And the four beasts said, Amen. And the four [and] twenty elders fell down and worshipped him that liveth forever and ever.
14. And the four and twenty for ever and ever ] We should read simply, “and the elders fell down and worshipped” in silence. The brevity of the phrase, imitating their silent adoration, is really grander than the completer sentence of the A. V.
Fuente: The Cambridge Bible for Schools and Colleges
And the four beasts said, Amen – The voice of universal praise came to them from abroad, and they accorded with it, and ascribed honor to God.
And the four and twenty elders fell down, … – The living creatures and the elders began the work of praise Rev 5:8, and it was proper that it should conclude with them; that is, they give the last and final response (Prof. Stuart). The whole universe, therefore, is sublimely represented as in a state of profound adoration, waiting for the developments to follow on the opening of the mysterious volume. All feel an interest in it; all feel that the secret is with God; all feel that there is but One who can open this volume; and all gather around, in the most reverential posture, awaiting the disclosure of the great mystery.
The truths taught in this chapter are the following:
(1) The knowledge of the future is with God, Rev 5:1. It is as in a book held in his hand, fully written over, yet sealed with seven seals.
(2) It is impossible for man or angel to penetrate the future, Rev 5:2-3. It seems to be a law of created being, that the ability to penetrate the future is placed beyond the reach of any of the faculties by which a creature is endowed. Of the past we have a record, and we can remember it; but no created being seems to have been formed with a power in reference to the future corresponding with that in reference to the past – with no faculty of foresight corresponding to memory.
(3) It is natural that the mind should be deeply affected by the fact that we cannot penetrate the future, Rev 5:4. John wept in view of this; and how often is the mind borne down with heaviness in view of that fact! What things there are, there must be, in that future of interest to us! What changes there may be for us to experience; what trials to pass through; what happiness to enjoy; what scenes of glory to witness! What progress may we make in knowledge; what new friendships may we form; what new displays of the divine perfections may we witness! All our great interests are in the future – in what is to us now unknown. There is to be all the happiness which we are to enjoy, all the pain that we are to suffer; all that we hope, all that we fear. All the friends that we are to have are to be there; all the sorrows that we are to experience are to be there. Yet an impenetrable veil is set up to hide all that from our view. We cannot remove it; we cannot penetrate it. There it stands to mock all our efforts, and in all our attempts to look into the future we soon come to the barrier, and are repelled and driven back. Who has not felt his heart sad that he cannot look into what is to come?
(4) The power of laying open the future to mortals has been entrusted to the Redeemer, Rev 5:5-7. It is a part of the work which was committed to him to make known to people as much as it was proper to be known. Hence, he is at once a prophet, and is the inspirer of the prophets. Hence, he came to teach people what is to be in the future pertaining to them, and hence he has caused to be recorded by the sacred writers all that is to be known of what is to come until it is slowly unfolded as events develop themselves. The Saviour alone takes the mysterious book and opens the seals; he only unrolls the volume and discloses to man what is to come.
(5) The fact that he does this is the foundation of joy and gratitude for the church, Rev 5:8-10. It is impossible that the church should contemplate what the Saviour has revealed of the future without gratitude and joy; and how often, in times of persecution and trouble, has the church joyfully turned to the developments made by the Saviour of what is to be when the gospel shall spread over the world, and when truth and righteousness shall be triumphant.
(6) This fact is of interest to the angelic beings, and for them also it lays the foundation of praise, Rev 5:11-12. This may arise from these causes:
(a)From the interest which they take in the church, and the happiness which they have from anything that increases its numbers or augments its joy:
(b)From the fact that in the disclosures of the future made by the Redeemer, there may be much that is new and of interest to them (compare notes on 1Pe 1:12); and,
(c)From the fact that they cannot but rejoice in the revelations which are made of the final triumphs of truth in the universe.
(7) The universe at large has an interest in these disclosures, and the fact that they are to be made by the Redeemer lays the foundation for universal joy, Rev 5:13-14. These events pertain to all worlds, and it is proper that all the inhabitants of the universe should join in the expressions of adoration and thanksgiving. The universe is one; and what affects one portion of it really pertains to every part of it. Angels and human beings have one and the same God and Father, and may unite in the same expressions of praise.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. The four beasts said, Amen.] Acknowledged that what was attributed to Christ was his due.
