Jesus was worthy to open the scroll

JESUS WAS WORTHY TO OPEN THE SCROLL
EDITED BY GLENN PEASE
Revelation 5:9 9And they sang a new song,
saying: "You are worthy to take the scroll and to
open its seals, because you were slain, and with
your blood you purchased for God persons from
every tribe and language and people and nation.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Triple Doxology
Revelation5:9, 12-14
S. Conway
In these sublime chapters these doxologies standout prominently. Note
concerning them -
I. WHAT IS COMMON TO THEM ALL. They are all ascribedto the Lamb.
Exclusively in the first two; united with "him that sitteth on the throne," in
the third; but in all the Lamb is prominent. From this we learn:

1. We cannot render too much honour to Christ. He is seen"in the midst of
the throne," and the Centre of all that heavenly circle, and the Object of their
united adoration. We therefore cannotexceedin our worship of him. We
scarce know how, we need not know how, to distinguish betweenhim that
sitteth on the throne and betweenhim that is in the midst of the throne. The
worship of one is the worship of the other, and of the other of the one. Christ
is everything to us - "all and in all," as St. Paul affirms, and as this vision
shows. The fact is, we cannotworship God without worshipping Christ. No
man cometh or can come to the Fatherbut by him. The very thoughts and
ideas that we have of God we gain through him. Those varied human
expressions concerning Godwhich we find in the Old Testamentare but
anticipations of the confirmation they were to receive through him who,
coming from the Father, should take our nature and so revealthe Father to
us.
2. Norcan we think too much of the cross of Christ. It is to him as to the
Lamb, the Lamb slain and who hath redeemedus by his blood, that this
adorationis given. It is the cross of Christ that speaks peaceto the contrite
heart, that assures ofperfectsympathy the sad and distressedmind, that gives
new strength and resolve to the tempted soul. Well does Watts sing -
"Oh, the sweetwonders of that cross
On which my Saviourgroaned and died!
Her noblest life my spirit draws
From his dear wounds and bleeding side."
II. WHAT IS PECULIAR TO EACH.
1. The first doxology.
(1) Offered by:
(a) The four living ones. Representative (see previous homily) of perfectly
redeemedhumanity - the condition in which man shall be when Christ has
drawn all men unto him; when he shalt have put all enemies under his feet.
They are representedas "four," to signify the worldwide scope of Christ's

redemption: "They shall come from the north and from the south, from the
eastand from the west."
(b) The twenty-four elders. These representthe Church of God. They are
twenty-four because ofthe twenty-four courses ofpriests (1 Chronicles 24:3-
19). They are the instruments by which mankind at large shall be won for
God. The manifold wisdom of God is to be made knownthrough, the Church.
(2) By means of:
(a) The outward homage of the body: "they fell down." The attitude of the
body not merely symbolizes, but often assists, the worship of the mind. The
posture of reverence is helpful to the feeling of reverence, and therefore is not
to be regardedas unimportant.
(b) Music and song. They had "harps," and they "sung a new song." Music
alone of all the arts is to be perpetuated m heaven. We read not of painting or
sculpture, but music and song are there. For music is the utterance of
thoughts too deep for words. Much is given to us besides language, to express
our thoughts - tones, looks, tears, cries,and music also. Moreover, music is
symbolical of the life of heaven. As in music so there, there is no self will.
Music is only possible by absolute obedience to the laws of harmony.
Obedience is its life. And how glorious is that music which is consecratedto
God's praise!
(c) Intercessions forthose on earth. This seems to me the significance of the
incense-ladencensers,the "vials full of odours," which are spokenof. How
can the Lord of love be more truly worshipped than by sympathies, thoughts,
and deeds of love? Is it to be imagined that the blessedin heaven ceaseto care
for their poor troubled brethren on earth? - that the love they had for them is
all gone, evaporated? Godforbid! And here it is shownthat as here on earth
they loved to pray for and with them, so in heaven they do the same (cf.
Revelation6:10; cf. also Luke 1:10; Exodus 30:36-38). In such intercession
Christ sees the fruit of the Spirit he has given them.
(3) On the ground of:
(a) The worthiness of Christ.

(b) The redemption he has wrought - so real, so universal, so costly.
(c) The results of it: "made us kings," etc. (ver. 10).
Such is the first doxology;it is the praise of the redeemed for their
redemption. We do not now seemto value it so highly; many other things
seemto us more precious - wealth, friends, success, pleasure. Butwhen we see
things as they really are, then this gift of gifts, all gifts in one, our redemption,
will be prized and praised as now it too seldom is.
2. The seconddoxology. This, though joined in - as how could it be otherwise?
- by those who sang the first, is more especiallythat of the angels. In myriads
upon myriads they gather round and cry, "Worthy is the Lamb." Unto these
"principalities and powers in the heavenlies" is made known, "by means of
the Church," the manifold wisdom of God (Ephesians 3:10). These "things"
they "desire to look into" (1 Peter1:12). How, then, can they, who rejoice over
one sinner brought to repentance (Luke 15.), fail to be filled with rapture
when they behold that which the Lamb slain has done? Therefore to him to
whom all this is due they render praise, affirming the certain truth that all the
power, the riches of grace, the wisdom, and might, which were conspicuous in
man's redemption, and the honour and glory on accountthereof, are to be
ascribedto the Lamb. "By grace are ye saved, not of yourselves" - such is the
reminder the angels give. We are slow to recognize this, and too ready to
attribute overmuch to ourselves.
3. The third doxology. (Ver. 13.)The Church, the angels, have uttered theirs;
and now creation, in all her forms - man living and dead not excluded, for"
those under the earth" (cf. Job10:21, 22; Isaiah14:9), those who have
departed this life and are now in the realm of the shadow of death - are
named, and they all unite in this praise (cf. Philippians 2:10). St. Paul seems to
teach(Romans 8:19-23, and especiallyver. 21), that there shall be a
redemption for it also - a deliverance "from the bondage of corruption."
When we think of the sorrows and sufferings of those creatures ofGod who
have no sins of their own to answerfor, being incapable of sin, though not of
suffering, it is a blessedrevelationthat in some form or other unknown to us
they shall share in the blessings Christ hath brought. The psalms are full of

invocations to creationin its various forms - the seas, the trees, "everything
that hath breath," "all creatures" - to "praise the Name of the Lord." And
here in this vision we behold creation, along with angels and redeemedmen,
uniting in this praise. Who that has heard the marvellous echo of shout or
horn amid the Alps does not remember how the sound spreads and travels on
further and further, till height and crag and soaring summit seemto hear, and
at once give back the sound? So with the adoration of the Lamb, the
doxologies ofwhich this chapter tells. They begin, they should, with the
redeemedChurch and savedman; they are caught up by the myriads of
angels, they are heard and repeatedby the whole creationof God. How is the
reflectionforced upon us of the relation in which we stand to this all-glorious
redemption. In the fibre of this universal praise dare we rejector trifle with
it? What madness!Shall we not embrace it with our whole heart, and seek to
know the joy and every blessedness ofit more and more, so that at the last,
with all the saved, we may fall "downand worship him that liveth forever and
ever"? And if we are trusting in Christ, let there be in our lives and on our
lips more of praise. Let us not be forever wailing our litanies, but let us learn
more of the language ofpraise. We have been too remiss in this. But whenever
we have caught the blessedspirit of these doxologies, how goodit has been for
us! The devil is eagerenoughto dishonour Christ: all the more let us be eager
to praise. - S.C.
The singing legions ofGod
C. S. Robinson, D. D.
Evidently more is made of music in heaventhan we are wont to make of it
here on earth.
1. There was first the believers' song. Its theme was redemption, the salvation
of the soul through the blood of the Lamb. So its singers were the
ransomed.(1)This song was "new" necessarily, for the theme was absolutely
fresh in celestialhistory. There had been sin in heaven, and there had been

justice wrought on those who had sinned. Some of the angels had fallen from
their high estate. No atonementwas ever made or offered in their behalf. Here
was therefore a subject never before celebratedin the songs ofGod's house. It
was exclusive also, for only those who knew what it meant could sing it with
the spirit and the understanding. Emphasis must be laid upon the expressions
of personalacknowledgment. "Thouhastredeemed us";"Thou hast made us
unto our God kings and priests." The experience of eachchild of God is
individual. Reminiscence is a part of his duty, and it always leads to gratitude,
and starts a new song.(2)It was a greatsong. For the multitude of singers was
simply innumerable. So the sound rose "like mighty thunderings, and the
voice of many waters."(3)It was likewise a royal song. The redeemeddo not
say "we shallreign," but "we are reigning." Christians are the regaland the
regnant race in the world now.
2. Next came the song of the angels. The theme of this was the characterand
rank of Jesus Christ. Observe the vast numbers of the singers, and the stress
they put on their strain with a "loud voice" "And I beheld, and I heard the
voice of many angels,"etc. Observe the vast ascriptionof honours to Christ:
Saying with a loud voice, "Worthy is the Lamb," etc. This seems to include
everything that mind canconceive of supreme ownership and control. They
lay the universe down at His feet. Observe the specialreasonthey suggestfor
their surrender. It is as "the Lamb that was slain" that they exalt Him to the
eminence. These angels had no part in the atonement, but they knew just
where Christ's greatestexploits had been done. They had for ages "desired
earnestlyto look into" this mystery of His humiliation; now they understood
what it meant.
3. Then the choir of creatures begins the anthem assignedto them; and now
the theme is the dominion of the Lord Jesus Christ (ver. 13). Just notice the
very singular voices employed in this choir. Birds and beasts, and worms and
fishes — oh, wonder! how will such creatures be able to sing together? Godis
to listen, and He will understand them and be satisfied. God hears and loves
what does not ever reachus; our silences may be full of singing to Him.
4. Now we reachthe grand chorus with which the singing concluded. Led by
representatives, whosemysterious nature and office we cannot altogether

explain, it would seemas if the whole three choirs burst forth into one final
ascription: "And the four beasts said, Amen. And the four and twenty elders
fell down and worshipped Him that liveth for ever and ever."
(C. S. Robinson, D. D.)
The new song
T. De Witt Talmage.
I. A NEW SONG. If a new tune be startedin church there is only here and
there a person that cansing it. It is some time before the congregationlearna
new tune. But not so with the new song of heaven.
II. A COMMEMORATIVE song. We are distinctly told that it makes
reference to pastdeliverances. Oh! how much they have to sing about.
III. It will be an ACCOMPANIED song. Ilove the cymbals, for Israelclapped
them in triumph at the Red Sea. I love the harp, for David struck it in
praising the Lord. I love all stringed instruments and organs, forGod
demands that we shall praise Him on stringed instruments and organs. There
is, in such music, much to suggestthe higher worship.
IV. An ANTICIPATIVE song. Why heaven has hardly begun yet. All the
world is yet to be saved. After that there may be other worlds to conquer.
Mightier song as other garlands are set on the brow of Jesus. Mightiersong as
Christ's glories unfold. I stayeda week at Niagara Falls, hoping thoroughly to
understand and appreciate it. But, on the lastday, they seemednewerand
more incomprehensible than on the first day. Gazing on the infinite rush of
celestialsplendours, where the oceans ofdelight meet, how soonwill we
exhaust the song? Never!never!
V. An UNANIMOUS song. There will, no doubt, be some to lead, but all will
be expected to join. It will be grand congregationalsinging. All the sweet
voices of the redeemed. Grand music will it be when that new song arises. God
grant that at last we may all sing it. But if we do not sing the praise of Christ
on earth, we will never sing it in heaven.

