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.
13. every creature ] Cf. Php 2:10.
under the earth ] See on Rev 5:3. It seems harsh to understand the words of an unwilling cooperation of the devils in glorifying God and His Son, besides that Judges 6 seems hardly to prove that all fallen spirits are yet confined “under the earth:” Mat 8:29 compared with Luk 8:31 suggests the contrary. It is more possible to suppose the dead, even the holy dead, to be described as “under the earth.” In Enoch lxii. we have a hymn, somewhat resembling those of this Book, actually sung by the souls of the lost apparently in the intervals of their suffering. The souls of the Martyrs appear from this Book to be in Heaven, Rev 6:9 sqq.: but we cannot be sure that this is true of all the faithful, and it is not certain that a disembodied soul can be said, except figuratively, to be in any place at all: so that the place where their bodies lie is perhaps the only place where the dead can properly be said to be.
such as are in the sea ] Read simply on the sea: including those in ships, and marine animals: see Psa 104:26.
Blessing, and honour ] Lit. the blessing, and the honour, &c. the art. being repeated with each noun, not, as in the preceding verse, standing once for all. The repetition of the article has perhaps none but a rhetorical or euphonic purpose. Whatever “power and riches ,” whatever “blessing and honour ” the world contains, all belongs of right to Him. Watts’ “Blessings more than we can give ” is a perfectly legitimate developement of the sense.
Fuente: The Cambridge Bible for Schools and Colleges
And every creature which is in heaven – The meaning of this verse is, that all created things seemed to unite in rendering honor to Him who sat on the throne, and to the Lamb. in the previous verse a certain number – a vast host – of angels are designated as rendering praise as they stood round the area occupied by the throne, the elders, and the living creatures; here it is added that all who were in heaven united in this ascription of praise.
And on the earth – All the universe was heard by John ascribing praise to God. A voice was heard from the heavens, from all parts of the earth, from under the earth, and from the depths of the sea, as if the entire universe joined in the adoration. It is not necessary to press the language literally, and still less, is it necessary to understand by it, as Prof. Stuart does, that the angels who presided over the earth, over the under-world, and over the sea, are intended. It is evidently popular language; and the sense is, that John heard a universal ascription of praise. All worlds seemed to join in it; all the dwellers on the earth, and under the earth, and in the sea, partook of the spirit of heaven in rendering honor to the Redeemer.
Under the earth – Supposed to be inhabited by the shades of the dead. See the Job 10:21-22 notes; Isa 14:9 note.
And such as are in the sea – All that dwell in the ocean. In Psa 148:7-10, dragons, and all deeps; beasts, and all cattle; creeping things, and flying fowl, are called on to praise the Lord; and there is no more incongruity or impropriety in one description than in the other. In the Psalm, the universe is called on to render praise; in the passage before us it is described as actually doing it. The hills, the streams, the floods; the fowls of the air, the dwellers in the deep, and the beasts that roam over the earth; the songsters in the grove, and the insects that play in the sunbeam, in fact, declare the glory of their Creator; and it requires no very strong effort of the fancy to imagine the universe as sending up a constant voice of thanksgiving.
Blessing, and honour, … – There is a slight change here from Rev 5:12, but it is the same thing substantially. It is an ascription of all glory to God and to the Lamb.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. Every creature] All parts of the creation, animate and inanimate, are represented here, by that figure of speech called prosopopaeia or personification, as giving praise to the Lord Jesus, because by him all things were created. We find the whole creation gives precisely the same praise, and in the same terms, to Jesus Christ, who is undoubtedly meant here by the Lamb just slain as they give to GOD who sits upon the throne. Now if Jesus Christ were not properly GOD this would be idolatry, as it would be giving to the creature what belongs to the Creator.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The meaning of the several phrases here used, is not to be strictly and particularly examined; the sense of them all in general is, to show the consent of all the angels and glorified saints, and of the whole church, in giving praise unto God, and particularly to the Lord Jesus Christ, (the Lamb), for the work of mans redemption; and their particular consent, that Christ is to be worshipped as the Father; and the consent and acquiescence of the whole creation in the counsel and purpose of God, and in the work of his providence, constituting Christ as the King, Priest, and Prophet of his church. And though inanimate creatures, or sensitive creatures, cannot speak, yet they are also said to join in these praises, as the glory of God shineth in them, and they, by him, shall be freed from that vanity under which they groan, Rom 8:19-21, and enjoy something of the liberty of the sons of God; and shall all be subject and obedient unto Christ in their respective stations and orders, Phi 2:9,10, and fulfil his will in the execution of his counsels and purposes in the government of the world, in order to the preservation of his church.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. The universal chorus ofcreation, including the outermost circles as well as the inner (ofsaints and angels), winds up the doxology. The fullaccomplishment of this is to be when Christ takes His great power andreigns visibly.
every creature“allHis works in all places of His dominion” (Ps103:22).
under the earththedeparted spirits in Hades.
such as areSo B andVulgate. But A omits this.
in the seaGreek,“upon the sea”: the sea animals which are regardedas being on the surface [ALFORD].
all that are in themSoVulgate reads. A omits “all (things)” here (Greek,“panta“), and reads, “I heard all (Greek,“pantas“) saying”: implying the harmoniousconcert of all in the four quarters of the universe.