The four and twenty elders] The word , twenty-four, is wanting in the most eminent MSS. and versions.
Fell down and worshipped] Fell down on their knees, and then prostrated themselves before the throne. This is the eastern method of adoration: first, the person worshiping fell down on his knees; and then, bowing down touched the earth with his forehead. This latter act was prostration.
Him that liveth for ever] This clause is wanting in ABC, thirty-seven others, Syriac, Arabic, Coptic, AEthiopic, some copies of the Slavonic, Itala, and Vulgate; and in Andreas, and Arethas, ancient commentators on this book. It is also wanting in some editions, and is undoubtedly spurious. Griesbach has left this and the above twenty-four out of the text.
Now follow the least intelligible parts of this mysterious book, on which so much has been written, and so much in vain. It is natural for man to desire to be wise; and the more difficult the subject the more it is studied, and the hope of finding out something by which the world and the Church might be profited, has caused the most eminently learned men to employ their talents and consume their time on these abstruse prophecies. But of what use has all this learned and well-meant labour been to mankind? Can hypothesis explain prophecy, and conjecture find a basis on which faith can rest? And what have we better in all attempts hitherto made to explain the mysteries of this book?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
14. saidSo A, Vulgate,and Syriac read. But B and Coptic read, “(I heard)saying.”
AmenSo A reads. But Breads, “the (accustomed) Amen.” As in Re4:11, the four and twenty elders asserted God’s worthiness toreceive the glory, as having created all things, so here thefour living creatures ratify by their “Amen” the wholecreation’s ascription of the glory to Him.
four and twentyomittedin the oldest manuscripts: Vulgate supports it.
him that liveth for ever andeveromitted in all the manuscripts: inserted by commentatorsfrom Re 4:9. But there, wherethe thanksgiving is expressed, the words are appropriate; buthere less so, as their worship is that of silent prostration.”Worshipped” (namely, God and the Lamb). So in Re11:1, “worship” is used absolutely.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the four beasts said, Amen,…. Giving their assent to what the angels and every creature said, and expressing their desires and wishes that so it might be, and also their faith, that so it was, and would be:
and the four [and] twenty elders fell down and worshipped him that liveth for ever and ever; either God the Father, who sat upon the throne, and is so described, Re 4:9; or else the Lamb who had been slain, and was now alive, and lives for evermore; or both of them, for the Alexandrian copy, the Complutensian edition, and the Syriac and Arabic versions, omit the words “him that liveth for ever and ever”; and leave it to be understood of either of them, or both; and the Ethiopic version reads, “and the elders worshipped him”; as the four living creatures and four and twenty elders led the chorus, and begun the song, so they close it, as being the persons more immediately concerned in the death and sufferings of the Lamb, and redemption by him, and in the sealed book, and in the things contained in it; the seals of which are next opened, and an account is given of them in some following chapters.
Fuente: John Gill’s Exposition of the Entire Bible
Amen (). The four living creatures give their approval to the doxology after the antiphonal songs.
Fell down and worshipped ( ). In silent adoration that closes the whole service of praise to the One upon the throne and to the Lamb. As in 4:10 so here the representatives of the redeemed bow in silent worship. Pliny says that the Christians sing a song to Christ as to God. He is here worshipped by the universe (Php 2:10f.).
Fuente: Robertson’s Word Pictures in the New Testament
Four and twenty. Omit.
Worshipped. In silent adoration.
Him that liveth forever and ever. Omit.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the four beasts said, Amen,” (kai ta tessera zoa elegon amen) “And the four living creatures said amen; To or toward all that they had seen, heard, and understood the four living creatures, representing the redeemed of all Gentiles who were never either in or of Israel’s covenant worship or of the church of Jesus Christ, cried out “amen” or “so may it ever be; They had the last, as well as the first words of praise, Rev 4:8.