(T. De Witt Talmage.)
The worship of heaven
Homilist.
I. It is JUBILANT. "Theysang." Singing is the natural language ofjoy. The
worship of heaven is not mechanical, not irksome. It is the outbreaking of the
soul into rapture, of gratitude, admiration, reverence and love.
II. It is FRESH. "A new song." There is nothing monotonous in heaven. Souls
have an instinctive craving for variety, and the Creatorhas amply provided
for this instinct. In the life of souls in heaven, there is something fresh every
hour — fresh sceneries, freshoccurrences, freshengagements, fresh
connections, freshthoughts; it is a "new song." Heavenis ever fresh.
(Homilist.)
The perfectsong
W. Wayte Andrew.
Love and joy are said to make a musician. How few become proficients here;
but in heaven every one will be perfect.
(W. Wayte Andrew.)
Thou art worthy to take the book
Jesus, the delight of heaven
C. H. Spurgeon.
I. The bright ones before the throne adore the Lord Jesus as WORTHY OF
THE HIGH OFFICE OF MEDIATOR. Theyput in no claim for worthiness,
but by their silence, and their subsequent song when Christ came forward,

they admitted that He alone could unfold the purposes of God and interpret
them to the sons of men. Notice care fully to what they ascribe this worthiness
— "Thou art worthy to take the book, and open the seals thereof:for Thou
wastslain." As mediator our Lord's worthiness did not merely arise from His
person as God and perfectman: this fitted Him to undertake the office, but
His right to claim the privileges written in the Magna Charta which God held
in His hand, His right to take possessionfor His people of that seven-sealed
indenture lies in this, that He has fulfilled the condition of the covenant, and
hence they sing, "Thouart worthy, for Thou wastslain."
II. In heaven they adore the Lord as their REDEEMER. "Thouwastslain,
and hast redeemedus to God by Thy blood." The metaphor of redemption, if
I understand it, signifies this. A thing which is redeemedin the strict sense
belongedbeforehand to the person who redeemedit. Under the Jewishlaw
lands were mortgagedas they are now; and when the money lent upon them,
or the service due for them, was paid, the land was said to be redeemed. An
inheritance first belongedto a person, and then went away from him by stress
of poverty, but if a certainprice was paid it came back. Now "all souls are
Mine" saith the Lord, and the souls of men belong to God. The metaphor is
used — and, mark, these expressions are but metaphors — but the sense
under them is no metaphor; it is fact. We come back to God again, to whom
we always and ever did belong, because Jesus has redeemedus unto God by
His blood. And notice that the redemption they sing about in heavenis not
generalredemption. It is particular redemption. "Thou hastredeemed us to
God by Thy blood out of every kindred, and tongue, and people, and nation."
Oh, may we have a share in this particular, efficient redemption, for this alone
can bring us where they sing the new song.
III. In heaven they praise Christ as the DONOR OF THEIR DIGNITIES.
They are kings and reign. We too are kings; but as yet we are not known or
recognised, andoften we ourselves forgetour high descent. Up there they are
crownedmonarchs, but they say, "Thou hast made us kings." They are priests
too, as we are now, every one of us. The priesthood of God's saints, the
priesthood of holiness, which offers prayer and praise to God — this they
have in heaven; but they sayof it, "Thou hast made us priests." What the
saints are, and what they are to be, they ascribe to Jesus. Theyhave no glory

but what they receivedfrom Him, and they know it, and are perpetually
confessing it.
IV. They in heaven adore the Saviour as DIVINE. Depend upon it, you never
will go to heaven unless you are prepared to worship Jesus Christ as God.
They are all doing it there: you will have to come to it, and if you entertain the
notion that He is a mere man, or that He is anything less than God, I am
afraid you will have to begin at the beginning and learn what true religion
means. You have a poor foundation to rest upon. I could not trust my soul
with a mere man, or believe in an atonement made by a mere man: I must see
God Himself putting His hand to so gigantic a work. I cannotimagine a mere
man being thus praised as the Lamb is praised. Jesus is "Godover all, blessed
for ever."
(C. H. Spurgeon.)
Thou wastslain and hast redeemedus to God by Thy blood. —
The song of redemption
John Kennedy, M. A.
I. WHAT THE HEAVENLY SINGERS THINK OF THEIR REDEEMER,
OR WHOM THEY TAKE HIM TO BE. The very words, "Thou," "He,"
"Him," imply that their Redeemeris a person — a living being — who has
willed their good, and to whom grateful acknowledgments are due. But whom
do these saints take their Redeemerto be? They call Him "Lord" and they
call him "Lamb." They would not call Jesus "Lord," especiallyin the
presence ofthe Eternal Throne, and in the very same breath with which they
say, "Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to
come," if they were not assuredthat He still thinks it is no robbery to be equal
with God. They would not callJesus "Lamb" if they did not recognise In Him
that true human nature which He wore on earth, when John calledHim "the
Lamb of God," and in which He made Himself an offering for sin.

II. HOW THIS SONG DESCRIBESTHE MANNER AND THE NATURE
OF REDEMPTION. "Thouwastslain." Deathis a very common thing in this
world's history. Nor is it even an uncommon thing to be slain! In this wicked
world life has been the frequent victim of violence. There is nothing, then, in
the purity of Christ's characterto make it surprising that "He was slain." But
numerous as have been the martyrdoms of the world, and honoured and
blessedas are the martyrs before God, there is only one of them whose
honours are celebratedin heaven. And He is Jesus Christ. There must be
something peculiar in His martyrdom, something to single it out from every
other. The next note of the song reveals the peculiarity of the death of Christ
— "Thou hast redeemedus by Thy blood." If Christ has ten thousand fellow
martyrs, He has not one fellow redeemer. He gave His life a ransom for many,
and by that ransom the many are redeemed. The words of the song of
redemption, while they distinguish the death of Christ from every other, teach
us the true nature of the redemption of which the gospeltells us. It is a
redemption by blood, and of consequence we know that it must be a
redemption from guilt. The poetand the sentimentalistmay dream of a
redemption of which he has some vague sense of need, but which he does not
understand; the gospelbelieverrejoices in a redemption which is felt by him a
simple reality, and in virtue of which he stands pardoned and sanctified
before his Maker
III. CONSIDER THE PERFECTED FRUITS OF REDEMPTION AS
CELEBRATED IN THIS SONG OF HEAVEN.
1. "Thouhast redeemed us to God." There is something remarkably
instructive in this little phrase — "to God." They were lost to God — His
creatures, but, in the strictestsense ofthe terms, "unprofitable servants,"
"cumberers of His ground." Again, they were enemies to God. And in that
position they were separatedfrom God, both by their own enmity and by the
legalliabilities of their guilt. They had wandered from their centre, and,
consequently, out of their orbit, they were wandering in darkness;the moral
world within them was reduced to disorder, chaos, anddeath. But now
restored, the light of God shines full upon them, and order, beauty, and life
againadorn and animate the soul. Redeemedto God, they are redeemed into a
state of nearness to Him whose infinite fulness supplies a universe with good,

and are the objects of His love whose favour is life, whose loving-kindness is
better than life.
2. They have been made kings unto God. That is, they have been exaltedto a
state of royal, or more than royal honour. They may have been slaves on
earth, they are kings in heaven.
3. And, as their song intimates, they are priests likewise. Theyrealise in its
fullest import the prayer of David (Psalm 27:4). Not some, but all the
redeemedare priests unto God. Such are the perfected fruits of redemption.
IV. CONSIDER THE PRAISE WHICH IS OFFEREDTO CHRIST ON THE
GROUND OF THE REDEMPTIONWHICH HE HAS WROUGHT. The
very angels, with voices whose number is ten thousand times ten thousand and
thousands of thousands, say "Worthy is the Lamb that was slain," etc. It is
not the redeemed alone that saythis — there can be no suspicionthat grateful
emotion exaggeratesthe benefit, or is too lavish of its praise. They that needed
no redemption sing the praise of the Redeemeras well as those who were
redeemedby His blood. There is no high quality manifested in the works of
creationand providence which does not shine forth more illustriously in the
work of redemption. Do you speak of power? It is here in all its irresistible
might, as well as there, though in other forms. Do you speak ofwisdom as
manifested in the creationand government of the world? In the work of
redemption you have the perfection of wisdom (Romans 11:33). Do you speak
of holiness and righteousness?The song of creationand the song of
providence will both embrace these attributes in tones of varied praise. But
the song of redemption will speak ofthem with a fulness and emphasis all its
own. Both Sinai and Calvary will be summoned to bear witness that God is a
holy and righteous God. In conclusion, the very idea of song of redemption
involves in it two greatlessons.
1. It teaches us that we need redemption.
2. You are taught by this song of heaven that you are worth redeeming. Christ
adjudges every one of them of more value than a world.
(John Kennedy, M. A.)

The death of Christ an inexhaustible theme of wonder and praise to the
Church
John Young, D. D.
1. Who He was that was slain.
2. This memorable decease wasno casualevent. The true spring, both of His
death and of that eternal purpose by which it was foreordained, was no other
than the free, unmerited, and sovereignlove of a three-one God to sinners.
3. According to all the principles that are capable of influencing human
nature, the highest evidence of love that canbe given is "for a man to lay
down his life for his friend" (John 15:13; Romans 5:7). But they for whom
Christ died were neither righteous nor good.
4. Our matter of praise and wonderis still increasedwhen we considerhow
Christ died.(1) As to what He suffered, it was not simply death such as
ordinary persons undergo. He may be saidto have begun to die as soonas He
was born. And He died ten thousand deaths in one.(2)If we take a view of the
manner in which He suffered all this, it was not leas wonderful. Though His
sufferings were thus severe, He was far from repining or murmuring under
them.
5. We have additional matter, both for praise and wonder, when we consider
what greatdesigns He had in view, and actually accomplishedby being
slain.(1)He appeasedthe justice of God and made wayfor our restoration to
His favour.(2) He "blotted out the handwriting of ordinances that was against
us and was contrary to us, and took it out of the way, nailing it to His
Cross."(3)He broke down "the middle wall of partition" that was betwixt Jew
and Gentiles, and so made way for the introduction of the posterity of
Japheth, to "dwellin the tents of Shem."(4)He overcame all our spiritual
enemies who held us in bondage and stoodin the way of our enjoying the
benefit of that redemption which He purchasedfor us.

