TRV
“To the One sitting on the throne
and to the Lamb
belong praise, honor, glory and power
forever and ever!”
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Revelation 5:6–14. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The apostle beholds this book taken into the hands of the Lord Jesus Christ, in order to its being unsealed and opened by him. Here Christ is described, 1. By his place and station: In the midst of the throne, and of the four beasts, and of the elders. He was on the same throne with the Father; he was nearer to him than either the elders or ministers of the churches. Christ, as man and Mediator, is subordinate to God the Father, but is nearer to him than all the creatures; for in him all the fulness of the Godhead dwells bodily. The ministers stand between God and the people. Christ stands as the Mediator between God and both ministers and people. 2. The form in which he appeared. Before he is called a lion; here he appears as a lamb slain. He is a lion to conquer Satan, a lamb to satisfy the justice of God. He appears with the marks of his sufferings upon him, to show that he interceded in heaven in the virtue of his satisfaction. He appears as a lamb, having seven horns and seven eyes, perfect power to execute all the will of God and perfect wisdom to understand it all and to do it in the most effectual manner; for he hath the seven Spirits of God, he has received the Holy Spirit without measure, in all perfection of light, and life, and power, by which he is able to teach and rule all parts of the earth. 3. He is described by his act and deed: He came, and took the book out of the right hand of him that sat on the throne (Rev 5:7), not by violence, nor by fraud, but he prevailed to do it (as Rev 5:5), he prevailed by his merit and worthiness, he did it by authority and by the Father's appointment. God very willingly and justly put the book of his eternal counsels into the hand of Christ, and Christ as readily and gladly took it into his hand; for he delights to reveal and to do the will of his Father.
II.The apostle observes the universal joy and thanksgiving that filled heaven and earth upon this transaction.
No sooner had Christ received this book out of the Father's hand than he received the applauses and adorations of angels and men, yea, of every creature. And, indeed, it is just matter of joy to all the world to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and Lawgiver, but as our God and Saviour. All the world has reason to rejoice in this. The song of praise that was offered up to the Lamb on this occasion consists of three parts, one part sung by the church, another by the church and the angels, the third by every creature.
1.The church begins the doxology, as being more immediately concerned in it (Rev 5:8), the four living creatures, and the four-and-twenty elders, the Christian people, under their minister, lead up the chorus. Here observe,
(1.)The object of their worship - the Lamb, the Lord Jesus Christ; it is the declared will of God that all men should honour the Son as they honour the Father; for he has the same nature.
(2.)Their posture: They fell down before him, gave him not an inferior sort of worship, but the most profound adoration.
(3.)The instruments used in their adorations - harps and vials; the harps were the instruments of praise, the vials were full of odours or incense, which signify the prayers of the saints: prayer and praise should always go together.
(4.)The matter of their song: it was suited to the new state of the church, the gospel-state introduced by the Son of God. In this new song,
[1.]They acknowledge the infinite fitness and worthiness of the Lord Jesus for this great work of opening and executing the counsel and purposes of God (Rev 5:9): Thou art worthy to take the book, and to open the seals thereof, every way sufficient for the work and deserving the honour.
[2.]They mention the grounds and reasons of this worthiness; and though they do not exclude the dignity of his person as God, without which he had not been sufficient for it, yet they chiefly insist upon the merit of his sufferings, which he had endured for them; these more sensibly struck their souls with thankfulness and joy. Here, First, They mention his suffering: "Thou wast slain, slain as a sacrifice, thy blood was shed." Secondly, The fruits of his sufferings. 1. Redemption to God; Christ has redeemed his people from the bondage of sin, guilt, and Satan, redeemed them to God, set them at liberty to serve him and to enjoy him. 2. High exaltation: Thou hast made us to our God kings and priests, and we shall reign on the earth, Rev 5:10. Every ransomed slave is not immediately preferred to honour; he thinks it a great favour to be restored to liberty. But when the elect of God were made slaves by sin and Satan, in every nation of the world, Christ not only purchased their liberty for them, but the highest honour and preferment, made them kings and priests - kings, to rule over their own spirits, and to overcome the world, and the evil one; and he has made them priests, given them access to himself, and liberty to offer up spiritual sacrifices, and they shall reign on the earth; they shall with him judge the world at the great day.