Blessing, &c.Greek,“the blessing, the honor, and the glory,and the might to the ages of the ages.” The fourfoldascription indicates world-wide universality.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And every creature which is in heaven,…. Animate or inanimate, angels, and the spirits of just men made perfect, sun, moon, and stars, and the fowls of the air:
and on the earth; men and beasts, and every creeping thing, mountains, hills, fruitful trees, and all cedars: and under the earth: in the bowels of it, metals, minerals, and everything of that kind:
and such as are in the sea; that sail in ships upon the mighty waters, and fishes great and small that are therein:
and all that are in them; in heaven, earth, and sea:
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; all creatures in their way praise God, and are subservient to the glory and interest of Christ, and are the occasion of glorifying of both; and even the enemies of Christ, wicked men and devils, will be obliged to own Christ to be Lord, to the glory of God the Father, as well as angels and saints; and the same glory and honour which are given to the one are ascribed to the other, which shows the proper deity of Christ, and his equality with the Father. The Syriac version reads, “and I heard him who sitteth upon the throne, saying, to the Lamb be given blessing and honour”, &c. with which compare Joh 5:22.
Fuente: John Gill’s Exposition of the Entire Bible
Every created thing ( ). Every creature in a still wider antiphonal circle beyond the circle of angels (from , for which see 1Tim 4:4; Jas 1:18), from all the four great fields of life (in heaven, upon the earth, under the earth as in verse 3, with on the sea added). No created thing is left out. This universal chorus of praise to Christ from all created life reminds one of the profound mystical passage in Ro 8:20-22 concerning the sympathetic agony of creation () in hope of freedom from the bondage of corruption. If the trail of the serpent is on all creation, it will be ultimately thrown off.
Saying (). Masculine (construction according to sense, personifying the created things) if genuine, though some MSS. have (grammatical gender agreeing with ) present active participle of , to say.
And to the Lamb ( ). Dative case. Praise and worship are rendered to the Lamb precisely as to God on the throne. Note separate articles here in the doxology as in 4:11 and the addition of (active power) in place of (reserve of strength) in 5:12.
Fuente: Robertson’s Word Pictures in the New Testament
Creature [] . See 1Ti 4:4; Jas 1:18. From ktizw to found. A thing founded or created Rev., created thing. See on Joh 1:3. In the sea [ ] . More accurately, “on the sea,” as Rev. Not ships, but creatures of the sea which have come up from its depths to the surface.
Blessing [ ] . Rev. rightly “the blessing.” All the particulars of the following ascription have the article.
Honor [] . Originally a valuing by which the price is fixed, hence the price itself, the thing priced, and so, generally, honor. See on Act 28:10. Power [ ] . Rev., the dominion. For the different words for power, see on 2Pe 2:11.
Fuente: Vincent’s Word Studies in the New Testament
1) “And every creature which is in heaven,” (kai pan ktisma ho en to ourano) “and every creature (existing) in heaven,” Angels, seraphims, and the redeemed of all ranks of Israel, the church, Gentiles of all nations, etc. 1Co 10:32.
2) “And on the earth and under the earth,” (kai epi tes ges kai hupokato tes ges) “And upon the earth and down beneath the earth,” or underneath the earth. Tho prayer (may) will one day cease, in the presence of the Lord, praise and thanksgiving shall continue forever, Isa 65:24.
3) “And such as are in the sea, and all that are in them,” (kai epi tes thalasses (estin) kai ta en autois panta) “And existing upon the sea and all things in them,” in the seas; by a sweep of the spirit John was given to see and hear sea monsters, earth’s living animal life and departed spirits expressing joy at redemption or restitution of the earth from its curse of sin, Act 3:21; Rom 8:21; Mat 17:11.
4) “Heard I saying, unto him that sitteth upon the throne,” (ek ousa legontas)”I heard saying,” (to arnio) “to the Lamb,” (kai to kathemeno epi to throno) “And or even to the one sitting upon the throne,” to the majesty on the throne, Col 3:11; Heb 1:3; Rev 5:1.
5) “And unto the Lamb,” (kai to arnio) “And to the lamb;- the true redemption Lamb, Joh 1:29, the Lamb of love and meekness, worthy of praise forever and ever, in the city where the Lamb is the light, Joh 8:12; Rev 22:1; Rev 22:3; Rev 22:5; Rev 21:22-23.
6) “Blessing and honor and glory and power,” (he eulogia kai hetimekai he dokse kai to kratos) “Let there be blessing and honor and glory and might; – This is the third successive doxology or hymn of praise to God and the Lamb alike, Joh 17:3; 1Ti 2:5; Rev 1:6; Rev 6:16; Rev 7:10.
7) “For ever and ever,” (eis tous aionas ton ainon) “Unto and into the ages of the ages; Then, at His coming, “the earth shall be full of the knowledge of the Lord as the waters that cover the sea,” Isa 11:9; 1Ti 6:16; 1Pe 4:11; Eph 3:21.
Fuente: Garner-Howes Baptist Commentary
(13) And every creature . . .The third chorus: the chorus of the universe. The song of the redeemed, echoed by the hosts of angels, is now merged in the utterance of all. Every creature which is in the heaven, and upon the earth, and beneath the earth, and upon the sea, and all the things that are in them, heard I saying
To Him that sitteth upon the throne,
And to the Lamb,
(Be) the blessing, and the honour,
And the glory, and the might,
To the ages of the ages.
The song of praise rises from all quarters, and from all forms of creation. The whole universe, animate and inanimate, joins in this glad acclaim. To limit it to either rational or animate creation is to enfeeble the climax which this third chorus forms to the two preceding ones, and is to denude the passage of its fulness and of its poetry. The Hebrew mind delighted in representing every bird and every grass-blade as joining in Gods praise. Mountains and all hills, fruitful trees and all cedars, beasts and all cattle, creeping things and flying fowl, as well as kings of the earth and all people, were called on to bless the name of the Lord. Christian poets have told us that Earth with her thousand voices praises God.