6. We have matter of the highestpraise, as well as of the deepestwonder,
when we considerthat though Christ was once slain, He is now alive, and is
"setdown on the right hand of the throne of the Majestyin the
heavens."Lessons:
1. The people of God have a ready answerto all the charges that the law of
God brings againstthem, and to all the accusationsofconscience;for Christ
was slain.
2. There is no want of spiritual .provision in God's house for any sinner that is
willing to make use of it.
3. Here is a strong incitement to the duty of mortification.
4. We see here a plain and patent way, yea, a new and living way, opened and
consecratedfor us, into the presence ofGod, through the veil of the flesh of a
slain Redeemer.
5. There is goodreasonwhy all who profess to be Christians should submit
with cheerfulness to the government of Christ as King of Zion.
6. The disciples of Christ need never be at a loss for a subject of sweet
meditation by themselves, nor for a subject of sweetcounsel, as they go to the
house of Godin companies.
7. Here is a broad and sure foundation for the faith of every hearer of the
gospel, ofwhatever characterorcondition he be. The Lamb of Godwas slain,
and, through His death, eternal life is freely offered.
(John Young, D. D.)
The song of redemption
James Bromley.
I. THE NEED OF REDEMPTION.
1. It is proved by the conduct of the species;by the various modes of expiation
to which men of all ages and nations have had recourse.

2. It finds an evidence in the breast of every individual.
II. THE SUFFICIENCYOF REDEMPTION BYTHE BLOOD OF CHRIST.
1. The victim was provided by JehovahHimself. Infinite goodnessand love
had nothing more to give.
2. Norshould it ever be forgotten that the vicarious suffering was endured to
its full extent — to blood and to death!
3. We may rely on the competencyand perfectionof redemption by the blood
of Christ, inasmuch as its success has alreadyappearedin the actualsalvation
of so many of Adam's race.
III. THE TRUTH OF MAN'S REDEMPTIONBY THE BLOOD OF
CHRIST.
1. One objectionadvancedby the enemies of the atonement of Christ is, "that
repentance and amendment constitute of themselves an acceptable and
adequate means of reconciliationwith God." Confidently as this maxim is
advanced, we do not see that it takes place in the governments and legal
institutions of men.
2. Another of the most plausible of those objections adduced againstthe
doctrine of redemption by the blood of Christ is "that we can perceive no
reasonfor, or connectionbetween, the shedding of that blood and the
acceptanceand salvationof men." But is the statement in this objectiontrue?
Might we not say that when the Sonof God became obedient unto death, even
the death of the Cross, anact of obedience so stupendous became a reasonor
considerationnot only why God should highly exalt Him and give Him a name
above every name, but also why He should forgive and acceptall who repent
and believe in Him?
IV. THE PRACTICAL INFLUENCE of this momentous doctrine.
1. It is eminently qualified to impress us with holy fear.
2. It should inspire us with the fullest confidence.
3. It should compel our gratitude and praise.

(James Bromley.)
The Lamb slain worshipped in heaven
I. S. Spencer, D. D.
The death of Christ for the redemption of sinners constitutes the
distinguishing peculiarity of His work and the high ground for His adoration.
1. Like the chapter before us, the Scriptures everywhere teachus to regard
the death of Christ in a peculiar manner. While the Scriptures have recorded
the history of His birth, of His life, of His sufferings and conversation, they
have manifestly done this only in explanation of His characterand to give us a
just view of His amazing condescension;and all these things they concentrate
to one point, as they gatherthem all around the crowning matter of the whole
— His amazing death! He became incarnate that He might be able to die.
2. The manner in which He met death was peculiar. He met it as no living man
could have expected; as no righteous man that we know of ever did. How
would you expect Christ to die, who lived without sin, if a life of holiness was
His main work here, and if He had no more of difficulty to encounterwith the
king of terrors than falls to the lot of the righteous? He had more. And hence
He quailed at the prospect. Willing to die, ready, He still trembles; in agony
He prays, "Father, if it be possible, let this cup pass from Me."
3. The sacredScriptures uniformly speak of this death in a manner totally
different from that in which they mention the death of any other being. Isaiah,
Abel, Zecharias, Stephen, Peter, James, Paul — not one of the whole army is
spokenof as making atonement for sin or any procurement of eternal life.
But, on the contrary, the death of Christ is uniformly mentioned as having
such an intention and such a result.
4. On the ground of this death the Scriptures found the argument for even the
common morality of life.
5. The holy Scriptures uniformly expectto affect us most, and to furnish us
the highestlessons ofholiness, by affecting our hearts with the contemplation

of the death of Christ. They want faith to fix there. Christ loved me and gave
Himself a ransom. They expectto furnish an antidote to the love of sin by
leading us to faith in Him who died to expiate it.
6. This death of Christ is an incomparable manifestationof Divine love, and
hence is calculatedto have an unequalled moral influence. All else must yield
to it.Conclusion:
1. This is the adoration of heaven. Hearts on earth ought to assortwith hearts
in heaven over every contemplation of the atoning sacrifice ofthe Son of God.
2. As love constitutes the mode in which God seeks to save us, and at the same
time constitutes the highest manifestation of His unfathomable perfections,
the religion, whereby we hope to be at peace with Him, must very much
consistin the same kind of affection. Open your heart to God, just where God
opens His heart to you. Consentto love Him as His child.
3. There is no occasionforthat gloomy despondencywhich sometimes feels
that it may not confide in Christ, because it has nothing but a heart to offer.
Christ wants nothing but your heart.
4. You need not fear to worship Christ. He is worshipped in heaven.
5. Finally, what unequalled humility and penitence become us at the
communion-table!
(I. S. Spencer, D. D.)
COMMENTARIES
Ellicott's Commentary for English Readers

(9, 10)And they sung a new song, saying . . .—Better, And they sing a new
song, saying. The use of the present (“sing”)is another example of that
intensity of interest of which the change of tense in the last verse afforded an
instance. As he records his vision, he sees it anew;he describes the actionas
though it were even now taking place, and he still hears the notes of praise. He
who knows what it is to have the strains of some rich melody haunt him for
days will understand how the prophet would hear the glad chorus burst forth
afreshin his ears when he recalledthe vision. The new song;the chorus of the
redeemed—
“Worthy art Thou to take the roll,
And to open the seals thereof;
For Thou wastslain,
And didst buy to God in Thy blood
Out of every tribe, and tongue, and people, and nation,
And didst make them a kingdom and priests,
And they reign upon the earth.”
The English version, “hastredeemed,” and “hastmade,” weakensthe
reference to the completed characterofChrist’s redeeming work. It is the
greatvictory in suffering and death which inspires the song, and makes them
sing, “Thouart worthy;” and so they speak ofthat work of Christ as a work
truly done: “Thou didst buy (omit “us”)out of every tribe, &c., and didst
make them,” &c. The suffering Saviour has died, has broken the bond of the
oppressor, has claimed, by right of purchase, mankind as His own; and the
price was His blood. It is well to notice the harmony betweenthis passageand
the statements of other Apostles:“Ye are not your own;” “bought with a
price.” (See 1Corinthians 6:20; 1Corinthians 7:23; 1Peter1:18-19;2Peter
2:1.) Observe, also, the four terms (tribe, tongue, people, nation), employed as
if to give emphasis to the universality of redemption, for four is the number of
extensionin all directions. With this compare Romans 5:15-19;Colossians
3:11; Hebrews 2:9. We have a right to teachall to say, “He redeemed me and

all mankind.” It is instructive to dwell on the climax “they reign,” in contrast
with “Thou wastslain.” It is like an anticipation of the now familiar words—
“Thine the sharp thorns, and mine the golden crown;
Mine the life won, and Thine the life laid down.”
“Didst make them a kingdom and priests.” (See Revelation1:6.) This kingdom
and reign is the outcome of Christ’s work. “Everyprecept of Christianity is
quickened by the powerof the death and resurrectionof Christ. It is by the
presence ofthis power that they are Christians, and it is as Christians that
they conquer the world” (Westcott). “Theyreign on the earth.” Such is the
best reading; the tense is present It is not, I think, to be explained awayas a
vivid realisationof the future; it is a simple statement, which is as true as that
the followers ofChrist are “a kingdom and priests.” Theyreign with and in
Christ, but they also reign on the earth. Christ gives them a kingship, even
sovereigntyover themselves—the first, best, and most philanthropic of all
kingships. He gives them, too, a kingship on the earth among men, for they
are exerting those influences, promoting those principles, and dispensing those
laws of righteousness, holiness,and peace which in reality rule all the best
developments of life and history. All who traverse these laws are intruders,
transitory tyrants, exerting only a phantom power. They are not kings:they
may govern, they do not reign. (Comp. 1Corinthians 3:21-23;Ephesians 2:6.)
Matthew Henry's Concise Commentary
5:8-14 It is matter of joy to all the world, to see that God deals with men in
grace and mercy through the Redeemer. He governs the world, not merely as
a Creator, but as our Saviour. The harps were instruments of praise; the vials
were full of odours, or incense, whichsignify the prayers of the saints: prayer
and praise should always go together. Christ has redeemedhis people from
the bondage of sin, guilt, and Satan. He has not only purchased liberty for
them, but the highest honour and preferment; he made them kings and
priests; kings, to rule over their own spirits, and to overcome the world, and
the evil one; and he makes them priests; giving them access to himself, and

liberty to offer up spiritual sacrifices. Whatwords can more fully declare that
Christ is, and ought to be worshipped, equally with the Father, by all
creatures, to all eternity! Happy those who shall adore and praise in heaven,
and who shall for ever bless the Lamb, who delivered and setthem apart for
himself by his blood. How worthy art thou, O God, Father, Son, and Holy
Ghost, of our highest praises!All creatures should proclaim thy greatness,
and adore thy majesty.
Barnes'Notes on the Bible
And they sung a new song - Compare Revelation14:3. New in the sense that it
is a song consequenton redemption, and distinguished therefore from the
songs sung in heavenbefore the work of redemption was consummated. We
may suppose that songs ofadoration have always beensung m heaven; we
know that the praises of God were celebratedby the angelic choirs when the
foundations of the earth were laid Job 38:7; but the song of redemption was a
different song, and is one that would never have been sung there if man had
not fallen, and if the Redeemerhad not died. This song strikes notes which the
ether songs do not strike, and refers to glories of the divine characterwhich,
but for the work of redemption, would not have been brought into view. In
this sense the song was new; it will continue to be new in the sense that it will
be sung afresh as redeemed million continue to ascendto heaven. Compare
Psalm40:3; Psalm96:1; Psalm 144:9;Isaiah42:10.
Thou art worthy to take the book, ... - This was the occasionorground of the
"new song," that by his coming and death he had acquired a right to
approachwhere no other one could approach, and to do what no other one
could do.
For thou wastslain - The language here is such as would be appropriate to a
lamb slain as a sacrifice. The idea is, that the fact that he was thus slain
constituted the ground of his worthiness to open the book. It could not be
meant that there was in him no other ground of worthiness, but that this was
what was most conspicuous. It is just the outburst of the grateful feeling
resulting from redemption, that he who has died to save the soul is worthy of
all honor, and is suited to accomplishwhat no other being in the universe can

