golden vials (cups, or bowls, or, by the context, censers) full of incense ( is generally used in the plural, e. g. Herod. ii. 86, : viii. 99, ), which ( might well have for its antecedent, being fem. to suit below: but it is perhaps more likely that is its antecedent-each vial being full of incense) are (represent: see reff.) the prayers of the saints (see reff.: especially ch. Rev 8:3; Psa 140:2, . The twenty-four elders, representing as they do the whole church of God, offer the praises and the prayers of the whole church: the harps symbolizing the former, the censers the latter. Of any thing approaching intercession on the part of the glorified saints for the church below, or indeed of the glorified saints at all, there is not the least mention, nor does this passage at all touch the question of the fact of such intercession. In the division of the two employments, the most of prayer falls to the lot of the church in trial, and the most of praise to the church in glory: and this is perhaps the reason why, while they have harps on which they themselves play, they only offer or present the vials of incense. De W. remarks, that the Writer of the Apocalypse seems not to know any thing of the intercessory office of Christ. But that office is prominent through this whole scene. What is the lamb as it had been slain-what the , but recognitions of it? It underlies the whole book): and they sing (why present? Is it because the sound still lingered in his ears? Or more probably, as describing their special and glorious office generally, rather than the mere one particular case of its exercise?) a new song (new, because the occasion was new; the manifestation of the worthiness of the Lamb calls forth fresh words springing from fresh and living thoughts. These words which follow could not be spoken except by those who had seen Christs redemption complete; therefore they must needs be new), saying, Thou art worthy to take the book and to open the seals of it: for Thou wert slain, and didst redeem (the object is not expressed, nor need it be: see similar constructions with , Mat 25:8; 1Jn 4:13. The , which is in the MSS. added or prefixed to the verb, has considerable authority, but on the whole seems more likely to have been inserted, considering the prevalent early interpretation of the elders as Apostles and Prophets, than omitted because they were imagined to be angels) to God through (, as the vehicle, and conditioning element of redemption) thy blood out of every tribe and tongue and people and nation (the only thing to be noticed is the quadruple number of these specifications, as indicating universality: see again below, Rev 5:13. To identify as Bengel, or as Zllig, with the Jewish people, seems forbidden by the ), and madest them a kingdom and priests, and they reign upon the earth (this clause differs from that in ch. Rev 1:6, both by the before , and by the important addition . … This last would be superfluous, if we were with Hengstb., al., to adhere to the rec. , or if could have the sense given to it by Hengstb. in ch. Rev 1:6, a people invested with kingly power. Here we have three particulars: 1) that those who are bought to be Gods own are made into a kingdom, viz. Gods,-2) () that they are made into priests,-3) () that they are invested with kingly power. So rightly Ebrard. Dsterd.
The present is not to be rendered as a future, but keeps its own meaning (the whole aspect and reference of this heavenly vision being not future, but present: the world and church as now existing, cf. Eph 2:6). The Church even now, in Christ her Head, reigns on the earth: all things are being put under her feet, as under His: and even if this meaning be questioned, we have her kingly rank and office asserted in the present, even in the midst of persecution and contempt).
Fuente: The Greek Testament
Rev 5:8-14
2. THE HEAVENLY WORSHIP
Rev 5:8-14
8 And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb,–In Rev 4:8-11 the living creatures and elders are represented as worshiping God upon his throne; in this verse they are seen worshiping Christ by bowing before the being called the Lamb. Since he was able to break the seals and open the book of the future, naturally he was worthy of receiving their adoration. The manner in which their worship vras rendered is described in the following expressions.
having each one a harp, and golden bowls full of incense, which are the prayers of the saints.–Whatever the different features of this vision may signify, we should not forget that John was seeing things in heaven, not on earth. There is no question about the language indicating that the four living creatures and twenty-four elders all fell down to worship the Lamb. The words also seem to mean that each of the twenty-eight had a harp and a bowl of incense; certainly the twenty-four elders did. The text clearly indicates the individual worship of each for each is represented as having a harp. To understand a material harp in a purely spiritual realm, played by spirit beings, is, of course, incongruous. It will be necessary to find what they, as symbols, represent if any application is made to things on earth, just as is necessary in other features of the vision. If all is to be taken as strictly literal and applied to the church, then each Christian would have to use a harp individually in worshiping. This would require as many harps as individuals in the congregation, which is quite enough to show the absurdity of any such interpretation.
John declares that the incense represents the “prayers of the saints.” Just as incense arose when the priests offered it in the tabernacle and temple, so the prayers of those in the church ascend to God. This symbolic sense of the word “incense” is in harmony with the following texts: Lev 16:12-13; Psa 141:2; Act 10:4. When John explains the application to be made of this word as being figurative, why conclude that “harp” is to be taken literally. The natural and reasonable application of the word here is that it represents praise. Since Paul tells us to make melody “with your heart to the Lord” (Eph 5:19), we know that the human heart is represented as the spiritual instrument that should vibrate (make the melody) in harmony with the sentiments of the song we sing. Each saint has one of these spiritual “harps” which can be used in perfect unison with all other singers. From any view-point the passage absolutely excludes the mechanical instrument.
9 And they sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof: for thou hast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation,–This part of their song of praise states that Christ’s worthiness to open the seals of the book is shown by the fact that he shed his blood as the price sufficient to purchase men of every class and nation. In Act 20:28 he is represented as purchasing the church. In this passage the church is looked upon as a body ; in our text it is viewed as being composed of individuals. This and similar passages furnish the unquestioned proof that Gentiles are included in the purchase price paid. Incidentally it also shows that men are saved by entering the church; for none can be saved without Christ’s blood, and none can be saved by it, if responsible for conduct, outside of the institution purchased by the blood. If saved out of the church, then saved without his blood.
10 and madest them to be unto our God a kingdom and priests; and they reign upon the earth.–In verses 9 and 10 here the heavenly host repeats in very similar words the same thoughts which John uttered in 1:5, 6. “Didst purchase” and “madest” are coordinated terms in the same grammatical construction. They express a completed past act, which must of necessity be true regarding his purchase of the church with his blood. Then the church purchased with his blood he made a kingdom. As certainly as the church existed at the time John was writing, just that certain had it been made a kingdom. The kingdom was in existence; hence, the premillennial theory that Christ must come in person to establish a kingdom is of necessity false. The saved in the church had also been made priests. Since the church is described as a tabernacle or temple, those who render service in it are called priests. That relationship was in existence then. (1Pe 2:5.) This is not denied. Since establishing the Christian priesthood and the purchase of the church are conceded as past events, there can be no reason assigned for denying that the kingdom had been established.
The King James Version says “shall reign,” but the Revised says “they reign” which is present tense. The distinction is not especially important, for if they were then reigning, they would still reign. But as they were then a kingdom the present tense is evidently the correct expression, especially since the present tense often means continued or repeated action. The reign “upon the earth” is perfectly natural, for the church (kingdom) is upon the earth. Just as the priesthood must be spiritual, so the reign must be. The saints on earth, but under Christ, reign through the teaching and living of Christ’s law; they exercise a leading, directing and restraining influence.
11 AndI saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands; –Surrounding the company that was worshiping the Lamb, John saw a host of angels of too many thousands to be numbered.
12 saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing.–The myriads of angels join with the group about the throne in ascribing praise to Christ. Like the preceding song, they base his worthiness upon the fact that he was slain. Being worthy to receive all these things showed he was not only the one to open the seals but to reign. That he had the honors here mentioned at that time is unquestionably a fact. Their words probably mean that he was worthy to possess them as he then did, because he had been made worthy by his death to receive them.
13 And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying,–By a figure of personification even animals and inanimate nature are represented as praising God. (Psa 148:7-10.) Hearing voices from created things in every realm showed John that all creation in its proper manner must honor God and Christ. Adding this song to the two previous ones of the heavenly beings made the praise universal.
Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the dominion, for ever and ever.–The same thought is expressed here as in the preceding verse, except that God is also praised.
14 And the four living creatures said, Amen. And the elders fell down and worshipped.–When the hymn of praise closed the four living creatures pronounced the Amen, and the twenty-four elders bowing in worship gave their assent. All of these ascribing to Christ authority and power was a most solemn and impressive way of showing him to be able to break the seals and reveal the future. This feature John introduces in the next chapter.
Commentary on Rev 5:8-14 by Foy E. Wallace
4. The four creatures (beings), the four and 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 the saints-Rev 5:8.
Because he was the One who was able to open the book and to Him complete and united homage was due; not one creature (being), nor one elder, but the four of the one group, and the twenty-four of the other, representing complete and united worship and adoration: having every one of them harps and golden bowls (vials) full of odors, which are the prayers of the saints.
