Worthy Is the Lamb

Revelation 4–5 provide a vision of what the apostle John saw as he was transported to heaven. The vision consists of a worship service as angels, elders, and creatures surround the throne of God and worship the one who sits upon it. In chapter 5, the vision shifts from the one on the throne to the one who is worthy to open the scroll, the Lion of the tribe of Judah and the Lamb slain before the foundation of the world. One of the astonishing elements of this heavenly worship service is that the angels, elders, and creatures from chapter 4 begin worshipping the Lamb in chapter 5! They sing three songs in honor of the Lamb. Here’s how these songs are unpacked in the Holman Commentary.

Worship Songs in Honor of the Lamb

SUPPORTING IDEA: “The Redemption Song from the Elders.” “The Eulogy from the Angels,” and then a “Song from the Universe” praise the Lamb.

5:9–10. John now hears the elders—perhaps joined by the living creatures—singing a new song, one with a different focus than their original song (Rev. 4:11). If the original song was the “Creation Song from the Elders,” this is the “Redemption Song from the Elders.” This song may be phrased and punctuated as follows:

“You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation, [and] you have made them to be a kingdom and priests to serve our God, and they will reign on the earth.”

The first line of the song answers directly the question of verse 2, “Who is worthy to break the seals and open the scroll?” The elders respond in the second person, speaking directly to the Lamb (as they had earlier sung to the Creator, 4:11). The basis of the Lamb’s worthiness is his willing sacrifice (you were slain) and the result of the sacrifice (with your blood you purchased men for God). The crucifixion of Jesus, although not specifically mentioned, is the reason for his worthiness. The verb purchased was the normal word used for the business transaction of buying (as in Matt. 13:46). In a few New Testament passages it describes the effect of Jesus’ death (as in 1 Cor. 6:20). His blood given to the point of death was the price of their admission to the kingdom of God (v. 10). A similar verb is usually translated redeemed as when slaves were purchased and set free.

How far-reaching was the Lamb’s purchase? Persons of every tribe and language and people and nation were included. His redemptive work was not for Jews only, but included representatives from ethnic groups and societies around the world. Today we have a much better understanding than John did of how widely varied human societies are. The worship of the elders anticipated the time when the Great Commission of Christ had reached its fulfillment (Matt 28:19–20).

The result of purchasing representatives from all the earth’s peoples is that they will be a kingdom and priests to serve our God. This marks a wonderful transformation and fulfillment of what God had told the Israelite people in the days of Moses: “If you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation” (Exod. 19:5–6). Throughout the centuries from John’s day until now, the Lamb’s purchased people have been fulfilling this privilege. The apostle Peter also understood this: “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light” (1 Pet. 2:9).

There is also the future dimension. Lamb’s people one day will reign on the earth with their King. This wonderful time is described fully in Revelation 21–22 with the portrait of the new Jerusalem: “They will reign for ever and ever” (Rev. 22:5; see also 3:21).

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5:11–12. Now John’s perspective pulls back so that he looked and heard something new—the overwhelming vista of thousands upon thousands, and ten thousand times ten thousand (more than one hundred million) of the hosts of heaven. The number for ten thousand was the largest that the Greek language could express, so this is an incalculable multitude. I have tried to picture this scene in my mind as if it occurred in the largest football stadium I can imagine multiplied by one thousand. The throne room and its activities are happening “down on the playing field.” The many angels have filled the stands. Just as the action on a football field prompts a loud voice, so it is now with the angels. For the only time in all the Bible, angels are declared to be singing (instead of simply speaking). Their song of praise is about the Lamb (third person) rather than to the Lamb (second person). The first line of their song, Worthy is the Lamb, who was slain, echoes the language of the “Redemption Song from the Elders.” The second line is a laudatory list of seven aspects involved in the worship of the Lamb. (This extends considerably beyond the three aspects in the worship of God mentioned in 4:11.)

• Power (Greek dynamis) is repeated from Revelation 4:11. All the force of the universe flows not only from (and back to) God Almighty, but also it flows from (and back to) the Lamb.
• Wealth (Greek ploutos) means “riches,” usually of the material kind. In ancient times, monarchs were brought rich gifts, as the Queen of Sheba did for Solomon (1 Kgs. 10:1–10). The Lamb is worthy to receive all the wealth of the universe.
• Wisdom (Greek sophia) appears here for the first time in Revelation. The Lamb, in traditional Christian language, is omniscient. Whatever wisdom his creatures have, they are to return it to him.
• Strength (Greek ischys) is closely related to “power.” It may also be translated “might” or “capability.” Think of the Old Testament character Samson for a human example (Judg. 14–16.) Whatever strength creatures have flows from the Lamb, even when they do not acknowledge it.
• Honor (Greek time) was ascribed to God by the elders in Revelation 4:11. It means to value or esteem highly. (In Eph. 6:2, for instance, Paul admonished children to honor their parents.) The Lamb is worthy of supreme value.
• Glory (Greek doxa) was also included in the elders’ earlier song. There, God was given glory for who he is as the Creator. In this text the Lamb is given glory for what he has done as the Redeemer.
• Praise (Greek eulogia) also appears here for the first time in Revelation. The English word eulogy, often translated “blessing,” is based on it. It means “to speak well of someone.” This word is fitting as the final one in the series, for the entire song of the angels can be summarized as a “Eulogy from the Angels.”

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5:13–14. Once more John’s perspective pulls back to an extreme “fisheye lens” view. This time, however, he does not claim to see, but only to hear every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing. Just try to imagine such singing. This, of course, means all intelligent life in the universe. In the strictest sense, this cannot happen until the final consummation (Phil. 2:10–11). However, in many places John’s visions record events yet future, so we should not be troubled by this anticipation of the Son’s universal worship. Note also the extreme chronological sweep of the throne room worship scene developed in chapters 4 and 5:

• The worship of the Almighty by the living creatures and the elders has been going on since their creation eons ago.
• The worship of the Lamb by the heavenly court and all the angels has occurred—at least in this manner—since he was slain.
• The worship of both the Almighty and the Lamb by all the universe’s creatures has yet to become a reality.

The “Song from the Universe” is a two-line stanza. The first line includes both him who sits on the throne (chapter 4) and the Lamb (chapter 5). They are equally to be worshipped for ever and ever. The second line includes four ascriptions of this everlasting worship. The first three, praise and honor and glory, are repeated from the angels’ song. The final term is an alternative word for power (Greek kratos), implying “ruling power.” John used it in his initial doxology offered in Revelation 1:6.

In verse 14, the focus finally zooms in once more to the central throne room setting, from which the action in Revelation 6 will proceed. The four living creatures have the final word: “Amen” (“may it be so”). The elders have the final deed: they fell down and worshiped, as they had been doing (4:10; 5:8).

MAIN IDEA review: Worthy to open the Judgment Scroll of destiny, Christ the slaughtered Lamb receives worship from all the heavenly court.

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