do. Howeverthis may appear to the inhabitants of other worlds, or howeverit
may appear to the dwellers on the earth who have no interest in the work of
redemption, yet all who are redeemedwill agree in the sentiment that He who
has ransomedthem with his blood has performed a work to do which every
other being was incompetent, and that now all honor in heavenand on earth
may appropriately be conferredon him.
And hast redeemedus - The word used here - ἀγοράζω agorazō- means
properly to purchase, to buy; and is thus employed to denote redemption,
because redemption was accomplishedby the payment of a price. On the
meaning of the word, see the notes on 2 Peter 2:1.
To God - That is, so that we become his, and are to be henceforwardregarded
as such; or so that he might possess us as his own. See the notes on 2
Corinthians 5:15. This is the true nature of redemption, that by the price paid
we are rescuedfrom the servitude of Satan, and are henceforth to regard
ourselves as belonging unto God.
By thy blood - See the notes on Acts 20:28. This is such language as they use
who believe in the doctrine of the atonement, and is such as would be used by
them alone. It would not be employed by those who believe that Christ was a
mere martyr, or that he lived and died merely as a teacherof morality. If he
was truly an atoning sacrifice, the language is full of meaning; if not, it has no
significance and could not be understood.
Out of every kindred - Literally, "of every tribe" - φυλῆς phulēs. The word
"tribe" means properly a comparatively small division or class ofpeople
associatedtogether(Prof. Stuart). It refers to a family, or race, having a
common ancestor, and usually associatedorbanded together - as one of the
tribes of Israel;a tribe of Indians; a tribe of plants; a tribe of animals, etc.
This is such language as a Jew would use, denoting one of the smaller divisions
that made up a nation of people; and the meaning would seemto be, that it
will be found ultimately to be true that the redeemedwill have been taken
from all such minor divisions of the human family - not only from the
different nations but from the smaller divisions of those nations. This can only
be true from the fact that the knowledge ofthe true religion will yet be

diffused among all those smaller portions of the human race;that is, that its
diffusion will be universal.
And tongue - People speaking all languages.The word used here would seem
to denote a division of the human family largerthan a tribe, but smallerthan
a nation. It was formerly a fact that a nation might be made up of those who
spoke many different languages -as, for example, the Assyrian, the
Babylonian, or the Romannations. Compare Daniel 3:29; Daniel4:1. The
meaning here is, that no matter what language the componentparts of the
nations speak, the gospelwill be conveyedto them, and in their own tongue
they will learn the wonderful works of God. Compare Acts 2:8-11.
And people - The word used here - λαός laos - properly denotes a people
consideredas a mass, made up of smaller divisions - as an associationof
smaller bodies - or as a multitude of such bodies united together. It is
distinguished from another word commonly applied to a people - δῆμος
dēmos - for that is applied to a community of free citizens, consideredas on a
level, or without reference to any minor divisions or distinctions. The words
used here would apply to an army, consideredas made up of regiments,
battalions, or tribes; to a mass-meeting, made up of societies ofdifferent
trades or professions;to a nation, made up of different associated
communities, etc. It denotes a larger body of people than the previous words;
and the idea is, that no matter of what people or nation, consideredas made
up of such separate portions, one may be, he will not be excluded from the
blessings ofredemption. The sense would be well expressed, by saying, for
instance, that there will be found there those of the Gaelic race, the Celtic, the
Anglo-Saxon, the Mongolian, the African, etc.
And nation - Εθνους Ethnous. A word of still largersignification;the people
in a still wider sense;a people or nation consideredas distinct from all others.
The word would embrace all who come under one sovereigntyor rule; as, for
example, the British nation, howevermany rumor tribes there may be;
howevermany different languagesmay be spoken;and howevermany
separate people there may be - as the Anglo-Saxon, the Scottish, the Irish, the
people of Hindustan, of Labrador, of New South Wales, etc. The words used
here by John would togetherdenote nations of every kind, great and small;

and the sense is, that the blessings ofredemption will be extended to all parts
of the earth.
Jamieson-Fausset-BrownBible Commentary
9. sung—Greek,"sing":it is their blessedoccupationcontinually. The theme
of redemption is ever new, ever suggesting freshthoughts of praise, embodied
in the "new song."
us to God—So manuscript B, Coptic, Vulgate, and Cyprian. But A omits
"us":and Aleph reads instead, "to our God."
out of—the present election-churchgathered out of the world, as
distinguished from the peoples gatheredto Christ as the subjects, not of an
election, but of a generaland world-wide conversionof all nations.
kindred … tongue … people … nation—The number four marks world-wide
extension: the four quarters of the world. For "kindred," translate as Greek,
"tribe." This term and "people" are usually restrictedto Israel: "tongue and
nation" to the Gentiles (Re 7:9; 11:9; 13:7, the oldest reading; Re 14:6). Thus
there is here marked the election-Churchgatheredfrom Jews and Gentiles. In
Re 10:11, for "tribes," we find among the four terms "kings";in Re 17:15,
"multitudes."
Matthew Poole's Commentary
And they sung a new song:by a new song is either to be understood an
excellentsong, (for new songs are usually most valued), or (which pleasethme
best) new as to the matter of it; for the servants of God under the Old
Testamentcould not bless God for the actualredemption of man by the blood
of Christ, but only rejoice in hope, embracing the promises seenafar off by
the eye of faith.
Saying, Thou art worthy to take the book, and to open the seals thereof;they
acknowledge Christworthy to be intrusted with his church, and the
revelations of the counsels ofGod, with relation to it, to open them.

For thou wastslain, and hast redeemedus, &c.; because he had redeemedhis
church, scatteredover all the world, from sin, death, and hell, unto God, to
serve him, and to live for ever with him, and that with no less price than his
own blood; Wherefore (as the apostle tells us, Philippians 2:9) God hath
exalted him.
Gill's Exposition of the Entire Bible
And they sung a new song,....Upon a new occasionand subject, redemption by
the blood of the Lamb, and his worthiness to open the sealedbook;and in
distinction from the old song of Moses andthe children of Israel at the Red
sea;and this was a most famous and excellentsong, an unheard of one, and
which none could learn, or sing, but the redeemedof the Lamb:
saying, thou art worthy to take the book, and open the seals thereof. The
Arabic versionreads, "thou, O Lamb"; the reasons why they ascribe such
fitness, ability, and dignity to him, are as follow:
for thou wastslain: by men, and for the sins of men; whereby, as he became
worthy in his priestly office to take awaythe sins of his people, and to have all
the glory of their salvation, and, in his kingly office, to have all power and
authority, and to be exalted above every name, so, in his prophetic office, to
have perfect knowledge,as man and Mediator, of all the future events that
were to befall his church and people, and to make them known, and fulfil
them:
and hast redeemedus to God by thy blood, out of every kindred, and tongue,
and people, and nation; this shows, that as the four living creatures, and four
and twenty elders, were not angels, so they were not representatives ofthe
Jewishchurch; or the patriarchs and prophets of the Old Testament;not even
the apostles ofthe New;for they were all Jews, and could not be said to be
redeemedout of every tongue, nation, and people; and also that not the Jews
only were redeemedby Christ, but the Gentiles also, and not all mankind, or
every individual of human nature, but some out of all the nations of the earth;
for Godhath chosensome, both of Jews and Gentiles, and these Christ has

redeemedand therefore the Gospelis sent unto all nations, that these among
them may be called and saved. The redemption of them supposes them to have
been in a state of slavery and bondage, as they are by nature, to sin, Satan,
and the law; and signifies a deliverance from such a state, which Christ has
obtained, not barely by power, but by price, as the word here used signifies,
and may be rendered, "and hast bought us" and the price with which he has
bought them in his own"blood", and which is of full and sufficient value, it
being not only the blood of a man, of an innocent man, but of one that is God
as well as man: and this price was paid "to God", and to his justice, against
whom men have sinned, whose law they have broken, and whose justice they
have injured and affronted, that he might reconcile them to God, bring them
near to him, and that they might serve him in righteousness andtrue holiness.
Geneva Study Bible
And they sung a {b} new {11} song, saying, {12}Thou art worthy to take the
book, and to open the seals thereof:for thou wastslain, and hast redeemed us
to God by thy blood out of every kindred, and tongue, and people, and nation;
(b) No common song.
(11) That is, composedaccording to the present matter, the Lamb having
receivedthe book as it were with his feetand opened it with his horns, as it is
said in the Song of Solomon
(12) The song of the nobles or princes standing by the throne, consisting of a
publication of the praise of Christ and a confirmation of the same from his
blessings, both which we have receivedfrom him (as are the suffering of his
death, our redemption upon the cross by his blood, in this verse: and our
communion with him in kingdom and priesthood which long ago he has
granted to us with himself and which we hereafterhope to obtain, as our
kingdom to come, in Christ, Re 5:10.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

Revelation5:9. καὶ ᾷδουσιν, viz., they who have fallen down; i.e., the four
beings and the twenty-four elders.[1937]Hengstenb. arbitrarily understands
this: “Thatthe elders come forward as the speakers ofthe chorus formed of
them and the four beasts.”
ᾨΔΗΝ ΚΑΙΝῊΝ. Cf. Revelation14:3. Too indefinitely, N. de Lyra:
“pertaining to the N. T.;” yet he has also the correctfeeling that the new song
refers to a new subject. Here this is not completed redemption,[1938]but as
the succeeding song itselfshows, and the express connectiondetermines, the
worthiness[1939]ofthe Lamb to open the book,[1940]acquiredthrough the
painful work[1941]ofredemption. [See Note XLVII., p. 217.]ΛΈΓΟΝΤΕς
introduces the song announced (ᾌΔΟΥΣ. ᾨΔ. ΚΑΙΝ.). Cf. Revelation4:1;
Revelation4:8.
ὉΤΙ ἘΣΦΆΓΗς. The Lamb himself is representedὩς
ἘΣΦΑΓΜΈΝΟΝ.[1942]In the entire statement presenting the ground (ὍΤΙ
ἘΣΦ.) for the ἍΞΙΟς ΕἸ, Κ.Τ.Λ., the aorists ἘΣΦΆΓΗς, ἨΓΌΡΑΣΑς,
ἘΠΟΊΗΣΑς, are to be strictly observed: they refer to the definite fact that
has once occurred, of the crucifying of the Lord (ἘΣΦΆΓΗς), and this one
fact[1943]is describedaccording to its effect: ἨΓΌΡΑΣΑς, Κ.Τ.Λ., and
ἘΠΟΊΗΣΑς. Incorrectly, Beng.:“And hast purchased us to be thy possession.
This refers not to the redemption itself, which occurredwhen the Lamb was
slaughteredand his blood was sprinkled, but to its fruit, and refers, therefore,
to those saints who have finished their course, and who have been bought
from the earth, Revelation14:3.” Bengel’s erroris occasionedby the false
reading ἡμᾶς.[1944]
Incorrectly, Ewald:“By his bloody death he redeemedthem to God,
delivering to them the doctrine, following which they could emerge from the
servitude of vices.” How completelythe ἠγόρασας concurs with the
ἘΣΦΆΓΗς, is evident especiallyfrom the factthat the blood of the slain

Lamb is designatedas the price of the purchase.[1945]Onthe subject itself,
cf. 1 Corinthians 6:20; 1 Peter1:18 sqq.; Acts 20:28.
ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους. Object with the partitive
ἐκ. Cf. 1 John 4:13; Matthew 25:8 (Acts 2:17). In the connectionof the four
expressions, the progress from less to greater[1946]is of no significance,
because unintentional; but what is of importance, and recurs uniformly in all
similar passages, eventhough another expression[1947]be chosen, is the
number four, which serves to mark[1948]the idea of universality.[1949]
Every more definite reference, however, whichis given any one of the four
expressions,[1950]is consistentneither with the πάσης, nor with the intention
of the entire manner of expression.
καὶ ἐποίησας αὐτοὺς βασιλείανκαὶ ἱερεῖς βασιλεύουσινἐπὶ τῆς γῆς. This
passageis distinguished from what is said in Revelation1:6, first, by the καὶ
before ἱερεῖς, and immediately afterwards by the important addition καὶ
βασιλεύουσιν, κ.τ.λ. The latter would be superfluous, if either the reading
receivedby Hengstenb., etc., were correct,[1951]orthe βασιλείαν could have
had the meaning stated by Hengstenb. on Revelation1:6, i.e., “a people
invested with regalauthority.” Three things are here expressed:first, that
those purchased to be God’s property have been made into a βασιλεία, viz., of
God,—i.e., they are gatheredas God’s property into God’s kingdom;
immediately afterwards (καὶ) that they are made priests; finally (καὶ), they
themselves have been invested with regalauthority. So Ebrard,
correctly.[1952]The last, expressedin an independent member of the
sentence, and so far distinguished from the two predicates βασιλείανand
ἱερεῖς, has its justification in the meaning of Revelation1:9; and it is a
perversion to change the present βασιλεύουσινinto a future,[1953]or to take
it in the sense ofa future. It is especiallyappropriate that the heavenly beings
into whose mouths the song of praise, Revelation5:9-10, is placed, should
recognize in the contending and persecuting church the kings of the earth.