Nature, attend! join every living soul,
Beneath the spacious temple of the sky,
In adoration joind; and, ardent, raise
One general song! To Him, ye vocal gales,
Breathe soft, whose Spirit in your freshness breathes.
*
*
*
And thou, majestic main,
A secret world of wonders in thyself,
Sound His stupendous praise, whose greater voice
Or bids you roar, or bids your roaring fall.
Soft roll your incense, herbs, and fruits, and flowers,
In mingled clouds to Him whose sun exalts,
Whose breath perfumes you, and whose pencil paints.
Thomson, Hymn to Seasons.
The Apostle who pictured all creation as waiting in eager expectation for the full redemptionthe redemption of the body (Rom. 8:23), looked forward to the time when the whole universe, whether animate or inanimate, would bend the knee in homage and raise its voice in praise (Php. 2:10). The doxology which thus rises from the universe is appropriately four-fold: the definite article (omitted in the English version) must be supplied before each word (The blessing, &c.). The two preceding songs were in honour of the Lamb; in this last the praise is addressed to the Throned One and to the Lamb. This linking of the Lamb with God as the Throned One is common throughout the book. Here they are linked in praise; in Rev. 6:16 they are linked in wrath; in Rev. 7:17 they are linked in ministering consolation; in Rev. 19:6-7, they are linked in triumph. In the final vision of the book the Lord God and the Lamb are the temple (Rev. 21:22) and the light (Rev. 21:23), the refreshment (Rev. 22:1) and sovereignty (Rev. 22:3), of the celestial city.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Every creature ”By the very terms,” Alford well says, “animated creature; for heaven, earth, and sea themselves are mentioned as the abodes of these creatures.” And the threefoldness of these abodes is clear, notwithstanding the distinctions of on and under the surface of earth and sea.
In the sea Rather on, referring to surface marine animals, and distinction from in in the following clause. All that are in (as well as on and under) them, that is, in the earth and sea. This wide creational song ascribes to God the creational four things.
Fuente: Whedon’s Commentary on the Old and New Testaments
Rev 5:13. And such as are in the sea, As the inhabitants of the watery element 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 acclamation; that is, that 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.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 5:13 . As John wishes to state how finally “every creature ( ) unites in the hymns of praise which have thus far been heard, and that, too, so that now praise and honor are proclaimed alike to the enthroned God and the Lamb, and consequently, the hymns of praise from the two chs. 4 and 5 are united in an overpowering harmony, [1968] he expressly mentions the four great “regions of the creation,” [1969] the whole of which he wishes to represent, just as in Psa 146:6 , Phi 2:11 , the entire creation is described in its three chief departments. Grot., etc., incorrectly: . is synonymous with . Entirely distorted is also the forced interpretation of Alcasar, according to which . . is to be regarded as referring to Christians, . to Jews, . . to heathen, and . . . the damned and devils. Similar interpretations are to be found on Phi 2:10 . [1970] Yet the question as to what is meant by the dare not be repulsed by the remark, which in itself is correct, that only one “exhaustive enumeration” is intended. [1971] “ In heaven,” we cannot seek sun, moon, and stars, [1972] but only the living heavenly beings to whom the godly glorified ones belong. “ On the earth” is first collective humanity, yet all other creatures are connected therewith in thought. “ Under the earth” are not demons, “who unwillingly obey Christ,” [1973] the devils, who by “their very existence, and the gifts wherewith they are furnished, are a striking proof of the greatness and love of the Lamb also, because all things have been created by the Son , [1974] this is a reference alien to the connection in general, and entirely so to the designation , but those contained in Hades, [1975] yet not in purgatory. [1976] By , i.e., “ on the sea” not “in the sea,” [1977] for the change of prepositions is to be accurately noticed refers not to ships, but to such creatures as belong to the sea itself, here represented as situated not in the same, [1978] but on the surface. [1979]
. On the , introducing an idea whereby several preceding special points are definitively comprised, cf. Mat 26:59 ; Mar 15:1 . [1980]
, viz., in the spheres mentioned. Incorrectly, Grot.: “The things which are most deeply seated in animals and things, and escape the eyes of men.”
-g0- -g0- -g0- . If this reading is more correct than the, of course easier, . , [1981] the masc. form is explained not by the arbitrary conception [1982] that the ascription of praise proceeds not so much from creatures in the different regions of the creation ( , . . .) as rather from angels who, as chiefs, represent these regions; but the express form [1983] corresponds to the prosopopoeia, [1984] which here is still bolder than, e.g., Psa 103:22 ; Psa 148:1 sqq., Rev 19:1 sqq., because here John in his vision actually hears the song of praise raised by all the works of God.
The four points of the ascription of praise correspond with the simple classification of the entire creation; [1985] but it is arbitrary to limit the to the . , etc. [1986]
[1968] Cf. Boss., Hengstenb., Ebrard, etc.
[1969] Beng.
[1970] See Meyer in loc .
[1971] Ebrard.
[1972] C. a Lap.
[1973] Vitr.
[1974] Joh 1:3 ; Joh 1:10 ; Hengstenb.
[1975] Cf. Phi 2:10 .
[1976] C. a Lap.
[1977] Luther, etc.
[1978] Cf. the .
[1979] Cf. De Wette.
[1980] Winer, p. 407.
[1981] See Critical Notes.
[1982] Ewald.
[1983] Cf. Rev 4:8 .
[1984] Cf. De Wette.
[1985] Beng.