2.The doxology, thus begun by the church, is carried on by the angels; they take the second part, in conjunction with the church, Rev 5:11. They are said to be innumerable, and to be the attendants on the throne of God and guardians to the church; though they did not need a Saviour themselves, yet they rejoice in the redemption and salvation of sinners, and they agree with the church in acknowledging the infinite merits of the Lord Jesus as dying for sinners, that he is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
(1.)He is worthy of that office and that authority which require the greatest power and wisdom, the greatest fund, all excellency, to discharge them aright; and,
(2.)He is worthy of all honour, and glory, and blessing, because he is sufficient for the office and faithful in it.
3.This doxology, thus begun by the church, and carried on by the angels, is resounded and echoed by the whole creation, Rev 5:13. Heaven and earth ring with the high praises of the Redeemer. The whole creation fares the better for Christ. By him all things consist; and all the creatures, had they sense and language, would adore that great Redeemer who delivers the creature from that bondage under which it groans, through the corruption of men, and the just curse denounced by the great God upon the fall; that part which (by a prosopopoeia) is made for the whole creation is a song of blessing, and honour, and glory, and power,
(1.)To him that sits on the throne, to God as God, or to God the Father, as the first person in the Trinity and the first in the economy of our salvation; and,
(2.)To the Lamb, as the second person in the Godhead and the Mediator of the new covenant. Not that the worship paid to the Lamb is of another nature, an inferior worship, for the very same honour and glory are in the same words ascribed to the Lamb and to him that sits on the throne, their essence being the same; but, their parts in the work of our salvation being distinct they are distinctly adored. We worship and glorify one and the same God for our creation and for our redemption.
We see how the church that began the heavenly anthem, finding heaven and earth join in the concert, closes all with their Amen, and end as they began, with a low prostration before the eternal and everlasting God. Thus we have seen this sealed book passing with great solemnity from the hand of the Creator into the hand of the Redeemer.
Historical interpretation
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This is not said of his Godhead, in which are all the treasuries of wisdom, so that he should receive [wisdom]. Rather, this is said of his assumed manhood, that is, concerning his body, which is the church. Or, it might be said of his martyrs who were slain for his name. For the church receives all things in her Head, as the Scriptures say, “He has given us all things with him.” The Lamb himself receives, as he said in the Gospel, “All authority in heaven and on earth has been given to me.” However, he receives [this authority] according to his humanity, not according to his divinity.
From all beings, whether intelligent or sensible, whether living or simply existing in some way, God, as the Creator of all things, is glorified by words proper to their natures. Also praised is his only begotten and consubstantial Son who graciously renewed humankind and the creation that was made through him. And it is written that, as man, he received authority over all things in heaven and upon the earth.
To whom all power in heaven and on earth has been given. For if the righteous are called the children of God, why not also the angels? Although the heavenly hosts can also sing this by rejoicing in our redemption. As the holy Pope Gregory explained, adding: "For the voice of the angels in the praise of the Creator is the very wonder of inner contemplation."
And I saw, and I heard the voice of many angels round about the throne, and the living creatures, and the ancients. By saying that he heard the voice, he shows what kind of seeing this was; for he sees sounds and hears visions. Now if, as already said, the living creatures and the ancients are round about the throne, how can there be any angel round about the same throne, if not because those same living creatures and ancients are angels? About whom it is said, The angels of peace shall weep bitterly. [Is. 33:7] Though the heavenly military may also be understood by the name of angels; but whether it is about the latter or about the former, their countless multitude is shown when it is said after that, and the number of them was thousands of thousands, saying with a loud voice: The Lamb that was slain is worthy to receive power, and divinity, and wisdom, and strength, and honour, and glory, and benediction, and every creature, which is in heaven, and on the earth, and under the earth, and under the sea, and the things that are in it. The sea and the things that are in it represent this world. I heard all saying: To him that sitteth on the throne, and to the Lamb, benediction, and honour, and glory, and power, for ever and ever. Saying all, he means again those whom he said above the whole Church was made up of, that is the living creatures, the ancients, and the angels. In the one who sits and the Lamb, that is in the Father and the Son, according to the rule mentioned earlier, the Holy Spirit is also understood.