5. Having every one of them harps”-Rev 5:8.
The harp was not an instrument of mourning, but of rejoicing. In Israels captivity the harps were hung on the willows (Psa 137:2) in representation of Israels sorrow. The symbol here is not that of sorrow in the calamities to come, but of rejoicing in the triumph of their deliverance, by the Lion that hath prevailed, and who would lead them through all the scenes of conflict enclosed in the book, which was now about to be disclosed by him, in scenes of the ultimate eventual victory of the unfolding experiences.
6. And golden vials full of odors-Rev 5:8.
The vial, or censer, was a vessel used in altar service to contain the fire with which incense was burned, the perpetual fire from the altar of burnt offerings. It sometimes stands for the altar itself as in Heb 13:10 : We have an altar, whereof they have no right to eat which serve the tabernacle. Its use for common purposes was positively forbidden, and no other composition or preparation was acceptable, either of fire or of incense than that which was prescribed. (2Ch 26:16-21; Lev 10:1-4)
7. The prayers of saints”-Rev Rev 5:8.
The incense was symbolic of intercession, typical of the intercession of Christ for his saints. Here it is designated to be the prayers of saints because the saints in tribulation were imploring the intercession of the Lamb. In Rev 8:3, the incense was added to the prayers of the saints, which signified the meritsof the death of Christ, and which extended and amplified the symbol of intercession. The altar stood for that upon which sacrifice was offered as mentioned in 1Ki 13:1-34; 1Ki 18:30, and it was appropriated exclusively in the offering of sacrifices for sin on behalf of the one who had offended the law. It symbolized Christ as the Christians only sacrifice, and there is no need for any other altar. It is upon his altar that spiritual offerings are now made (Heb 13:10) and to him all true worship ascends (Heb 13:15). This vision of Revelation is based on the typical significance of the sacrificial offerings of the Old Testament, which not only reminded the people of sin and the need of expiation, but prefigured the atonement of Christ doctrinally envisioned in Isa 53:10, and mentioned in 1Pe 2:24, as having been accomplished.
8. They sang a new song, saying, thou wast slain . . . and hast redeemed us to God . . . out of every kindred, people, nation-Rev 5:9.
The new song was the theme of redemption from sin by the blood of the Lamb, in contrast with redemption of Old Testament Israel from the physical servitude of the song by the sea.
Redeemed to God signified the restoration and repossession of a forfeited state, a redemption by a blood price of an inheritance that was lost.
Out of every kindred, tongue, people, nation. The new Israel was not tribal or national but composed of all men of all nations, redeemed by the blood of the Lamb. It was the sublime vision of the new people of God. (Hos 1:10; Rom 9:25-26; 1Pe 2:10)
9. And hast made us unto our God kings and priests: and we shall reign on the earth-Rev 5:10.
Kings: This refers to the reign of Christ in the kingdom now present and existing–made us–it was of past performance and establishment; not a future kingdom, but present. The church is the priesthood now (1Pe 2:5; 1Pe 2:9), an analogy based on Exo 19:6. The church sustains a kingly relation to Christ, and of it the members reign with Christ; hence, they are kings in royalty with him. (Rom 8:17) It is a reference to the state of the church under the gospel–under the spiritual government of Christ. (1Ti 6:15) The term king signified a sovereign prince or ruler in a kingdom. (Pro 8:15) It is applied to God, the Supreme Ruler of the universe (Psa 44:4); and to Jesus Christ, the King and Head of the church (Psa 2:6; Psa 45:1; Eph 4:5); and to all true Christians who as heirs, reign with him in life. (Rom 8:17; Rom 5:17; 2Ti 2:12)
Priests: The church sustains a priestly relation to Christ, and its members participate in the offering of spiritual sacrifices. (Heb 13:15) The word priest is contracted from elder or presbyter, and was a general name for ministers of Gods service. (Heb 10:11) In all scriptures it denotes one who offers sacrifice. It is applied to Jesus Christ in the highest office, who offered himself for the sins of all men. (Heb 4:14; Heb 7:17; Heb 8:4; Heb_911-12) It applies to every true believer (Christian), who himself offers spiritual sacrifices. (Heb 13:15; 1Pe 2:5; Rev 1:6) Under the law the priest was a person consecrated and ordained to teach the people, pray for them and offer sacrifices. (Lev 4:5-6) Christians perform all of these services and functions now in the new priesthood, the church.
Reign: The word is variously used literally and figuratively. Commonly the word to reign means to rule, or to govern as a sovereign prince. (2Sa 5:4-5; Mat 2:6) God reigns as absolute monarch, he governs and disposes of all things in heaven and earth. (Psa 93:1); Christ reigns in this dispensation in his kingdom, the church (Luk 1:33; Mat 2:6; Rom 15:12; 1Co 15:24-25); Death reigned from Adam to Moses, Rom 5:15 –that is, prevailed, held sway, dominion; Sin reigns, when the motions of sin are obeyed, as one obeys the law or command of a king, when it exercises an absolute uncontrolled power over the soul (Rom 6:12); Grace reigns through righteousness, prevails through the gospel to abolish the rule and dominion of sin, as we are governed by what it teaches (Rom 5:21; Tit 2:11-12); and Christians reign in righteous living with Christ (Rom 5:17). All who receive grace in gift of righteousness (forgiveness in Christ), and partake of the spiritual life, whereby sin is conquered, reign with apostles in conforming to their teaching and example; and reign with Christ as in the sufferings with him in the death to sin and partaking of his suffering (2Ti 2:12)
We shall reign: Literally rendered the passage reads are reigning–referring in the Revelation context to their continuing conquests in the trials that were present.
What the four creatures and twenty-four elders were chanting in unison, as a complete representative company, was the prospect of a glorious triumph over their oppressors. It symbolized a reign of victory, a symbol that the oppressions to be revealed in the seals could not consume them; the wrath of monarchs could not destroy them; nor the power of kings and emperors defeat them. They would survive; they would live; they would reign on the earth, not in future glory, but reign there and then as conquerers and overcomers in an undefeated, triumphant cause. The church was symbolized as being complete and imperishable in conflict with their heathen oppressors.
Commentary on Rev 5:8-14 by Walter Scott
THE LIVING ONES AND ELDERS THE NEW SONG
Rev 5:8-10 “And when He took the book, the four living creatures and the twenty-four elders fell before the Lamb, having each a harp and golden bowls full of incenses, which are the prayers of the saints. And they sing a new song, saying, Thou art worthy to take the book, and to open its seals, because Thou hast been slain, and hast redeemed to God by Thy blood out of every tribe, and tongue, and people, and nation, and made them to our God kings and priests, and they shall reign over the earth.” In the previous chapter Jehovah in the greatness and eternity of His Being, as also in His relation to all creation as its Lord, its Sustainer, and Creator, evokes the profound worship of the living ones and elders. No angels are mentioned as taking part in the worship. But here we have as the center of Heaven’s worship THE SLAIN LAMB, and accordingly all creation is stirred to its depths. There are additional features of heart interest, added grounds and reasons of worship, not found when Jehovah, as such, is in view. The slain Lamb brings before us the holy Sufferer of earth given up to insult and wrong, rejected and crucified, uttering no word of reproach, nor exercising power on His own behalf save the passive might to suffer. Now all is blessedly changed. The Lamb once stood in the midst of the ribald band (Mat 27:27-31) silent, meek, unresisting, alone in holiness, in calm dignity, enduring to the utmost the mean and cruel contempt of the ferocious men around Him, who rained their blows on His defenseless head, bowed before Him the mocking knee, covered Him with their disgusting spittle, crowned and pierced Him with the prickly thorn, thrust a reed into His bound hands, stripped Him, and with blow and taunt indulged their vile and depraved nature. Silent and patient in His agony He stood in the midst. Now the self-same Lamb bearing in His Person the marks of His passion is here seen as the object of Heaven’s worship. No voice is, nor can be, silent when the slain Lamb appears.
Here the living ones unite with the elders in profound prostration before the Lamb. Observe, too, the moment and occasion. How fitting! “When He took the book” they “fell before the Lamb.” That supreme moment to which the ways of God all tend, for which creation groans, Israel yearns, and saints hope and pray, has come. Its first action is the transference of the reins of government to the slain Lamb. The kingdom is to be mediatorial in character. The sceptre will be wielded by Christ in association with His heavenly saints, here represented by the eiders, and with other redeemed but martyred companies subsequently translated.
Rev 5:8 “Having each a harp and golden bowls” applies to the elders, not to the living ones. These latter are of the executive government of God, and as that government is to be administered by Christ, the slain Lamb, they own His right and title to universal dominion. The living ones and elders worship Jehovah in Rev 4:1-11, they equally worship the Lamb in Rev 5:1-14. What does this prove but that the Son is equal with the Father, and that whatever added glories He acquired by incarnation and atonement, yet He, the Son, is God, and as such entitled to the worship of every created being.
