Introductory Remarks:
This chapter continues the scene in heaven and actually there is no need for a chapter break. As we know the translators insert the chapter and verse division, and they are not inspired. The twenty four elders had just cast their crowns at the feet of the Almighty and were saying that God and God alone was worthy of all the glory, and honor and praise, for it was for this reason that all things were created. The first verse of chapter five begins with the conjunction 'and' connecting it to the eleventh verse of chapter four. One thing I would like to point out as we begin this chapter is that in this book of Revelation what seems to be vague about some of the symbols at first, as we study things become clearer. It seems that the twenty-four elders are representative of the church now, since we read more about them.
The Scroll and the Lamb
Verse 1, "And I saw in the right hand of Him that sat on the throne a book written within and on the backside, sealed with seven seals."
LGT "And I saw upon the right hand of the One sitting upon the throne a book written within and behind having been sealed with seven seals."
"And I saw in the right hand of Him that sat on the throne"
John continues to write what he saw in heaven. He sees God the Father, the Almighty One, majestically sitting on His throne. God does not have to do with man directly, but only through His Son, made possible by Christ's death, burial and resurrection.
"A book written within and on the backside,"
This is a picture of a Book or scroll written on both sides and sealed. "Within and behind, a description of a roll like that in Luke 4:17, not a codex [ancient manuscripts of Scriptures] as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (opisthen), and so was an opisthographon [written on both sides] like that in Ezekiel 2:9, 10, And when I looked, behold, an hand was sent unto me; and lo, a [scroll] was in it; and He spread it before me; and it was written within and without; and there was written in it lamentations, and mourning, and woe. There are many allegorical interpretations of this fact which are all beside the point" (Robertson). The literal interpretation of the Scriptures does not leave any room for spiritualizing and allegorizing. Robertson makes this point quite well, thank you.
"Sealed with seven seals."
"The central idea of this sealed roll or doomsday book lying open on the divine hand is reproduced from Ezekiel (2:9 f.) But independently developed in order to depict the truth that even these magnificent angelic figures of the divine court are unequal to the task of revelation. Jesus is needed. For God, motionless, silent, majestic figure, does not come directly into touch with men either in revelation or in providence. He operates through His Messiah, whose vicarious [substitutionary] sacrifice throws all angels into the shade (the thought of Phil. 2:5-11). This book or scroll might mean letter or epistle, apparently represents the book of doom or destiny as a papyrus roll which is so full of matter that the writing has flowed from the inside over to the exterior, as is evident when the sheet is rolled up. Here as elsewhere the pictorial details are not to be pressed; but we may visualize the conception by supposing that all the seals along the outer edge must be broken before the content of the roll can be unfolded, and that each heralds some penultimate [one following the other] disaster. There is no proof that each seal meant a progressive disclosure of the contents, in which case we should have to imagine not a roll but a codex in book form, each seal securing one or two of the leaves. The biblion, book is therefore the divine course and counsel of providence [divine intervention] in the latter days. Only, while an angel read all the divine policy to Daniel (Dan. 10:21), the Christian prophet feels that Jesus alone is the true interpreter and authority, and that the divine purpose can only be revealed or realized through His perfect spiritual equipment [His Word]." (The Expositor's Greek Testament).
"The seven seals represent sequence of historical trends in the Tribulation. In every Age except the Church Age [from Pentecost to the Rapture of the Church], prophecy dictates historical trends. In the Church Age, the period of mystery, there is no prophecy. How the individual believers in a client nation go - for or against doctrine/Christ - determines the historical trends in the Church Age. This verse contains an anthropomorphism [attributing human physical terms to God, who is Spirit] for the Hand of God the Father holding the book. God does not release the book until the Church is in heaven. In verse 7, Jesus takes the book from the hand of God the Father" (R, B. Thieme Jr.).
Verse 2, "And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?"
LGT "And I saw a strong angel proclaiming with a great voice, Who is worthy [capable or qualified] to open the book and loose the seals of it?"
"And I saw a strong angel proclaiming with a loud voice,"
This word 'strong' gr. ischuron could be referring to the angel's rank or the loud magnificence of his voice, "whose call could reach to the farthest limits of the universe" (Beckwith - quoted by Robertson).
The word 'proclaiming' gr. kerussonta is a predicate participle meaning to herald or proclaim.