The present text expresses the doxology universally accorded by all creation, both heavenly and earthly, to God the Father, and to the Word who became man [ἐνανθρωπήσαντι] and was made flesh [σαρκωθέντα], that is, also glorified together with the Holy Spirit.
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Summary
Revelation 5:13 unveils a majestic vision of universal worship, where every conceivable part of creation—from the celestial to the subterranean, the terrestrial to the marine—unites in a resounding chorus of adoration. This climactic declaration follows the Lamb's proven worthiness to execute God's redemptive plan, solidifying the co-equal and eternal praise directed to both God the Father, seated on the throne, and Jesus Christ, the Lamb. It is a breathtaking glimpse into the eschatological reality of divine sovereignty and Christ's ultimate exaltation.
Context
Literary Context
Revelation 5:13 serves as the grand culmination of a profound and escalating worship scene that began in Revelation 4. Chapter 4 introduces John's vision of God's majestic throne room, where the twenty-four elders and four living creatures offer unceasing praise to "Him that sat on the throne" (Revelation 4:8). Chapter 5 then introduces a crucial dilemma: a seven-sealed scroll, representing God's sovereign plan, which no one in heaven or on earth is found worthy to open. The tension builds until "the Lion of the tribe of Judah, the Root of David," who is also paradoxically "a Lamb as it had been slain" (Revelation 5:5-6), steps forward. The Lamb's worthiness, rooted in His atoning sacrifice (Revelation 5:9), triggers an immediate outpouring of worship from the four living creatures and the elders (Revelation 5:8-10). This is swiftly joined by "myriads of myriads and thousands of thousands" of angels (Revelation 5:11-12), creating an immense heavenly chorus. Verse 13 expands this worship beyond heavenly beings to encompass the entirety of creation, making it the most expansive and inclusive declaration of praise in this vision.
Historical & Cultural Context
The Book of Revelation was written by John during a period of intense persecution of Christians under the Roman Empire, likely during the reign of Emperor Domitian (c. AD 95). Christians faced pressure to participate in the imperial cult, which demanded worship of the emperor as divine. This context makes the vision of universal worship in Revelation 5:13 particularly potent. It offers a counter-narrative to the prevailing imperial claims, asserting that ultimate sovereignty and worship belong not to any earthly ruler, but to God on the throne and to the Lamb. For a suffering church, this vision provided immense hope and reassurance: despite present trials, God is ultimately in control, and His Christ will receive the universal homage that is His due. The language of "every creature" would have resonated with ancient cosmic understanding, emphasizing the totality of the created order as subservient to the true divine authority, contrasting sharply with the limited dominion of Rome.
Key Themes
Revelation 5:13 powerfully encapsulates several core themes of the book. Firstly, it highlights Universal Adoration, emphasizing that all of creation—animate and inanimate, visible and invisible—will ultimately acknowledge and praise God and the Lamb. This points to a future state of perfect harmony and submission to divine authority, where every knee will bow and every tongue confess Jesus as Lord, as prophesied in Philippians 2:10-11. Secondly, the verse underscores the Co-equality in Worship of God the Father ("Him that sitteth upon the throne") and the Lamb (Jesus Christ). The identical attributes of "Blessing, and honour, and glory, and power" ascribed to both affirm the divine nature of Jesus and His co-eternal status with the Father, a cornerstone of Christian theology. Thirdly, this universal praise is a profound recognition of God's Sovereignty and the Lamb's Worthiness. It declares that all ultimate power and authority belong to them for eternity, a truth that provides comfort and assurance to believers facing earthly opposition, reminding them of the ultimate triumph of God's kingdom, as seen throughout the unfolding narrative of Revelation.
