And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;
11. I beheld ] See on Rev 4:1. The sense is, of course, that he saw the Angels whose voice he heard.
round about ] We cannot tell if they formed a complete circle round the Throne, or a semicircle between it and the Seer, or a semicircle on the side away from him. But though we cannot answer these questions, it is worth while to ask them: for it is plain that St John did see a definite picture.
ten thousand times ten thousand ] Lit. myriads of myriads, the Greek (and Hebrew) language having a single word for the number 10,000: so that the effect is as if we should say “millions of millions and thousands of thousands” (in Gen 24:60 words equivalent to these are translated “thousands of millions.”) In Dan 7:10 the order is the reverse, “thousand thousands and ten thousand times ten thousand,” with the obvious motive of a climax: here the effect is, “there were hundreds of millions massed together, and if you counted those in the mass, the numbers you would leave over would be millions still.” The passage in Daniel is also imitated in Enoch xiv. 24, xl. 1.
Fuente: The Cambridge Bible for Schools and Colleges
And I beheld – And I looked again.
And I heard the voice of many angels – The inhabitants of heaven uniting with the representatives of the redeemed church in ascribing honor to the Lamb of God. The design is to show that there is universal sympathy and harmony in heaven, and that all worlds will unite in ascribing honor to the Lamb of God.
Round about the throne and the beasts and the elders – In a circle or area beyond what was occupied by the throne, the living creatures, and the elders. They occupied the center, as it appeared to John, and this innumerable company of angels surrounded them. The angels are represented here, as they are everywhere in the Scriptures, as taking a deep interest in all that pertains to the redemption of people, and it is not surprising that they are here described as uniting with the representatives of the church in rendering honor to the Lamb of God. Compare the notes on 1Pe 1:12.
And the number of them was ten thousand times ten thousand – 100 million – a general term to denote either a countless number, or an exceedingly great number. We are not to suppose that it is to be taken literally.
And thousands of thousands – Implying that the number before specified was not large enough to comprehend all. Besides the ten thousand times ten thousand, there was a vast uncounted host which one could not attempt to enumerate. The language here would seem to be taken from Dan 7:10; Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him. Compare Psa 68:17; The chariots of God are twenty thousand, even thousands of angels. See also Deu 33:2; 1Ki 22:19.
Fuente: Albert Barnes’ Notes on the Bible
Rev 5:11-13
The voice of many angels round about the throne.
The great festal gathering and song of heaven
I. The complacency with which Christ looks back on His own atoning work and sufferings.
II. The perpetual efficacy of the Saviours sacrifice.
III. The continued identity of Christs person as God-man mediator.
IV. Redemption is the grand theme of adoration for unredeemed angels as well as for the redeemed family of God.
V. The pre-eminent dignity and bliss of the ransomed saints.
VI. The unity which pervades the heavenly ranks.
VII. The vision seems intended to prepare the Church on earth for her own sufferings, and reconcile her to her approaching tribulation. (J. R. Macduff, D. D.)
The hymn of the angels and of creation:
I. First let us understand the attitude and position of the angels. They are round about the throne of God, around the elders–that is, the Church–and around the living creatures. They are, therefore, the sentinels and the guardians of Divine and human things. So they stand equally around the emblem of eternal power, around the fourfold forms of life, around its drudgery as well as its ambition, and around the Church, distressed and broken and divided and betrayed. No thought of fear dims the lustre of their eyes, nor lessens the precision and the emphasis of their song. And it is worthy of notice that they secure ample leisure for worship. It is a lesson that ought not to be lost upon our hurrying age. Thank heaven, there are still secluded corners of our land where the shriek of steam-engines, the clamour of crowded streets, the driving of pulse and brain, is unknown; where the valleys laugh and sing with the standing corn, where the hilltops are silent as the seas, and where jaded brains may shape some thought of God. But heaven is busy too, and there is work enough to be accomplished. There are sinners lost in the wilds of the hill, and in loathsome dens of the city, who will need to be brought home. There are claims and needs and dangers of the Church the world over–energies to be cherished, works to be encouraged, impurities to be purged, sorrows and disappointments to be assuaged. And with all these interests in hand their eye is upon the throne, for here only do angels and men alike behold, and thence only receive the interpretation of life and the wisdom and guidance for work. And well were it, not only for its honesty, but even more for its progress, if the commerce of England and Scotland and Ireland were directed by the laws which abide in God. Only those who obey can worship, and only those who rightly worship can truly live. And so–
II. The central thought of the angels, like that of the Church, was the worthiness of Christ. Worthy is the Lamb that was slain. And as it was in the mind of the Church, so here again this worthiness is associated with sacrifice. For most men suffer only when they must, and they fail to perceive that sacrifice at once tests what we are, and makes us what we ought to be. In this way Christs sacrifice proved His essential worth, and, beyond this, proves to-day His permanent worth to His people. It is not His power alone. That never elicits adoration. It is the goodness that reigns paramount within Him which men worship and love.
III. The response of creation. The poet of Palestine had said, many a year before St. John lived, that there is neither speech nor language throughout the earth in which the voice of the firmament is not heard. The songs of the spheres was another method of expressing the same truth. The sky vibrates with praise as the great stars stand out in their places. Earth, with its thousand voices, said Coleridge, praises God. And while these call to man, whatever his tongue or his worship, man the world round feels that he must respond. He cannot help worshipping. Under the gaslight, and in the heated atmosphere of some remote meeting-place in the big town, he may lustily proclaim that God is nothing to him. But when the gas is out and the cheering companions are gone, when he is alone on the mountain-side, and the thunder booms out its terror above and the lightning flashes death around him, a voice within answers the voices without, and the infidel is compelled to pray. And as man must worship, so his worship adopts a more expansive form than that which angels take as yet (Rev 7:12). His eyes, too, are indeed filled with the image of the Lamb. What mind can forget Calvary and Olivet? But away beyond the present fact he contemplates the continuous recognition, and age upon age he hears the same hymn. And further yet, and fuller, the worship of the Lamb broadens into the worship of the Godhead. It is offered to Him that sitteth upon the throne. And it expresses the spiritual history of every saint. We see ourselves in this hymn. When first our life lay before us, and we took it up and placed it upon the altar of Gods salvation, Jesus Christ was all, was everything to us. Then as faith deepened and threw up the greater and stronger life, we saw Jesus in all things. And then we beheld the love of the Father to be as great and tender as the love of the Son, and the strength of the Holy Ghost gathered round us and within us, and God in His blessed Trinity embraced all things. (W. M. Johnston, M. A.)
Christ the object of angelic worship
I. The homage here represented as rendered to the Saviour by the angelic hosts.
1. Angels are the worshippers to whom our attention is more particularly directed in the text.
2. The nature of the homage which they render Him. The particulars here specified relate rather to the natural than the moral attributes of our Saviour, to His greatness rather than His goodness; that is, to His prerogatives and glories which He most obscured in His humbled state, or of which He then emptied Himself, as the Scripture expresses it.
3. The ground of this homage. As a person inherently possessed of all Divine excellences and glories, the Son of God, in common with the Father, has an incontestable title to the worship and obedience of the heavenly hosts. He has a further claim as the author and preserver of their existence, and as the source and dispenser of all their happiness. It is not, however, on this ground, strong as it is, that the homage manifested in the text is rendered Him. Look to the passage and you will at once perceive that the basis on which the Son of God is worshipped, both by the representatives of the Church and by the angelic hosts, is His death or sacrifice. But does the death of Christ give Him any new or peculiar claims to the homage of the heavenly hierarchies who are not immediately interested in its benefits? Unquestionably it does, and some of these claims it is not difficult to discover. His death was not only in itself the most extraordinary event that ever took place, it afforded incomparably the most magnificent display that ever was exhibited of generosity and kindness, of compassion and tenderness. It is an essential part of true excellence to admire excellence in another, and the admiration ought to be proportioned to the measure of excellence displayed. What a resistless impulse, then, must it communicate to the adoration and praise of the holy angels, to contemplate the death of the Son of God. Recollect next the display of the Divine character and perfections exhibited in the death of Christ, and you will see in it another reason to ampel the hosts of heaven to honour and adore Him. Consider, again, that while the death of Christ contributes so much to advance the honour of God, it contributes not less to promote the happiness of man. They rejoice over one sinner that repenteth. In further illustration of this topic, I might add that it is the opinion of the great Mr. Howe, and of some other eminent divines, that angels, though not redeemed by Christ, are confirmed in happiness in consequence of their union to Him. It is further certain that in Him angels and saints are united in one harmonious and happy association, and that it has pleased the Father by Him to reconcile all things unto Himself; by Him, I say, whether they be things in earth or things in heaven. And these wonderful arrangements furnish angels with another reason to worship and serve the Lamb that was slain.