2) “And the four and twenty elders fell down and worshipped him,” (kai hoi presbuteroi epesan kai prosekunesan) “and the (twenty-four) elders fell and worshipped him; John has given a sweeping, awe-inspiring view of the resplendent glory of God as creator upon his throne in heaven, whose executive authority over all his universe is delegated to Jesus Christ, before whom angels and the four living creatures bow in praise and worship, as a revelation of earth judgments are soon to be revealed, beginning with Rev 6:1-17; 1Co 10:32; Rev 11:1-4; Luk 22:28-30; Rev 21:12; Rev 21:14.
3) “That liveth forever and ever,” Who lives forevermore, to die no more, Rev 1:18.
This parenthetical section of Revelation (Rev 4:1 to Rev 5:14), set in heaven, concludes with time and eternity’s greatest anthem of praise, sung and chanted by angels, the redeemed from among men of all ages and ranks of service, and even earth and sea’s living creatures. What a day of recognized triumph shall come hereafter, as seen, heard, and revealed to us to read and follow, Rev 1:3. Let us look for this day of Blessed Hope with devotion, service, and zeal in separated living, Tit 2:11-13; 1Co 15:58; Heb 10:36-37.
Fuente: Garner-Howes Baptist Commentary
(14) And the four beasts . . .Better, And the four living beings said, Amen (or, the Amen). And the elders (omit four and twenty) fell down and worshipped. The remaining words of this verse are wanting in some of the best MSS., and they spoil thegraphic force of the description. The Amen rises from universal nature; the Church of Christ falls down in silent adoration. Thought and feeling assert themselves above all language. There are times when silence is the most eloquent applause; there are times when it is also the most real worship. Let thy prayers be without words, rather than thy words, without prayer was a wise precept of an old divine. An English and an Italian poet have given expression to the same feeling of the weakness of words. O speech ! sang Dante, when telling his final vision
How feeble and how faint art thou to give
Conception birth.
Parad. xxxiii.
Thomson takes refuge in silence from the overwhelming thoughts of the divine glory:
I lose
Myself in Him, in light ineffable.
Come, then, expressive silence, muse His praise.
Here the inspired seer describes the chorus of praise as dying into a silence born of awe and gratefulness and love.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. The fivefold songs are ended, and it comes back to the standing fixtures; namely, the cherubic beasts and the elders, to confirm and ratify the utterances; the former by their amen, and the latter by their profound adoration of the Eternal.
On these two chapters we may note, that the theophany and the celestial rejoicing at the possibility of opening the seals imply a stupendous value in the revelations about to be made in the coming apocalypse. No book in the Bible has so magnificent an introduction, with such an assumption of the value of its own contents. However little some Christian periods or Christian thinkers may value this apocalypse, it sets a stupendous valuation upon itself. Its opening is occasion for glorious hymns to the opener. The burden of the hymns, indeed, is the great atonement by his sacrificial death; but this revelation is here a leading part of the results of that atonement. The same, indeed, is true of the entire New Testament canon that the revelation of gospel truth results from the atonement; but this apocalypse, as crowning close of that canon, and standing prophecy for the Christian Church. This view may seem to justify the terrible warning against all mutilation or corruption in Rev 22:18-19, and may suggest how, in speaking for the apocalypse, it speaks for the whole canon. Note on Rev 22:6.
Fuente: Whedon’s Commentary on the Old and New Testaments
Rev 5:14. And the four beasts said, Amen, It was the custom in the temple worship for the singers to make pauses. “In every Psalm, (say the Talmudists,) the music made three intermissions. At these intermissions the trumpets sounded, and the people worshipped!”