"Endowed power is implied here. This is one of the highest ranking of the angelic order and when he speaks, he speaks with the authority of the King of Kings, whom he represents as a herald here" (RBT). "A strong angel means a powerful angel. He has a loud voice. This is speaking now of power, that which is needed to make this covenant effective.
"Who is worthy to open the book, and to loose the seals thereof?"
Literally, Who is capable or qualified [my expanded translation]? "The cry is a challenge rather than an appeal" (TEGT).
Verse 3, "And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon."
LGT "And no one was able in the heaven neither upon the earth nor under the earth to open the book nor to look at it."
"If there be any creature who thinks himself sufficient either to explain or execute the counsels of God, let him stand forth, and make the attempt. None in heaven or earth could accept the challenge and undertake the task: none in heaven, none of the glorious holy angels, though before the throne of God, and the ministers of His providence; they with all their wisdom cannot dive into the decrees of God; none on earth, no man, the wisest or the best of men, none of the magicians and soothsayers, none of the prophets of God, any further than He reveals His mind to them; none under the earth, none of the fallen angels, none of the spirits of men departed, though they should return to the world, can open this book. Satan himself, with all his subtlety, cannot do it; the creatures cannot open it; they cannot read it. God only can do it" (Matthew Henry).
"No man of Adam's line has a right to open the book and to take charge of this earth. There have been a great many who have tried to do it. Adam lost dominion through sin. Moses was the lawgiver, but he also was a lawbreaker. David and his line failed. None of Adam's line qualifies. There is none today. The Ruler must be a Redeemer, the Sovereign must be a Savior of mankind, and Jesus Christ is the only One. Stand aside, Adam, you cannot do it, and neither can any of your children. Satan is working at it, but he cannot do it either. The question is: Who is going to do it?" (McGee).
Verse 4, "And I wept much, because no man was found worthy to open and to read the book, neither to look thereon."
LGT "And I was weeping much, because no one was found worthy to open the book neither to look at it."
"And I wept much,"
"The phrase 'I wept much' in NT Greek is ego eklaion polu an imperfect active form of klaio a picturesque, descriptive, I kept on weeping much; a natural tense in these vivid visions (1:12; 2:14; 5:4, 14; 6:8, 9; 10:10; 19:14; 21:15). Perhaps weeping aloud" (Robertson). These tears of John are not tears of self-pity, but because he desires to see the contents. "And I kept on weeping audibly and profusely because no one was found worthy to open the scroll and to be looking upon it" (Wuest).
"Because no man was found worthy to open and to read the book, neither to look thereon."
The KJV adds and to read the book which is implied in the look, but is not in the original.
"He felt a great concern in himself about this matter: the apostle wept much; it was a great disappointment to him. By what he had seen in Him who sat upon the throne, he was very desirous to see and know more of His mind and will: this desire, when not presently gratified, filled him with sorrow, and fetched many tears from his eyes. Here observe, 1. Those who have seen most of God in this world are most desirous to see more; and those who have seen His glory desire to know His will. 2. Good men may be too eager and too hasty to look into the mysteries of divine conduct. 3. Such desires, not presently answered, turn to grief and sorrow. Hope deferred makes the heart sick.
"Personally, I believe that evolution is the most pessimistic philosophy and theory that anyone can entertain today. No wonder it has led to so many suicides among the intelligentsia. What hope is there for the future if it took millions of years to get where we are today? Isn't there someone who can straighten out this problem? It is so petty and little and narrow-minded for politicians to say that they are going to make peace in our time. It is even more tragic to hear the church say that they can straighten out the affairs of the world or even that they can evangelize the world. My brother, may I say to you, there are just not any around who can qualify to open this book and to take charge of this earth that we are on. And John weeps a great deal because of this" (McGee).
Verse 5, "And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof."
LGT "And one from among the elders says to me, Do not weep, behold He overcame [won the victory], the Lion out of the tribe of Judah, a descendant of David, [He is able] to open the book and the seven seals of it."
