College Press Bible Study Textbook Series
Revelation 5:11-14
Strauss-' Comments
SECTION 14
Text Revelation 5:11-14
11 And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 saying with a great voice,
Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing.
13 And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying,
Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the dominion, for ever and ever.
14 And the four living creatures said, Amen. And the elders fell down and worshipped.
Initial Question Revelation 5:11-14
1.
Does the contrast between every created thing in Revelation 5:13 andunto the Lamb, be the blessing, and the honor, and the glory, and the dominion, for ever and ever clearly state the deity of Christ?
A New Segment of the Vision
John not only saw but declares I heard a sound of many angels round the throne and the living creatures and the Elders, and the number of them was (çn - imperfect) ten thousands of ten thousands and thousands of thousands. An untold number of worshippers surrounded the Throne. They expressed the thrill of the presence of God by drawing deep into their spiritual reservoir and continually sing the praises of God. The ability to sing God's eternal praises is one of the acid tests of real spiritual concern in our own Christian lives today. Oh, the durth of great Christian music in our age! Why?
In one united voice they shouted worthy is the Lambsee Revelation 5:6. The victory of the Lamb in overcoming sin, hell, and the grave won for Him the power. Power can be forgiving or taking. Christ's power is for giving eternal life or that which no man can attain for himself. Though there is only one article for all the characteristics mentioned, I agree with Vincent that the one article includes all the particulars, as if they formed but one word. Vincent, Word Studies in the New Testament, Vol. IV, p. 492.
The next thing Christ receives is the riches. 2 Corinthians 8:9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich. Christ is worthy to receive all the riches of glory for His work of redemption. The others of the seven excellencies are wisdom, strength, and honour, and glory, and blessings. These last glorious attributes are added beyond the great praise to the Lamb by the Elders, etc., in Revelation 4:11. The doxology which is offered to the Lamb is more exhaustive than the doxology to the creator in the concluding verse of chapter four. No one could compare these great doxologists without concluding that there is no other single place in scripture where the deity of Jesus Christ is more emphatically declared.
Now the whole universe is marshalled together to sing His praises. Here we see a marvelous affirmation of the deity of The Lamb. In chapter Revelation 4:8-11 we noted how the living creatures worshipped the one sitting on the throne. Now we see a clear act of worship which is received by one other than the Father. Who is it? John heard them saying: To the one sitting on the Throne and to the Lamb the blessing, and the honour, and the glory, and the might unto the ages of the ages. No angel ever accepted worship in the biblical records (see Revelation 19:10 - where the angel refused worship) contrary to the claim of Jehovah's Witnesses Theology. Jesus is never called an angel in the apocalypse, or any place else. (Some identify Jesus with the angel of Yahwah in the Old Testament, but we cannot enter that discussion here. This thesis cannot be exegetically established). The characteristic attributed to the Father (chp. 4) are here attributed to The Lamb!
The four living creatures said amen to the praises of members of the universe, i.e., creatures in heaven, on earth, under the earth, on the sea, and now the occupants of the Throne room of heaven says amen to these glorious words of praise. And the elders fell (epasan - 1st. aor. ind. fall in a single act,) and worshipped (prosekunesan - 1 aor. ind. - worshipped in a single act). The worship of the Lamb (chp. Revelation 5:8-14) is composed of three songs: (1) The Song of Creation (Revelation 4:9-11); (2) The Song of Redemption (Revelation 5:8-10) and (3) The Song of the Universal Chorus (Revelation 5:11-14).
Note: See the Special Studies for sermon suggestions on the biblical doctrine of worship, and a sketch of an outline for a sermon series.
Review Questions
Chp. Revelation 5:1-14
1.
What was the significance of seals in Roman Law - Revelation 5:1?
2.
Who was found in Revelation 5:2 that was able to open the seals?
3.
How did John respond to the failure to find one who was worthy to open the seals - Revelation 5:4?
4.
One was found worthy and able. What messianic terms were used to describe Him - Revelation 5:5? Read the O.T. passages given. Discuss.