Inferences.It should fill us with unutterable joy, when we lift up our eyes to the throne of God, that we there discern the Lamb wearing the marks of slaughter. We should then gratefully remember his dying love; for it is his precious Blood which cleanses us from all sin, and emboldens our addresses to God, conscious as we are that our guilt is attended with great aggravations. Surely, had it been questioned with respect to the great atonement to be made for our transgressions, as it was with respect to the opening of these seals, Who is worthy to complete this gracious undertaking? we should have seen with unspeakable anguish, that none in heaven, or on earth, would have been found equal to the talk. But here likewise the Lion of the tribe of Judah has prevailed. How divinely is he furnished for the high station that he sustains, and for all the glorious services assigned to him! What amazing power, what adorable wisdom is implied in the seven horns, and seven eyes, with which he is here delineated? and O! what love, in submitting to be slain, that he might redeem us to God by his blood! With the prayers of the saints, which come up before God as incense, may they ever mingle their most ardent praises for this divine condescension! And out of gratitude to their Redeemer, let them rejoice to see the glorious change in his humanity, from his humiliation and sufferings on earth, to his exaltation and reward in heaven: and let them ardently long for the happy season, when the full choir of the faithful, from every nation, and people, and tongue, shall unite in this joyful acclamation, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory and blessing.In this world the faithful disciples of Christ are only a little flock; but when they stand together upon the heavenly mountain, they shall appear ten thousand times ten thousand, and thousands of thousands; and all the harmony of their voices, and all the ardour of their souls, inconceivably improved as all their powers will be, shall be united on this happy occasion. Form us, O Lord, we intreat thee, for this divine employment; and teach us, in some measure, to anticipate its pleasure in these regions below. Even now, in spirit and intention, we prostrate ourselves before thee, and lay down the crowns which faith, as it were, hath already received, at thy feet; giving glory to him who sitteth upon the throne, and celebrating the victories and honours of the Lamb.
REFLECTIONS.1st, We have,
1. The prophetic volume, which was in the hand of him that sat on the throne, containing the events which in succeeding ages should befal his church. It was written within and on the back side, like Ezekiel’s roll. Or, on the back side may be joined with the following clause, as sealed there with seven seals; not probably all on the outside; but as there were seven parchment rolls, one under the other, when the first seal was opened, and the volume unrolled, then the second seal and volume appeared. All things are known to God from the beginning; but they are inscrutable by us till they are accomplished, or he is pleased to reveal them to us.
2. The proclamation issued forth by a strong angel: Who is worthy to open the book, and to loose the seals thereof? But no creature was found in heaven, earth, or hell, capable of penetrating into, or of foretelling the events of futurity. This is God’s prerogative alone.
3. The grief of the apostle at finding no creature who dared essay the arduous talk. He wept bitterly that he could not gain a knowledge of the things contained in the book, apprehending them to be of signal importance.
4. One of the elders kindly observed his tears, and cheered his affected heart, saying, Weep not: behold the Lion of the tribe of Juda, the mighty Lord and Saviour, the root of David, not only after the flesh his offspring, but, as God, the source of all honour and blessedness to his faithful people, hath prevailed to open the book, and to loose the seven seals thereof. Note; God’s people often needlessly afflict themselves with fears: were their eyes more steadily fixed upon their great Redeemer, their tears never need to flow.
2nd, Behold the wonderful Personage appears, who is alone found worthy to unloose the seals, and unfold this sacred volume.
1. He is described as a Lamb that had been slain, and, by his own blood, having taken away the sins of the world, stood as our great High Priest, just before the throne, within the circle of the elders and the living creatures, as the great Intercessor for mankind, and especially for those that believe, pleading continually the oblation which he once offered in his own body on the tree. He had seven horns, denoting the perfection of his power and dominion as the universal King over his church, to protect his people, and push his enemies till he has consumed them: and his seven eyes, which are the seven spirits of God sent forth into all the earth, represent the treasures of wisdom, grace, and knowledge, which, as the great Prophet, he possesses, and dispenses to all his ministers and members, according to their various wants. He came, as fully qualified in the virtue of his all sufficient merit, and took the book out of the right hand of him that sat upon the throne, who readily gave it to him, acknowledging thereby, that he was worthy to unloose the seals, and reveal the mysterious contents.
2. Instantly all heaven resounds with praise; the church triumphant in heaven begin to sing, angels repeat the sound, and every creature joins the sacred choir, and echoes loud allelujahs.