Rev 5:8 “A harp.” In earth’s millennial praise various musical instruments are named (Psa 149:1-9; Psa 150:1-6). But the choral praise of the heavenly hosts is represented by the harp only. The harp and song correspond as in that of the martyred company of Judah (Rev 15:2). In the direct praise and worship of Jehovah of old the harp seems more frequently employed than any other musical instrument, owing to its rare combination of solemn, grand notes with soft and tender strains under the hand of a skillful player (Isa 24:8; Psa 33:2; Psa 43:4; 1Ch 25:6). Song and harp are generally named together.
Rev 5:8 “Golden bowls (“A broad open vessel or basin;” see useful footnote, p. 158, “Lectures on the Book of Revelation,” by William Kelly.) full of incenses, which are the prayers of the saints.” Priestly praise (the harp) and service (the bowls) are here united. In 2Ch 3:1-17; 2Ch 4:1-22, the temple and its holy vessels prefigure the millennial scene in some of its highest aspects. What the gold basins were in the temple (2Ch 4:22), such with their own characteristic differences are the golden bowls in the hands of the heavenly saints. “Golden bowls” mark their value and attest the high and holy service for which they are used. “Full of incenses.” (“I have ventured to make a plural to suit the original, which implies a variety of sweet odors.” — Hooper. See also “New Translation.”) It is not one perfume, but many. The fragrance is full and diversified. The “incenses are the prayers of the saints.” Prayer on earth is incense in Heaven. We sometimes deem our prayers as worthless. Ah! it is not so. God in His own inimitable way and rich grace values our cries and intercessions, and they ascend to Him as incense.
But who are the praying company of saints in whom the heavenly priesthood are so deeply interested? The central part of the book clearly enough points to the existence of a witnessing company on earth during the course of the apocalyptic judgments, a company saved from amongst Jews and Gentiles (Rev 11:3; Rev 12:17; Rev 13:7-10). These holy sufferers under the apostate civil power (the Beast), and under the religious apostate power (the Antichrist), will have the rage of Satan let loose upon them working through his chiefs on earth. All suffer in the awful week of seven years (Dan 9:27) preceding the millennial dawn. Many are martyred, and thus have a heavenly place and portion assigned them; others survive and form the nucleus of the millennial inhabitants who will joy in the public advent and righteous reign of Christ, Lamb of God, and Son of Man. The prayers of these saints are incense. (Many writers on the Apocalypse contend that the harp and bowls of incense signify the praise and prayers of the redeemed in Heaven. The former is true, but certainly not the latter. Prayer as the expression of need would be out of place in Heaven. It is idle to cite Rev 6:9 to the contrary. “Under the altar” and a waiting the resurrection of the body is not the same as raised and glorified in Heaven and beyond need as the elders undoubtedly are.) But carefully note that the elders neither act as mediators nor intercessors. They do not present these supplications to God, nor add by mediation to their value. The elders in Heaven are the brethren of those holy sufferers on earth. Strange, therefore, that they should not be interested in the struggles and conflicts here in which they formerly had their part. But theirs, while deeply sympathetic, is a passive attitude. The angel-priest who adds incense to the prayers of the saints is no created being (Rev 8:3-4); Christ, and He alone, is competent to do this. He alone is the Mediator (1Ti 2:5) and Intercessor (Rom 8:34). One Mediator, Who is “the Man Christ Jesus.” Two Intercessors, Christ in Heaven, and the Holy Spirit in us now.
Rev 5:9. “They (the elders) sing a new song.” There is no song recorded in the book of Genesis. The patriarchs were men of deep thought and of serious, not joyous mind. The first song on earth of which we have any account is narrated in Exo 15:1-27. The deliverance which had been wrought for Israel (Exo 14:1-31) formed the ground and material for both song (Exo 15:1-19) and refrain (v. 21). The old song is God celebrated in creation glory (Job 38:7). The song in our text is termed “new” because of its theme, redemption, not typically, but actually accomplished; “new” because sung in Heaven on the eve of the full burst of millennial joy. We may observe that there is no song in Rev 4:1-11, nor is it said in Scripture that angels sing. The song of Moses and the song of the Lamb (Rev 15:3) unite to celebrate God’s past ways with Israel and His present grace in and through the Lamb. “The song over creation must give place, in compass and melody, to the song over the triumphs of Jesus” (J. G. B.), and this is the new song which has as its burden and theme the conquering Lamb of God; a song which embraces the past and the future, the cross and the kingdom. Grand as the song of Israel was when sung on the eastern bank of the Red Sea, this in its character and occasion is incomparably greater. The redeemed sing of Him and to Him.
Rev 5:9 “Thou art worthy to take the book, and to open its seals.” It is remarkable how the introduction of the Lamb shuts out all else. In that character which presents Him as slain He absorbs the attention of Heaven. Where is the Lion of the tribe of Judah? The Lion gives place to the Lamb. Under the former title, which is one of might and power, He will defend the cause of His oppressed people of Israel, and in His career of victory He rests not till the triumph of that people is secured. But that title of assertive power is meantime in abeyance, and the Lamb is all the glory in Heaven and earth. Of course the power of the Lion and the grace of the Lamb center in Jesus. Here the Lamb is personally addressed in song. His worthiness to disclose and to execute the counsels of God are celebrated. Next, the ground of the Lamb’s worthiness to carry out the purposes of God into full and glorious result is stated.
Rev 5:9 “Because Thou hast been slain and hast redeemed to God by Thy blood out of every tribe, and tongue, and people, and nation.” As the Lion of the tribe of Judah He acts in power, but as the Lamb He was slain. Here the accomplishment of God’s counsels of grace and glory is traced to the cross as the basis. “Because Thou hast been SLAIN.” Without the cross, Christ would have entered into spheres of glory alone; without it there could have been no redemption for sinners. The cross is the grandest counsel of eternity and the grandest fact of time. It is the immovable basis on which rests the blessing of Israel and creation, as also the glory of the Church and of saints in the heavens.
The redemption of the race is a figment of the theological brain, and absolutely destitute of scriptural authority. Do Php 2:10-11; Col 1:20; Act 3:21 lend the slightest support to the notion that all things, persons, and demons shall be redeemed, or restored to their pristine condition? We emphatically answer, “No!” Php 2:10-11 asserts the subjection of the universe to Christ, but subjection is not redemption. Col 1:20 limits the reconciliation of all things (not persons) in Heaven and earth, the under world being exempted. Act 3:21 refers to the fulness of millennial blessing, the testimony of prophecy. But instead of proclaiming the redemption of all men, the prophets of old expressly refute it (Dan 12:2; Isa 66:24). What, too, of the solemn testimony of the Seer of Patmos? (Rev 19:19-20; Rev 20:7-15). There is no redemption of the race, but of persons out of it, and this distinction is quite in accord with the ancient testimony of Moses in Psa 90:3. “Thou turnest man (the race) to destruction, and sayest, Return, ye children of men” (individuals). Purchase is universal, and intimates a change of ownership. Redemption is special, and refers to a change of state. “Redeemed to God,” then we are His. Not only so, but, writes the apostle, “We also joy in God” (Rom 5:11), the highest moral state compatible with creaturehood. At what an infinite cost has our blessing been secured! “By blood.” The past redemption of Israel was effected by power (Exo 15:13; Psa 106:10); the redemption of sinners out of the race is by blood (1Pe 1:18; Rom 3:24). The distribution of the human family is under its usual and well-known significant factor four, i.e., tribes, tongues, peoples, and nations. Out of these God gathers and redeems a people for Himself.
Rev 5:10 “And made them to our God kings and priests, and they shall reign over the earth.” The pronouns “them” and “they,” instead of as in the Authorised Version “us ” and “we,” mark an important distinction in the interpretation of this important passage. The elders do not sing of their own redemption, but that of a people on earth. Their priestly service was on behalf of others, so here their song is of the redeemed then on earth. They sing and celebrate the blessing of others, not their own. How unselfish! How unjealous! How intense the interest in God’s work of grace in the earth during the interesting interval between the Translation (1Th 4:17) and the Advent of the Lord in power (Rev 19:11-14). The redeemed in Heaven delight to declare the blessing of the redeemed on earth. “Made them to our God kings and priests,” royal dignity and priestly nearness. “They shall reign over the earth.” Jerusalem will become the capital seat of government on earth during the blessed coming era (Jer 3:17), and the Jewish people, then all saved, take the headship of the nations (Eze 48:15-35; Isa 52:1-10; Psa 47:1-9). But the heavenly saints shall reign “over,” not on, the earth. The kingdom of the Father and the kingdom of the Son (Mat 13:41; Mat 13:43) intimate respective spheres of blessing. All saints who die, along with those changed at the Coming (1Th 4:15; 1Co 15:51-52), reign over the earth in blessed association with Christ. They are not subjects of the kingdom; they are kings, and are in full number presented as about to assume royal functions in Rev 20:4. Our reign as to its character takes its pattern from His, the union of royal authority and priestly grace (see Zec 6:13, “He shall be a priest upon His throne”).
Rev 5:11-14
THE WORTHINESS OF THE LAMB.