[1937]De Wette, etc.
[1938]C. a Lap., Beng., etc.
[1939]In violation of the context, Klief.: The receptionand sealing of the book
have to do with “the actual final accomplishmentof the divine purpose.” The
subject here has to do with the opening of the book only in order that the
revelation of the mysteries therein contained may be communicated to the
seer.
[1940]Cf. Vitr., who, at the same time, thinks of the new kind of song;Stern,
Ebrard, Hengstenb.
[1941]Cf. also Revelation5:5.
[1942]Cf. Ew.
[1943]Cf. Revelation1:5 sqq.
[1944]See CriticalNotes.
[1945]ἐν τ. αἱμ. σ. Cf. Winer, p. 365.
[1946]Revelation7:9, Revelation 11:9, Revelation13:7, Revelation14:6; cf.
Revelation10:11, Revelation17:15.

[1947]Revelation7:9, Revelation11:9, Revelation13:7, Revelation14:6; cf.
Revelation10:11, Revelation17:15.
[1948]Beng., Hengstenb.
[1949]Beng., Hengstenb.
[1950]Beng. refers the φυλῆς, Züll. the λαοῦ, to the Jews.
[1952]Cf. Beng.
NOTES BY THE AMERICAN EDITOR
XLVII. Revelation5:9. ᾠδην καινὴν
The adjective is καινὸς, new in kind, not νεὸς, recent. Luthard: “In distinction
from the song of creation(ch. 4), the new song of redemption.” Bengel:“The
word new is a thoroughly Apocalyptic word,—new name, new song, new
heavens, new earth, new Jerusalem,—everything new.” Calov.:“It is new

because the singers are new, viz., the renewedin heaven; and the theme is
new, viz., the incarnation, passion, and redemption of Christ.” [1993]
[1993]Cf. De Apocalypsi Joannea exrebus vatis aetate gestisexplicanda
disseruit. Ed. Böhmer. Fasc. 1, Hal. Sax., 1854.
Expositor's Greek Testament
Revelation5:9. ᾠδὴν κ. followed(14) by ἀμήν, as in the worship of the church
on earth (Colossians 3:16, 1 Corinthians 14:15-16). ᾄδουσιν(historic present)
no longer to God as creator(Revelation4:11) but to the Lamb as redeemer,
for the costand scope and issue of his redemption. This unique and
remarkable passagein 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 ofGod possessedby men, as their pledge of bliss and
privilege and pardon. And this is due to his redeeming function, upon which
the relationship of men to God depends. It is a further stage ofthe Christian
development when, as in Asc. Isa. ix. 27–32, the vision and praise of Jesus is
followedby that of the Holy Spirit (ver 35, 36) and of God himself (ver 37–42).
The prophet John’s “theology” is less advanced. Universal allegiance and
homage paid not, as in the contemporary sense ofthe οἰκουμένη, to a Cæsar’s
proud pretensions, but to the sacrifice ofa Christ (see G. A. Smith, Hist.
Geogr. 478, 479)is a new thing in the world. An undivided church, gathered
from the divisions of humanity, is also a new and unexpected development, to
which a foil is presented by the exclusivenessvoicedat the annual Jewish
paschalrite, and in the daily Shema-prayer (“ForThou hast chosenus from
amongstall nations and tongues.… Blessedbe the Lord that chose in love his
people Israel”). Forἀγοράζειν(cf. note on Revelation1:5) = the buying of
slaves, cf. Dittenberger’s Orientis Gr. Inscript. Selectae,33823.
Cambridge Bible for Schools andColleges
The New Song, Revelation5:9-139. And they sung] Should be they sing. It
may be only an historic present, but perhaps, though to the Seerthe song of
adorationappeared to begin now, and to stop in time to let other voices be

heard, he means to intimate that in fact their adoration is continued to
eternity. See on Revelation4:9-10.
and hast redeemed]The word rendered “redeemed” means simply “bought,”
as it is rendered in 1 Corinthians 6:20, &c.:it does not express that the effect
of the purchase was to restore those bought either to their rightful owner, or
to liberty, though of course both are true, but all that this text expresses, is,
that Christ has bought us, and that we now belong to His Father.
us] Should be omitted. The elders probably representthe whole multitude of
the redeemed, but they are not here said to belong to their number, and the
living creatures certainly do not. The true reading is, “Thouwastslain, and
hast purchased to God by Thy Bloodout of every tribe, and tongue, and
people, and nations, and hast made them unto our God a kingdom and priests,
and they [shall] reign upon the earth.”
to God] Notice that the phrase is the exactreverse of some lax modern
language on the Atonement, which speaks as if the Sonredeemed men from
the Father. To say that Christ redeemed men from God’s wrath may be
justified (e.g. by Galatians 3:13); but even that mode of expressionis not
exactly Scriptural. The metaphor of a ransom, which is frequent in Scripture,
must not be pressed.
out of every kindred] The first of many indications in this Book of the
catholicity of the Church: of course, a conclusive refutation of the theories (see
on Revelation2:2) which ascribe to this Book a controversialanti-Pauline
purpose, and a spirit of Jewishexclusiveness. There is really hardly anything
in St Paul as strong as this or Revelation7:9.
Bengel's Gnomen

Revelation5:9. Ὠδὴν καινὴν) So Psalm144:9, ὠδὴν καινὴν; but in the other
Psalms it is ᾆσμα καινὸν.—ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καἱ ἔθνους)
So, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσαῶν, ch. Revelation7:9 ἐκ
τῶν λαῶν καὶ φυλῶν καὶ γλωσσῶν καὶ ἐθνῶν, ch. Revelation11:9; ἐπὶ πᾶσαν
φυλὴν καὶ λαὸν καὶ γλῶσσαν καὶ ἔθνος, ch. Revelation13:7; πᾶν ἔθνος καὶ
φυλὴν καὶ γλῶσσαν καὶ λαὸν, ch. Revelation14:6. So, commonly, ἐπὶ λαοῖς καὶ
ἔθνεσι καὶ γλώσσαις καὶ βασιλεῦσι πολλοῖς, ch. Revelation10:11;λαοὶ καὶ
ὄχλοι καὶ ἔθνη καὶ γλῶσσαι, ch. Revelation17:15. In these passagesγλῶσσαι,
ἔθνη and λαοὶ, are always mentioned; but instead of φυλῶν, ὄχλοι is used
once, and βασιλεῖς once. The number of four, therefore, is always preserved,
having regardto the four quarters of the world. The number of three is used,
Daniel 3:4; Daniel 3:7; Daniel3:29, the tribes (in Hebrew) being excepted;
that is, the Israelites.
Pulpit Commentary
Verse 9. - And they sung a new song, saying. They sing; the worship is
unceasing. The song is new because it is only now, subsequentto the
accomplishmentof Christ's work of redemption, that the song can be sung. It
is not" Thou art worthy, for thou wilt redeem," but "thou didst redeem."
Victorinus says, "It is the preaching of the Old Testamenttogetherwith that
of the New which enables the world to sing a new song." Thouart worthy to
take the book, and to open the seals thereof. (Fora considerationof the book,
and the opening of it, see on ver. 1.) For thou wastslain, and hastredeemed us
to God by thy blood. The reasonwhy Christ is worthy. And didst redeem unto
God by thy blood out of every kindred, etc. Though the reading "us" is
supported by various manuscripts, and similarly the first person is used in
ver. 10. yet, on the whole, it seems betterto omit it, the phrase being takenin a
partitve sense - "Thou didst redeemunto God by thy blood some out of every
kindred, etc., and hast made them, etc., and they shall reign." Again, "Thou
didst purchase us at the price of thy blood" would, perhaps, give the sense
more correctly; for such is the force of the words, "in thy blood" (ἐν τῷ
αἵματι). The words point to a particular act performed at a definite time, viz.
the death of Christ, by which he repurchased men from sin and Satanfor the
service of God; the price of the purchase being the shedding of his ownblood.
The words show, too, that the fruits of the redemption are intended for the

whole world; not limited to any chosennation, though some are excluded by
their own act. Out of every kindred, and tongue, and people, and nation. This
fourfold classificationcontinually recurs in the Revelation. It includes all the
bases ofclassificationofmankind, all the circumstances whichseparate men,
the barriers which were overthrown by the redeeming work of Christ.
Vincent's Word Studies
They sing
Presenttense, denoting the continuous, unceasing worshipof heaven, or
possibly, as describing their "office generallyrather than the mere one
particular case ofits exercise" (Alford).
Redeem(ἠγόρασας)
Lit., purchase, as Rev. See John4:8; John 6:5.
Us
Omit us and supply men, as Rev.
With Thy blood (ἐν τῷ αἵματί σου)
Lit., "in Thy blood." The preposition in is used Hebraistically of the price; the
value of the thing purchased being contained in the price.
Kindred (φυλῆς)
Rev., tribe. Often in the New Testamentof the twelve tribes of Israel.
People, nation (λαοῦ, ἔθνους)
See on 1 Peter2:9.
PRECEPTAUSTIN RESOURCES

BRUCE HURT MD
Revelation5:9
they sang
ᾳ῎δουσιν[adousin], present tense: they are singing. A historicalpresent which
describes an event which has already transpired using the present tense for
heightened vividness which transports the readerto the time of the action. In
the OT, the tribe of Judah (meaning “praise,” Gen. 29:35)led the way into
battle and so it is here (Jdg. 20:18). These scenesofecstatic heavenlyworship
are as lofty as the judgments which follow are severe.
Both the living creatures and the elders sing this song. This has causedsome
to favor the variant reading of this verse which omits the “we” from the
redeemedbecause the living creatures, being of an angelic order, are not
among the redeemed.66 See below.
The Adoration of the Lamb
67
a new song
New is καινὴν [kainēn], new in quality. The new aspectof the song may be
worship motivated by the impending opening of the scrollwhich for so many
years has remained untouched. The words of this song recordthe unique
initiation by the Lamb of the events which rapidly lead to the climax of
history and the establishment of His kingdom.
open its seals