"And one of the elders saith unto me,"
Literally, one from among the elders says to me. It could have been any one of the twenty-four elders. The elders knew better than John, because he was still in the flesh. As I said in my introductory remarks the further we get into the book the more details we receive and that we are able, I believe, to identify the twenty-four elders as the church represented:
"Their intimate knowledge of the program of God suggests that the elders represent the church. In passages such as Revelation 5:5; 7:13 - 14 it is seen that they have been taken into the confidence of God concerning His program as it is being unfolded. Such intimacy is the ultimate fulfillment of that promised by our Lord to the disciples in John 15:15. The very use of the word elder suggests this maturity in spiritual understanding, for the Scriptural concept of an elder was one mature either in years or experience. The promise of such maturity, as indicated in 1 Corinthians 13:12, is now actual, For now we see [in a mirror], darkly; but then, face to face; now I know in part, but then shall I know even as I am known" (Things To Come - J. Dwight Pentecost - page 258).
"Weep not:"
The phrase 'weep not' is an imperative and is literally, cease weeping or as Thieme puts it, stop crying.
"Behold, the Lion of the tribe of Judah, the Root of David"
Jesus is from the royal line of David. We read in Genesis 49:9,10, Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he [crouched] as a lion, and as an old lion. Who shall rouse him up? The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be.
"Several suggestions have been offered to explain the word Shiloh. The oldest translations render it whose it is or to whom it belongs with reference to the Messiah's reign and the prophecy of Ezekiel 21:27. The view that refers it to the city of Shiloh is notably weak, for Judah experienced no epochal crisis at Shiloh. The suggestion of a few that the passage is fulfilled in David empties the passage of its force. Actually there was no manifest rule of Judah until David; therefore, the text indicates rule in Judah before Shiloh comes. The reference is to Messiah. Rule in Judah will not depart until He comes, when that sovereignty will be heightened to include the world" (Scofield Reference Bible - pages 68, 69).
"Hath prevailed to open the book, and to loose the seven seals thereof."
The phrase 'hath prevailed' is the Greek word enikesen meaning did overcome. "The Lord Jesus Christ has the right to rule, as He is the fulfillment of the prophecies made in the Old Testament relative to the future of the world. All of those prophecies will be fulfilled at His second coming to the earth to establish His Kingdom: (McGee).
Verse 6, "And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth."
LGT "And I saw in the midst of the throne and of the four living creatures and in the midst of elders a young Lamb standing as if having been slain having seven horns and seven eyes which are the [seven] Spirits of God having been sent with a commission into all the earth."
"And I beheld, and, lo, in the midst of the throne and of the four beats, and in the midst of the elders,"
Christ is seated at the right hand of His Father, with the four living creatures and the twenty-four elders surrounding the throne of thrones. "Christ, crucified and risen, is in the center. To Him all things bow and sing" (Expositor's Greek Testament).
"Stood a Lamb as it had been slain,"
The Greek word for 'Lamb' is to arnion a diminutive form meaning 'the little lamb' or 'a lambkin.' "Elsewhere in the N.T. ho amnos [the Lamb] is used of Christ (John 1:29, 36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse to arnion occurs for the Crucified Christ 29 times in twelve chapters" (Robertson).
"Christ had just been spoken of as a Lion. He now appears as a Lamb. Some interpreters emphasize the idea of gentleness, others that of sacrifice" (Vincent).
The Greek word for 'slain' is hos esphagmenon, a passive participle, literally, as if having been slain. Christ stands in the midst as the sacrificial Lamb God had offered for the sins of the world. Christ is alive with the marks of His sacrifice made on Calvary. Christ is the Lamb of God Who was slain from the foundations of the world; He was the Lamb of God which took away the sins of the world, past, present, and future.
"Having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth."
"Seven horns gr. keras is a common symbol in the O.T. for strength and kingly power (1 Sam. 2:10; 1 Kings 22:11; Ps. 112:9; Dan. 7:7, 20ff.) And often in Revelation (12:3; 13:1; 17:3, 12). Fullness of power (the All-powerful, omnipotent, One) is symbolized by seven. Seven eyes (ophthalmous hepta). Like Zech 3:9; 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in 1:4 the seven Spirits are clearly the Holy Spirit of God (3:1), and blaze like torches (4:5), like the eyes of Christ (1:14). The Holy Spirit of God and of Christ (Rom. 8:9)" (Robertson).
"Seven horns denotes complete power. A horn speaks of power (see Dan. 7-8). He is omnipotent. Seven eyes denotes complete knowledge. Christ is omniscient. He is the omnipotent and omniscient God. He moves in the fullness of the Spirit, who is the Spirit of wisdom and understanding.