[1.] The four beasts and four and twenty elders fell down before the Lamb with humble adoration, their hearts, like their golden lyres, tuned to their Redeemer’s praise; and vials full of the most grateful incense, even the prayers of the saints, breathed before him their sweet perfume. United in sacred chorus, high they raised their voices, and uttered this most glorious song, saying, Thou art worthy to take the book, and to open the seals thereof; qualified fully for the discharge of thy mediatorial office; for thou wast slain for our transgressions, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; that we might be delivered from the bondage of sin, Satan, and death, and be restored to favour and communion with the Most High; and hast made us unto our God, now fully reconciled to us, kings and priests; and we shall reign on the earth, exalted to the higher dignity and honour, and raised superior to all our spiritual enemies. Who can, without some glow of the same sacred rapture, read their song; or not long to join with them before the throne?
[2.] The angels, who, without the circle of the living creatures and the elders, in shining ranks innumerable compassed round the throne, joined their adorations, and cried, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
[3.] The whole creation echoes back the sound. All in heaven, earth, and sea, whether angels, the spirits of the just departed, or the living here below, creatures animate and inanimate, all, all utter forth their united praises, saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever! The same divine glory is ascribed to each of the sacred Persons, as being one in essence, and alike the objects of every creature’s worship and adoration.
[4.] The four living creatures close with their solemn Amen; and the four and twenty elders, the representatives of the church, with humble prostration, fall down and worship him that liveth for ever and ever. Oh when shall I join this heavenly choir, and with them, in heart and lip, unite in these eternal praises of God and the Lamb!
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 5:14 . The Amen, the formal confirmation and conclusion of the hymn of praise, [1987] is uttered by the four beings, not because they occupy in any respect “a lower position,” [1988] but because the whole tenor of the hymn of praise in chs. 4 and 5, after resounding in Rev 5:13 to the farthest extent, returns to the point whence it started, [1989] and thus comes to a truly beautiful rest. [1990] But after the Amen has been uttered, nothing else remains for the elders than silent adoration, which, naturally, [1991] is directed also to the Lamb, and not alone to the One sitting on the throne. [1992]
[1987] Ewald. Cf. Deu 27:15 sqq.; Neh 5:13 ; Psa 41:13 ; 1Co 14:16 .
[1988] Hengstenb.
[1989] Cf. Rev 4:8 sqq.
[1990] Cf. Beng., Ebrard.
[1991] Cf. Rev 5:13 .
[1992] As Ew. i. thought, supported by the completely untenable Recepta: . , and corresponding to the view imposed upon John, that the Messiah also is a creation (“with adoration they honored God as from him as author all things have proceeded, and the Messiah was created,” Rev 4:2 sqq.)
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.
Ver. 14. And the four beasts ] The saints were the precentors in this blessed choir, and now they are the succentors also,Rev 14:3Rev 14:3 . They began the song, and so conclude it, as having far greater benefit by Christ than all other creatures, and God expects a proportion, that our returns be somewhat answerable to our receipts. (Sarson.) The saints upon earth sing a new (that is, an excellent) song in the honour of Christ,Rev 5:9-10Rev 5:9-10 . Heaven answers as by an echo, the music upon earth in the mean time continuing,Rev 5:11-12Rev 5:11-12 (where note that this song of angels putteth Christ in the third person; he took not upon him the nature of angels, he is nearer to us); all creatures come in as the chorus, Rev 5:13 , and as man began, so he ends the anthem, Rev 5:14 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 .] The solemn assent of the celestial representatives of Creation and of the Church . And the four living-beings said Amen (as above, in ch. Rev 4:11 , the four living-beings assert the worthiness of God to receive the glory and the honour and the power on account of His having created all things , so here they say their Amen to creation’s chorus of praise: being themselves the representatives of the animated Creation). And the elders fell down and worshipped (in silent adoration of God and of the Lamb. The inference of Ewald from the rec. text (which is itself here wholly untenable), “presbyteri adoratione repetita Deum prosequuntur, ut a quo auctore omnia progressa sunt et Messias creatus est, ad eum omnis redeat honor, omnis reverentia,” would be unwarranted even were that text retained: , anarthrous, would apply to the whole object of praise in Rev 5:13 ).