See commentary on Revelation5:5. See Revelation6:1‣ .
You were slain
See commentary on Revelation5:6.
you . . . redeemedus
ἠγόρασας [ēgorasas]:“Literally buy, purchase, do business in the marketplace
(Mat. 13.44);figuratively, as being no longer controlled by sin set free; from
the analogyof buying a slave’s freedom for a price paid by a benefactor
redeem (1Cor. 6:20).”68 Redemptioninvolves a purchase and those who are
purchased are no longertheir own (1Cor. 6:20; 7:23; 2Pe. 2:1). The purchased
price for those redeemedwas not made with corruptible things like silver and
gold (1Pe. 1:18), but by the life of the Son of Man Who gave “His life a ransom
for many” (Mat. 20:28). The redemption in view is both soteriological
(individual souls are reconciledto God) and eschatological(the original
creationwill be restoredat last).
Redemption has its roots and foundations in the past, but its true realization
lies in the future, and connects directly with the period and transactions to
which our text relates. The Scriptures everywhere point forward to Christ’s
Apocalypse, as the time when first the mystery shall be finished, and the long
process reachits proper consummation.69
This is similar to Boaz’s redemption of land for Naomi (Ru. 4:1-11). Like
Boaz, Jesus is the Goel. The term Goeldescribes the person who is next of kin
and his respective duties as kinsman-redeemer: to buy back what his poor
brother has soldand cannot himself regain(Lev. 25:25-26);to avenge any
wrong done to a next of kin, particularly murder (Num. 35:12-27);to
purchase land belonging to one deceasedwho was next of kin and to marry his
widow and to raise up children for the deceased(Ru. 2:20; 4:14).
There are small variations in the manuscript evidence for verses 9 and 10
which impinge on a significanttheologicalissue:the identity of the twenty-
four elders. Are the elders included among the redeemedor not? The TR text

for these two verses (reflected in the KJV and NKJV) is shownbelow. We
have marked the places where other manuscripts differ.
. . . For you were slain and have redeemed usA to God by Your blood out of
every tribe and tongue and people and nation, and have made usB kings and
priests to our God; and weC shall reign on the earth. (Rev. 5:9-10‣ , NKJV)
A - All manuscripts read “us” (ἡμᾶς [hēmas]) with a single exception:Codex
Alexandrinus from the fifth century omits the word.70
B - All manuscripts read “made them” (αὐτοὺς [autous]) with a single
exception: Textus Receptus which reads “us” (ἡμᾶς [hēmas]).71
C - All manuscripts read “they shall reign” (βασιλευσουσιν[basileusousin]or
βασιλευουσιν[basileuousin]) with a single exception: Textus Receptus which
reads “we shall reign” (βασιλευσομεν[basileusomen]).72
The manuscript evidence for “us” in verse 9 is overwhelming:
Tregelles retains “us,” remarking “in verse 9, eemas, ‘us,’should certainly be
read. There was an opinion, many years ago, that it rested on but slight
authority. This arose through an error in a reprint of Griesbach’s text; so that
he was supposedto have excluded it. On this misprint interpretations were
based. Now of all collatedmanuscripts, the CodexAlexandrinus alone omits
eemas (and this is thought to have some support from the Ethiopic version);
and one manuscript has eemon instead. The consentof the ancient versions
has much weight in a case ofthis kind. It is surprising that some later editors
have omitted it only on the authority mentioned.” [S. P. Tregelles, The Hope
of Christ’s SecondComing, p. 69, 70 note].73
Some critics and expositors have rejectedthis ἡμᾶς [hēmas] (us), for the
reasonthat it is omitted in the Codex Alexandrinus, and in the Ethiopic
version; though the latter is not much more than a loose paraphrase. The
Codex Sinaiticus, however, which was discoveredin 1860, andwhich is of
equal antiquity and authority with the Codex Alexandrinus, contains it. The
Codex Basilianus, in the Vatican, contains it. The Latin, Coptic or Memphitic,

and Armenian, which are of greatvalue, contain it. And so do all other
manuscripts and versions. And to discredit it simply and only because it does
not appearin that one single Codex of Alexandria, is most unreasonable and
unjust to the weight of authority for its retention.74
Here we encounteran excellent example of the arbitrary and subjective
nature of textual criticism underwriting the NU text which omits “us.” The
motives are no doubt well-intentioned as is the logic—onceapplied. But the
guidelines employed in the selectionofthe preferred text from among the
variant readings are flawed. Proponents of the CriticalText attempt to pass
off as scientific analysis that which is largely arbitrary. For it is impossible to
accuratelyrestore an original text when subjective guesswork, hundreds of
years after-the-fact, guides the selectionprocess.The approachrelies heavily
on heuristics: generalguidelines which seemto make sense, but which cannot
be known to actually reflect the facts. And therein lies the vulnerability of the
method. In the case athand, we have “us” in every significant manuscript
known with the exception of one. But that doesn’tdeter the “logic” oftextual
criticism which arrives at a conclusionrejecting the overwhelming evidence in
favor of the one exceptionalreading:75
Although the evidence for τῷ θεῷ [tō theō] is slight, . . . this reading best
accounts for the origin of the others. Wishing to provide ἠγόρασας [ēgorasas]
with a more exactly determined objectthan is found in the words ἐκ πάσης
φυλῆς κ.τ.λ. [ek pasēs phylēs kṭl], some scribes introduced ἡμᾶς [hēmas]
either before τῷ θεῷ [tō theō] (94 2344 al)or after τῷ θεῷ [tō theō] (‫א‬ 046
1006 16112053al), while others replacedτῷ θεῷ [tō theō] with ἡμᾶς [hēmas]
(1 2065* Cyprian al). Those who made the emendations, however, overlooked
the unsuitability of ἡμᾶς [hēmas] with αὐτούς [autous] in the following verse
(where, indeed, the Textus Receptus reads ἡμᾶς [hēmas], but with quite
inadequate authority).76
A number of internal factors militate againstthe inclusion of ἡμᾶς [hēmas] as
part of the text of the autograph. A most obvious one is the impossibility of
reconciling the first person plural with the third person plurals what are
clearly the correctreadings in the next verse. . . . Such an abrupt switchfrom

first personto third personrenders the language ofthe song meaningless, so
the reading must be judged as impossible.77
Here we see a bias of scholars ofour age who frequently assume that those
before us lackedthe necessarycare or intelligence to handle the text: they
“overlookedthe unsuitability . . . in the following verse.” They would have us
believe that for hundreds of years, scribes preservedan “obvious” error
which “renders . . . the song meaningless.” Centuries later, appealing to
arbitrary and subjective guesswork,these critics rejectthe majority witness
and elevate the single minority variant while claiming to “restore”the proper
text. Such is the science oftextual criticism.
While we recognize the need for textual criticism, we regret that often
arbitrary and unverifiable suppositions are given precedence overmanuscript
evidence leading to questionable conclusions as here.
Part of the motivation for expunging “us” from this verse comes from a
desire, possibly misplaced, to bring verse 9 into conformity with the majority
of manuscripts which have “them” rather than “us” in verse 10:“Indeed, all
the criticalauthorities are unanimous in substituting the 3rd person for the
1stin the next verse [verse 10]. But if so, then we must have the 3rd person
here and not the 1stperson.”78 There are two liabilities which attend such
reasoning:
There are other possible explanations for why both 1stperson (“us”)and 3rd
person (“them”) may appearwithin the same song. Forone, both the living
creatures and the elders sing the song. Perhaps the living creatures exclude
themselves (“them”) while the elders include themselves (“us”)within the
company of the redeemed. “Revelation5:9‣ has content that is appropriate to
humans (the elders), while verse 10‣ is appropriate for angelic singers (the
cherubs). John did not explain the arrangementof singers, but his words
allow for an antiphonal arrangement.”79Also, singing a song in both the 1st
person and 3rd person is not without precedent (see below). “The Hebrew

constructionof the third person for the first, has a graphic relation to the
redeemed, and also has a more modestsound than us, priests [Bengel].”80
More likely, “The use of them instead of ‘us’ indicates the vastness and
comprehensiveness ofredemption. The twenty-four elders move beyond
themselves to sweepup all the saints of all the ages into their paeanof praise
and adoration.”81
One of the tenets of textual criticism is to favor the more difficult rendering.
We suggestthatthe very existence ofa majority witness which contains “us”
in verse 9 and “them” in verse 10 provides ample evidence of the more
difficult rendering. For scribes lacking in reverence forevery word of the text
would have likely “rectified” this tension (as do the modern critics), yet they
did not.82
Pentecostprovides an explanation for the variations which does not require
jettisoning the majority witness of “us” in verse 9:
Some have sought to dissociate the elders from the redemption of which they
sing (Rev. 5:9‣ ) by deleting the word “us” from the text, affirming on that
basis that these could not be the representatives ofthe church. On this point
several things are to be observed. First, there is goodmanuscript evidence to
include the word in the text. The word need not be deletedon textual grounds.
In the secondplace, evenif it were to be deleted it does not mean that the
elders were not singing of their own redemption. In Exodus 15:13, 17, where
Moses andthe people of Israelare praising Godfor His judgment, which they
manifestly experiencedthemselves, they sing in the third person. Scripture
gives precedent, therefore, for dealing with that which is subjective as an
objective fact. And in the third place, if the word were omitted and it could be
proved that they were singing about a redemption which they did not
experience themselves, it need not prove that the elders are not the church, for
as the elders are brought into a knowledge ofthe judgments of God being
poured out on the earth they anticipate the victory of the saints who are on the
earth through these experiences and they can praise God for the redemption
of these from “every kindred, and tongue, and people, and nation” (Rev.