5.
From what vantage point does John receive the vision mentioned in Revelation 5:6?
6.
What is the Lamb of Isaiah 53? Where in the N.T. is He identified - Revelation 5:6?
7.
Why was the Lamb worthy according to Revelation 5:9?
8.
Who is found worshipping the Lamb according to Revelation 5:13?
9.
Read and discuss the content of the three songs sand to the Lamb - Revelation 5:14!
Biblical Theology of Worship
Why Go To Church?
When You Go, Do You Find?
I.
Anticipation of receiving something by preparation?
II.
Participation versus the religious observer?
III.
Spiritual Satisfaction?
Conclusion: Why Do You Go To Church?
Recovering The Thrill of Worship
At least these five elements are present in the biblical doctrine of worship.
I.
Recollection: The Church exists and we are saved, because of something God in Christ has done. (The events of the Gospel).
II.
Recollection generates Thanksgiving.
III.
This necessitates that we Participate by being spiritually mature enough to accept the forgiveness of Christ.
IV.
Real Participation means that we are also engaged in Proclamation.
V.
Proclamation genders expectation (and vice versa).
Conclusion: James S. Stewart of Scotland, the greatest preacher who uses the English tongue said of the American Churchesthey seemed to have lost the original spark or thrill of worship.
Do We Leave as We Entered?
Introduction: We go into the House of God troubled or burdened! How do we come out?
I.
Act of Reverence.
II.
Act of Fellowship.
III.
Act of Dedication.
IV.
Act of Renewal
Conclusion: If we seriously examined our worship life as Christians, what would we find out about our real relationship to Jesus Christ?
Special Study
The Biblical Doctrine of Worship
is much broader than a few hours each week being set aside for corporate worship. Archaeological evidence is irrefutable that Church buildings were a later innovation. Many people have the false notion that an hour or two on the Lord's Day exhausts the biblical requirements of worship.
I.
The Place of Worship.
II.
The Times of Worship.
III.
The Content of Worship.
Excellent insight can also be gained by studying the vocabulary, both Old and New Testaments, which are translated singularly by our English word - worship. It is highly improbable that one English term can adequately translate several words from either the Hebrew Old Testament or the Greek New Testament.
Outline
Seminar: Biblical Theology of Worship
Introduction: Hebrew and Greek Vocabulary of Worship.
I.
Antecedents to Old Testament Concept of Worship. Worship among Neighbors of Israel.
II.
Worship in Historical Perspective: Worship in Various Periods of Old Testament History.
1.
Law - Genesis, chapter 1-11
Genesis, chapter 12ff.
Pentateuch
2.
Historical Books In Promised Land - Joshua-Judges - Ruth
3.
Prophets - Worship
a.
True Worship
b.
False Worship
4. Wisdom - Wisdom Literature - Worship
III.
Post Old Testament Literature and Worship
Intertestamental Literature and Worship
IV.
Antecedent Worship Concepts of New Testament Period in environment
Greek
HebraicJudaism
Roman
V.
Worship in The Gospel Records and New Testament Proper
1.
Synoptics - Matthew, Mark, Luke
2.
John
3.
Acts
4.
Epistles - Pauline
5.
Epistles - Johannine
6.
Epistles - General Epistles
7.
Hebrews - Revelation
Theological Vocabulary of Worship: O.T. and N.T.
Vocabulary - Multiple Hebrew Vocabulary - One English Word - Worship
1.
Persons
2.
Places
3.
Ceremony
4.
Personal/Corporate Worship
5.
Revelation - Worship
6.
Worship and The Word
7.
Worship and Holy Spirit
8.
Worship and Spiritual Preparation
9.
Worship and Spiritual Maturation
10.
Necessary and Sufficient Aspects of Worship
11.
Worship as an Activity: Intentionality of the Participants
(Behaviorism and Activity): A Real Human Act or Mere Activity and Worship.
12.
Worship and Biblical Doctrine of Unity
13.
Preaching and Worship
14.
Teaching and Worship
15.