Exposition and Analysis
Key Word Analysis
This term (G2938) refers to an "original formation" or "created thing," derived from the verb "to create." In Revelation 5:13, its use emphasizes that the worship originates from everything brought into existence by God, underscoring the comprehensive and exhaustive nature of the praise. It signifies that every single entity that owes its existence to the Creator participates in this ultimate act of homage.
Signifies "glory as very apparent," encompassing dignity, honor, praise, and worship. It points to the inherent splendor, majesty, and radiant excellence attributed to God and the Lamb. This is not merely a human estimation but an acknowledgment of their intrinsic worthiness to receive ultimate adoration and renown.
While the KJV translates a phrase, the core Greek word (G165, aiṓn) means "an age" or "perpetuity." When combined with the preposition G1519 (eis, "to or into") and repeated in the plural (as in eis tous aiōnas tōn aiōnōn, "unto the ages of the ages"), it forms a superlative expression denoting an unending, eternal duration. This emphasizes the timeless and perpetual nature of the worship, indicating that the reign and worthiness of God and the Lamb are not temporary but everlasting.
Verse Breakdown
"And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying"
This opening clause presents a panoramic vision of universal participation in worship. The exhaustive list—heavenly beings (angels, glorified saints), terrestrial life (humanity, animals), subterranean entities (perhaps spirits in Hades, or even the deep earth itself), and marine inhabitants—functions as a merism, encompassing the entirety of creation. John, the visionary, hears this chorus, indicating its audible and undeniable reality. It signifies that no part of God's created order is exempt from this ultimate act of homage.
"Blessing, and honour, and glory, and power"
These four attributes constitute the content of the universal praise. "Blessing" (Greek: eulogía) denotes adoration, commendation, and fine speaking directed towards God. "Honour" (Greek: timḗ) speaks to the intrinsic worth, dignity, and high regard ascribed to the recipients. "Glory" (Greek: dóxa) refers to the radiant majesty, splendor, and inherent excellence. "Power" (Greek: krátos) acknowledges supreme might, dominion, and governing authority. Together, they form a comprehensive acclamation of divine excellence, authority, and inherent right to rule.
"[be] unto him that sitteth upon the throne, and unto the Lamb"
This is the crucial destination of the worship. "Him that sitteth upon the throne" clearly refers to God the Father, the ultimate sovereign and source of all authority. The immediate and equal attribution of these four divine qualities "unto the Lamb" (Jesus Christ) underscores His co-equality and co-divinity with the Father. This is a profound Christological statement, affirming that Jesus is a co-recipient of ultimate, eternal worship, sharing the Father's divine essence and authority.
"for ever and ever"
This superlative expression, eis tous aiōnas tōn aiōnōn (literally "unto the ages of the ages"), signifies an unending, eternal duration. It emphasizes the perpetual and timeless nature of this universal worship, indicating that the reign, worthiness, and inherent glory of God and the Lamb are not temporary but everlasting, extending infinitely into the future.
Literary Devices
The language of Revelation 5:13 is rich with literary devices that enhance its profound theological message. The most prominent is Merism, where "every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea" is used to represent the totality of creation. This rhetorical device ensures that no realm or being is excluded from the universal chorus of praise, emphasizing the absolute comprehensiveness of the worship. Anaphora is skillfully employed through the repeated use of "and" (Greek: kai) to connect the various categories of creation and the four attributes of worship. This repetition builds a sense of overwhelming unity and cumulative grandeur, reinforcing the idea of a single, unified voice of praise. Symbolism is central to Revelation, and here, "the Lamb" symbolizes Jesus Christ, specifically in His sacrificial and redemptive role, while "the throne" symbolizes divine sovereignty, authority, and ultimate rule. The entire scene, with its cosmic scope and overwhelming chorus, can also be understood as a form of Hyperbole, depicting an ideal, ultimate state of universal worship that transcends present realities, yet points to a future truth of God's absolute dominion.