II. The argument suggested by their conduct to induce us to render the Lamb a similar homage.
1. We have a direct and personal interest in His death. If His matchless love excites, as well it may, the admiration even of creatures not immediately interested, and impels them to prepare new honours for His name, what words can express the claims which He has to our admiration, gratitude, and praise?
2. We are still in circumstances of danger. Many and formidable are the enemies who seek our ruin, numerous and painful are the toils and hardships we must encounter ere we reach our Fathers loved abode. There is one, and only one, who can protect you amid your multitudinous dangers, and bring you to the land which you wish to reach. Jesus Christ, the captain of salvation, having been made perfect through sufferings, will conduct you to glory, if only you will confide in Him. What an argument to love and trust, to adore and praise Him!
3. I might remark that, allowing He has conferred on angels higher capacities and higher joys, our happiness has been procured by Him at a price far more costly. To communicate to angels existence and happiness required nothing more than a simple volition of His irresistible will, a single word of His omnipotent voice. It was not thus that the happiness of the apostate race could be restored, that the redemption of our lost world was to be achieved.
Lessons:
1. How inconceivably glorious must heaven be, and how worthy of our earnest desire and our constant pursuit!
2. How reasonable that we should render Divine honours to the Lord Jesus.
3. How important that we cultivate a love to the exercises of heaven.
4. This subject suggests a test by which we may ascertain whether we are fit for heaven. To ascertain your meetness for heaven you have then only to inquire whether you take delight in devotional exercises and in holy pursuits and enjoyments.
5. This subject shows us the folly of the irreligious. Think of heaven with all its joys and splendours. Contrast with this hell with its horrors, a place of outer darkness and of gnashing of teeth. (R. Balmer, D. D.)
Worthy is the Lamb that was slain.—
The worthy sacrifice of Christ
I. Contemplate Christ as He is represented under the character of a lamb. The lamb is an appropriate symbol of innocence and meekness. Never were the lamb-like virtues brought to so severe a test, and never were they so strikingly portrayed. A recluse in his cell may reason justly on the duties of forbearance and forgiveness, but it is difficult to carry into practice the dictates of sober solitude, yet Jesus gave not only the theory but the practice of every possible virtue.
II. Meditate on the death of Christ.
1. He was slain decretively in the purposes of Jehovah.
2. He was slain emblematically by the sacrifices under the Levitical dispensation.
3. He was slain instrumentally by the hands of the Jews.
4. He was slain really by the justice of God for the sins of His people.
III. Celebrate His praise.
1. He is worthy of the trust and confidence of His people.
2. He is worthy of the adoration and praise of the redeemed spirits above.
3. He is worthy the adoration of the purest intelligences of the universe.
4. He is worthy of the final conquest of the world. (T. Adkins.)
Christ the Lamb slain
I. The wonderful person of the glorious sufferer will furnish occasion of unceasing admiration to the great multitude before the throne.
II. The multitude before the throne will have occasion to give glory to the great Redeemer when they contemplate the mysterious nature of His sufferings.
III. Similar acknowledgments will be called forth when the saints in heaven remember their sins as the procuring cause of the Saviours sufferings.
IV. The sufferings of the Redeemer are considered by the multitude before the throne as the result of a plan contrived by the infinite wisdom of God in His eternal counsels.
V. The sufferings of the Redeemer are considered by the multitude before the throne as the genuine effect of His own uncontrolled and sovereign pleasure. To Himself alone, and to the free exercise of His own good will, this act of grace and humiliation must be referred.
VI. The sufferings of the Redeemer are considered by those who stand around the throne as affording the brightest manifestation of the Divine perfections.
VII. The sufferings of the Redeemer present new occasion of admiration and triumph to the multitude before the throne, because thereby redemption is completely purchased. (John Russell.)
Glory ascribed in heaven to the Lamb
1. The sacrifice of Christ has had the effect of developing the hidden perfections and glories of God in what may be considered their Christian and evangelical aspect, both in the Church above and in the Church below, consequently all glory is due to Christ upon this principle.
2. The elementary state cud high reward of heaven is the result of our Saviours work, and consequently the glory must be due to Him.
3. The relationship in which the triumphant Church will stand to her Lord will induce these sentiments, and lead to this triumphant song. In what relationship does He stand to us here? God with us. In what relation does He appear to the Church above? God with them. (J. Dixon.)
The worthiness of Christ to receive mans riches
I. Because He is the original proprietor of it. The gold that any man holds in his hands is his in a very secondary sense; his property a few years ago was in the possession of others, and a few years hence it will pass from him into other hands. All material wealth belongs to Christ.
II. Because He has enabled you to procure it. Why have you wealth more than others? Has it come to you through heirdom, legacy, or your own industry? In either case you have it through Christ.
III. Because He gives you the qualification to enjoy it. Who gave you the unmiserly spirit, the bodily health, the mental capacity by which you can enjoy your riches?
IV. Because He will make the best use of it.
1. The best use of it for yourselves. There is no better investment. Your contributions to Him serve you in many ways.
(1) Serve to test your character.
(2) Serve to detach you from materialism.
(3) Serve to ennoble your character. It is a great thing to be trusted, to be thrown upon your honour. Christ trusts you.
2. The best use of it for the world. When you are gone Christs Church will be here working with the means you have entrusted to it, and working to spread truth, virtue, and happiness through the world. (Homilist.)
Praise a duty
No other duty is enjoined so often in the Scriptures as praise. The Bible is full of music. The woods in the summer days are not so full of bird-notes as this sacred book is of voices of song. Christian life can realise the Divine thought for it only by being songful. The old fable of the harp of Memnon, that it began to breathe out sweet music the moment the morning light swept its chords, has its true fulfilment in the human soul, which, the instant the light of Divine love breaks upon it gives forth notes of gladness and praise. (J. R. Miller, D. D.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. The voice of many angels] These also are represented as joining in the chorus with redeemed mortals.
Ten thousand times ten thousand] “Myriads of myriads and chiliads of chiliads;” that is, an infinite or innumerable multitude. This is in reference to Da 7:10.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And I beheld, I still attended diligently,
and I heard the voice of many angels round about the throne and the beasts and the elders; and I heard many angels, with the living creatures and the elders; (from whence we gather, that we must not, by the living creatures, or elders, understand angels, for they are mentioned apart by themselves, neither could they say, as Rev 5:9,10, that Christ had redeemed them with his blood); these angels joined in this harmony with the church to give glory to Christ.
And the number of them was ten thousand times ten thousand, and thousands of thousands; their number was infinite, not to be numbered. See the like, Dan 7:10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. I beheldthe angels: whoform the outer circle, while the Church, the object of redemption,forms the inner circle nearest the throne. The heavenly hosts rangedaround gaze with intense love and adoration at this crowningmanifestation of God’s love, wisdom, and power.
ten thousand times tenthousandGreek, “myriads of myriads.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I beheld, and heard the voice of many angels,…. Immaterial spirits, made by Christ, and worshippers of him, and ministering spirits to him and his, the holy and elect angels, who are confirmed in their state by Christ; these John beheld in a visionary way, and heard the voices and articulate sounds formed by them; and there were many of them; how many there are, or were here, cannot be said; we read of a multitude of heavenly host that appeared at the incarnation of Christ, and of more than twelve legions of angels, that Christ could have had of his Father for a word speaking, at the time of his apprehension, who would have rescued him out of the hands of his enemies; yea, that company is innumerable. The Syriac version reads, “as the voice of many waters”; these were
round about the throne; were near to God, stood before him, behind his face, hearkened to his voice, and observed his orders: so with the Jews, the four angels, Michael, Gabriel, Uriel, and Raphael, are said l to be , “round about his throne”, the throne of God: it follows here,
and the beasts and the elders; the sense is not, that John heard the voice of the living creatures, and of the elders, as well as, and together with, the voice of many angels; for he had heard their voice and song before, but that the angels whose voice he heard, as they were round about the throne, so they were round about the living creatures, and round about the elders: the angels are near unto, and encompass the ministers of the Gospel; they are about them, and give them intimations and discoveries of the mind and will of God, as an angel did to John, Re 1:1, and another to Paul,
Ac 27:23, and sometimes direct them where to go and preach the Gospel, as in Ac 16:9, and surround them for their safety and protection: so horses and chariots of fire, by whom angels are meant, were round about the prophet Elisha, 2Ki 6:16, and they were also round about the elders, the churches, and particular believers; angels and saints are near to one another; and angels are very friendly to the saints, and so them many good offices; they all belong to the same family, and are social worshippers of God; the angels are the guards that encamp round about them that fear the Lord, and often protect them from enemies and dangers; and it may be observed, that the saints are nearer the Lamb and the throne than the angels be; according to this account, there was a throne, and one that sat on it, who is the living God; nearest to the throne stood the Lamb; next to the Lamb stood the four living creatures, the ministers of the Gospel; next to them the elders, or churches, and members thereof; and in the outermost ring, and as encompassing all, stood the ministering angels, they being servants; whereas the saints are the heirs of salvation, and the bride, the Lamb’s wife, and therefore nearer him:
and the number of them was ten thousand times ten thousand, and thousands of thousands; that is, an innumerable company of them; a like number is mentioned in Da 7:10 to which this seems to refer; see Ps 68:17. The Jews speak of nine hundred and six thousand millions of ministering angels, that stand constantly before the Lord m.
l Bemidbar Rabba sect. 2. fol. 179. 1. m Yalkut Simeoni, par. 2. fol. 69. 1.