Baal Worship - Hosea
16.
Vocabulary - Idol, Image - types of graven, carved
Grove
High Place
17.
The Ten Words and Idols - Deuteronomy 5: Exodus 20 :
18.
Jewish Architecture
19.
Roman Catholic Translation of Decalogue
Latin
Trent on Idolatry
Aquinas
Catholic Use of Idols
20.
Standard Denominational Churches
21.
Free Churches
22.
Worship in The Protestant Creeds
23.
Ecumenical Theology Worship
A.
Ministry
B.
Sacraments
24.
Conscience - Worship - Offense, Offended, Offender
1 Corinthians 8 - Romans 14: - Commands, Imperative moods More than one conscience involved!
25.
O.T. Prophecies of worship in the Messianic Kingdom and Dispensationalism's Hermeneutics
26.
Use of Matthew
Literal fulfillment - return to O.T. Sacrificial system,
Temple, etc.
27.
Cornelius - Acts 2
Synagogue - Paul in Acts
Paul's consistency and synagogue participation
28.
Criterion and Method for determine the Essential from the non-essential Aspects of Biblical Christianity.
29.
What is universal, necessary, sufficient for Christian Worship!
A.
Commands
B.
Examples Same also for Restoring N.T. Church, e.g.
C.
Expediency Imperative form e.g., Acts 2:38
30.
Worship and Biblical Doctrine of Truth
emunah means truth, faith, trust
Re: Worship in Spirit and Truth
31.
The Biblical concept of worship and the problem of non- Christian concepts of worship and the problem of missions.
Brief Annotated Bibliography on Worship
Ilion T. Jones, A Historical Approach to Evangelical Worship, Abingdon, Nashville, 1954. Good, basic work giving historical perspective.
N. Micklem, editor, Christian Worship, Oxford, reprinted, 1964. Made up of 15 articles divided into 3 basic sections: Biblical, Historical, and Contemporary Studies.
Louis M. Duchesne, Christian Worship, SPCL Press, London, 5th edition, 1956. Covers the Latin (Western) Liturgy to the time of Charlemagne.
Interpreter's Dictionary of The Bible, Article on Worship, Vol. 4, pp. 879-90, Abingdon, Nashville, 1962. This Dictionary was written by scholars who do not accept the Scriptures as the very Word of God, but this article is very good and has bibliography.
Catholic Encyclopedia, Vol. 15, pp. 710-713. Robert Appleton Co., N.Y., 1912. Official R. C. position with bibliography.
Consult any major Bible Dictionaries such as Hastings, 20th Century Encyclopedia of Religious Knowledge; also consult the Jewish Encyclopedia for article on worship. There is a vast literature on Worship but there is no competent work on the biblical doctrine worship, especially the N.T. doctrine. We hope and pray this gap will be filled by one committed to Biblical Christianity.
Special Study
The Lamb and His Blood in The Revelation
Revelation 1:5; Revelation 5:9; Revelation 7:14; Revelation 12:11
The word blood occurs in the following four passages:
- en tô haimati autou - by his blood.
- hoti esphagçs kai çgorosas tô theô en tô haimati son - because thou wast slain and didst purchase to God by thy blood.
- en tô haimati tou arniou - in the blood of the Lamb.
- dia to aima tou arniou - because of the blood of the Lamb.
John the Baptizer addresses Jesus as the Lamb (amnos - the ordinary word for Lamb - John 1:29; John 1:36) or God, which taketh away the sin of the cosmos. C. H. Dodd denies that John could have had in mind the passover lamb, and the lamb of Isaiah 53:1 ff. How Dr. Dodd came by this amazing information is not revealed in his work. For those interested in examining Jewish interpretation of Isaiah 53 see S.R. Driver, A. Neubauer, The Fifty Third Chapter of Isaiah According to Jewish Interpretors, volume I, Texts, ed. by Driver and Neubauer; Volume II, Translation, same as above, Oxford University Press, London, 1876-77.