The Lord Jesus Christ is a Lion and a Lamb. The Lion character refers to His second coming; the Lamb character refers to His first coming. The Lion is symbolic of His majesty; the Lamb is symbolic of His meekness. As a Lion He is Sovereign; as a Lamb He is a Savior. As a Lion He is judge; as a Lamb He is judged. The Lion represents the government of God; the Lamb represents the grace of God" (McGee).
Verse 7, "And He came and took the book out of the right hand of Him that sat upon the throne."
LGT "And He came and He has taken it [the book] out of the right hand of the One sitting upon the throne."
"The perfect tense brings the vividness of Christ moving to the throne and taking the book from the Father; the next verse moves back to the aorist tense used for the narrative sense" (Robertson).
"He took the book, not by violence nor by fraud, but He prevailed to do it (vs. 5), He prevailed by His merit and worthiness, He did it by authority and by the Father's appointment. God very willingly and justly put the book of His eternal counsels into the hand of Christ, and Christ as readily and gladly took it into His hand; for He delights to reveal and to do the will of His Father" (Matthew Henry).
Verse 8, "And when He had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints."
LGT "And when He took the book, the four living creatures and the twenty four elders they fell before the Lamb, having each harps and golden bowls full of incenses which are the prayers of the saints."
"And when He had taken the book,"
Literally, He took; John reverts back to the aorist tense, as a completed action took place. The Lord Jesus Christ is now in charge.
"The four beasts and four and twenty elders fell down before the Lamb,"
The four living creatures and twenty-four elders fall down before Christ and worship Him; "a thrill of satisfaction comes over them of Christ's ability" (Expositor's Greek Testament).
"The apostle observes the universal joy and thanksgiving that filled heaven and earth upon this transaction. No sooner had Christ received this book out of the Father's hand than He received the applause and adoration of angels and men, yea, of every creature. And, indeed, it is just matter of joy to all the world to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and lawgiver, but as our God and Savior. All the world has reason to rejoice in this. The song of praise that was offered up to the Lamb on this occasion consists of three parts, one part sung by the church, another by the church and the angels, the third by the every creature" (Matthew Henry).
"Having every one of them harps,"
The Harp is the instrument of praise. This instrument is actually a lyre, "A stringed instrument of the harp class used by the ancient Greeks especially to accompany song and recitation: (Webster's Ninth New Collegiate Dictionary).
"And golden vials full of odors,"
Literally, golden bowls full of incense. The twenty-four elders are doing the work of the priesthood, for they are the Royal priesthood of God. "The golden incense-cup or spoon to receive the frankincense which was lighted with coals from the brazen altar, and offered on the golden altar before the veil. This imagery is from the tabernacle and temple service" (Vincent).
Edersheim, describing the offering of incense in the temple says:
"As the President gave the word of command which marked that the time of the incense had come, the whole multitude of the people without withdrew from the inner court and fell down before the Lord, spreading their hands in silent prayer. It is this solemn period, when, throughout the vast temple-buildings, deep silence rested on the worshipping multitude, while within the sanctuary itself the priest laid the incense on the golden altar, and the cloud of odors rose up before the Lord, which serves as the image of heavenly things in the Apocalypse (8:1, 3, 4). The prayers offered by priests and people at this part of the service are recorded by tradition as follows: True it is that Thou art Jehovah, our God and the God of our fathers; our King and the King of our fathers; our Savior and the Rock of our salvation; our Help and our Deliverer. Thy name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy name by the seashore. Together did all praise and own Thee as King, and say, Jehovah shall reign who saveth Israel."
"Which are the prayers of the saints."
"The association with Christ in a priestly ministry suggests that they represent the church. In Revelation 5:8 they are seen having harps and golden vials full of odors, which are the prayers of the saints. Of this ministry Scott writes:
. . . the elders neither act as mediators nor intercessors. They do not present these supplications to God, nor add by mediation their value. The elders in heaven are the brethren of those holy sufferers on earth. Strange, therefore, that they should be interested in the struggles and conflicts here in which they formerly had their part! But theirs, while deeply sympathetic, is a passive attitude. The angel-priest who adds incense to the prayers of the saints is no created being (8:3-4); Christ, and He alone, is competent to do this.