Fuente: John Gill’s Exposition of the Entire Bible
And I saw ( ). A new feature introduced by the outer and vaster circle () of angels who catch up the new song of redemption in antiphonal singing, answering the song of the four living creatures and the twenty-four elders. Some MSS. read (as if) before (voice). Ten thousand times ten thousand ( ). Literally, “myriads of myriads and thousands of thousands,” a mild husteron-proteron. The regular order in I Enoch 40:I. See Da 7:10 for (thousand thousands) and (countless myriads). They are all efforts to express the innumerable hosts of the angels.
Fuente: Robertson’s Word Pictures in the New Testament
Ten thousand times ten thousand [ ] . Lit., ten thousands of ten thousands. Compare Psa 68:17; Dan 8:10. Muriav, whence the English myriad, means the number ten thousand. So, literally, Act 19:19, ajrguriou muriadav pente fifty – thousand pieces of silver; lit., five ten – thousands. In the plural used for an unlimited number. See Luk 12:1; Act 21:20; Heb 12:22; Jude 1:14.
Thousands [] . Ciliav, a collective term like, muriav, meaning the number one thousand, is almost invariably used with men in Revelation. See chapter Rev 7:4; Rev 11:13. Only once with a material object (chapter Rev 21:16). With inferior objects cilioi a thousand is used. See chapter Rev 11:3; Rev 12:6. These words are the theme of Alford’s noble hymn – “Ten thousand times ten thousand In sparkling raiment bright, The armies of the ransomed saints Throng up the steeps of light : ‘Tis finished, all is finished, Their fight with death and sin; Fling open wide the golden gates, And let the victors in.”
Fuente: Vincent’s Word Studies in the New Testament
ANGELS AND ALL OTHER LIVING CREATURES PRAISE AND EXALT THE LAMB-KING (v. 11-14)
1) “And I beheld, and heard the voice of many angels,”
(kai eidon kai ekousa phonen angellon pollon) “And I saw (perceived) and heard a sound (voice) of many angels,” a voice of oneness or unanimity, in harmony or agreement as one.
2) “Round about the throne and the beasts and the elders,” (kuko tou thronou kai ton zoon kai ton presbuteron) “Round about or (encircling) the throne area and the (four) living creatures and the (twenty-four) elders; The idea is that the angelic voices in unison, as one, resounded throughout the throne area of heaven, where the four living creatures and 24 elders had given praise to God and the Lamb, see also Eze 1:5.
3) “And the number of them was,” (kai en ho arithmos auton) “And their number was or the number of them, was,” (existed as) in numerics: Psa 68:17, an infinite indefinite number.
4) “Ten thousand times ten thousand,” (muriades muriadon) “Myriads of myriads,” unnumbered times unnumbered, or innumerable, unable to be humanly numbered. This scene was described by Daniel as to occur before (in the presence of) the ancient of days, Dan 7:9-10.
5) “And thousands of thousands,” (kai chiliades chiliadon) “Even thousands of thousands; beyond calculation or even numbered with a computer, as the stars of heaven and the sand of the sea. This Lion of the tribe of Israel not only begins his judgment at the Judgment seat of Christ, but also shall judge the wicked before angels at the great white throne judgment Rev 20:11-15.
Fuente: Garner-Howes Baptist Commentary
Strauss Comments
SECTION 14
Text Rev. 5:11-14
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; 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.
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 dominion, for ever and ever.
14 And the four living creatures said, Amen. And the elders fell down and worshipped.
Initial Question Rev. 5:11-14
1.
Does the contrast between every created thing in Rev. 5:13 andunto the Lamb, be the blessing, and the honor, and the glory, and the dominion, for ever and ever clearly state the deity of Christ?
A New Segment of the Vision
Chp Rev. 5:11-14
Rev. 5:11
John not only saw but declares I heard a sound of many angels round the throne and the living creatures and the Elders, and the number of them was (n imperfect) ten thousands of ten thousands and thousands of thousands. An untold number of worshippers surrounded the Throne. They expressed the thrill of the presence of God by drawing deep into their spiritual reservoir and continually sing the praises of God. The ability to sing Gods eternal praises is one of the acid tests of real spiritual concern in our own Christian lives today. Oh, the durth of great Christian music in our age! Why?
Rev. 5:12
In one united voice they shouted worthy is the Lambsee Rev. 5:6. The victory of the Lamb in overcoming sin, hell, and the grave won for Him the power. Power can be forgiving or taking. Christs power is for giving eternal life or that which no man can attain for himself. Though there is only one article for all the characteristics mentioned, I agree with Vincent that the one article includes all the particulars, as if they formed but one word. Vincent, Word Studies in the New Testament, Vol. IV, p. 492.
The next thing Christ receives is the riches. 2Co. 8:9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich. Christ is worthy to receive all the riches of glory for His work of redemption. The others of the seven excellencies are wisdom, strength, and honour, and glory, and blessings. These last glorious attributes are added beyond the great praise to the Lamb by the Elders, etc., in Rev. 4:11. The doxology which is offered to the Lamb is more exhaustive than the doxology to the creator in the concluding verse of chapter four. No one could compare these great doxologists without concluding that there is no other single place in scripture where the deity of Jesus Christ is more emphatically declared.
Rev. 5:13
Now the whole universe is marshalled together to sing His praises. Here we see a marvelous affirmation of the deity of The Lamb. In chapter Rev. 4:8-11 we noted how the living creatures worshipped the one sitting on the throne. Now we see a clear act of worship which is received by one other than the Father. Who is it? John heard them saying: To the one sitting on the Throne and to the Lamb the blessing, and the honour, and the glory, and the might unto the ages of the ages. No angel ever accepted worship in the biblical records (see Rev. 19:10 where the angel refused worship) contrary to the claim of Jehovahs Witnesses Theology. Jesus is never called an angel in the apocalypse, or any place else. (Some identify Jesus with the angel of Yahwah in the Old Testament, but we cannot enter that discussion here. This thesis cannot be exegetically established). The characteristic attributed to the Father (chp. 4) are here attributed to The Lamb!
Rev. 5:14
The four living creatures said amen to the praises of members of the universe, i.e., creatures in heaven, on earth, under the earth, on the sea, and now the occupants of the Throne room of heaven says amen to these glorious words of praise. And the elders fell (epasan 1st. aor. ind. fall in a single act,) and worshipped (prosekunesan 1 aor. ind. worshipped in a single act). The worship of the Lamb (chp. Rev. 5:8-14) is composed of three songs: (1) The Song of Creation (Rev. 4:9-11); (2) The Song of Redemption (Rev. 5:8-10) and (3) The Song of the Universal Chorus (Rev. 5:11-14).
Note: See the Special Studies for sermon suggestions on the biblical doctrine of worship, and a sketch of an outline for a sermon series.
Review Questions
Chp. Rev. 5:1-14
1.
What was the significance of seals in Roman Law Rev. 5:1?
2.
Who was found in Rev. 5:2 that was able to open the seals?
3.
How did John respond to the failure to find one who was worthy to open the seals Rev. 5:4?
4.
One was found worthy and able. What messianic terms were used to describe Him Rev. 5:5? Read the O.T. passages given. Discuss.
5.
From what vantage point does John receive the vision mentioned in Rev. 5:6?
6.
What is the Lamb of Isaiah 53? Where in the N.T. is He identified Rev. 5:6?
7.
Why was the Lamb worthy according to Rev. 5:9?
8.
Who is found worshipping the Lamb according to Rev. 5:13?
9.
Read and discuss the content of the three songs sand to the Lamb Rev. 5:14!
Biblical Theology of Worship
Why Go To Church?
When You Go, Do You Find?
I.
Anticipation of receiving something by preparation?
II.
Participation versus the religious observer?
III.
Spiritual Satisfaction?
Conclusion: Why Do You Go To Church?
Recovering The Thrill of Worship
At least these five elements are present in the biblical doctrine of worship.
I.