Theological and Thematic Connections
Revelation 5:13 stands as a monumental declaration of God's ultimate sovereignty and the Lamb's co-equal divinity, culminating the escalating worship of the preceding verses. Theologically, it affirms the Trinitarian reality of worship, with the Father and the Son receiving identical, eternal praise. This universal acclamation underscores the ultimate triumph of God's redemptive plan, revealing that all creation, which was marred by sin, will eventually be reconciled and brought into perfect alignment with its Creator and Redeemer. It is a powerful eschatological vision, offering assurance that despite present chaos or opposition, God and the Lamb are ultimately in control and will receive universal recognition and adoration, fulfilling the divine purpose for all things.
Reflection and Application
Revelation 5:13 offers profound comfort and inspiration to believers, reminding us that despite the present chaos, suffering, or opposition in the world, God and the Lamb are ultimately in sovereign control and will receive universal recognition and worship. This breathtaking vision encourages us to align our lives with this eternal reality, offering our own worship and submission to God and the Lamb now, even as we await the day when all creation will join us. It calls us to live with an eternal perspective, understanding that our present struggles are temporary, but the glory and dominion of Christ are everlasting. This verse provides a glimpse into the glorious future where all discord will cease, and creation will perfectly reflect the glory of its Creator, inspiring us to live lives of praise and anticipation.
Questions for Reflection
FAQ
Does "every creature" in Revelation 5:13 literally mean animals and inanimate objects will speak and worship?
The phrase "every creature" (Greek: pan ktísma) in Revelation 5:13 is a powerful expression signifying the totality and comprehensiveness of creation. While it broadly encompasses all created beings, including sentient ones, the primary emphasis is on the universal acknowledgment and submission to God and the Lamb, rather than a literal vocalization from every animal or inanimate object. The language here is apocalyptic and highly symbolic, using merism (listing parts to represent the whole) to convey that no part of the created order will be exempt from recognizing the supreme authority and worthiness of God and Christ. This is a declaration that the entire cosmos, in its various realms, will ultimately be brought into harmony and submission under their reign, fulfilling the prophetic vision where every knee will bow.
Why is the Lamb worshipped alongside God the Father with the same attributes of blessing, honour, glory, and power?
The co-equal worship of the Lamb (Jesus Christ) alongside "Him that sitteth upon the throne" (God the Father) in Revelation 5:13 is a profound theological statement affirming the divine nature and co-equality of Jesus Christ with God the Father. This scene highlights that Jesus is not merely a created being or a lesser deity, but shares in the very essence, authority, and worthiness of God. The attributes of "blessing, honour, glory, and power" are qualities reserved for ultimate divinity. By ascribing these identically to both the Father and the Lamb, John's vision underscores the central Christian doctrine of the Trinity and Christ's full deity. This worship is a direct response to the Lamb's unique worthiness, demonstrated by His sacrificial death and resurrection, through which He secured redemption and proved Himself worthy to execute God's sovereign plan, as described earlier in Revelation 5:9-10.
Christ-Centered Fulfillment
Revelation 5:13 is a magnificent Christ-centered declaration, revealing the ultimate destiny of all creation to worship the Lamb alongside God the Father. This universal acclamation finds its fulfillment in the person and work of Jesus Christ, the Lamb "as it had been slain" (Revelation 5:6). His worthiness to receive such unparalleled praise stems directly from His redemptive sacrifice, through which He purchased humanity for God "by [His] blood" (Revelation 5:9). The cosmic scope of this worship testifies to Christ's pre-eminence as the Creator through whom "all things were created" (Colossians 1:16), and as the Reconciler who will ultimately bring all things in heaven and on earth into unity under His headship (Ephesians 1:10). The eternal nature of the worship, "for ever and ever," underscores Christ's eternal reign as King of Kings and Lord of Lords, a truth proclaimed throughout the New Testament, culminating in His final victory and establishment of His kingdom (Revelation 11:15). Thus, Revelation 5:13 is not merely a vision of future worship, but a profound affirmation of Christ's divine identity, His completed work of salvation, and His ultimate, eternal sovereignty over all creation.