The close association into which these elders have been brought in this priestly ministry suggests that the church, which has been constituted as a ministering priest, is here represented
The conclusion formed by Armerding will form a suitable conclusion to the examination of the elders. He writes:
. . . the last thing that is said of them is that they fall down, in company with the four living creatures, and worship Him Who sits on the throne, saying Amen, Alleluia (Rev. 19:4). This last act of theirs is characteristic of them. Indeed, there are three things which characterize them all through: (1) their intimate knowledge of Christ, (2) their nearness to Him, and (3) the worship they give Him. And we recall that our Lord, when praying for His own, asked that they might know Him, that they might be with Him, and that they might behold His glory (John 17:3, 25). And they were none other than the men which the Father had given Him out of the world" (Things To Come - J. Dwight Pentecost - page 258).
Verse 9, "And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;"
LGT "And they sing a new song, saying, You are worthy to take the book, and to open the seals of it, because You were slaughtered [as a sacrifice] and did purchase to God with Your Blood, [men] out of every tribe and tongue and people and nation."
"And they sung a new song saying,"
The words, and they, are referring to both the elders and also to the living creatures. The words, they sing, is in the present tense indicating that it is a continuous song. The Expositor's Greek Testament has this to say about this New Song:
"They sing gr. aidousin, is (an historic present) no longer to God as Creator but to the Lamb as Redeemer, for the cost and scope and issue of His redemption. This unique and remarkable passage in early Christian literature marks the growing sense and value attaching to Jesus as being far more than a mere national Messiah, in fact as the one assurance of God possessed by men, as their pledge of bliss and privilege and pardon" (TEGT).
"Saying, Thou art worthy to take the book, and to open the seals thereof:"
And now we have the contents of their song. Jesus Christ is the only One who is worthy of our praise. This scene in heaven of the elders (the Church) and the four living beings praising the Lamb ought to teach us that the only praise we can give must be directed towards the Savior, for He is the only One who has purchased us with His own precious Blood.
"For Thou wast slain,"
The Greek word for 'slain' is esphages the second aorist of sphazo meaning to slaughter for a sacrifice.
"They mention the grounds and reasons of this worship; and though they do not exclude the dignity of His person as God, without which He had not been sufficient for it, yet they chiefly insist upon the merit of the sufferings, which He had endured for them; these more sensibly struck their souls with thankfulness and joy. Here, first they mention His suffering: Thou wast slain, slain as a sacrifice, Thy blood was shed" (Matthew Henry).
"And hast redeemed us to God by Thy Blood"
"The Greek word used for Redeemed is agorazo used by Paul and Peter of our purchase from sin by Christ (1 Cor. 6:20; 7:23; Gal. 3:13; 4:5; 2 Peter 2:1; cf. 1 Peter 1:18). The phrase 'by Thy Blood' is gr. en toi haimati sou, a dative of advantage, and is literally, by Thy Blood. The instrumental use of en as in 1:15. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to take the book and open the seals. That is, He is worthy to receive adoration and worship (4:11) as the Father does" [Robertson].
"They sing of His shed blood in heaven. Down here many denominational churches are taking out of their hymnbook all references to His blood, but in heaven they will be put back in the hymnbook. I guess that may be the reason the Lord isn't going to embarrass some of those folk by taking them into heaven, because they would have to sing about the blood there" (McGee).
"Out of every kindred, and tongue, and people, and nation."
This phrase represents the universal appeal the Gospel of Jesus Christ. There will be no one left out, that is, no one will have an excuse why they rejected the Lord Jesus Christ. The church is called out from not only Israel, but also from the Gentile nations as well; it is called out from the four quarters of the earth. "From every kindred [tribe] (referring to the Jews first - the 12 tribes) and from every tongue [language] (people divided into languages to prevent one world rule and the quick spread of evil and the destruction of the human race), and from every people (in the uncivilized parts of the world - those without a nation), and every nation (civilized nation)" (R. B. Thieme Jr.).
Verse 10, "And hast made us unto our God kings and priests: and we shall reign on the earth."
LGT "And did make them to our God a kingdom and priests, and they will reign as kings upon the earth."