Recollection: The Church exists and we are saved, because of something God in Christ has done. (The events of the Gospel).
II.
Recollection generates Thanksgiving.
III.
This necessitates that we Participate by being spiritually mature enough to accept the forgiveness of Christ.
IV.
Real Participation means that we are also engaged in Proclamation.
V.
Proclamation genders expectation (and vice versa).
Conclusion: James S. Stewart of Scotland, the greatest preacher who uses the English tongue said of the American Churchesthey seemed to have lost the original spark or thrill of worship.
Do We Leave as We Entered?
Introduction: We go into the House of God troubled or burdened! How do we come out?
I.
Act of Reverence.
II.
Act of Fellowship.
III.
Act of Dedication.
IV.
Act of Renewal
Conclusion: If we seriously examined our worship life as Christians, what would we find out about our real relationship to Jesus Christ?
Special Study
The Biblical Doctrine of Worship
is much broader than a few hours each week being set aside for corporate worship. Archaeological evidence is irrefutable that Church buildings were a later innovation. Many people have the false notion that an hour or two on the Lords Day exhausts the biblical requirements of worship.
I.
The Place of Worship.
II.
The Times of Worship.
III.
The Content of Worship.
Excellent insight can also be gained by studying the vocabulary, both Old and New Testaments, which are translated singularly by our English word worship. It is highly improbable that one English term can adequately translate several words from either the Hebrew Old Testament or the Greek New Testament.
Outline
Seminar: Biblical Theology of Worship
Introduction: Hebrew and Greek Vocabulary of Worship.
I.
Antecedents to Old Testament Concept of Worship. Worship among Neighbors of Israel.
II.
Worship in Historical Perspective: Worship in Various Periods of Old Testament History.
1.
Law Genesis, chapter 111
Genesis, chapter 12ff.
Pentateuch
2.
Historical Books In Promised Land Joshua-Judges Ruth
3.
Prophets Worship
a.
True Worship
b.
False Worship
4. Wisdom Wisdom Literature Worship
III.
Post Old Testament Literature and Worship
Intertestamental Literature and Worship
IV.
Antecedent Worship Concepts of New Testament Period in environment
Greek
HebraicJudaism
Roman
V.
Worship in The Gospel Records and New Testament Proper
1.
Synoptics Matthew, Mark, Luke
2.
John
3.
Acts
4.
Epistles Pauline
5.
Epistles Johannine
6.
Epistles General Epistles
7.
Hebrews Revelation
Theological Vocabulary of Worship: O.T. and N.T.
Vocabulary Multiple Hebrew Vocabulary One English Word Worship
1.
Persons
2.
Places
3.
Ceremony
4.
Personal/Corporate Worship
5.
Revelation Worship
6.
Worship and The Word
7.
Worship and Holy Spirit
8.
Worship and Spiritual Preparation
9.
Worship and Spiritual Maturation
10.
Necessary and Sufficient Aspects of Worship
11.
Worship as an Activity: Intentionality of the Participants
(Behaviorism and Activity): A Real Human Act or Mere Activity and Worship.
12.
Worship and Biblical Doctrine of Unity
13.
Preaching and Worship
14.
Teaching and Worship
15.
Baal Worship Hosea
16.
Vocabulary Idol, Image types of graven, carved
Grove
High Place
17.
The Ten Words and Idols Deuteronomy 5 : Exodus 20 :
18.
Jewish Architecture
19.
Roman Catholic Translation of Decalogue
Latin
Trent on Idolatry
Aquinas
Catholic Use of Idols
20.
Standard Denominational Churches
21.
Free Churches
22.
Worship in The Protestant Creeds
23.
Ecumenical Theology Worship
A.
Ministry
B.
Sacraments
24.
Conscience Worship Offense, Offended, Offender
1 Corinthians 8 Romans 14 : Commands, Imperative moods More than one conscience involved!
25.
O.T. Prophecies of worship in the Messianic Kingdom and Dispensationalisms Hermeneutics
26.
Use of Matthew
Literal fulfillment return to O.T. Sacrificial system,
Temple, etc.
27.
Cornelius Acts 2
Acts 10
Synagogue Paul in Acts
Pauls consistency and synagogue participation
28.
Criterion and Method for determine the Essential from the non-essential Aspects of Biblical Christianity.
29.
What is universal, necessary, sufficient for Christian Worship!
A.
Commands
B.
Examples Same also for Restoring N.T. Church, e.g.
C.
Expediency Imperative form e.g., Act. 2:38
30.
Worship and Biblical Doctrine of Truth
emunah means truth, faith, trust
Re: Worship in Spirit and Truth
31.
The Biblical concept of worship and the problem of non- Christian concepts of worship and the problem of missions.
Brief Annotated Bibliography on Worship
Ilion T. Jones, A Historical Approach to Evangelical Worship, Abingdon, Nashville, 1954. Good, basic work giving historical perspective.
N. Micklem, editor, Christian Worship, Oxford, reprinted, 1964. Made up of 15 articles divided into 3 basic sections: Biblical, Historical, and Contemporary Studies.
Louis M. Duchesne, Christian Worship, SPCL Press, London, 5th edition, 1956. Covers the Latin (Western) Liturgy to the time of Charlemagne.
Interpreters Dictionary of The Bible, Article on Worship, Vol. 4, pp. 87990, Abingdon, Nashville, 1962. This Dictionary was written by scholars who do not accept the Scriptures as the very Word of God, but this article is very good and has bibliography.
Catholic Encyclopedia, Vol. 15, pp. 710713. Robert Appleton Co., N.Y., 1912. Official R. C. position with bibliography.
Consult any major Bible Dictionaries such as Hastings, 20th Century Encyclopedia of Religious Knowledge; also consult the Jewish Encyclopedia for article on worship. There is a vast literature on Worship but there is no competent work on the biblical doctrine worship, especially the N.T. doctrine. We hope and pray this gap will be filled by one committed to Biblical Christianity.
Special Study
The Lamb and His Blood in The Revelation
Rev. 1:5; Rev. 5:9; Rev. 7:14; Rev. 12:11
The word blood occurs in the following four passages:
Rev. 1:5
en t haimati autou by his blood.
Rev. 5:9
hoti esphags kai gorosas t the en t haimati son because thou wast slain and didst purchase to God by thy blood.
Rev. 7:14
en t haimati tou arniou in the blood of the Lamb.
Rev. 12:11
dia to aima tou arniou because of the blood of the Lamb.
John the Baptizer addresses Jesus as the Lamb (amnos the ordinary word for Lamb Joh. 1:29; Joh. 1:36) or God, which taketh away the sin of the cosmos. C. H. Dodd denies that John could have had in mind the passover lamb, and the lamb of Isa. 53:1 ff. How Dr. Dodd came by this amazing information is not revealed in his work. For those interested in examining Jewish interpretation of Isaiah 53 see S.R. Driver, A. Neubauer, The Fifty Third Chapter of Isaiah According to Jewish Interpretors, volume I, Texts, ed. by Driver and Neubauer; Volume II, Translation, same as above, Oxford University Press, London, 187677.
In The Revelation the term Lamb is used of Christ twenty-eight times. The fundamental idea is always sacrificial. It is very significant that of all the N.T. Literature it is only in Johns Gospel and The Revelation that we find references to the Lamb of God. (We need not consider the problem of the different terms for Lamb in John (he amnos), and in the Revelation (to arnion) respectively). In the Revelation the Lamb has two vital characteristics. He is first of all the sacrificial Lamb slain from the foundation of the world; secondly He is the conquering Lamb. (See Alan Richardson, An Introduction to The Theology of The New Testament, Harper & Bros. New York, 1958, pp. 225229 neither a liberal nor conservative study).
Through the symbol of the lamb, John was able to transmit the marvelously complex soteriological and Christological teaching in one symbol. John also combines the glorified and suffering aspects of our saviours life. The imagery of the death of Christ always moves in the realm of exaltation and glory. In the Revelation we see the beautiful correlation of the death and glory of Jesus Christ, our Lord.
The Lamb never appears except in the grand scenes of enthronement pageantry. In Johns vision of heaven he saw the redeemer as the lion of the tribe of Judah, and the shoot of Jesse. In a lightening flash John identifies the object of his vision, then immediately he changes the imagery from a Lion to a Lamb. In the very Throne room of the universe John declares that he saw a Lamb standing, as having been slain (Rev. 5:6). The divine paradox seems inconceivablehow a Lamb can stand, and look as if it is slain at the same time. This great imagery was meant to convey ideas; it was never meant to torture the imagination.
The relationship of the saints victory and the blood of the Lamb is specifically stated in the second vision (Rev. 7:9-17). John saw a great multitude in white robes, and these have washed their rubes and made them white in the blood of the Lamb. (Rev. 7:14). These have passed through the great tribulation victoriously. But their victory was not attained by their own blood, but rather the Blood of The Lamb.