[1986] Against Beng.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
Ver. 13. And every creature ] The whole creation groaneth under vanity, and rejoiceth as it were in the forethought of that liberty of the sons of God at the last day, whereof it shall partake, Rom 8:21 . See Trapp on “ Rom 8:21 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13, 14 .] The chorus of assenting praise from Creation itself . And every creature (i. e. by the very terms, animated creature: for heaven and earth and sea themselves are mentioned as the abodes of these ) which is in the heaven (the chorus being universal , this will include the angels, previously mentioned, and the glorified saints) and on the earth and under the earth (i. e. not the devils, as even Vitringa: but as in Phi 2:10 , the departed spirits in Hades: see note there), and upon the sea (i. e. most probably, on the surface of the sea; meaning not those on ships, but those sea-animals which are regarded as being on the surface), and all the things in them (so in Exo 20:11 . The clause added seems to serve the purpose of complete enumeration, applying here to and only, as has occurred already. The and being both superficial, completes the list in the depths of the earth and the sea: cf. ch. Rev 8:9 ) I heard saying (the gender again is that of the things signified, not that of : see ch. Rev 4:8 ), To Him that sitteth upon the throne (for the various cases after . , see note, ch. Rev 4:2 ) and to the Lamb (the Church, including Creation, gives praise to the Lamb for Redemption, Rev 5:9-10 ; the angels praise the infinite condescension of the Son of God: the entire universe celebrates the glory of the universal Father and of the Redeemer, thence accruing) ( be (or, is, belongs )) the blessing and the honour and the glory and the might (notice the fourfold arrangement where universality is set forth: and the repeated article, exhaustive of each predicate separately. It is fanciful, with Bengel, to allot the four ascriptions among the four classes of creatures above mentioned. In each case the number has the same signification: but they need not separately correspond) to the ages of the ages .
Fuente: Henry Alford’s Greek Testament
Rev 5:13 . From the whole creation a third doxology rises, catching up the last word ( ) of the preceding, and addressed as in the primitive and distinctive confessions of early Christianity ( e.g. , Joh 17:3 , 1Ti 2:5 ) to God and Jesus alike (Rev 7:10 ). In this chorus of praise (Rev 1:6 ), by a sweep of the poet’s imagination, even departed spirits and sea-monsters ( . ., rather than seafaring men) join “even all that is in” earth and sea and heaven ( cf. the title of the sun in the Rosetta inscription of 196 B.C.’ . . ). Sacrifice is on the throne of the universe; by dying for men, Jesus has won the heart and confidence of the world. Thus the praise of God the creator (ch. 4) and the praise of Jesus the redeemer (ch. 5) blend in one final song, whose closing words indicate that the latter’s prestige was not confined to a passing phase of history. The crime for which the messiah dethrones the rulers (in Enoch xlvi.) is just “because they do not praise and extol him, nor thankfully acknowledge whence the kingdom was bestowed upon them, because they do not extol the name of the Lord of Spirits”. In the papyrus of Ani ( E. B. D. 3) R is worshipped by the gods “who dwell in the heights and who dwell in the depths”; whilst Isis and Osiris, as possessing supreme power, received honour “in the regions under the earth and in those above ground” (Plut. de Iside , 27). Compare the fine rabbinic saying of Rabbi Pinchas and R. Jochanan on Psa 100:2 : “though all offerings cease in the future, the offering of praise alone shall not cease; though all prayers cease, thanksgiving alone shall not cease”.
Fuente: The Expositors Greek Testament by Robertson
creature = created thing. Greek. ktisma. Only here; Rev 8:9. 1Ti 4:4. Jam 1:18.
such as are. Omit.
in. The texts read “on”
Blessing, &c. The fourfold (App-10) ascription by the whole creation. Prefix the def. art. to each tem.
power. App-172.
for . . . ever. As Rev 1:6.
Fuente: Companion Bible Notes, Appendices and Graphics
13, 14.] The chorus of assenting praise from Creation itself. And every creature (i. e. by the very terms, animated creature: for heaven and earth and sea themselves are mentioned as the abodes of these ) which is in the heaven (the chorus being universal, this will include the angels, previously mentioned, and the glorified saints) and on the earth and under the earth (i. e. not the devils, as even Vitringa: but as in Php 2:10, the departed spirits in Hades: see note there), and upon the sea (i. e. most probably, on the surface of the sea; meaning not those on ships, but those sea-animals which are regarded as being on the surface), and all the things in them (so in Exo 20:11. The clause added seems to serve the purpose of complete enumeration, applying here to and only, as has occurred already. The and being both superficial, completes the list-in the depths of the earth and the sea: cf. ch. Rev 8:9) I heard saying (the gender again is that of the things signified, not that of : see ch. Rev 4:8), To Him that sitteth upon the throne (for the various cases after . , see note, ch. Rev 4:2) and to the Lamb (the Church, including Creation, gives praise to the Lamb for Redemption, Rev 5:9-10; the angels praise the infinite condescension of the Son of God: the entire universe celebrates the glory of the universal Father and of the Redeemer, thence accruing) (be (or, is, belongs)) the blessing and the honour and the glory and the might (notice the fourfold arrangement where universality is set forth: and the repeated article, exhaustive of each predicate separately. It is fanciful, with Bengel, to allot the four ascriptions among the four classes of creatures above mentioned. In each case the number has the same signification: but they need not separately correspond) to the ages of the ages.