Notice the differences in my LGT of pronoun uses in this verse. McGee states the importance in these uses: "The change of the pronoun from us to them is important. They are praising the Lamb for those yet to be saved on the earth - the tribulation saints. A kingdom and priests refer to the tribulation saints. The church will not reign on the earth, but over the earth."
Verse 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;"
LGT "And I saw, and heard a voice of many angels round the throne and the living creatures and the elders, and the number was ten thousand times ten thousand and thousands of thousands."
Here we have the angelic hosts answering or responding to what they saw and heard from the living creatures and the elders. This verse sets forth what is a description of the countless number of angels involved in this so grand celebration. Vincent quotes 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."
Verse 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."
LGT "Saying with a great voice, Worthy is the Lamb the slain to receive the power and riches and wisdom and strength and honor and glory and eulogy."
The first of the seven praises has the article the power thus grouping them all together to form one great doxology. The Psalmist records this scene in heaven in Psalm 103; 19-22: The Lord hath prepared His throne in the heavens, and His kingdom ruleth over all. Bless the Lord, ye His angels, that excel in strength, that do His commandments, hearkening unto the voice of His word. Bless ye the Lord, all ye His hosts, ye ministers of His, that do His pleasure. Bless the Lord, all His works in all places of His dominion; bless the Lord, O my soul."
"The power"
At His first advent Jesus Christ gave up His glory to come as the Lamb of God to be slain as the Supreme Sacrifice unto God to save the world from sin; He is ruling the church now, and is being praised by all the heavenly hosts, and He will come the second time with power and authority to set up His Kingdom on earth to rule over Israel for a thousand years.
"And riches"
These riches are not limited to spiritual riches of God's grace, but are also the gifts mentioned in James 1:17; Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
"And wisdom"
Christ is omniscient (sophian) teaching us wisdom through the application of the doctrines in His Word.
"And strength"
Christ is omnipotent (dunamin), the all powerful God, present and active in creation, and present and active in His ability to rule, and when all will bow down and worship Him.
"And honor"
In response to His victory of His first advent when He was slain and gave His life's blood for all humanity; He died on the cross both Spiritually and physically, and now He is receiving all honor (timen) from all the heavenly hosts both now and forever.
"And glory"
Christ is now taking back the glory (doxan) He gave up when He came to earth to save the lost and dying world.
"And blessing."
Christ is (eulogian) that is eternal praise throughout eternity for His accomplishments on the Cross; Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy, hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead (1 Peter 1:3).
Verse 13, "And every creature which is in heaven, and on 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 for ever and ever."
LGT "And every creature which is in the heaven and upon the earth and under the earth and upon the sea and all the things in them, I heard saying; To the One who sits upon the throne and to the Lamb, be the eulogy and the honor and the glory and the power unto the ages of the ages."
"And every creature which is in heaven, and on earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying,"
All creation rejoices, because all creation is better off because of Christ.
"Every creature in a still wider antiphonal [a book containing the choral parts of the Divine Offering] circle beyond the circle of angels, from all the four great fields of life (in heaven, upon the earth, under the earth as in verse 3, with 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 Rom. 8:20-22 concerning the sympathetic agony of creation (ktisis) in hope of freedom from bondage of corruption. If the trail of the serpent is on all creation, it will be ultimately thrown off" (Robertson).
"Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever."
Literally, the blessing, (eulogia). "All the particulars of the following ascription [acknowledgment] have the article" (Vincent).
First the praise is directed towards God the Father who is sitting on the throne, and then to the Lamb, Christ, who took away the sin of the world.
Verse 14, "And the four beasts said, Amen. And the four and twenty elders fell down and worshipped Him that liveth for ever and ever."
LGT "And the four living creatures said, Amen. And the elders fell down and worshipped."
The phrase Him that liveth forever and ever is omitted in the better manuscripts.
"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 (Phil. 2:10f.)" (Robertson).
"Not that the worship paid to the Lamb is of another nature, an inferior worship, for the very same honor 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 redemption.
We see how the church that began the heavenly anthem, finding heaven and earth join in the concert, closes all with their Amen, and end as they began, with a low prostration before the eternal and everlasting God. Thus we have seen this sealed book passing with great solemnity from the hand of the creator into the hand of the Redeemer" (Matthew Henry).
Share freely but cite the source: http://bbbiblehelps.epizy.com