Everywhere in The Revelation the Blood of Christ is asserted to be the vicarious sacrifice for the sins of the world. In the great vision of the elect (Rev. 7:9-17) the Lamb has become the great Shepherd who is leading the redeemed to the water of life.
The Christians victory over Satan and his darkness is directly attributed to the power of the Blood of the Lamb (Rev. 12:11). All evil is overcome in Christs victory. His was the only sacrifice in the history of man in which the victim became victor through the act of being the victim. This is the paradox of the ages, and will not be unraveled until He comes again, and we speak with Him.
We must also note that John calls the Apostles, the Apostles, of the Lamb, (Rev. 21:14). Here we see that the ones sent (apostles) went as ambassadors of the Lamb of God that taketh away the sins of the cosmos.
It is very possible that the hymns to the Lamb in The Revelation were songs of the apostolic church. (See J. Bonsirven, Theologie du Nouveau Testament, Paris; Aubier, 1951, p. 193). We can still hear the ancient saints singing: Thou wast slain, and hast redeemed us for God with thy blood. In this same vein a more recent saint, Isaac Watts (16471748) sings the same glorious song.
Alas! and did my Saviour bleed, and did my Sovereign die?
Would He devote that sacred head for sinners such as I? or
When I survey the wondrous cross, On which the Prince of Glory died,
My richest gain I count but loss, And pour contempt on all my pride.
See the following for brief outline studies of the Biblical Doctrine of the Blood.
A Companion to The Bible, edited by J. J. von Allmen with introduction by H. H. Rowley, Oxford University Press, New York, 1958, pp. 3841. Only those who can discern what the biblical doctrine actually is should consult this mediating work.
A Theological Word of the Bible, ed. by A. Richardson, MacMillan and Co., New York, 1950, pp. 3334.
The Apostolic Preaching of The Cross, Leon Morris, Eerdmans, 1956, pp. 108124. He discusses the views of B. F. Westcotts Sandy and Headlam, et al.
The Meaning of the Word Blood in Scripture, A. M. Stibbs, The Tyndale Press, London, 1958 reprint. A very good, brief study by a British Evangelical. Excellent place to start studying this central biblical teaching. This is not a technical discussion.
Fuente: College Press Bible Study Textbook Series
(11) And I beheld . . .More literally, And I saw, and I heard a voice of many angels around the throne, and the living beings, and the elders; and the number of them was myriads of myriads, and thousands of thousands. The chorus of the redeemed is followed by a chorus of angels; for that which is the highest act of love, towards whatever persons it was manifested, from whatever calamities it saved them, must be the highest manifestation of the divine character and will; therefore must be the cause of delight to all creatures, fallen or unfallen. If the Revelation is true, there can be no breach in the sympathies of any part of Gods voluntary and intelligent universe. It is needless to observe that the numbers are not to be taken literally; they are simply employed to express the countless throng of that innumerable company of angels (Heb. 12:22) which raised the song
Loud as from numbers without number, sweet
As from blest voices, uttering joy.
Paradise Lost, iii. 346, 347.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. I beheld heard In larger circle, around the circle of the elders, there now beams upon the eye an overwhelming assemblage of angels, pouring their song upon the ear of our apostle. They are now for the first time, and but transiently, visible. The number of them was, in the Greek, myriads of myriads and chiliads of chiliads, the sonorousness of which is still more sonorous in our English translation, the billowy roll of which is most magnificent. The Septuagint of Dan 7:10 reads, “Thousand of thousands ministered unto him, and myriads of myriads stood before him,” giving by climax the greater number last. John gives the lesser number last, as if not satisfied with the greater number alone without a supplement.
‘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, saying with a great voice “Worthy is the Lamb who has been slain to receive the power, and riches, and wisdom, and might, and honour, and glory, and blessing”. 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, ‘To him who sits on the throne, and to the Lamb, be the blessing, and the honour, and the glory, and the dominion, for ever and ever”. And the four living creatures said, “Amen”. And the elders fell down and worshipped.’
The number of angels parallels Dan 7:10, but this is more an indication of John’s knowledge of Daniel than evidence that this is the same scene, for it is simply a way of declaring their number as being too large to count. In the court of God are angels without number.
These angels now add to the worship of the Lamb. Their cry is sevenfold, an indication of divine completeness, and in it they acknowledge His worthiness for what He is about to do, and what as a consequence He will receive. At His ascension He was seated at God’s right hand as the One Who was given all authority and power in Heaven and earth (Mat 28:18; Act 2:30-35; 1Co 15:25-26; Eph 1:20-21 compare Dan 7:13-14). Now will begin the full realisation of that gift, until all is put under His feet. In a sense, of course, this process began at the ascension, but the emphasis here is that the churches must see the coming troubles as specifically part of that process. They can find strength from the fact that their tribulation is taking forward the purposes of God.
The fact that He will receive ‘riches’ is drawn to our attention by the fact that the word is omitted in a similar worship in Rev 7:12. The riches He is to receive are spiritual riches (Luk 16:11) and include the ‘riches of the glory of His inheritance in God’s people’ (Eph 1:18).
Earth then gives its reply. This is, of course, in vision. And in that vision John sees every living thing on earth glorifying God and the Lamb. Nature does naturally what man will not do. The fourfold nature of their cry is an indication of the involvement of the whole earth for four is the number of earth. So Heaven and earth proclaim the worthiness of God and of the Lamb. And the living creatures say “Amen’ to creation’s worship, for they are the representatives in Heaven of that creation. And the elders fall down and worship, for they are the representatives of the people of God. The conjunction of the worshipping of the One on the throne with the worshipping of the Lamb is evidence of Christ’s full divinity.
Notice the way in which the praise and worship commences with the living creatures and the elders, moves on to the angels, on to the whole creation, then back to the living creatures and the elders.
The choruses of praise:
v. 11. And I beheld, and I Heard the voice of many angels round about the throne and the beasts and the elders; and the number of them was ten thousand times ten thousand and thousands of thousands;
v. 12. saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.
v. 13. And every creature which is in heaven and on the earth and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing and honor and glory and power be unto Him that sitteth upon the throne and unto the Lamb forever and ever.
v. 14. And the four beasts said, Amen. And the four and twenty elders fell down and worshiped Him that liveth forever and ever.
The hymn of praise is here taken up by a larger circle of blessed spirits and creatures, in a sacred concert with such, magnificent antiphonal singing as pertains to the halls of heaven alone: And I saw, and I heard as the voice of many angels round about the throne and the living beings and the elders, and their number was myriads of myriads and thousands of thousands. The very angels go into ecstasies over the work of redemption as performed by the Lamb that was slain. With eyes and ears that mere held open by the inexpressible wonder of it all John took notice of the countless celestial beings as they circled round the throne and the cherubs and the elders, their voices rising in such anthems of glory as pertain to the realms of eternal joy.
Their song is practically a repetition of that of the elders: Saying with a mighty voice, Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honor and glory and praise. Although this outer circle of angels does not address its praise directly to Christ, yet the angels laud and magnify the work of redemption by which mankind has been redeemed from everlasting ruin; for the angels themselves have a desire to look into the depths of God’s love shown in the salvation of the world. They declare the Lamb that was sacrificed for the sins of the world to be worthy of all the great gifts and blessings which came upon Him, were given to Him, at the time of His exaltation to the right hand of God. “Honor and glory and praise are due to Him whose victorious death has won Him the power of bestowing incalculable riches on His people, and of lifting the veil of the future, where He finds this in the interest of His Church.”
And still wider are drawn the circles of adoring praise: And every creature in heaven and on the earth and beneath the earth and on the sea and all that are in them I heard saying, To Him that sits upon the throne and to the Lamb be praise and honor and glory and might forever and ever. Here the fulfillment of St. Paul’s words, Php_2:10-11 , is recorded and described, that in the name of Christ every knee should bow. of things in heaven and on earth and under the earth, and that, all tongues should confess that Jesus is the Lord. See Psa 103:22; Psa 145:10. Whether willingly or unwillingly, every creature is obliged to acknowledge the deity, the divine godhead, of Christ, the exalted Son of Man, to praise, magnify, and bless Him, to yield itself to His dominion, to confess that to Him all the strength and wealth and wisdom of life rightly belong. And thus God is glorified, also in the glorification of His Son. The praise of God the Creator and the praise of Christ the Redeemer are blended in one final song which will continue to be chanted throughout eternity. To this great song of praise the antiphonal Amen of the cherubs answered: And the four living beings said, Amen; and the eiders fell down and worshiped. Verily it shall be so: all the earth shall be full of His glory. All the earth shall fear the Lord, and all the inhabitants of the world shall stand in awe of Him, Psa 33:8.