Fuente: Henry Alford’s Greek Testament
Rev 5:14 . The prologue is brought to a splendid close by “amen” from the four , who have the last as they had the first word (Rev 4:8 ), followed by silent adoration from the . As in the liturgical practice of early Christian assemblies, so in the celestial court, the solemn chant of praise to God is succeeded by the “amen” (“ad similitudinem tonitrui amen reboat,” Jerome); [911] , Areth., etc. Alf., bring this out by reading here . By prefacing the struggle on earth (Rev 5:6 f.) with a vision of the brilliant authority and awe of heaven (Rev 5:4-5 ), the prophet suggests that all the movements of men on earth, as well as the physical catastrophes which overtake them, are first fore-shadowed in heaven (the underlying principle of astrology, cf. Jeremias, 84 f.) and consequently have a providential meaning. In 4., 5. the writer takes his readers behind the scenes; the whole succeeding tide of events is shown to flow from the will of God as creator of the universe, whose executive authority is delegated to Jesus the redeemer of his people. This tide breaks in two cycles of seven waves, the seventh (Rev 8:1 ) of the first series (Rev 6:1 to Rev 7:17 ) issuing in a fresh cycle (Rev 8:2 to Rev 11:19 ) instead of forming itself (as we should expect) the climax of these preliminary catastrophes in nature and humanity, disasters which were interpreted ( R. J. 237 239) as the premonitory outbursts of an angry deity ready to visit the earth with final punishment. Observe that throughout the Apocalypse wind and fire are among God’s scourges handled by angels in order to punish the earth and the waters, according to the conception preserved in Apol. Arist. 2: “Moreover, the wind is obedient to God, and fire to the angels; the waters also to the daemons, and earth to the sons of men” ( Ante-Nicene Library , ix. 257 f.). The visitation is divinely complete, sevenfold like Ezekiel’s oracles against the nations (ver 25 32). Revelation 6-9 has, for its staple, little more than a poetic elaboration of Mar 13:8 (Mar 13:24-25 ), international complications due to the scuffling and strife of peoples, and physical disasters as a fit setting for them.
[911] An eighth century version of Codex Vaticanus
The vision of the seven seals opened (Rev 6:1 to Rev 8:2 ): Rev 6:1-2 , a Parthian invasion.
Fuente: The Expositors Greek Testament by Robertson
four and twenty. The texts omit.
worshipped. See Rev 3:9.
Him . . . ever. The texts omit.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] The solemn assent of the celestial representatives of Creation and of the Church. And the four living-beings said Amen (as above, in ch. Rev 4:11, the four living-beings assert the worthiness of God to receive the glory and the honour and the power on account of His having created all things, so here they say their Amen to creations chorus of praise: being themselves the representatives of the animated Creation). And the elders fell down and worshipped (in silent adoration of God and of the Lamb. The inference of Ewald from the rec. text (which is itself here wholly untenable), presbyteri adoratione repetita Deum prosequuntur, ut a quo auctore omnia progressa sunt et Messias creatus est, ad eum omnis redeat honor, omnis reverentia, would be unwarranted even were that text retained: , anarthrous, would apply to the whole object of praise in Rev 5:13).
Fuente: The Greek Testament
Rev 5:14. ) With this word the paragraph ends in all the copies. See App. Crit., Ed. ii., on this passage. It is the part of piety to cut out such additions, fear being laid aside.[72] The shorter reading, , and they worshipped, denotes the worship paid both to Him that sitteth upon the throne and unto the Lamb. Comp. Rev 5:13. is often put absolutely: ch. Rev 11:1; Joh 4:20; Joh 12:20.
[72] ABC Vulg. refute the addition in Rec. Text and h, .-E.
Fuente: Gnomon of the New Testament
beasts
living creatures. (See Scofield “Eze 1:5”).
Fuente: Scofield Reference Bible Notes
the four: Rev 19:4
And the four and: Rev 4:9-11
Reciprocal: Num 14:5 – General Jer 28:6 – Amen Eze 3:23 – and I fell Dan 6:26 – for Hab 3:3 – and the earth Mar 14:35 – and fell Luk 17:16 – fell Joh 11:32 – she fell Rom 9:5 – Amen Rom 14:11 – every knee 1Co 14:16 – Amen Phi 2:10 – every Col 1:16 – in heaven Rev 1:18 – I am alive Rev 4:4 – four and twenty Rev 4:6 – four beasts Rev 4:10 – fall Rev 5:8 – the four Rev 7:10 – sitteth Rev 7:12 – Amen Rev 11:16 – General Rev 14:11 – for
Fuente: The Treasury of Scripture Knowledge
Rev 5:14. The four creatures and the four and twenty elders had already expressed their admiration (verses 8, 9), and when all these other beings uttered their praises it caused the creatures and elders to voice their pleasure by an amen of approval.