THE INTELLIGENT UNIVERSE IN
PRAISE TO GOD AND TO THE LAMB.
Rev 5:11-14 “And I saw, and I heard (the) voice of many angels around the throne, and the living creatures and the elders; and their number was ten thousands of ten thousands and thousands of thousands: saying with a loud voice, Worthy is the Lamb that has been slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in the Heaven, and upon the earth, and under the earth, and (those that are) upon the sea, and all things in them, heard I saying, To Him that sits upon the throne, and to the Lamb, blessing, and honour, and glory, and might to the ages of ages. And the four living creatures said, Amen: and the elders fell down and did homage.” “I saw” and “I heard” are expressions which denote the rapt attention of the Seer.(* The former, i.e., “I saw,” occurs forty-four times; the latter, i.e., “I heard.” twenty-seven times. They are found in conjunction in the closing section of the book. In the fifth and last mention of John as the writer of the Apocalypse he twice assures us that he “saw these things and heard them” (Rev 22:8). The testimony of the apostle to the fact that these visions were actually seen and the various voices and sounds actually heard is personal and decisive.) The introduction of angels into the heavenly scene and the place which they occupy is of profound interest. They announced the birth of Jesus and praised God in words of never-dying fame (Luk 2:8-14); an angel ministered to Him in the gloomy garden as the dark shadow of the cross and agony rested on His spirit (Luk 22:43); two angels witnessed to His resurrection (Joh 20:12-13); and two also testified of His ascension (Act 1:10-11). When He re-entered His heavenly home, then was made good that article of the Christian faith “seen of angels” (1Ti 3:16). The whole system of Christianity is a matter of inquiry and interest to the heavenly hosts (1Pe 1:12). They delight to serve the heirs of salvation now (Heb 1:14), even as it will be their joy to serve them in glory (Rev 21:12). They accompany the Lord in innumerable hosts in His triumphal entry into this world (Mat 25:31; Heb 1:6). It is not predicated of angels that they love or are loved.
In the center stands the slain Lamb, around the throne the living ones and the redeemed, while the outer circle is formed of angels whose numbers are beyond human computation (see Dan 7:10).(In the relation of the numbers by the Seer and Prophet the order observed is not the same. John first names the larger number. Daniel first mentions the smaller number. But substantially there is no difference.) In the response of the angelic hosts to the song of the redeemed they say, whereas the elders sing. There is more than a verbal difference in this, for while angels know the Lamb they cannot say “He was slain for us.” We know Him in a deeper, fuller, more personal way than do angels. He died for us, not for them; hence the difference, we sing, they say.
Angels are never said to sing. Observe, too, that the elders in their song directly address the Lamb, whereas the angels, in keeping with their place and service, adopt a more distant form of address. The former sing to Him, the latter speak of Him. The full burst of praise from the angelic hosts is grand. The symphony is unmarred by one discordant note. They ascribe to Him the fullest number (seven) of attributes, (“Power” is first named because the circumstances call for its immediate exercise. “Power” in its widest and most comprehensive character is ascribed to Him. “Riches,” the wealth of the universe, physical and moral, is His due. “Wisdom,” as seen in all the ways and works of God next follows in the list. “Strength” is that quality which enables one to execute what the will determines to be done. “Honor” implies that every mark of public distinction is worthy to be conferred on the Lamb. “Glory” refers to public and moral display, of which the Lamb is deemed alone worthy. “Blessing,” every form and character of blessedness or happiness is here ascribed to the Lamb.) as they also do in Rev 7:12; in the former, however, the slain Lamb is the burden of their testimony, whereas in the latter it is “our God,” the God of angels and of men. The order in which the attributes are named in the two respective angelic strains differs. There are also other minor points worth noting in these ascriptions of praise. The seven terms denote the highest and most perfect expression which a creature can offer. They embody the full and perfect praise of the most exalted of God’s creatures.
But the full tide of praise is not yet exhausted. It rolls on, gathering force and volume, till the whole universe is embraced. “Every creature which is in the Heaven, and upon the earth, and under the earth, and (those that are) upon the sea, and all things in them,” the vast universe of God in all its parts. Jehovah on His throne and the Lamb are the objects of universal adoration. The fourfold ascription of praise, “blessing, and honour, and glory, and might,” marks the universality of this spontaneous burst of worship. The praise is never ceasing, “to the ages of ages.”
The living creatures add their “Amen,” whilst the elders again “fell down and did homage.” In drawing our comments to a close on this peculiarly precious page of divine revelation we would observe that the song and its accompanying responses are anticipative. Millennial and eternal themes are celebrated and spoken of as accomplished. The past tense is generally employed. The slain Lamb is the object round which all are grouped. In the person of the Lamb we have the firm guarantee for the glorious display of all God’s counsels. Hence, ere the work is performed, faith exultingly cries, “It is done.”
Important Emendations in Rev 4:1-11; Rev 5:1-14.
Authorized Version Vs. Corrected Text
Rev 4:1, “After this.” “After these things.”
Rev 4:1, “Hereafter.” “After these things.”
Rev 4:4, “Four and twenty seats.” “Four and twenty thrones.”
Rev 4:6 etc., “Four beasts,” “Four living creatures.”
Rev 4:9-10, “Ever and ever.” “Ages of ages.”
Rev 5:6; Rev 5:8; Rev 5:11; Rev 5:14, “Four beasts.” “Four living creatures.”
Rev 5:8, “Golden vials full of odours.” “Golden bowls full of incenses.”
Rev 5:9, “Redeemed us to God.” “Redeemed to God.”
Rev 5:10, “Made us.” “Made them.”
Rev 5:10, “We shall reign.” “They shall reign.”
Rev 5:10, “On the earth.” “Over the earth.”
Rev 5:12, “Power.” “The Power.”
Rev 5:13-14, “Ever and ever.” “Ages of ages.”
Delete in verse 14 the words “that liveth for ever and ever” (see the “Revised” and other critical helps).
Commentary on Rev 5:8-14 by Burton Coffman
Rev 5:8
And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the saints.
As Morris said, “Worship is reserved only for God (Rev 22:9); that the Lamb is worshipped is evidence of his full divinity.”[33] This verse has a very important bearing upon the mediatorial office of Christ, as revealed in the New Testament. Bruce was of the opinion that “the elders perform priestly functions in heaven”;[34] but such a view must be rejected. That view became popular early in post-apostolic times; and from it, in time, developed the conception of the Virgin Mary as a heavenly mediator; but nothing like this is known to the New Testament. Barclay traced this superstition back to the Testament of Dan (6:2), which reads, “Draw near unto God and to the angel that intercedeth for you, for he is a mediator between God and man.”[35] However, as Barclay proceeded to point out:
That is exactly the feeling that Jesus Christ came to take away, for He came to tell us that God is closer to us than breathing, nearer than hands and feet. He came to be the living way by which for every man, however humble, the door to God is open.[36]
That such is indeed true is not possible of any contradiction, because, as Paul expressed it:
There is one God, one mediator also between God and men, himself man, Christ Jesus, who gave himself a ransom for all; the testimony to be borne in its own times (1Ti 2:5-6).
Thus, we must not look for any priestly service, nor any mediatorial function whatever, being performed by those four and twenty elders in heaven. As a matter of fact, they were not offering any prayers at all in the vision. As Barnes pointed out, “It is not said that they offered prayers, but incense representing the prayers of the saints.”[37] The incense they offered in this vision stands for the prayers of actual living saints on earth at the time, which is further proof that these twenty-four elders are to be understood as representing the universal church on earth. What the elders were doing in heaven only portrays symbolically the true significance of the prayers of Christians on earth.
Having each one a harp … This also is grossly misunderstood as some kind of support for the proponents of instrumental music in the worship of Christ; but the harp here is purely symbolical, not of mechanical instruments of music, but of singing, an action in which the heavenly host immediately engaged. As Hinds expressed it, “From any viewpoint, the pas sage absolutely excludes the mechanical instrument.”[38]
The triumphal enthronement of the Son of God in this chapter no sooner takes place, Christ having accepted the office of King of the Universe, “than there is a great burst of triumph and exuberant joy in three doxologies.”[39] See next verses.
[33] Leon Morris, op. cit., p. 98.
[34] F. F. Bruce, op. cit., p. 643.
[35] William Barclay, op. cit., p. 220.
[36] Ibid.
[37] Albert Barnes, Notes on the New Testament, Revelation (Grand Rapids, Michigan: Baker Book House, 1961), p. 127.
[38] John T. Hinds, op. cit., p. 80.
[39] William Hendriksen, op. cit., p. 111.
Rev 5:9
And they sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof, for thou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation,
The glorious outburst in heaven extolled the triumphant death of Christ on the cross, that being where the purchase of a people from all classes and kindreds was actually paid. Very clearly, it is not some far-off millennial morning which is in view here but the scenes of Calvary, the garden of Gethsemane, and the post-resurrection meeting with the apostles in the upper room.