Summary
The prophet sees the book of the counsels of God, whose seals could be broken only by Christ, the Lamb that was slain, a fact which caused the elders to break forth in a hymn of praise which was afterwards taken up not only by myriads of angels, but by the chorus of all creatures.
Rev 5:11-12 . . Without foundation, Ebrard: “John sees something new, viz., he hears,” according to the arbitrary conception that designates, “in the weakened wide sense, visionary observation in general.” Correctly, Beng., De Wette, etc.: “John sees the hosts of angels whose voice he hears.” Cf. Rev 6:1 sqq.
Around the throne of God, and the four beings, and the twenty-four elders, the attention of the seer is completely occupied; he sees now the heavenly host, [1954] an innumerable multitude: . The statement of numbers is still fuller than in Dan 7:10 , [1955] and indicates by its indefiniteness for it is not said how many are the myriads of myriads actual innumerability. Incorrectly, Bengel: “A less number added to the greater forbids both to be taken too indefinitely.” The anti-climax [1956] has the meaning that even the preceding very great number is still insufficient, but not that “with the immense number the distinction vanishes.” [1957]
, cf. Rev 14:1 ; Rev 14:8 .
, cf. Rev 1:10 .
, in adoring acknowledgment. [1958]
. The article notes the power as peculiar to the Lamb; this, as also the and , is shared with the enthroned God. [1959] The force of the art., placed at the beginning, which in Rev 4:11 and Rev 7:12 is expressly repeated before each particular conception, affects the entire connection. Beng., excellently: “These seven words of praise must be expressed as though they were a single word, because they all stand with one another after a single article.” [1960]
. Mentioned also in 1Ch 29:11-12 ; [1961] is not to be limited to the possession and distribution of spiritual goods, [1962] but is in every respect unconditioned wealth in all blessings, [1963] as it belongs to the all-sufficient God, and likewise to the Lamb who shares all his glory, and, therefore, also his throne. [1964]
, not “blessing,” [1965] but praise, honor. The seven items of the ascription of praise have, in other respects, nothing whatever to do with the seven seals, [1966] but are accumulated in this number, [1967] in order to express their holy completeness.
[1954] 1Ki 12:14 .
[1955] -g0- -g0-
-g0- -g0- -g0- .
[1956] Cf. also Psa 68:18 .
[1957] Hengstenb.
[1958] Rev 4:11 . Ew., De Wette, Ebrard, etc.
[1959] Rev 4:11 .
[1960] Cf. also Hengstenb.
[1961] Cf. Eph 3:8 ; Joh 1:16 .
[1962] De Wette, Hengstenb., who refers to Rev 5:9-10 .
[1963] Cf. Act 17:25 ; Jas 1:17 .
[1964] Cf. Vitr., Ew.
[1965] Beng.
[1966] Against Beng.
[1967] As also Rev 7:12 .
DISCOURSE: 2508 Rev 5:11-13. I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
WE know at present but very little of the blessedness of heaven: yet the word of God enables us to form some faint conception of it. St. John draws aside the vail, and reveals to us,
I.
The assembly which he saw
The inhabitants of heaven are composed of angels, and glorified saints Their number exceeds all computation The saints take the lead in the worship There is perfect harmony throughout the whole assembly.
II.
The Object they adored
Many deny that Christ is a proper object of worship. But he has ever been worshipped in the Church And He is the object of universal adoration in heaven He is expressly joined with the Father as an equal object of worship III.
The adoration they offered Him
The heavenly hosts do not offer blind and ignorant devotions: they proclaim the Redeemers worthiness of divine honour They all join in this unitedly, and with a loud voice
[Those from earth, and sea, &c. are the spirits of departed saints: all seem to vie with each other without one discordant voice.]
Infer How great is the privilege of the saints!
[The saints are even now joined to this blessed assembly [Note: Heb 12:22-23.]: they have the same views of Christs worthiness and glory: they are engaged in offering the same praises and adorations: they are daily growing in a meetness to join the saints above. How glorious, how desirable is this privilege! Let all seek it by faith in the Lamb that was slain.]
2.
How astonishing is the folly of the unregenerate!
[This blessedness is offered to all who will believe in Christ; yet the unregenerate make light of it. But would they think it so contemptible if they had such a vision of it as St. John had? Would they despise it if they could see the state of the damned as contrasted with it? May God convince them of their guilt and folly!]
3.
How inconceivably glorious must heaven be!
[Here the felicity of the saints is often great [Note: Gen 28:17.]; but hereafter it will transcend our utmost conceptions [Note: Here, our views are dim (by faith) our company few, our associates polluted, our capacity small, our difficulties great, our alloy inseparable, our intermissions frequent, our declensions lamentable: but there, we shall see Christ as he is, together with innumerable hosts, each of them shining as the sun; our powers will be wonderfully enlarged; we shall serve him with perfect ease and readiness; and our bliss will be pure and unmixed, without intermission or end, yea, continually, eternally progressive.]. Let us frequently rehearse here, that we may be more fit to perform our part on the theatre of heaven.]
(11) And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; (12) Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. (13) And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever. (14) And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth forever and ever.
Here we have another goodly company, but different from the former, ascribing a seven-fold praise to the Lamb. These are described as angels round the throne; yea, John saith, every creature that was in heaven, and on the earth, and under the earth, and such as are in the sea, all joining together in ascribing glory and praise to the Lamb. In order for the right apprehension of this hymn of adoration, let it be considered, that the elect angels, who, though not redeemed by Christ, and have no union with Christ, yet, being created by Christ, and kept and confirmed in their state of holiness by Christ, worship, and adore, and obey Him. Their multitude it here described, to intimate what a glorious body they are And all the creatures of God are said to praise Christ, yea, the very enemies of Christ shall bow their knee before Him, and be made to acknowledge his greatness and his glory. The Oath of the Lord hath said it, yea, the Lord hath sworn it. I have sworn by myself, (the Lord saith,) the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear, Isa 45:23 . These things explain to us the nature of this last hymn, so differently worded from the former. I do not think it necessary to swell these pages, by enlarging on the several particulars here expressed. The harps, and golden vials, are perhaps an Allusion to the Temple service, under the old Jewish dispensation. But the musical instruments of the New Testament Church on earth, and of the New Jerusalem Church in heaven, can mean nothing more than the new-strung chords of the renewed spirit in Christ Jesus. To these, the whole Church of God, both in heaven and earth, will give their hearty Amen. Yea, as one of the sweet names of Christ, and as an ordinance in holy worship, all, And every regenerated child of God will bless himself in Christ, the Amen, see Isa 65:23 ; 1Co 14:16 .
OH! thou glorious Lord of the tribe of Judah, precious Jesus, thou art He whom thy brethren shalt praise, for thou wert alone worthy to take the book, and to loose the seals thereof. Truly, Almighty Lord, but for thy undertaking the Church must have wept forever! But, praised be God our Father, thou hast redeemed us to God by thy blood. And praised be God the Spirit for giving thy Church this precious record, and handing it down to us with such gracious explainings. All heaven was filled with odours to our Jesus’s praise. And all earth shall offer their praises to the Lamb! Lord, amidst the ten thousand times ten thousands, and thousands of thousands, let not my poor soul be silent, who oweth all its mercies to God and the Lamb! Feeble, and poor, and unworthy as it is, still, Lord, hear me when I say, Thou art worthy to receive all praise, for thou vast slain, and hast redeemed me to God by thy blood.
11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;
Ver. 11. Round about the throne and the beasts ] That is, round about the beasts and the elders. Angels encamp about the saints, as ministering spirits, and are glad of the office, that their God manifested in the flesh may be seen of them, 1Ti 3:16 , and the multifarious wisdom of God in man’s redemption be displayed unto them, Eph 3:10 .
11, 12 .] The assenting chorus of the host of angels . And I saw ( , not in a general vague sense, introducing a fresh particular merely; but in its proper sense: John saw the host of angels whose voice he heard: cf. ch. Rev 6:1 f. The gloss. ord. refers to what has preceded: but this is contrary to St. John’s usage), and I heard [ as it were ] a (or, the : , like many other substantives in regimen with their possessive genitives, being definite though anarthrous) voice of many angels around the throne and the living-beings and the elders (i. e. surrounding on all sides, in the more distant space, the smaller circle hitherto described. The Church, as the vehicle of the work of Redemption, of which Creation is but a part, is the central and crowning manifestation of God’s power and love and wisdom. Round it, and Him who is its Head, the heavenly hosts are ranged in humble admiration; and into its wonders they desire to look. Cf. Eph 3:10 ; 1Pe 1:12 ); and the number of them was myriads of myriads and thousands of thousands (i. e. innumerable in its vastness. See Psa 68:18 , and ref. Dan., where comes before : but it is of very little import whether the specification is by way of climax or of anti-climax, the same idea being conveyed), saying (the appositional nom. instead of the gen.: as in ch. Rev 4:1 ) with a loud voice, Worthy is the Lamb which hath been slain to receive (by way of ascribed praise : cf. ch. Rev 4:11 and note) the power and riches and wisdom and might and honour and glory and blessing (here, as in ch. Rev 7:12 , but in differing order, we have seven particulars of ascription. But here there is a difference both from ch. Rev 7:12 and Rev 4:11 . In each of those places the art. is repeated before each particular: here, one article includes them all. Bengel well remarks, that we must regard them all as if they formed but one word. And when they are thus regarded, the article seems to point out the fact of all these, as one, belonging to God, whose power and glory the Lamb is declared worthy to share.