In The Revelation the term Lamb is used of Christ twenty-eight times. The fundamental idea is always sacrificial. It is very significant that of all the N.T. Literature it is only in John's Gospel and The Revelation that we find references to the Lamb of God. (We need not consider the problem of the different terms for Lamb in John (he amnos), and in the Revelation (to arnion) respectively). In the Revelation the Lamb has two vital characteristics. He is first of all the sacrificial Lamb slain from the foundation of the world; secondly He is the conquering Lamb. (See Alan Richardson, An Introduction to The Theology of The New Testament, Harper & Bros. New York, 1958, pp. 225-229 - neither a liberal nor conservative study).
Through the symbol of the lamb, John was able to transmit the marvelously complex soteriological and Christological teaching in one symbol. John also combines the glorified and suffering aspects of our saviour's life. The imagery of the death of Christ always moves in the realm of exaltation and glory. In the Revelation we see the beautiful correlation of the death and glory of Jesus Christ, our Lord.
The Lamb never appears except in the grand scenes of enthronement pageantry. In John's vision of heaven he saw the redeemer as the lion of the tribe of Judah, and the shoot of Jesse. In a lightening flash John identifies the object of his vision, then immediately he changes the imagery from a Lion to a Lamb. In the very Throne room of the universe John declares that he saw a Lamb standing, as having been slain (Revelation 5:6). The divine paradox seems inconceivablehow a Lamb can stand, and look as if it is slain at the same time. This great imagery was meant to convey ideas; it was never meant to torture the imagination.
The relationship of the saint's victory and the blood of the Lamb is specifically stated in the second vision (Revelation 7:9-17). John saw a great multitude in white robes, and these have washed their rubes and made them white in the blood of the Lamb. (Revelation 7:14). These have passed through the great tribulation victoriously. But their victory was not attained by their own blood, but rather the Blood of The Lamb.
Everywhere in The Revelation the Blood of Christ is asserted to be the vicarious sacrifice for the sins of the world. In the great vision of the elect (Revelation 7:9-17) the Lamb has become the great Shepherd who is leading the redeemed to the water of life.
The Christian's victory over Satan and his darkness is directly attributed to the power of the Blood of the Lamb (Revelation 12:11). All evil is overcome in Christ's victory. His was the only sacrifice in the history of man in which the victim became victor through the act of being the victim. This is the paradox of the ages, and will not be unraveled until He comes again, and we speak with Him.
We must also note that John calls the Apostles, the Apostles, of the Lamb, (Revelation 21:14). Here we see that the ones sent (apostles) went as ambassadors of the Lamb of God that taketh away the sins of the cosmos.
It is very possible that the hymns to the Lamb in The Revelation were songs of the apostolic church. (See J. Bonsirven, Theologie du Nouveau Testament, Paris; Aubier, 1951, p. 193). We can still hear the ancient saints singing: Thou wast slain, and hast redeemed us for God with thy blood. In this same vein a more recent saint, Isaac Watts (1647-1748) sings the same glorious song.
Alas! and did my Saviour bleed, and did my Sovereign die?
Would He devote that sacred head for sinners such as I? or
When I survey the wondrous cross, On which the Prince of Glory died,
My richest gain I count but loss, And pour contempt on all my pride.
See the following for brief outline studies of the Biblical Doctrine of the Blood.
A Companion to The Bible, edited by J. J. von Allmen with introduction by H. H. Rowley, Oxford University Press, New York, 1958, pp. 38-41. Only those who can discern what the biblical doctrine actually is should consult this mediating work.
A Theological Word of the Bible, ed. by A. Richardson, MacMillan and Co., New York, 1950, pp. 33-34.
The Apostolic Preaching of The Cross,Leon Morris, Eerdmans, 1956, pp. 108-124. He discusses the views of B. F. Westcott's Sandy and Headlam, et al.
The Meaning of the Word Blood in Scripture,A. M. Stibbs, The Tyndale Press, London, 1958 reprint. A very good, brief study by a British Evangelical. Excellent place to start studying this central biblical teaching. This is not a technical discussion.