They sing a new song … This is the new song of redemption in Jesus’ blessed name, the “new song” prophesied by Isa 42:10. In this connection, it is proper to note that “forgiveness of sins” is the newest thing on the planet earth, being never before possible until the death of Jesus on the cross. See extensive discussion of this in my book entitled “The Mystery of Redemption.” Christianity is the truly new thing. In it are the new creation, the new name, the new song, the new heaven and the new earth, the new birth, the new life in Christ, etc.
Strangely enough, the widespread references in sermonic literature to the “song” which the angels sang the night Jesus was born find their only corroboration in what is written here. This passage says “they sang a new song,” introducing it by “saying.” It is plain that this verb is consistent with song as well as speech?[40]
Purchase with thy blood … The conception of the church as a possession, bought by the blood of Christ, is everywhere in the New Testament. “Ye are not your own; ye are bought with a price” (1Co 6:19-20). “The church which he purchased with his own blood” (Act 20:28), etc.
Of every tribe … tongue … people … nation … The universal characteristic of the church is stressed by this. It is the church of our Lord Jesus Christ that actually concerns every man ever born on earth.
ENDNOTE:
[40] Leon Morris, op. cit., p. 100.
Rev 5:10
and madest them to be unto our God a kingdom and priests; and they reign upon the earth.
This is a disputed text, there being even some question of the translation; but despite this, the meaning comes through with absolute clarity. The saints of Jesus Christ, the Christians of all tribes and nations, are now reigning upon the earth with Jesus Christ. Some people do not wish to believe this, but the dogmatic power of this verse refutes the unbelievers. The Christians in this current dispensation reign with Christ. Their reign is exactly in the same sense as that of the apostles “reigning with Christ” (Mat 19:28), a reign which Jesus Christ himself affirmed would occur during “the times of the regeneration”; that is, the “times of the new birth,” meaning the current gospel age. Now, for some of the problems.
The KJV renders this passage: “And hast made us unto our God kings and priests; and we shall reign on the earth.” There are two significant changes in the ASV. “Us” is changed to “they,” and “we shall reign” is changed to “they reign.” We shall take the first change first.
That the “us” here means Christians of the present times is obvious, and since that is the true meaning of the passage, no matter how it is translated, the KJV should be retained. We do not suppose that modern scholarship is any better qualified to solve this than the KJV translators. Furthermore, their translation (1611) is further corroborated and confirmed by the Sinaiticus manuscript, discovered in 1859. Bruce and Seiss both confirm this;[41] and Seiss elaborated his opinion thus:
Some critics and expositors have rejected this (us), for the reason that it is omitted in Codex Alexandrinus and from the Ethiopic version; though the latter is not much more than a loose paraphrase. The Codex Sinaiticus is of equal value and authority with the Alexandrinus, and it has it. So also do the Codex Basilanus (in the Vatican), the Latin, Coptic (Memphitic), and Armenian, and all other manuscripts and versions. We regard it (the “us”) as indubitably genuine.[42]
This writer does not pretend to be able to resolve this question, but certainly there must be some basis for the supposition that the KJV may indeed be correct in this instance.
The other problem regards the tense: “We shall reign” (KJV) vs. “they reign.” Here the later translations are obviously correct, because that is what the passage means. Even if “shall reign” is read here, it means, “they shall continue to reign, as at the present time.” “The context seems to demand the present tense”;[43] but even if the future tense is what John wrote, “it would refer to the future immediately subsequent to the appointment of each king and priest.”[44] Wallace also agreed to this thus, “We shall reign, literally rendered is are reigning, referring in the Revelation context to their continuing conquests in the trials that were present.”[45] As Caird summed it up:
Any suggestion that the reign of the Christians belongs to an ultimate future is beside the point, since we have now been twice told that they are already kings and priests.[46]
The apostle Peter spoke convincingly of this in the first epistle (1Pe 2:9), where he called Christians a “royal priesthood,” which is exactly what is affirmed here, adding that they are now offering up “spiritual sacrifices” to God, thus also “reigning” with Christ.
THE EARTHLY KINGDOM VIRUS
The first and greatest mistake ancient Israel ever made was rejecting the theocratic government of God and demanding a king like the nations around them (1 Samuel 8); and this mistake was likewise their last, for it blinded them against the coming of their hoped-for Messiah. At the time of the First Advent, the Jewish nation, especially its leaders, wanted nothing either in heaven or upon earth as ardently as they wanted the restoration of their earthly monarchy, obliviously ignorant of the fact that a secular kingdom was contrary to God’s will from the first. By the times of Jesus, their hopes of a Messiah had degenerated into a carnal malignant patriotism; and when they knew that Christ had no intention of organizing an army and chasing the Romans, they crucified him!
People of our own times who long for some earthly, secular appearance of Christ to establish some kind of a literal kingdom on this earth are guilty of the same mistake as that of ancient Israel. Christ’s kingdom is not of this world. It is a reign over the passions and appetites of the body, a reign over the lusts and vanities of the flesh, a spiritual reign of a people who, in a sense, are “called out” of the world with its secular value judgments. The very word “church” means “called out.” Every line of the New Testament denies that Christ ever intended or that he ever plans to rule in any temporal sense on this earth. The church age is not to be followed by any so-called “kingdom age.” The church is the kingdom; and the thousand years reign refers to the whole time between the First Advent and the Second Advent of Christ. Many people are not satisfied by the type of kingdom established by Christ, resulting in the projection of all kinds of bizarre and unscriptural notions regarding some “future” kingdom. If people can bear to hear it, the “kingdom” has already been in existence since the first Pentecost following the resurrection of Christ. The saints of the New Testament were baptized into that kingdom; and there is none other.
[41] F. F. Bruce, op. cit., p. 643.
[42] J. A. Seiss, The Apocalypse Lectures on Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1900), pp. 103,104.
[43] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 62.
[44] Ibid.
[45] Foy E. Wallace, Jr., op. cit., p. 137.
[46] G. B. Caird, op. cit., p. 77.
Rev 5:11
And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands;
These words introduce the great doxology which follows. Significantly, none are silent in the hosts of heaven, the praise and adoration of the Father and of the Son being unanimous, full, spontaneous, and overwhelmingly joyous. “Needless to say, the numbers are not to be taken literally; they are simply employed to express the countless throng of that innumerable company.”[47] See Heb 12:22.
Rev 5:12
saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing.
It is hardly profitable to dwell upon each one of the seven “receivables” in this overwhelming doxology; because even they do not exhaust the worthiness of the Lamb; but rather, in there being seven of them (the number of perfection), they stand for the infinite perfection and worthiness of Jesus Christ our Lord. Practically all of the qualities mentioned in this doxology are ascribed to Jesus elsewhere in the New Testament.
Saying with a great voice … This passage being introduced with “saying” and a very similar passage being introduced as “singing” (Rev 5:9) suggest that the angels’ “saying,” “Glory to God in the highest, etc.,” (Luk 2:13-14) may also be understood as a song.
Rev 5:13
And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying, Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the do minion, for ever and ever.
In these great doxologies Rev 5:9; Rev 5:12-13, the first two are addressed to the Lamb, but in the last, the Father is also included. This linking of the Father and the Lamb continues throughout Revelation, in their aggregate, providing overwhelming evidence that in the early church Christ was honored in every way as fully God, co-reigning with the Father in heaven and upon earth. These magnificent passages show that there could not possibly be any subsequent honors or glories that Christ could be conceived of as possessing, which he does not already possess. This is one of the great facts of this marvelous prophecy.
Many scholars have a tendency to tie in what is said here with the passage in Romans where Paul said, “the whole creation travaileth” (Rom 8:19-21), but that passage refers to people, not to animals. A different meaning is here; namely, that the lower creations, in their proper way, honor and praise God through their continuity as he directed them. Foy E. Wallace expressed the thought here thus:
The whole creation in antiphonal response joined the symphony of praise “unto him that sitteth on the throne” – God, the Creator, and “unto the Lamb” – Christ the Saviour. As the host is enlarged to “every creature,” the praise is expanded to include both the One on the throne, and the One in the midst of the throne – God and the Lamb.[48]
This writer has attempted to express the idea of this verse poetically; and it is included in this series of commentaries, in Commentary on Galatians, p. 14.
Rev 5:14
And the four living creatures said, Amen. And the elders fell down and worshipped.
Amen … “This word confirms the preceding doxology, and is one of three ways in which the word ‘Amen’ is used in Revelation.”[49] These are: a final “Amen” is used with no change of speaker (Rev 1:6-7); the “Amen” as a name of God (Rev 3:14); and the detached “Amen,” as here. It is also used as both the beginning and the ending of a passage (Rev 7:12).