Of the particulars themselves, is better kept in its generality, all riches and fulness, than limited, as by De W., to spiritual riches; see 1Ch 29:11 ; is blessing , in the sense so frequent when the word and its cognate verb are used of an act passing from man to God: viz. that of ascribed praise; the will on the part of the creature, though unaccompanied by the power , to return blessing for blessing conferred The idea of Bengel, that the septenary number has to do with the seven seals, is hardly probable: the number, as indicating completeness, running through the whole book).
Rev 5:11 . This outer circle of myriads (the following is an anti-climax) of angelic retainers a favourite trait in the later Jewish pageants of heaven does not address praise directly to the Lamb.
NASB (UPDATED) TEXT: Rev 5:11-14
11Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, 12saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.” 13And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.” 14And the four living creatures kept saying, “Amen.” And the elders fell down and worshiped.
Rev 5:11 “many angels” This verse lists three groups of angels: (1) many angels (thousands of thousands); (2) living creatures (four); or (3) elders (twenty-four).
“the number of them was myriads of myriads, and thousands of thousands” This seems to be an allusion to the heavenly court of Dan 7:10 (see note at Rev 5:1).
Rev 5:12 “the Lamb that was slain to receive power” This is the affirmation of the Son from the angelic beings. “Was slain” is a perfect passive participle (cf. Rev 5:6; Rev 13:8), which implies “slain in the past” with the marks and effect of the slaying remaining. When we see Jesus He will still have the marks of the crucifixion. They have become His badge of honor! The concept of the cross is implicit and central in Revelation. See note at Rev 5:9.
In this verse seven attributes are given unto the Lamb by the angelic orders:
1. power
2. riches
3. wisdom
4. might
5. honor
6. glory
7. blessing
These attributes may come from 1Ch 29:10-12, which may also be the OT source for the liturgic conclusion to the Lord’s Prayer in Mat 6:13 in the Greek manuscript tradition.
The NASB Study Bible (p. 1855) adds the note that the attributes of God begin with three in Rev 4:11, then four in Rev 5:13, and finally seven in Rev 5:12; Rev 7:12. Remember apocalyptic literature is a highly structured genre which uses symbolic number often.
Rev 5:13 All conscious human creation (the largest human choir possible), humans (both alive and dead) in Rev 5:13 bless the Father and the Son with a fourfold blessing (cf. Rev 5:14; Psa 103:19-20; Php 2:8-11) and the angelic orders (the four living creatures and the twenty-four elders) surrounding the throne affirm the blessing (cf. Rev 5:14).
Rev 5:14 “Amen” This is an affirmation from the four throne angels (the four living creatures). See Special Topic at Rev 1:6.
ten . . . thousand = myriads of myriads. Hebraism for countless numbers. See Dan 7:10.
11, 12.] The assenting chorus of the host of angels. And I saw (, not in a general vague sense, introducing a fresh particular merely; but in its proper sense: John saw the host of angels whose voice he heard: cf. ch. Rev 6:1 f. The gloss. ord. refers to what has preceded: but this is contrary to St. Johns usage), and I heard [as it were] a (or, the: , like many other substantives in regimen with their possessive genitives, being definite though anarthrous) voice of many angels around the throne and the living-beings and the elders (i. e. surrounding on all sides, in the more distant space, the smaller circle hitherto described. The Church, as the vehicle of the work of Redemption, of which Creation is but a part, is the central and crowning manifestation of Gods power and love and wisdom. Round it, and Him who is its Head, the heavenly hosts are ranged in humble admiration; and into its wonders they desire to look. Cf. Eph 3:10; 1Pe 1:12); and the number of them was myriads of myriads and thousands of thousands (i. e. innumerable in its vastness. See Psa 68:18, and ref. Dan., where comes before : but it is of very little import whether the specification is by way of climax or of anti-climax, the same idea being conveyed), saying (the appositional nom. instead of the gen.: as in ch. Rev 4:1) with a loud voice, Worthy is the Lamb which hath been slain to receive (by way of ascribed praise: cf. ch. Rev 4:11 and note) the power and riches and wisdom and might and honour and glory and blessing (here, as in ch. Rev 7:12, but in differing order, we have seven particulars of ascription. But here there is a difference both from ch. Rev 7:12 and Rev 4:11. In each of those places the art. is repeated before each particular: here, one article includes them all. Bengel well remarks, that we must regard them all as if they formed but one word. And when they are thus regarded, the article seems to point out the fact of all these, as one, belonging to God, whose power and glory the Lamb is declared worthy to share.
Of the particulars themselves, is better kept in its generality, all riches and fulness, than limited, as by De W., to spiritual riches; see 1Ch 29:11; is blessing, in the sense so frequent when the word and its cognate verb are used of an act passing from man to God: viz. that of ascribed praise; the will on the part of the creature, though unaccompanied by the power, to return blessing for blessing conferred The idea of Bengel, that the septenary number has to do with the seven seals, is hardly probable: the number, as indicating completeness, running through the whole book).
Rev 5:11. ) is ten thousand; (if only you understand , as ch. Rev 12:14, , that is, ) are twenty thousand. Thence myriads of myriads are 200,000,000; and so moreover thousands of thousands, 2,000,000. The lesser number added to the greater forbids both of them from being taken too indefinitely.
beasts
living creatures. (See Scofield “Eze 1:5”).
many: Rev 7:11, 1Ki 22:19, 2Ki 6:16-18, Psa 103:20, Psa 148:2
the throne: Rev 4:4, Rev 4:6, Rev 4:9, Rev 4:10
was: Rev 19:6, Deu 33:2, Psa 68:17, Dan 7:10, Heb 12:22
Reciprocal: Exo 18:10 – General Exo 25:20 – toward 1Ki 6:29 – carved figures Neh 9:6 – the host Job 25:3 – there Job 38:7 – the sons Psa 29:1 – Give Psa 66:8 – make Psa 89:5 – heavens Psa 97:7 – worship Psa 145:21 – let all flesh Son 1:16 – thou art Eze 3:12 – Blessed Zec 3:4 – those Mat 4:11 – behold Mat 11:19 – But Mat 13:41 – The son Mat 28:9 – worshipped Luk 2:13 – a multitude Luk 15:10 – there Eph 1:20 – and set Heb 1:4 – so Heb 2:8 – hast 1Pe 1:12 – which things Rev 7:9 – no man Rev 7:13 – one
Rev 5:11. The several phrases in the end of this verse are represented by only two Greek words in the original which The Englishman’s Greek New Testament renders “thousands of thousands.” Whichever translation we adopt, we should understand it to be a figurative statement to indicate a very great number of the heavenly host. They were joining in the praises of the four creatures and the four and twenty elders.
Comments by Foy E. Wallace
Verse 11.
The angelic symphony–Rev 5:11-12.
1. “I heard the voice of many angels . . . and the beasts (beings), and the elders . . . ten thousand times ten thousand, and thousands of thousands”–Rev 5:11.
The voice: The sound of myriad thousands of angels and beings was but one voice, a concert of praise; with one object, the Lamb; and with one theme, in symphony of the adoration to the Lamb.