5:9‣ ) who have experiencedthe tribulation, been saved in it, and who will be
made “kings and priests, and shall reign on the earth,” (Rev. 5:10‣ ;
20:6‣ ).83
by your blood
A bloodless gospelis no gospel. Without the shedding of blood there is no
remissionof sin. The redeemedof this age are “the church of God which He
purchased with His own blood” [emphasis added] (Acts 20:28). Redemption
provides for the forgiveness ofsin—that which separates manfrom God—and
was made possible “through His blood” [emphasis added] (Col. 1:14). This is
the reasonwhy Christ’s blood is said to be “precious” (1Pe. 1:19).84See
commentary on Revelation1:5.
every tribe and tongue and people and nation
The globalemphasis of this book is seenin this phrase and similar. The
redeemedcome out of “all nations, tribes, peoples, and tongues” (Rev. 7:9‣ ).
John is told to prophesy about many “peoples, nations, tongues, and kings”
(Rev. 10:11‣ ). The earth dwellers, who rejoice overthe death of the two
witnesses,representthe “peoples, tribes, tongues, and nations” (Rev. 11:9‣ ).
The worldwide scope ofthe Antichrist’s poweris seenin that he is granted
authority over “every tribe, tongue, and nation” (Rev. 13:7‣ ). The gospelis
preachedby an angelto “everynation, tribe, tongue, and people” (Rev.
14:6‣ ). The waters upon which the harlot sits “are peoples, multitudes,
nations, and tongues” (Rev. 17:1‣ , 15‣ ). The work of the Church is to reach
these global peoples with the messageofthe gospel(Mark 16:15)and results
in a global harvestof incredible diversity. The four categories denote global
extent. See Four: the Entire World, the Earth.
Behind phylēs (“tribe”) is the idea of the same descent. It is a group belonging
to the same clan and united by family lineage (Lenski; Haily). People speaking
the same language are intended in glōssēs(“tongue”)(cf. Acts 2:4, 6, 8, 11)
(Lenski; Hailey). Laou (“people”)unites a people of the same race or stock
(Hailey) or possibly of the same interests (Lenski). The group indicated by
ethnous (“nation”) is one bound togetherby political unity (Lenski) or
perhaps, more broadly, by habits, customs, and peculiarities [Cremer].85

These facts all stand againstthe preterist interpretation which would localize
these passages to Jerusalemand the Mediterraneanattending the fall of
Jerusalemin A.D. 70 or the subsequent fall of Rome.
What the Bible says about Jesus Christ as Worthy to Open the Seals
(From Forerunner Commentary)
Revelation5:1-5
This scrollis unique in that it is sealedwith sevenseals. Theydid not write
many books in those days. Mostlong correspondencewas writtenon a scroll.
And a scrollwas a long sheetof parchment that was rolled up like paper
towels.
As one read the message, the document had to be unrolled. This document
was sealedwith a heavy, sticky waxthat was heated to a liquid and then
dropped on the end of the document, sealing it. No one could then read the
document until the sealwas broken. In addition, the sealwas usually
impressed with some kind of identifying sign or mark to confirm who had
written the document—to identify the sender.
This particular scrollhad sevenseals binding it—that is, the document was
completely written and then it began to be rolled. Part way into the rolling, a
sealwas put on. The wax solidified, then it was rolled some more, and a
secondsealwas put on it. It was rolled some more, then the third sealand so
on until seven seals were affixedto it.
Verse 2 asks who would be able to open up and read what was written. John is
heartbrokenuntil he finds out that the Lamb is worthy to open it. Then we
begin to find that the seals couldbe broken and the revelation could
commence.

The lastsealput on must be the first sealto be broken. This indicates the
progressionoftime. It takes time to break the sealand to revealwhat the
seal's message is. In actual history, it means that a sealis broken, and then the
sealbegins to be fulfilled. Another sealis broken, and it too begins to unfold in
history; and then a third one, and it begins to unfold. So time moves along. It
begins with the first one, the secondis joined to it, and then the third one is
joined to them.
When the first sealis opened, it continues until all the seals are broken. The
intensity is increasedby adding the next sealto it. We have two fulfillments
occurring at once. Then the third one is opened, and now we have three being
fulfilled, etc.
As we approacha specific point in time, the intensity of the unfolding of the
seals'eventbecomes greaterand greater. By the time we getto the end, the
intensity is so greatthat the people on earth are barely able to stand it.
John W. Ritenbaugh
Revelation10 and the LaodiceanChurch
RelatedTopics:Incremental Intensity of Seals of Revelation| Jesus Christ as
Worthy to Open the Seals | Progessive Unfolding of Prophetic Events |
Progressive Revelation|Scroll in Revelation5 | Seals ofRevelation| Seven
Seals | Unfolding of Prophetic Events | Unfolding of Seals | Worthy is the
Lamb
Revelation5:1-7

The setting for the release ofthe four horsemenbegins in Revelation4, which
describes God's throne room in heavenwith all its splendor and attendant
beings. As chapter5 opens, a scrollwith writing on both front and back and
sealedwith seven seals is introduced, shown in the right hand of the Father.
This last detail highlights His sovereigntyand the divine origin of the scroll.
That He holds it in His right hand suggestsmight or authority (Exodus 15:6;
Psalm20:6; 44:3; 110:1;Lamentations 2:3-4; etc.), and that He is sitting on
the throne alludes to coming judgment (see Proverbs 20:8; Matthew 27:19;
Acts 25:6).
The scrollitself includes a few peculiar details not found in ordinary scrolls.
First, John uses the word biblion for it, a diminutive of the normal biblos,
implying that this particular scroll was not lengthy—a bookletas comparedto
a book. Biblion is often used of letters, contracts, and other documents whose
contents would not fill more than one sheet of parchment or vellum.
However, this scrollis "written inside and on the back," or as it is literally in
the Greek, "writtenwithin and behind." The Greeks hada specific term for
such a relatively rare document: opisthografon, literally "behind writing."
Since writing coveredthe entire surface, nothing could be added to it. Thus,
the image symbolizes a complete and finished work.
Finally, this scrollbears sevenseals, a detail that has provoked various
interpretations down through the centuries. The best, most logicalsolution is
that the scroll is successivelysealedalong one edge so that, as a sealis broken,
the parchment can be opened only so far as the next seal. Thus, a scrolllike
this was sealedas it was rolled closed, and the seals must be broken in reverse
order. This also means that, as the seals are broken, the previous ones remain
open until all seven parts of the document lay revealed.
In the scene in Revelation5, though, "no one in heaven or on the earth or
under the earth was able to open the scroll, or to look at it" (verse 3). The
apostle John weeps becauseno one worthy comes forward. He is soon
comforted: "Do not weep. Behold, the Lion of the tribe of Judah, the Rootof
David, has prevailed to open the scrolland to loose its sevenseals" (verse 5).

This figure, called"a Lamb as though it had been slain" (verse 6) is obviously
Jesus Christ our Savior (see John 1:29), and He proved worthy by prevailing,
enikeesen, a word that can also be translated as "overcome,""triumphed," or
"conquered," allof which imply victory through conflict or struggle. As
Hebrews 2:10 puts it, "Forit was fitting for Him, for whom are all things and
by whom are all things, in bringing many sons to glory, to make the author of
their salvationperfect through sufferings." He proved Himself worthy to be
our Redeemer, High Priest, and soon-coming King by living sinlesslyagainst
the pulls of human nature and by dying as a perfect sacrifice in our stead(see
Revelation5:9, 12).
In so doing, He also qualified to be Judge of all (John 5:22; II Timothy 4:1, 8;
Jude 14-15). Taking onthis last role, "He came and took the scrollout of the
right hand of Him who sat on the throne" (Revelation5:7).
Richard T. Ritenbaugh
The Four Horsemen (Part One): In the Saddle?
RelatedTopics:Four Horsemenof the Apocalypse | Jesus Christ as High
Priest| Jesus Christ as Judge of Mankind | Jesus Christ as Lamb of God|
Jesus Christ as the Lion of Judah | Jesus Christ as Worthy to Open the Seals |
Jesus Christ Perfectedthrough Sufferings | Scrollin Revelation5 | Seals of
Revelation| SevenSeals | Worthy is the Lamb
Revelation5:1-4

Why does the apostle “[weep]much”? Was he emotionally overwrought
because his desire to see the scroll's contents was denied, or is there more to
it? His weeping signifies something momentous taking place. John, probably
in his 90s at this point, had already seenand experienced extraordinary
things. Given the amount of time God had workedwith him, he must have
attained a level of spiritual maturity of the highest order. Yet, this faithful
servant—notgiven to whimsy—sobbedover what was at stake. Something
shook him to the core—something far beyond mere disappointment over not
having a prophecy opened.
In Revelation5:4, John gives the primary reasonfor his weeping, and the
issue is one of worthiness. Isaiahdescribes a similar circumstance where the
prophet also has a vision of the Lord sitting on His throne (Isaiah 6:1).
Seraphim are praising God, and at the sight of all this, Isaiah becomes
unglued (verses 2-5), painfully aware of his uncleanness. He knows that in his
state he is not worthy to look upon the Lord of Hosts.
However, a seraph touches Isaiah's mouth with a coal, removing his iniquity
and purging his sin (verses 6-7). Then the prophet hears the Eternal asking,
“Whom shall I send, and who will go for Us?” Isaiaheagerlyanswers the call
and receives his commission(verse 8). With cleansing, he was fit—worthy—
for Godto use him to take a message to Judah.
However, in John's vision, something like a call goes out, but nobody answers
it. Even with the cleansing that Godis willing to do for His people—as He did
for Isaiah—nobodycan be found who is worthy. John, looking forward in
vision to the Day of the Lord, sees thatno angelin heaven, no servant of God
on earth, and no spirit under the earth canopen the scroll.
The matter of worthiness, then, must go beyond the matter of sin, because
heaven is filled with angels who have not sinned, yet they still are unworthy to
take the scroll. Likewise, as with Isaiah, God canpurge the sin of His servants,
but something even above sinlessness is neededto be worthy to open the scroll
of Revelation.
What, exactly, makes this scroll's worth so great? John's reactionto it
indicates that he was not ignorant of what it was;instead, he felt the full

weight of its significance and expressedgreatdistress overthe absolute need
for it to be opened. The apostle greatly desired the scrollto be opened,
suggesting he knew that it contained something of tremendous worth, in
addition to including judgments like the other prophetic scrolls.
David C. Grabbe
Worthy to Take the Scroll
RelatedTopics:| Christ is Worthy of All Glory and Honor | Isaiah's Self
Abhorrence | Jesus Christ as Worthy to Open the Seals | Jesus Christ
Qualified to Open Scroll| Unworthiness | Unworthiness, Sense of| Worthiness
| Worthlessness, Feelings of| Worthy is the Lamb
Revelation5:1-4
Scripture contains another sealedscrollthat rarely receives a secondglance,
yet it more closelyresembles the scroll John agonizedover than the scrolls of
Ezekieland Zechariah.
In Jeremiah 32:6-15, just before the siege ofJerusalem, Godinstructs
Jeremiahto perform an act as a sign that the Jews would return to the land.
This passageis about inheritance and redemption of property, in which
Jeremiahis the kinsman-redeemer, similar to Boaz(Ruth 4:1-11). At God's
direction, Jeremiahpays the purchase price, signs and seals the deed, and
performs it all in the presence ofwitnesses.
Verse 11 refers to the purchase deed in the singular but later describes it as
“boththat which was sealed. . . and that which was open.” These title deeds

consistedof duplicates. One copy was left open so the contents could be read
by any interested party, while the secondcopy was sealedto ensure that no
tampering could be done. When it was time to buy back the property, the
sealedcopywould be unsealedto verify the originalagreement. The only
person with authority to unseal the deed, however, was the rightful owner—
the one redeeming the property.
Considerhow this applies to the scroll of Revelation5. In type, it is not merely
a prophetic scroll of judgment but a sealedtitle deed! Its sealing is not due to
its contents being truly secretsince the majority of its contents canbe found in
other places. God's prophets warn about religious deception;wars;famines;
pestilences and earthquakes;the deaths of God's servants;greatsigns in the
heavens;and the future Kingdom. In other words, in the words of the
prophets, we already have the open deed, though it is fragmented and not in
time-sequence. The essenceofwhat John sees as the seals are openedhas not
been completely hidden from human knowledge;the prophets have already,
at leastin part, spokenof eachof them.
Also, we have Jesus'testimony in the Olivet Prophecy, of which the Revelation
scrollis essentiallyan expansion, particularly regarding the Seventh Seal. The
two prophecies describe the same judgment events in the same order. In type,
then, the gospelof the Kingdom of God, including the Olivet Prophecy, is like
the open deed that we can consultat any time.
Thus, the Revelationscrollremains sealeduntil the right time for a different
purpose—not because ofwholly secretcontents, but because the seals denote
that only the one claiming the property at issue is legally allowedto open the
scroll. John sees the scroll in the Father's right hand because the time has
come to release the seals. Itis time for the property to be redeemed and the
proper ownershipto be legallydetermined. With the sealedscrollin the
Eternal Judge's right hand, a strong angel—anofficerof the court, so to
speak—issuesa challenge for the worthy party to step forward and claim
what is his.
Understanding this scrollanswers why John wept so much: He was looking at
the title deed of all things! God is praised for creating “all things” (Revelation