Moffatt’s comment on this chapter is:
By prefacing the struggle on earth (Rev 6:1 f) with a vision of the brilliant authority and awe of heaven, the prophet suggests that all the movements of men on earth, as well as the physical catastrophes which overtake them, are first foreshadowed in heaven and consequently have a providential meaning.[50]
The apostle Paul fully agreed with the things the apostle John indicated here; namely, that:
God made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation (Act 17:26).
From the beginning to the end, all things are foreknown and foredetermined by the Father; and yet, mystery of mysteries, this does not conflict with the principle of the freedom of the human will.
Before concluding the exciting and most profitable study of this magnificent chapter, it is not amiss to note that:
In the antiphonal singing, in the Amen, and in the silent worship at the end, we not improbably have some reflection of the usages in the public worship of the Church at that time.[51]
MERCY ON THE THRONE
We cannot leave this great chapter without stressing the fact of the Son of God’s enthronement with the Father and the implications of it regarding the mercy it symbolizes. Weak and sinful mortals may contemplate the eternal righteousness and justice of the Almighty God and find but little comfort in the thought until the vast significance of what is revealed in this chapter is realized. Jesus Christ who walked on earth, hungered, grew weary, suffered, struggled with earth’s problems, and at last died on the cross, that One, like ourselves, with the scarred hands and the pierced side, HE is on the Throne! He stands there, represented in this vision not in resplendent robes of glory but as a sacrifice for our sins. Mercy and forgiveness are in the control center of the universe. The God-man is reigning, but still a man, still loving those for whom he died. This incredible truth overshadows everything else in the Bible, being the unique fact that endows human life with cosmic meaning, sheds the light of hope in darkness, dispels the terror of the tomb, and supplies the only strength men have in their struggles with temptation.
The Old Testament exhibited the Mercy Seat above the covenant and the Law, but the New Testament reveals Mercy on the Throne. The Old Testament worshipper remembered his sins, but the New Testament worshipper remembers Him whose blood cleanses us from all sin. The law of sin and death has been replaced by the law of the Spirit of life in Christ Jesus.
For the suffering and persecuted church of John’s day, nothing could have provided for them anything more necessary and helpful than this precious vision of the Lamb on the Throne.
[47] W. Boyd Carpenter, op. cit., p. 557.
[48] Foy E. Wallace, Jr., op. cit., p. 140.
[49] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 539.
[50] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 388.
[51] Isbon T. Beckwith, op. cit., p. 514.
Commentary on Rev 5:8-14 by Manly Luscombe
8 Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints. The 24 elders and four living creatures fall down and worship the lamb. They have harps and golden bowls full of incense. The incense represents the prayers of the saints. If the bowls are symbolic, the harps must be also. Bowls = prayers; harps = praise. (See Rev 14:2)
9 And they sang a new song, saying: You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood out of every tribe and tongue and people and nation. They sang a new song. New because this song could not be sung in the OT. It was not sung before the cross. This song praises the one who redeemed us. Every kindred, tongue, people and nation = Jesus redeemed all people of all ages.
10 And have made us kings and priests to our God; and we shall reign on the earth. We (Christians) are kings and priests on this earth. Christ is our king and we are reigning WITH Him (Rev 20:4). We are a priesthood of believers. We do not go to a priest to communicate with God. We ARE the priests. (Rev 1:6)
11 Then I looked, and I heard the voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands. Angels surround the throne – around the 4 living creatures – around the 24 elders. They number 10 thousand times 10 thousand PLUS thousands of thousands. (See Heb 12:22)
12 saying with a loud voice: Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing! The angels agree, The lamb is worthy to receive – 1. Power, 2. Riches, 3. Wisdom , 4. Strength, 5. Honor, 6. Glory, 7. Blessing. There are 7 qualities listed here – the number of perfection.
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, I heard saying: Blessing and honor and glory and power Be to Him who sits on the throne, and to the Lamb, forever and ever! Around the angelic host are all humanity. Every creature in heaven, on earth, under the earth, in the sea. All humanity – worship and praise God and the Lamb. There is a sigh of relief. There is a Hallelujah from all humanity. Now we can learn what God has in store for His people.
14 Then the four living creatures said, Amen! And the twenty-four elders fell down and worshiped Him who lives forever and ever. The 4 living creatures and the 24 elders joined in the worship.
Sermon on Rev 5:7-14
Worthy Is The Lamb
Brent Kercheville
The cry has gone throughout heaven and earth looking for the one who is worthy to open the scroll. John looks and sees the Lamb standing, as though it had been slain. We noted in our last lesson that this shows the way the Lion of the tribe of Judah would conquer. The Christ will not conquer by physical force or military might but through his sacrificial death on the cross.
The Lamb (Rev 5:6-8)
The Lamb has many unique characteristics that we need to observe. First, the Lamb has seven horns. We will notice throughout the book of Revelation that the number seven represents completeness and perfection. A horn on ones head represents power and strength, like an animal that has horns on its head shows power (cf. Dan 7:7; Dan 7:20). Christ is the Lamb that was slain, but he is seen with perfect power and strength. This is not a defenseless lamb. This is not a weak lamb. This lamb has complete, sovereign power. Further, the Lamb has seven eyes. John tells us the meaning of the seven eyes, which are the seven spirits of God sent out into all the earth. This is the third time we have read about the seven spirits of God. Rev 1:4 and Rev 4:5 are the other places where the book also refers to the seven spirits of God. In our previous studies in mentioned that we would wait until Rev 5:6 before we fully explored the meaning of this symbol.
The seven spirits of God sent out into all the earth comes from Zec 4:10.Zec 4:10 says, These seven are the eyes of the Lord, which range through the whole earth. The prophetic picture in Zechariah is the promise that God would accomplish the rebuilding of the temple in Jerusalem. The word of the Lord tells Zerubbabel, who was the leader of the people of the first return from Babylonian captivity, that it would not be by physical might or power, but by Gods Spirit that these things would be accomplished. God sees all that is happening (hence the seven eyes representing perfect knowledge and perfect sight) and will accomplish his plans and purposes. Remember that the people were prevented from rebuilding the temple when they first returned. Thus, the temple of the Lord remained desolate. God is declaring in this prophecy that he sees all that is going on in the earth. God knew that their plans of rebuilding had been frustrated. But God had decreed for the temple to be rebuilt and therefore it will be rebuilt by the power of Gods Spirit. Bring this meaning into Revelation 5. God knows and sees all that is happening on the earth. God knows their persecution and suffering. However, Gods plans will not be thwarted. The Lamb will rule. The Lamb will conquer. Gods Spirit is at work and God will fulfill his promises and prophecies. The Lamb is the instrument through which all of Gods plans will be fulfilled.
In Rev 5:7 we read the Lamb takes the scroll from the right hand of the one sitting on the throne. When he took the scroll, look at what happens. The four living creatures and the 24 elders fall down before the Lamb. Remember in chapter 4 that the four living creatures and the 24 elders were worshiping the one who sits on the throne. The 24 elders were falling down before God as he sits on the throne. Now the four living creatures and the 24 elders are falling down and worshiping the Lamb. The point is simple yet powerful. The Lamb is divine. The Lamb is God. The Lamb is worthy of worship.
We are shown one other interesting aspect concerning the 24 elders. Rev 5:7 tells us that the 24 elders are holding a harp and the golden bowls of incense. John tells us the golden bowls of incense represent the prayers of the saints. We see prayer pictured as the smoke of the incense rise up to God in Psa 141:2 and Luk 1:9-10. The saints are not special people, as sometimes thought of by those in religion. Rather, in scripture the saints is a shorthand way of speaking about Gods people who have been set apart and made holy. A beautiful picture is placed before us. The prayers of Gods people rise up to the throne room of God and the Lamb.
Application: Have you ever wondered if there is value in prayer? Have you ever thought that praying seems like talking to ones self? Perhaps you have wondered if anyone hears your prayers. Revelation 5 shows us definitively that prayer reaches the very throne room of God. God hears your words. God sees and knows all that is going on throughout the earth. Even still, God hears your prayers.
Worthy Is The Lamb (Rev 5:9-10)
At the beginning of Revelation 5, a cry went out from the strong angel, Who is worthy to open the scroll and break its seals? The answer comes in song in verse 9. The 24 elders are singing a new song concerning the Lamb. In the Old Testament, a new song is an expression of praise for Gods victory over the enemies. In Isa 42:10 we read about singing to the Lord a new song. The praise concerns how the Lord had restrained himself but now will cry out, act, and judge (Isa 42:14-17). I believe the point in Isaiah is the same point in Revelation. God has restrained himself from acting. The new song reveals that God is now going to act and judge.
What are the words of the song? You are worthy to take the scroll and open its seals. Why is the Lamb worthy to take the scroll and open the seals? The song goes on to explain the Lambs worthiness. The Lamb is worthy because he was slain. It is not simply that he died. Rather, the meaning of his death is what is in view. Through the death of the Lamb he has ransomed people for God from every tribe, language, people, and nation. The word ransom means to acquire something by paying a price. By the blood of the Lamb he bought the people for God. His death bought us. The cross is the single defining act that makes us possible for us to be Gods people. We were lost. Jesus bought us. The cross is the Lambs act of victory.