Comments by Foy E. Wallace
Verse 14.
2. “And the four creatures (beings) said, Amen”– Rev 5:14.
Their scene was finished. “And the four and twenty elders . . . worshipped him that liveth forever.” Thus was ascribed united homage to Him who sat on the throne, to God, and to the Lamb of God who lives forever and ever. He who had no beginning and shall have no end, who created all things and is over all things, is the One who did these things.
Fuente: Combined Bible Commentary
Rev 5:14. And the four living creatures said Amen, and the elders fell down and worshipped. The four living creatures give the solemn assent Amen; and it has been well observed that they do so in order that the whole service of praise in chaps. 4 and 5, after it has reached its widest extension, may return to the point from which it started at chap. Rev 4:8.Lastly, the elders fall down and worship in silent adoration. The heart of the Church is for the moment too full to speak: she can only worship in unutterable gratitude and praise.
Thus ends the series of visions contained in the third section of the book, carrying us in thought to the close of all, and, before we enter on the Churchs struggle, assuring us of its glorious issue.
Fuente: A Popular Commentary on the New Testament
The only thing left to do is say Amen, or so be it, and fall down in silent worship before Christ.
Fuente: Gary Hampton Commentary on Selected Books
5:14 {16} And the four beasts said, Amen. And the four [and] twenty elders fell down and worshipped him that liveth for ever and ever.
(16) A confirmation of the praise given before, from the consent of the nobles, expressed in word and signs, as once or twice before this.
Fuente: Geneva Bible Notes
The worship culminated in John’s vision with the four creatures saying "Amen" repeatedly after the vast crowd fell silent. The elders worshipped by prostrating themselves before God’s throne (cf. Rev 4:10). [Note: See David J. MacLeod, "The Adoration of God the Redeemer: An Exposition of Revelation 5:8-14," Bibliotheca Sacra 164:656 (October-December 2007):454-71, for another exposition of this pericope.]
These chapters (4-5) present heaven, God’s dwelling place, as a real place. John saw God receiving great honor there surrounded by innumerable angelic worshippers. Even though John saw a vision, it was a vision of something that truly exists. We may be able to see it and the individuals said to be there someday.
In chapters 4-20, John described what he saw in heaven and on earth. The following chart identifies which place was in view in each of the sections that compose these chapters.
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The Focus of John’s Visions in Chapters 4-20 |
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In Heaven |
On Earth |
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The heavenly throne (ch. 4) |
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The Lamb on the throne (ch. 5) |
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The first four seal judgments (Rev 6:1-8) |
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The fifth seal judgment (Rev 6:9-11) |
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The sixth seal judgment (Rev 6:12-17) |
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The sealing of the 144,000 witnesses (Rev 7:1-8) |
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The great multitude (Rev 7:9-17) |
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Preparations for the trumpet judgments (Rev 8:1-5) |
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The first six trumpet judgments (Rev 8:6 to Rev 9:21) |
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The little book (ch. 10) |
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The ministry of the two witnesses (Rev 11:1-14) |
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The announcement of the seventh trumpet judgment (Rev 11:15-19) |
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The expulsion of Satan (Rev 12:1-12) |
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The activity of Satan (Rev 12:13-17) |
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The activity of the two beasts (ch. 13) |
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Judgment at the end of the Great Tribulation (ch. 14) |
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The announcement of the seven last judgments (ch. 15) |
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The seven bowl judgments (ch. 16) |
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Religion in the Tribulation (ch. 17) |
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Commerce in the Tribulation (ch. 18) |
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Praise for judging (Rev 19:1-10) |
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The second coming of Christ (Rev 19:11-21) |
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The millennial reign of Christ (ch. 20) |