Thousands: The literal computation would be ten thousand times ten thousand–100,000,000–One hundred million, plus thousands of thousands, on multiplied thousands more. So figuratively it signified that all the church on earth, represented by the four and twenty elders, and the whole family of heaven (Eph 3:14), represented by the multiplied decimals, joined in the adoration of the Lamb in the midst of the throne. (see verse 13)
Rev 5:11. The song of the triumphant Church has been sung, and an innumerable host of angels takes up the chorus. These angels occupy a place outside of all that we have hitherto met in connection with the throne,of the throne itself, of the four living creatures, and of the twenty-four Elders. The reason is obvious. The Son of God, in carrying out the process of redemption, took on Him the nature of man, that man might be elevated to a participation in His Divine nature, and it is this process of redemption that is here the main topic of praise. Angels do not share in it, and they accordingly are farther from the throne. The same thought is implied in Psalms 8; 1 Corinthians 6; Hebrews 2 Although, however, angels are not themselves partakers of the redemption spoken of, they have the deepest interest in its glorious results (comp. Luk 15:10; Eph 3:10; 1Pe 1:12).The number of the angels is given in general terms, for they cannot be numbered (comp. Heb 12:22). It is remarkable that the smaller number seems to be given last, and various explanations have been offered,that in enormous numbers distinctions vanish, that the larger number preceding, large as it is, is not enough, that the same idea is conveyed whether by climax or anticlimax. No one of these explanations is satisfactory. The Seers arrangements of his words are always for the purpose of strengthening his statement in the second part. We may observe that he often uses another word for thousands (chaps, Rev 11:3, Rev 12:6, etc.); but it is always with inferior objects, never with men. With men we seem invariably to find the word here employed (chaps. Rev 7:4, Rev 11:13, etc.); only once is it used with a material (if even then a material) object (chap. Rev 21:16). It would seem, therefore, as if with this word were associated a higher idea than that of number, such as that of spiritual superiority and rule. Thus, though thousands is a numerically smaller number than myriads, the idea associated with it is greater.
Such being the numbers of the angels, we have now their song.
Observe here, 1. The office of the holy angels in heaven declared; they stand round about the throne of God continually, as nobles and chief ministers of state attend upon a prince, waiting his pleasure, and expecting his commands.
Observe, 2. The numberless number of them, thousands of thousands, and ten thousand times ten thousand; and as Almighty God is attended by an innumerable company of angels in heaven, so do the holy angels stand ready to accompany and protect his people here on earth, They encamp round about them. Psa 34:7
Observe, 3. How readily and cheerfully the holy angels joined with the elders in blessing and praising Christ for the invaluable fruits and benefits of man’s redemption: those beneficent spirits rejoice in our happiness; they joy at the conversion of a sinner, and triumph at the glorification of a saint. Here they are said to sing with a loud voice, to show their affection and zeal in the work of blessing and praising God for Jesus Christ, who is an head of confirmation to them, as he was an head of redemption unto us.
Observe, 4. How the angels give the same worship, pay the same homage, ascribe the same honour to Christ, which they do to God the Father: this had never been given, had he not been essentially God: the angels pronounce and proclaim Jesus Christ worthy of omnipotent power; and that honour, glory, and blessing, do appertain to him for evermore.
Observe lastly, That not only all the angels, but all the creatures in heaven, in earth, under the earth, and in the sea, all and every one of them, do worship Christ with religious worship, and pay him divine honour; adore him that sits on the throne, and the Lamb, for ever and ever: that is, the rational part of the world, to wit, angels and men, actively; the sensitive part of the world, objectively; the diabolical part, passively: Christ extorts that glory from them by their torments, which they refuse to give unto him by confessions and voluntary acknowledgements.
What greater argument than this can we desire for our satisfaction, that Christ is truly and essentially God? He thinks it no robbery to be equal with God, to share with him in all that honour and homage, in all that adoration and religious worship, which the whole creation do pay to Almighty God; for thus do the angels and elders above, and the whole church-militant here below, chant forth the praises of the Creator and Redeemer, saying,
Blessing, and glory, and renown, We now give all together, To him that in the throne sits down, And to the Lamb for ever. Amen, Hallelujah.
Many angels joined in song with the four beasts and 24 elders. Their total is really beyond numbering. ( Heb 12:22 )
Rev 5:11-14. And I beheld The many angels; and heard the voice And the number of them; round about the throne Of the Divine Majesty; and the living creatures and the elders So forming the third circle. It is remarkable that men are represented, through the whole vision, as nearer to God than any of the angels. And the number of them was ten thousand times ten thousand, and thousands of thousands An innumerable multitude. And yet these are but a part of the holy angels; afterward, (Rev 7:11,) St. John heard them all. Saying, with a loud voice With united ardour and harmony, there not being a cold and languid mind in the whole assembly; Worthy is the Lamb The elders said, Rev 5:9, Worthy art thou; being more nearly allied to him, and addressing him with greater familiarity than the angels; to receive power, &c. The seven-fold praise answers the seven seals, of which the four former represent all visible, the latter all invisible things made subject to the Lamb. And every creature In the whole universe; which is in heaven on the earth under the earth in the sea As the inhabitants of the watery elements are necessarily mute, we are not to understand by this that they seemed to grow vocal in the praises of Christ, upon this occasion, but rather that heaven, earth, and sea are used to signify that all nature, in its different ways, concurred in the praise; that is, the whole constitution of it contributed to furnish out matter of praise; just as inanimate, as well as rational creatures, are called upon to praise God, in several of the Psalms, especially in Psalms 148. Doddridge. And all that are in them In every varied form of nature; heard I saying, Blessing, &c. This praise, from all creatures, begins before the opening of the first seal; but it continues from that time to eternity, according to the capacity of each. His enemies must acknowledge his glory, but those in heaven say, Blessed be God and the Lamb. And the four living creatures said, Amen To this hymn, to testify their hearty concurrence. And the four and twenty elders, at the same time, fell down before the throne, and worshipped him that liveth for ever and ever Acknowledging him to be infinitely superior to all those services which the most exalted powers of created nature are capable of rendering. This royal manifesto is, as it were, a proclamation, showing how Christ fulfils all things, and every knee bows to him, not only on earth, but also in heaven, and under the earth. This book exhausts all things, (1Co 15:27-28,) and is suitable to a heart enlarged as the sand of the sea. It inspires the attentive and intelligent reader with such a magnanimity, that he accounts nothing in this world great; no, not the whole frame of visible nature, compared to the immense greatness of what he is here called to behold; yea, and in part to inherit. St. John has in view, through the whole of the following vision, what he has been now describing; namely, the four living creatures, the elders, the angels, and all creatures, looking together at the opening of the seven seals.
5:11 {13} And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: {14} and the number of them was {c} ten thousand times ten thousand, and thousands of thousands;
(13) The consent of the common order of angels, answering in melody to their princes that stood by the throne.
(14) A finite number, but almost infinite, as in Dan 7:10 .
(c) This means a great number.
An innumerable host of angels now joined the four creatures and 24 elders in ascribing worth to the Lamb (cf. Dan 7:10; Psa 68:17-18; Mat 2:13). The word order "myriads of myriads, and thousands of thousands" may seem anticlimactic.
"The word order is deliberate and the resultant anticlimax brings even more emphasis to the expression. When ten thousand is multiplied by itself, even this does not match the number of angels involved. The leftover still comes to a figure amounting to a thousand multiplied by itself. This is an apocalyptic symbol for countless thousands of angels who lift their voices in this great doxology." [Note: Thomas, Revelation 1-7, pp. 403-4. Cf. Lenski, p. 210; and Rienecker, p. 825.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
THE DOXOLOGY OF THE REDEEMED
[The angels are those who kept their first estate, from which others fell. The saints are spoken of under two characters, the beasts, or living creatures, and the elders. The former are supposed to represent the ministers of Christ [Note: In the peculiar qualities of the four living creatures an allusion is probably made to the talents requisite for the ministerial function. The preacher of the Gospel ought to be bold, patient, compassionate, and discerning. Rev 4:7.], and the latter, the members of the Church [Note: They are twenty-four; probably in-allusion to the twelve Patriarchs and twelve Apostles, who were the heads of the Jewish and Christian, i. e. of the universal Church.]: they altogether compose one body in and under Christ [Note: Eph 1:10.].]
[The way to heaven has always been a strait and narrow way; yet from the death of Abel their number has been continually increasing: their collective number is inconceivably great [Note: Dan 7:10. Rev 7:9.].]
[They are represented as standing nearest to the throne [Note: Rev 7:11.]: they begin the song [Note: ver. 5:9, 10.], and the angels join in chorus [Note: ver. 1113.].]
[Paul prayed to him, and received an answer from him [Note: 2Co 12:8-9.]: Stephen addressed him, as Christ himself had before addressed the Father [Note: Act 7:59.]: the offering of prayer to him characterizes every true Christian [Note: 1Co 1:2.].]
[He is the person described in the text and context [Note: ver. 6, 8, 9, 12.]. The description given is applicable to him alone [Note: Joh 1:29.].]
[The terms used are the same, and they are addressed alike to both.]
The worship they offer him is such as is proper to God only
[Stronger expressions of adoration are no where offered to the Father: the accumulation of words expresses the fervour of their hearts [Note: To explain each word would destroy the energy of the whole.]: their view of his essential glory must convince them of his worthiness; but they most admire him in his mediatorial character: the angels, though not interested as we, gladly unite their praises.]
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)