And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him. (Col 2:13-15 ESV)
Notice that the victory is not only over our sins. Christ disarmed the rulers and authorities. He triumphed over them through the cross. The Lamb is worthy to open the scroll and reveal its contents because the cross shows victory.
Not only is the Lamb worthy because of the cross, he is also worthy because of the power he exerts toward his people. The Lamb has made his people a kingdom and priests to our God and reign on the earth. Through the cross he has caused us to have a special relationship. We are in the kingdom of God receiving his blessings and inheritance. We are priests given direct access to God. We reign on the earth. We are the conquerers. We are the victorious ones who rule with the Lamb now.
Praise the Lamb (Rev 5:11-14)
John looks again around the throne room and hears the voices of myriads and myriads of angels. The voices of thousands and thousands of angels are saying with a loud voice that the Lamb is worthy. The Lamb is worthy to receive power, wealth, wisdom, might, honor, glory, and blessing. Jesus deserves these things because of what he has done. Because of his sacrifice, we must give him glory, honor, and blessing. Because of what Jesus has done, the spiritual beings are praising him. Notice that every creature in heaven, on earth, under the earth, in the sea, and all that is in them declare praises to the one who sits on the throne and to the Lamb. Everything ever created is praising and worshiping God and the Lamb. Withthese blessings, the four living creatures said, Amen! and the elders fell down and worshiped.
Conclusion
We must see what Christ has done for us. Through his death on the cross, he has bought us so that we can be Gods people. Christ paid the price so that we can be in a relationship with God. Not only can we be in a relationship, but we can be in the ruling kingdom of God. We are part of the indestructible kingdom. We are heirs of the kingdom, children of the king, with all the rights and privileges of this status. Not only are we in his kingdom, but we are made to be priests. We have direct access to the Father to speak to him and to receive forgiveness. Not only are we made to be priests, but we reign with Christ. It does not matter what happens to us in this life, our blessings are secure. Our inheritance is sure. Look at what Christ has done!
When we see and appreciate what Christ has done, then we will worship as all the created beings of heaven and earth worship. We will repeatedly praise him. We will be in awe of him. We will bow down before him. We will give ourselves to him. Our lives will reflect our praise and worship of the one who sits on the throne and the Lamb.
LESSON 11.
THE SEALED BOOK
Read Revelation 5
1. Describe the book in the hand of him who sat on the throne. Ans. Rev 5:1.
2. What question was asked by the “strong angel”? Ans. Rev 5:2.
3. Who was not able to open the book, nor to look thereon? Ans. Rev 5:3.
4. What caused John to weep? Ans. Rev 5:4.
5. What did one of the elders say to John? Ans. Rev 5:5.
6. Which of Jacob’s sons was compared to a lion? Ans. Gen 49:9.
7. Give Jacob’s prophecy regarding the reign of Judah. Ans. Gen 49:10.
8. To which of the tribes of Israel did Jesus belong? Ans. Heb 7:14.
9. Who is the “Root of David”? Ans. Rev 22:16.
10. Describe the Lamb that John saw. Ans. Rev 5:6.
11. Who is the Lamb of God? Ans. Jno. 1: 29, 36.
12. What do the seven eyes represent? Ans. Rev 5:6.
13. From whom did he receive the book? Ans. Rev 5:7.
14. What then was done by the four living creatures and the twentyfour elders? Ans. Rev 5:8.
15. What did each have in his hand? Ans. Rev 5:8.
16. What do the bowls of incense represent? Ans. Rev 5:8.
17. Give the words of the “new song.” Ans. Rev 5:9-10.
18. What did the Lamb of God purchase with his blood? Ans. Rev 5:9; Act 20:28.
19. What were his people, or his church, made to be? Ans. Rev 5:10; Luk 22:29-30.
20. Where do they reign? Ans.Rev 5:10; Rom 5:17.
21. Whose voice did John hear next? Ans. Rev 5:11.
22. What were they saying? Ans. Rev 5:12.
23. What then did all created things in every place do? Ans. Rev 5:13.
24. What did the four living creatures say, and what did the elders do? Ans. Rev 5:14.
E.M. Zerr
Questions on Revelation
Revelation Chapter Five
1. Where did John see one sitting?
2. Tell what was in his hand.
3. On what side was it written?
4. How was it sealed?
5. What kind of angel did he see?
6. Tell what kind of voice he had.
7. What did he wish done to the book?
8. And what to the seals?
9. Could a man be found to do this?
10. What three places were searched in vain?
11. Was inability restricted to opening the seals?
12. What did this cause John to do?
13. Who then spoke to him?
14. Tell what he bade him not do.
15. To what lion did he then refer?
16. How was he related to David?
17. What had he prevailed to open?
18. Tell what he could do to the seals.
19. Whom did John then behold?
20. Where was it standing?
21. What had happened to it?
22. Tell what parts it possessed.
23. What did they represent?
24. To what place are they sent?
25. Who then came to the one on the throne?
26. What did he take from his hand?
27. At this who fell down?
28. Before whom did they fall?
29. What did every one of them have?
30. Tell what they represented.
31. What kind of song did they sing?
32. To whom did they ascribe worthiness?
33. What was he worthy to take?
34. After taking it what could he do?
35. Tell what happened to him.
36. To whom had he redeemed them by his blood?
37. Who were the ones here said to be redeemed?
38. From where had they been redeemed?
39. To whom had thy been redeemed?
40. They had been made to be what?
41. To whom were they to be in this service?
42. What were they then to do?
43. Where was this to take place?
44. What did John then hear?
45. Tell where they were when heard.
46. How many of them?
47. With what kind of voice did they speak?
48. Whom were they praising?
49. What was he worthy to receive?
50. Tell who else John heard speaking.
51. Whom were they praising?
52. Where was he sitting?
53. Tell what they ascribed to him.
54. For how long was he worthy of it?
55. What did the four beasts then say?
56. Tell what the 24 elders then did.
Revelation Chapter Five
Ralph Starling
The one on the throne had a book in His hand.
No one was worthy to open it in heaven or on land.
John said “what’s in it?” and was so touched.
To think non could open it and he wept much.
One of the Elders said, “We have found one to open the seal,
The Lion of Judah, root of David, hath prevailed and is real.
I looked and there, and in very much pain,
Was a Lamb that had been slain.
He came and took the book from God’s right hand,
With great rejoicing the book could now be opened to man.
With harps, songs, odors and prayers the proclaimed.
We have been redeemed by the Lamb that was slain.
And every creature in heaven, earth and sea decreed.
Blessings and glory for his great deed.
Fuente: Old and New Testaments Restoration Commentary
beasts
living creatures. (See Scofield “Eze 1:5”).
Fuente: Scofield Reference Bible Notes
the four: Rev 5:14, Rev 4:4, Rev 4:8, Rev 4:10, Rev 7:10-12, Rev 19:4, Joh 5:23, Rom 14:10-12, Phi 2:9-11, Heb 1:6
having: Rev 14:2, Rev 14:3, Rev 15:2, Psa 33:2, Psa 43:4, Psa 81:2, Psa 150:3
golden: Rev 15:7
odours: or incense
the prayers: Rev 8:3, Rev 8:4, Psa 141:2
Reciprocal: Gen 17:17 – fell Lev 4:32 – a lamb Lev 9:24 – they shouted 1Sa 10:1 – a vial 1Ch 23:30 – stand 2Ch 5:13 – as one 2Ch 9:11 – harps 2Ch 29:28 – And all the congregation Neh 12:27 – thanksgivings Psa 21:5 – glory Psa 45:11 – worship Psa 72:15 – daily Psa 98:5 – General Psa 118:3 – General Psa 147:7 – General Psa 148:14 – the praise Son 2:14 – for sweet Son 3:6 – perfumed Son 4:6 – the mountain Son 4:10 – the smell Isa 44:23 – Sing Isa 49:13 – O heavens Isa 52:8 – with Eze 3:23 – and I fell Zec 3:5 – fair Mal 1:11 – incense Mat 2:11 – frankincense Mat 20:28 – and to Mat 26:29 – until Mar 14:22 – this Mar 14:24 – which Luk 4:7 – worship me Luk 8:41 – and he fell Joh 1:17 – grace Joh 1:29 – Behold Joh 11:32 – she fell Joh 14:6 – no Joh 17:10 – and I Act 10:31 – are 1Co 14:25 – falling 2Co 4:15 – the abundant Eph 3:15 – the whole Rev 11:9 – and shall not
Fuente: The Treasury of Scripture Knowledge
Rev 5:8. When God gave to his Son the right to open the book it caused rejoicing of all concerned in the great plans. The verse symbolizes this by telling of the actions of the four beasts (living creatures) and the four and twenty elders. They all fell down before the Lamb which is the usual practice of manifesting homage arid recognition to a superior. Harps in symbolic language signify instruments of praise, and the next verse will tell us that these instruments were the human voice because they were used by which to sing. Odors in literal performances refers to incense offered to God in the services to Him (Exo 30:7-8), but John interprets it as prayers of saints. This denotes that under whatever system of God’s religions a man has lived, he is regarded as a saint (righteous person) and has the privilege of praying to God. This explains why it was said to Cornelius, “Thy prayers and thine alms are come up for a memorial before God” (Act 10:4), he having lived under the Patriarchal Dispensation, the unorganized system of religion. And it also accounts for the fact that Saul of Tarsus spent the time praying in Act 9:11. It is true the system under which he was brought up was done away but he had not realized it as yet.