Fuente: The Greek Testament
Rev 5:13. – , every creature-in them) All the works of the Lord in all places of His dominion: Psa 103:22.- , ) This reading is supported by the greater number of copies.[71] A few have changed , or even , into the neuter. is put absolutely, as ch. Rev 10:6. And this, , admirably comprises the harmonious song of all the inhabitants whom the four quarters in the universe contain.
[71] So Vulg. and B. But A, -: so Rec. Text.-E.
Fuente: Gnomon of the New Testament
every: Rev 5:3, Rev 7:9, Rev 7:10, Psa 96:11-13, Psa 148:2-13, Luk 2:14, Phi 2:10, Col 1:23
such: Isa 24:14, Isa 42:10
blessing: Rev 5:12, Rev 1:6, 1Ch 29:11, Psa 72:18, Psa 72:19, Mat 6:13, Rom 9:5, Rom 11:36, Rom 16:27, Eph 3:21, 1Ti 4:16, 1Pe 4:11, 1Pe 5:11, Jud 1:25
him: Rev 4:2, Rev 4:3
and unto: Rev 5:6, Rev 5:9, Rev 6:16, Rev 7:10
Reciprocal: Psa 66:2 – General Psa 96:2 – bless Psa 96:7 – glory Psa 104:31 – The glory Psa 113:2 – General Psa 115:18 – General Psa 145:11 – the glory Psa 150:6 – Let every thing Eze 1:26 – the likeness of a Hab 3:3 – and the earth Joh 1:29 – Behold Act 7:2 – The God Col 1:16 – in heaven Heb 13:21 – to whom Rev 4:9 – when Rev 7:12 – Amen Rev 13:6 – and them Rev 14:1 – a Lamb Rev 14:11 – for Rev 22:1 – proceeding
Fuente: The Treasury of Scripture Knowledge
Rev 5:13. Heaven, earth and under the earth is explained at verse 3. In the sea and all that are in them. This cannot mean the men who had lived on the waters for they are included in the creatures on the earth. It means the living creatures of that domain which constitutes three fourths of the surface of the earth. Of course those dumb things cannot intelligently praise the Lord, but their very existence and service to humanity under the supervision of Him is a form of praise and an evidence of the existence and wisdom and power of the Almighty. (See Psalms 14 S:1-10.) Him that sitteth upon the throne is God the Father and the Lamb is God the Son.
Comments by Foy E. Wallace
Verse 13.
The universal antiphonal–Rev 5:13-14.
1. “Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea”–Rev 5:13.
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–God and the Lamb.
Fuente: Combined Bible Commentary
The Apologists Bible Commentary
Revelation 5
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.”
Commentary In this glorious scene before the throne of God in heaven, all creatures throughout all creation are shown worshipping and giving praise to God and the Lamb, Jesus Christ. In verse 12, the “loud voice” declares that the Lamb is worthy to receive, “power and riches and wisdom and might and honor and glory and blessing.” These terms of praise would be familiar to John’s audience as common elements in doxologies to God and to Christ in other New Testament writings (e.g., 1 Timothy 1:17; 6:16; 1 Peter 4:11; Jude 1:15). What is remarkable, here – indeed unique in the New Testament – is the number of terms (seven in all). John is being expansive in his list to show that the Son is worthy of all possible praise. In placing a single article (Greek: ho) before the list of nouns, John is wrapping them together and presenting them as a unit (see Grammatical Analysis, below). This complete listing of individual elements of praise, then, constitutes one paean of worship; the Lamb is worthy of all this, and more! In verse 13, the praise and worship of which the Lamb is fully deserving, is offered to Him by all creation. Whether “all creation” here is to be taken literally (so Gill) or as hyperbole (so Bauckham) is not important. The inspired author is drawing a distinction between “creation” that gives praise, and God and the Lamb who receive it. John is drawing a line across the universe and placing God and the Lamb on one side, and all creation on the other. What is striking is that the worship offered to the Lamb is the same worship offered to “the One who sits on the throne.” Unlike verse 12 where John unites the terms of praise under a single article, here he places an article before each noun: the blessing, the honor, the glory, the dominion. While these articles are not significant with regard to translation, they are with regard to exegesis. They particularize each abstract noun (see Grammatical Analysis, below). It is not a general “blessing and honor” that is given to Christ in praise – it is specific blessing and specific honor. It is the blessing and the honor just mentioned that the Lamb is worthy to receive – and it is this blessing and this honor that is given equally to God and the Lamb! One must ask: What kind of blessing and honor and glory and dominion must creation render to God in praise and worship? Bible believers must answer, “the very highest of each of these:” Ascribe to the LORD, O families of nations, ascribe to the LORD glory and strength, ascribe to the LORD the glory due his name. Bring an offering and come before him; worship the LORD in the splendor of his holiness. (1 Chronicles 16:28-29) It is precisely this praise and worship that is offered by all creation to God and the Lamb together. Worthy is the LORD! Worthy is the Lamb! All creatures in their way praise God, and are subservient to the glory and interest of Christ, and are the occasion of glorifying of both; and even the enemies of Christ, wicked men and devils, will be obliged to own Christ to be Lord, to the glory of God the Father, as well as angels and saints; and the same glory and honour which are given to the one are ascribed to the other, which shows the proper deity of Christ, and his equality with the Father. (Gill ) Not that the worship paid to the Lamb is of another nature, an inferior worship, for the very same honour and glory are in the same words ascribed to the Lamb and to him that sits on the throne, their essence being the same; but, their parts in the work of our salvation being distinct they are distinctly adored. We worship and glorify one and the same God for our creation and for our redemption. (Henry )
Grammatical Analysis thn dunamin kai plouton kai sofian kai iscun kai timhn kai doxan kai eulogian TN DUNAMIN KAI PLOUTON KAI SOFIAN KAI ISCHUN KAI TIMN KAI DOXAN KAI EULOGIAN the power and riches and wisdom and might and honor and glory and blessing A single article (ho) prior to a list of nouns tends to bind them together as a unit . Thus, in verse 12, John is uniting the list of seven praises into a single triumphant song of worship. The Lamb is fully worthy of this kind of worship – worship that consists of praise on all possible levels and to all possible depths. kai twi arniwi KAI TI ARNII And the Lamb Dative case. Praise and worship are rendered to the Lamb precisely as to God on the throne. Note separate articles here in the doxology as in Rev 4:11 and the addition of to kratos (active power) in place of ischus (reserve of strength) in Rev 5:12. (RWP ). h eulogia kai h timh kai h doxa kai to kratoV h EULOGIA KAI h TIM KAI h DOXA KAI TO KRATOS the blessing and the honor and the glory and the power Articles before abstract nouns tend to particularize them . Thus, in verse 13, the four elements of praise are not general or of several kinds; but are made specific. The articles are anaphoric (that is, they specify the “blessing and honor,” etc., that have been previously mentioned in verse 12). These are the same praises of which the Lamb is worthy, and these very praises are here offered equally to the One on the throne and to the Lamb.