4:11), and He has appointed the Son as heir of “all things” (Hebrews 1:2).
However, the world and its inhabitants are presently in Satan's hand. He
currently holds the property in question, having the whole world under his
sway(I John 5:19).
Thus, the ownership of the creationand the whole purpose of Elohim in
creating humanity in God's image are hanging in the balance—andnobody is
found who could claim it. The weight of what it would mean for the deed to go
unredeemed—for the world to continue with Satanas its ruler—must have
overwhelmed John.
Having paid the ultimate purchase price for His property, the Lamb alone is
worthy to open the sealeddeed. The Lamb even provides His own witnessesto
testify of His eligibility—His claim on His property—throughout His earthly
ministry (John 1:6-8, 15); after His death (Acts 1:8, 22; 2:32; 3:15; 4:33; 5:32;
10:39;13:31; 14:17;22:15; 23:11); in every martyr willing to die for his
Kingdom and King (Revelation6:9-11); and in two final witnesses ofthe
Lamb's right to all things (Revelation11:3-13).
David C. Grabbe
Worthy to Take the Scroll
By Garry Knighton
Church of Christ/North - Shreveport, La.
WHY WAS JESUS WORTHYTO OPEN THE SEALS?
Rev. 5: 1-14

INTRODUCTION:
The seals reflectthe destiny of mankind...Who is worthy to revealman-kind's
destiny? (Jesus)
The following context reveals that seals are mankind's destiny.
Daniel 12:4 Daniel told to "sealup" book. Time for the revelation of man's
destiny was in the
latter days... many days (Daniel10:14)
Rev. ch 5 on - Revelationis for "Present" time of writing. ("Sealnot up" Rev.
22:10).
Rev. 1:1; 22:6 "Shortly come to pass".
Rev. 1:3; 22:10 "time is at hand".
Jesus is proven to be the only one worthy to revealthe destiny of mankind.
Why? Why was Jesus worthy to open the seals?
HE WAS VICTORIOUS OVER DEATH--THE GRAVE.
Jesus was promisedthe resurrection.
John 2:18-22
Matt. 16:21;17:22-23
Jesus was raised.
Matt. 28:1-10
Rev. 1: 12-18
HE WAS VICTORIOUS OVER EVIL.
One reasonfor the incarnation of Jesus.
I John 3:8
Satan's battleground is the flesh.

Three areas of fleshly temptation
I John 2:15-17
Jesus tempted likewise - Matt. 4:1-11
Fleshly desires - turn bread
Pride - vainglory - jump down, prove yourself
Lust of eyes - earthly kingdoms
Jesus refused- victorious
Heb 4:15
HE HAS ALL POWER - AUTHORITY.
Matt. 28:18
All - leaves none for anyone else.
Jesus is King. Rev. 1:5
Ruler of Kings Rev. 1:5
Rev. 17:14 - Lord of Lords, King of Kings
Rev. 19:16
I Tim. 6: 13-16
None is greaterthan King Jesus
HE IS THE PURCHASE PRICE FOR ALL MANKIND.
Rev. 5:9
BloodAtonement was necessary...Jesus'Blood
John 1:29
Rev. 1:5
I John 2:2 - propitiation

John 19:30 - "It is finished: fulfilled - paid.
Acts 20:28
I Cor. 6: 19-20.
This is the reasonfor Jesus'Lordship (Acts 2:26)
CONCLUSION:
Jesus was worthy for these reasons
He is worthy to revealyour destiny also.
Heb. 5: 8-9
Mark 16: 15-16
Biblical Hermeneutics
Home
Questions
Tags
Users
Unanswered
What is on the sealedscrollin Revelation5-8?
Ask Question
Asked6 years, 5 months ago
Active 4 months ago
Viewed 35k times

3
Revelationchapter 5:
1 Then I saw in the right hand of him who was seatedonthe throne a scroll
written within and on the back, sealedwith sevenseals. 2 And I saw a mighty
angelproclaiming with a loud voice, “Who is worthy to open the scrolland
break its seals?” 3 And no one in heavenor on earth or under the earth was
able to open the scrollor to look into it, 4 and I beganto weeploudly because
no one was found worthy to open the scrollor to look into it. 5 And one of the
elders said to me, “Weepno more; behold, the Lion of the tribe of Judah, the
Rootof David, has conquered, so that he can open the scrolland its seven
seals.”
Revelationchapter 8:
When the Lamb opened the seventh seal, there was silence in heavenfor about
half an hour.
We spend three chapters opening the scroll, with significantevents for each
sealbeing opened. But what is the significance ofthe scrollitself? There's a lot
of excitement about finding one worthy to open it, and trouble causedby its
opening, but we never find out anything about its contents. Is there some
implied information here? Something cultural and assumedby the original
audience? An external reference?
What is the scrollwith the sevenseals?
revelation
share
improve this question

follow
askedOct20 '13 at 16:07
Stephen Collings
2131
1 gold badge
3
3 silver badges
7
7 bronze badges
add a comment
4 Answers
Active
Oldest
Votes
6
The scrollhad sevenseals. Eachtime a sealis opened, certain events are
revealed. Thus the content of the scrollis revealedpictorially by the events

John sees eachtime a sealis opened. Eachtime a sealis opened, a new part of
the scrollis revealed.
As to what the significance of the scrollis, these are the facts:
-The scrollitself has text on the inside and on the outside.
-Only Jesus was worthy to open the scroll
-The seventrumpets are part of the seventh seal(Rev8:1-6)
-At the end of the seventh trumpet (that is, at the very end of the seventhseal),
it is said, Then the seventh angel sounded: And there were loud voices in
heaven, saying, “The kingdoms of this world have become the kingdoms of
our Lord and of His Christ, and He shall reign forever and ever!” (Rev 11:15).
-Thus, at the end of the seals, the world has become God's kingdom. When
everything in the scrollhas transpired, the universe fully belongs to God.
Deeds to property would often have a brief description of the contents on the
outside, visible without opening it, and details on the inside. It is not
unreasonable to see the scrollas a sort of "title deed to the universe", as it was
written both on the outside and on the inside. This theory explains John's
consternationwhen no one was found worthy to open the scroll:the contents
of the scrollare not a mystery to John, because he has read the brief
description on the outside of the scroll and knows that it is the document that
proves God's ownership of the universe. If no one were able to open it, would
the world continue as it was without God's intervention; would there be no
relief or justice for the martyrs? Happily, Jesus was worthy to open it, being
perfect in justice and in mercy, in authority and in humility.
share
improve this answer
follow
edited Oct 21 '13 at 14:10

answeredOct20 '13 at 19:01
Niobius
5,3242
2 gold badges
20
20 silver badges
47
47 bronze badges
2
"The scrollitself has test on the inside and on the outside"? Plus one for a
succinctanswer. – rhetorician Oct 20 '13 at 20:16
2
Haha, thanks! Have changedthe "test" into "text", making the inauguration
of God's kingdom on Earth sound less like a math quiz. – Niobius Oct 21 '13
at 14:11
The usefulness of this answerhangs on the validity of the claim that the
outside of scrolls often containeda summary of the contents of the scroll. Can
you please provide a primary source for that information? Thanks. –
Ruminator Nov 24 '17 at 4:55
add a comment

4
As I explain in my new book "God's Strategic Plan", this scrollis a judgement
lien. A judgement lien is issued by a court where a debtor (you/me) is unable
to satisfy a debt (causedby our sin) and this document authorizes that the
debtor's assets (ourvery souls) be forfeit in judgement. A person subjectto a
judgment lien is subject to lawful judgement and forfeiture and is often forced
to declare bankruptcy (seek protectionof the court). The scene in Revelation5
is in fact a court sessionbeing called to order by the strong angelbefore the
Righteous Judge in which man (possibly representedby the weeping John) is
subject to sentence. Johnwept because he knew that man's fate was sealedin
that scroll. Then, steps forward, the only Personworthy to take the scrollof
judgement from the right hand of the Righteous Judge; the Lamb who was
slain and who righteous sacrifice paid the debt on behalf of man.
According to God's law without the shedding of (innocent and worthy) blood,
there is no remissionor release ofjudgement for sin. Therefore only the
innocent Lamb that was slain was worthy to take the judgement scrolland
legally discharge it as a lien on the souls of all men. This was a critical aspect
of God's Strategic Plan.
share
improve this answer
follow
edited Apr 6 '14 at 8:02
Jack says try topanswers.xyz

11k8
8 gold badges
50
50 silver badges
104
104 bronze badges
answeredApr 5 '14 at 20:42
Robert Fullerton
491
1 bronze badge
1
Hi Robert, thanks for this welcome contribution. Your book looks very
interesting, I've added a link to it on Amazon (but please feelfree to change
that if you wish). – Jack says try topanswers.xyzApr 6 '14 at 8:04
Thanks Jack. I am new to this so your help is much appreciated. – Robert
Fullerton Apr 6 '14 at 13:36
The usefulness of this answerhangs on the validity of the claim that the scroll
was a judgment scroll. Can you please provide a primary source for what a
judgment scroll is and why that is what this scrollis? Thanks. – Ruminator
Nov 24 '17 at 4:58

add a comment
0
Here to help - not to hinder.
The answeris simple.The scrollis written on both sides.It is 2 books in
one.The chapters do not run consecutively.Theyrun concurrently.To see them
running consecutivelyis a pitfall and a landmine. Chapters 6 to 11 is one
.Chapters 12 to 16 is the other.Its a vision of history being unfolded from
when John receivedthe vision.Example we are now in the period in
Revelation11:15 that is the 7th and final trumpet.This ties in exactlywith
chapter 16:17 the lastvial.The important message here for us is in 16:15 AND
TO KEEP HIS GARMENTS.
Worth a goodlook at EPHESIANS 5:27 "That he might present it to himself a
glorious church , not having spot , or wrinkle , or any such thing : but that it
should be holy and without blemish."
When someone important is coming to visit,should not one prepare oneself?.
share
improve this answer
follow
answeredNov20 '19 at 10:40
dennis
334

Jesus was worthy to open the scroll

Jesus was worthy to open the scroll

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was worthy to open the scroll

Similar to Jesus was worthy to open the scroll (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (13)

Jesus was worthy to open the scroll