Comments by Foy E. Wallace
Verse 8.
4. “The four creatures (beings), the four and 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 the saints”–Rev 5:8.
Because he was the One who was “able to open the book” and to Him complete and united homage was due; not one creature (being), nor one elder, but the four of the one group, and the twenty-four of the other, representing complete and united worship and adoration: having every one of them harps and golden bowls (vials) full of odors, which are the prayers of the saints.
5. “Having every one of them harps”–Rev 5:8.
The harp was not an instrument of mourning, but of rejoicing. In Israel’s captivity the harps were hung on the willows (Psa 137:2) in representation of Israel’s sorrow. The symbol here is not that of sorrow in the calamities to come, but of rejoicing in the triumph of their deliverance, by the Lion that “hath prevailed,” and who would lead them through all the scenes of conflict enclosed in the book, which was now about to be disclosed by him, in scenes of the ultimate eventual victory of the unfolding experiences.
6. “And golden vials full of odors”–Rev 5:8.
The vial, or censer, was a vessel used in altar service to contain the fire with which incense was burned, the perpetual fire from the altar of burnt offerings. It sometimes stands for the altar itself as in Heb 13:10 :
“We have an altar, whereof they have no right to eat which serve the tabernacle.”
Its use for common purposes was positively forbidden, and no other composition or preparation was acceptable, either of fire or of incense than that which was prescribed. (2Ch 26:16-21; Lev 10:1-4).
7. “The prayers of saints”–Rev 5:8.
The incense was symbolic of intercession, typical of the intercession of Christ for his saints. Here it is designated to be the prayers of saints because the saints in tribulation were imploring the intercession of the Lamb. In Rev 8:3, the incense was “added to the prayers of the saints,” which signified the merits of the death of Christ, and which extended and amplified the symbol of intercession. The altar stood for that upon which sacrifice was offered as mentioned in 1Ki 13:1-34 1Ki 18:30, and it was appropriated exclusively in the offering of sacrifices for sin on behalf of the one who had offended the law. It symbolized Christ as the Christian’s only sacrifice, and there is no need for any other altar. It is upon his altar that spiritual offerings are now made (Heb 13:10) and to him all true worship ascends (Heb 13:15). This vision of Revelation is based on the typical significance of the sacrificial offerings of the Old Testament, which not only reminded the people of sin and the need of expiation, but prefigured the atonement of Christ doctrinally envisioned in Isa 53:10, and mentioned in 1Pe 2:24, as having been accomplished.
Fuente: Combined Bible Commentary
Rev 5:8. The four living creatures are mentioned first as being nearest the throne; but all they do at this moment is to fall down before the Lamb. There is no reason to think that they have also harps and golden bowls, or that they join in the song of Rev 5:9. Such a song is unsuitable to beings which mainly represent the material creation; and the prayers of the saints are more naturally presented by the twenty-four priestly Elders. The language of the four living creatures is given at Rev 5:14. In the remainder of Rev 5:8, therefore, we have to do only with the Elders. (1) Each has a harp, the idea being taken from the Tabernacle and the Temple service. (2) The twenty-four Elders have also golden bowls full of incense; not the ordinary bowls used by the priests in the first or outer apartment of the Tabernacle, but rather that used by the high priest when he went into the Holy of Holies once a year. The Church of Christ is clothed with high-priestly functions, and has access into the immediate presence of God. The incense is the prayers of the saints, that is, of Gods suffering saints. The Elders on their thrones are the representatives of the Church triumphant. It is to be noted, on the one hand, that the latter do not pray for themselves, that for themselves they praise; and on the other, that they are not intercessors for the saints on earth, that they but offer to the Lamb the prayers of the saints, of whom they are, as it were, the hand rather than the mouthpiece. Were we, with some commentators, to understand by the saints those in heaven, it would be difficult to draw a sufficiently clear line of distinction between them and the twenty-four Elders.
The bowls are full (comp. Joh 2:7; Joh 19:29; Joh 21:11). (3) Further still, the twenty-four Elders sing.
Fuente: A Popular Commentary on the New Testament
Now, the same ones who worshiped the Father in chapter 4 are seen worshiping the Son. The harps they laid down symbolize joyful music, of which there will be none of in fallen Babylon. ( Rev 18:22 ) The text tells us the golden vials full of incense represent the prayers of the saints. How comforting to know these are offered before the throne.
Fuente: Gary Hampton Commentary on Selected Books
Rev 5:8-10. And when he had taken the book, the four living creatures fell down Now is homage done to the Lamb by the whole Christian Church and all its members, represented by these four living creatures. These, together with the elders, make the beginning, and afterward (Rev 5:14) the conclusion. They are together surrounded with a multitude of angels, (Rev 5:11,) and together sing the new song, as they had before praised God together, Rev 4:8, &c. Having every one That is, each of the elders, not of the living creatures; harps , a harp, which was one of the chief instruments of thanksgiving in the temple service; a fit emblem of the melody of their hearts; and golden vials Cups or censers; full of odours Or incense, producing odours; which are the prayers of the saints That is, fit representations of them. As if the apostle had said, As I understood these elders to be the representatives of the church, I apprehended that, in allusion to the incense offered in the temple, while the people were praying, this circumstance had a reference to prayer, and was intended to show how acceptable it is to God, when it proceeds from a holy and an upright heart. And they sung Or, rather, sing, , a new song One which neither they nor any others had sung before; saying, Thou art worthy to take the book, &c. That is, to undertake the work of revealing and accomplishing the designs of Gods providence toward the world, and of his grace toward his church; for thou wast slain A sacrifice of propitiation; and by thy blood hast redeemed us to God So the living creatures also were of the number of the redeemed; but this does not so much refer to the act of redemption, which was long before, as to the fruit of it; namely, deliverance from the guilt and power of sin; the tyranny of Satan; the curse of the law; and the wrath of a justly offended God, whose servants and favourites they were now become. Out of every kindred; &c. That is, out of all mankind. And hast made us, who are thus redeemed, unto our God kings and priests Consecrated to his service, and honoured with the liberty of a near approach to his presence, to offer up prayers and praises acceptable in his sight; and we shall reign on the earth The Christian cause shall prevail through all ages, while those happy persons who have passed courageously through their trials on earth shall, at the appointed season, share the honours of thy triumphant kingdom in the new heavens and new earth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 8
Vials, vessels of a peculiar form, used in the sacred ceremonies of the Jews, for incense and for libations.
Fuente: Abbott’s Illustrated New Testament
5:8 {9} 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 {10} harps, and golden vials full of odours, which are the {a} prayers of saints.
(9) Now follows the end, the events of the revelation previously spoken of: that all the holy angels and men sang to him: both the chief Rev 5:9-10 and common order of angels Rev 5:11-12 and of all things created Rev 5:13 the princes of both sorts agreeing to it, Rev 5:14 .
(10) The symbols or signs of praise, sweet in savour and acceptable to God;
(a) See Rev 8:3 .
Fuente: Geneva Bible Notes
This transfer triggered an outpouring of praise for the Lamb because it signaled that Christ would begin judging. While the four living creatures and 24 elders prostrated themselves in worship, only the elders had harps (lyres) and bowls. This is clear in the Greek text from the gender of hekastos, translated "each one." [Note: See Swete, pp. 79-80.] They used the harps to praise God in song (Psa 33:2; Psa 98:5). This is the only place in Scripture where angels praise God with harps.
John explained that the bowls contained the prayers of God’s people that are like the fragrant aroma of burning incense to Him (cf. Psa 141:2; Luk 1:10). In the Old Testament the offering of incense was a priestly prerogative (Num 16:6-7), so these angels were functioning in a priestly capacity. The Jews believed that angels carried human prayers to God (cf. Rev 8:3). [Note: Fritz Rienecker, A Linguistic Key to the Greek New Testament, p. 825.] The prayers offered are probably all those as yet unanswered petitions that people have prayed asking God to judge unrighteousness including, "Thy kingdom come, thy will be done in earth as it is in heaven" (cf. Rev 5:10; Rev 6:10; Rev 8:3-5; Mat 6:10; Luk 18:7-8). [Note: Ladd, p. 89.]