Other Views Considered Jehovah’s Witnesses objection: Some Jehovah’s Witnesses have suggested that 1 Chronicles 29:20 should inform the way we understand Revelation 5:13. This verse reads as follows: And David said to all the assembly, Now bless Jehovah your God. And all the assembly blessed Jehovah, the God of their fathers, and bowed down their heads, and worshipped Jehovah, and the king (ASV). Witnesses contend either: 1. That the king is rendered the “worship” he deserves (“homage” or “obeisance”) while God is rendered the full, religious devotion he deserves; or, 2. That both God and the king are together rendered the “homage” or “obeisance” proper to a man. Witnesses suggest that Revelation 5:13 should be read in the same way: namely, that either Christ is given the “blessing and honor” that is rightfully His, while God is given “the blessing and honor” proper to Him; or that both are rendered the lesser praise and worship proper to Christ. In either case, Christ does not receive the same praise and worship the Father does, and thus this verse cannot be used to demonstrate Christ’s true Deity. Response: Linking 1 Chronicles 29:20 with Revelation 5:13 is not exegetically valid. While we must “let Scripture interpret Scripture,” this does not mean that we should discount immediate context in favor of a distant alleged parallel. Our interpretation of Revelation 5:13 must take immediate context as our primary source of meaning. Our interpretation cannot contradict other Scriptures, and if there were some ambiguity in Revelation 5:13, we might legitimately use other Scriptures to guide us. But there is no contradiction between the traditional view of Revelation 5:13 and 1 Chronicles 29, regardless of how we understand the latter. Furthermore, there is no ambiguity in Revelation 5:13. The meaning appears quite clear: All of creation offers God and the Lamb the same worship and praise. Witnesses argue that using this logic, we must conclude that Israel offers God and the king the same ‘worship’ – the same ‘bowing down’ appropriate only to God, which of course contradicts both Witness and Evangelical beliefs. But this is not the case. In other contexts, Witnesses argue (correctly) that the Hebrew shchh, rendered “worship” in the ASV (“did homage” in the NASB), does not necessarily mean “religious devotion” or the “genuine worship” rightfully rendered to God alone (though it certainly does mean this in many examples). It can mean simply, “bowing down,” or “rendering obeisance.” This nuance is brought out nicely in the NIV: Then David said to the whole assembly, “Praise the LORD your God.” So they all praised the LORD , the God of their fathers; they bowed low and fell prostrate before the LORD and the king. Similarly, the Hebrew word translated “bowed low” (qdad; “to bow down” – BDB ) is not used exclusively of cultic devotion to God, but can simply mean reverence, rightly offered to men in moments of great emotion (e.g., Genesis 43:28). Thus, in 1 Chronicles 29, we cannot say with certainty that “worship” in the strict sense is being offered to David. The bowing down may be an act of reverence, appropriate to both the King and God. Indeed, this is likely, given the numerous warnings in the OT that worship of anyone or anything other than God is the gravest of sins (e.g., Exodus 20:5). If it is argued that bowing before God must be an act of worship, it will be remembered that worship is a matter of the heart, and thus the Israelites in bowing before God rendered to Him what is proper, while bowing before David they rendered him what is also proper: and bowed down their heads, and worshipped the Lord and the king; the one with religious worship, the other with civil (Gill ). In Revelation 5:13, however, we are not dealing outward signs of reverence or hidden matters of the heart. We actually see and hear the praises offered to God and the Lamb by all creation. This is no mere shchh / proskuneo (“bowing down”), properly offered in some cases to a creature. This “worship” is an entire symphony of praise, sung to God in the very throne room of Heaven. ‘Bowing down” is certainly a part of this religious devotion (verse 14), but only part. John is expansive and specific about the praise that is offered – “blessing, honor, glory, power, dominion.” These terms of praise are never bound together and offered to kings or angels as “worship” alongside God. Indeed, even in 1 Chronicles 29:20, while the assembly prostrated themselves before both God and the king, they offered “praise” (Hebrew: brak; LXX: euloge) to God alone. To do otherwise would constitute idolatry. When offered to God, “blessing” must the the highest possible blessing; “honor” the highest possible honor; “glory” the highest possible glory; “dominion” the most expansive of all dominions. And these are the very praises (signified by the use of the Greek article) that are offered to both God and the Lamb. Unlike 1 Chronicles 29, there is simply no “wiggle room” to allow any limitation whatsoever in the praise offered to the Lamb. It is the same as that offered to God. If we were told in Revelation 5:13 that all of creation merely “worshipped” (Greek: proskuneo ) both God and the Lamb, 1 Chronicles 29:20 might provide a legitimate parallel. However, Revelation 5:13 offers us far more than that. To take a verse that depicts Israel “falling prostrate” before both God and king and conclude that the expansive praises offered God and the Lamb in Revelation 5 constitute some lesser form of “worship” is without warrant. objection: The Watchtower argues that Jesus may properly receive “praise” and “worship” in a relative sense, because such praise ultimately is directed through Jesus to the Father. One source puts it this way: …if what we understand as “worship” is apparently directed to the Son by angels, it is in reality being directed through him to Jehovah God, the Sovereign Ruler, “the One who made the heaven and the earth and sea and fountains of waters.”-Rev. 14:7; 4:10, 11; 7:11, 12; 11:16, 17; compare 1 Chronicles 29:20; Revelation 5:13, 14 (Insight , Vol 2, “Obeisance”). Response: There is no hint whatsoever of ‘relative worship’ in Revelation 5:13 (or 1 Chronicles 29:20, for that matter). The praise and worship offered the Father is also offered to the Lamb. Appeals to other verses in which praise is offered the Father alone does not prove that the praise in Revelation 5:13 is “in reality” directed to the Father – particularly since the text says it is offered directly to the Son. Furthermore, the previous verse explicitly declares that the Son is “worthy to receive” such praise! Witnesses sometimes point to Philippians 2:10-11, arguing that “bowing” to the Son is done “to the glory of God the Father.” They see this as demonstrating that worship or honor given the Son is actually directed to the Father. It is a wonderful truth that honoring the Son honors the Father (John 5:23 ) and worshipping the Son brings the Father glory. But this truth does not negate the fact that the Son is to be honored “just as” the Father is honored; that “every knee will bow” and “every tongue confess” that Jesus is Lord in the same way “every knee will bow” and “every tongue swear allegiance” to YHWH (Isaiah 45:23); and that every creature in heaven and on earth will praise and glorify the Lamb just as they do the Father. This is the plain teaching of Scripture and the natural response of those who come to saving faith in Jesus and develop a personal relationship with Him. objection: Jehovah’s Witness author, Rolf Furuli, says of Revelation 5:13: Let us first of all point out the unique position of Jesus according to the Bible, as almost being on par with God himself in different situations. The words of Revelation 5:13, that the blessing and honor and glory and might belongs to the One sitting on the throne and to the Lamb, would have been pure blasphemy in the ears of an orthodox Jew. And the reference in Revelation 22:1, 3, to the throne of God “and of the Lamb,” would not be less offensive (Furuli , p. 194; emphasis in original). Response: I agree that such language would have been idolatry to an orthodox Jew; the question is why? In the verses Mr. Furuli cites, there is no almost about it. Jesus is placed completely on par with God in terms of worship and sovereign power. As Larry Hurtado points out, this equality of God and the Lamb in Revelation is all the more remarkable because the author’s concerns about proper worship indicate that he was most likely reflecting a common practice among early Christians: The author of Revelation shows a sternly negative attitude toward other Christians who advocated what look like innovations in liturgical practice or in scruples about worship, such as those he accuses of ‘the teaching of Balaam’ (2:14) and the woman prophet whom he names ‘Jezebel’ (2:20), all of whom he denounces as advocating ‘fornication and eating food sacrificed to idols.’ Throughout Revelation, the author warns about worship of ‘the beast’ (9:20; 13:4, 8, 12, 15; 14:9, 11; 16:2; 19:20; 20:4), and calls for worship of God alone (14:7; 19:10; 22:9). In the context of the author’s strict scruples about worship, the approval he give to reverence to the Lamb is remarkable, and also without precedent in the Jewish background. But the author’s very conservative attitude about worship makes it likely that his portrayal of worship as directed to God and to Jesus reflected traditional attitudes and understanding” (Hurtado , Worship, p. 92; emphasis in original). The author of Revelation emphasizes again and again that proper worship is directed to God alone. But John also includes Jesus equally in that worship without fear of blasphemy or idolatry: The circle expands and the myriads of angels join the living creatures and the elders in a form of worship (5:12) clearly parallel to that offered God (4:11). Finally, the circle expands to include the whole of creation in a doxology addressed to God and the Lamb together (5:13). It is important to notice how this scene is so structured that the worship of the Lamb (5:8-13) leads to the worship of God and the Lamb together (5:13). John does not wish to represent Jesus as an alternative object of worship alongside God, but as one who shares in the glory due to God (Bauckham , Revelation, p. 60). Thus, Mr. Furuli’s assertion that Revelation 5:13 places Jesus “almost on par with God” is not supported by the context or the overall theology of the book of Revelation. Jesus is portrayed as fully God’s equal in receiving worship and sitting upon His throne. Orthodox Jews would have considered this blasphemy because indeed it was – unless Jesus was nothing less than equal in power and glory with God Himself. objection: Some Jehovah’s Witnesses contend that simply because “praise” is offered equally to God and the Lamb, this does not prove that they are equally worshipped. They suggest that while praise may be a part of worship, praise in and of itself is not the same thing as worship. Response: The first point is to note that Witnesses making this argument are not in agreement with current Watchtower teaching on this subject: An expression of commendation, of admiration, even of worship when the praise is directed to God (Insight , “Praise”) But more importantly, the Bible itself portrays praise as a form of worship time and time again. We need look no further than the book of Revelation: And all the angels were standing around the throne and the elders and the four living creatures, and they fell upon their faces before the throne and worshiped God, saying: “Amen! The blessing and the glory and the wisdom and the thanksgiving and the honor and the power and the strength [be] to our God forever and ever. Amen” (Revelation 7:11-12, NWT). Notice that “saying” (Greek: legonts) is appositional to “worshipped God” (Greek: prosekunsan ti Thei), that is, it further explains the expression. As John Gill put it: “and worshipped God; by celebrating the perfections of his nature, and ascribing to him the glory of all his works” (Gill ). The “worship” consists of the praise which follows, and this praise is verbally very similar to that in Revelation 5:13. This is just one of several parallel passages in the book of Revelation in which worship is offered to God through the praises and adoration of the saints and the heavenly host. Throughout the Bible, God is worshipped by those who sing His praises, who ascribe to God the glory and power which are “due His name” (1 Chronicles 16:28-29). Indeed, it seems only those with an apologetic agenda could argue otherwise. Notes 1. “One article before a number of nouns indicates that they are conceived as forming a certain unity, if not as identical” (Zerwick , 184) 2. “With abstract nouns, which of themselves express qualities, attention should be paid to the presence of the article, which gives the quality a determined concrete application” (Zerwick , 176). “Abstract substantives in Greek often appear with the article, probably performing its particularizing function” (Porter , p. 107). See also Young , p. 66 and Wallace , p. 226). 3. Commentators and scholars who recognize that the Lamb receives the same worship and praise as God include Henry; Jamieson, Fausset, Brown; Walvood and Zuck; Robertson; Hurtado, Bauckham, Barnes, Clarke, Gill, and the author of “Revelation” in the Expositor’s Bible Commentary. 4. Interestingly, the Greek euloge is the same in 1 Chronicles 29 and Revelation 5, where it means praise or blessing offered to God.
Further Reading Is it Proper to Worship Jesus? Examining a Jehovah’s Witness Doctrine Edmond Gruss and Jay Hess Jesus Christ – The Lamb of Revelation James White Jesus and Latreuo Sam Shamoun
Fuente: The Apologists Bible Commentary
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, The blessing and the honour and the glory and the dominion be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. In Rev 5:3 intelligent beings were embraced under a threefold division. Here, because inanimate as well as animate creation is referred to, the division is fourfold, four being the number of the whole lower creation. It is hardly necessary to make any effort to distinguish the four groups from one another, for the main thought upon which we are to dwell is that of the completeness, the exhaustiveness, of the enumeration,none are left out. This is also shown by the summary given at the close, all things that are in them. We may notice only that the words on the sea do not refer to ships, but to the creatures of the sea supposed in the imagination of the Seer to have come up out of the depths, and to have taken their place upon the surface.
It may be a question whether we are to include in the number of those by whom this last chorus is sung the four living creatures and the twenty-four Elders. Thinking of them as individuals we ought not; but it seems impossible to say that the objects or beings which they represent do not join in the song. The chorus proceeds from universal nature, from all created things without exception. It is the harmony of the universe in the thought of the completion of Gods purposes, in the perfect execution of that which He originally contemplated in Jesus the first-born of all creation, and now the head of the body, the Church (Col 1:15; Col 1:18). Ages of preparation had passed away; one Dispensation had followed another; Prophets had sought and searched diligently, searching what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ and the glories that should follow them; creation itself had groaned and travailed in pain together until now. How weary had been the years and centuries that had passed amidst the oppression of the poor and the sighing of the needy, amidst wrongs unrighted and innocent blood poured out like water to gratify the lust of ambition or the fierce spirit of revenge, amidst ignorance instead of knowledge, and sorrow instead of joy. At last the regeneration of the world has come: and in one burst of song all created things send up their shout of triumph and their hymn of praise.
They sing to Him that sitteth upon the throne and to the Lamb. That is, they sing a song of richer contents than that of chap. Rev 4:9-11. The combination of Creator and Redeemer is brought out: the unity after which all things long is reached.To this song a response is given.
Fuente: A Popular Commentary on the New Testament
Now, all of creation joins in the song of praise to the great Lamb of Calvary.
Fuente: Gary Hampton Commentary on Selected Books
5:13 {15} 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.
(15) The consent of all the common multitude of the creatures.
Fuente: Geneva Bible Notes
In his vision John saw every creature giving praise to God and to the Lamb. The creatures in view must be intelligent beings who can appreciate God and the Lamb, not the stars, planets, and animals. This probably involved a forward (proleptic) look to the end of the history of planet earth when every creature will bow the knee to Jesus Christ (cf. Rev 5:10; Php 2:8-11). There is much proleptic revelation in this book, as will become clear. God often gave John previews of things further ahead in the future than the future events that he was then considering.
"In these two chapters [4 and 5], the sequence of hymns shows that the first two are addressed to God, the next two to the Lamb, and the last one to both. There is also a gradual enlargement in the size of the choirs. The internal movement also builds as the last hymn is sung by ’every creature in heaven and on earth and under the earth’ to ’him who sits on the throne and to the Lamb’ (Rev 5:13)." [Note: Johnson, p. 464.]
". . . that blessing and that thanksgiving are the one gift that we who have nothing can give to Him who possesses all." [Note: Barclay, The Revelation . . ., 1:227.]
"In all three doxologies the repeated us of kai ["and"] heaps up the ascriptions like a great tower of praise." [Note: Lenski, p. 212.]