Ode to the Lamb (Rev. 5:6-10)

Revelation 5:6–10 KJV 1900

6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sat upon the throne. 8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth.

Illustration-

The story has been told of an orphaned boy who was living with his grandmother when their house caught fire. The grandmother, trying to get upstairs to rescue the boy, died in the flames. The boy’s cries for help were finally answered by a man who climbed an iron drain pipe and came down with the boy hanging tightly to his neck.

Several weeks later, a public hearing was held to determine who would receive custody of the child. A farmer, a teacher, and the town’s wealthiest citizen all gave the reasons they felt they should be chosen to give the boy a home. As they talked, the lad’s eyes remained focused on the floor.

Then a stranger walked to the front and slowly took his hands from his pockets, revealing scars on them. As the crowd gasped, the boy cried out in recognition. This was the man who had saved his life and whose hands had been burned when he climbed the hot pipe. With a leap the boy threw his arms around the man’s neck and held on for dear life. The other men silently walked away, leaving the boy and his rescuer alone. Those marred hands had settled the issue.1117 [Michael P. Green, 1500 Illustrations for Biblical Preaching (Grand Rapids, MI: Baker Books, 2000), 298.]

[Michael P. Green, 1500 Illustrations for Biblical Preaching (Grand Rapids, MI: Baker Books, 2000), 298.]

Main Thought: When the Lamb is in your midst, you cannot help but sing for who He is and what He does!

When the Lamb is in your midst, you cannot help but sing for who He is and what He does!

Sub-intro:

Context - As John wept over the helplessness and seeming hopelessness of all that he believed about God’s plan of redemption being potentially thwarted, he was compassionately counseled to look to Christ by one of the elders. Now we join in as John beholds in amazement while the Lamb is worshipped in the courts of heaven.

As we study these verses, notice some simple but profound truths concerning where the Lamb is, what He looks like, what He does, and why it evoked the response of worship that it did.

Body:

Revelation 5:6 KJV 1900

6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

Note - This entire paragraph (vv. 6-10) centers around the Lamb.

Note where He is - in the midst… of the throne, angelic representatives (beasts), and the representatives of the redeemed (elders).

Revelation 5:6 KJV 1900

6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

Note how He looks and what He possesses -

standing as it had been slain -

The word from which this phrase is translated (sfazw sphadzo) is conjugated as a perfect, passive, participle. Thus, the thought is that John saw the Lamb of God ‘having been slain.’ His substitutionary death is apparent. Moreover, the fact He was alive and standing in heaven clearly bespeaks His resurrection and ascension. [David H. Sorenson, Understanding the Bible, An Independent Baptist Commentary - Hebrews through Revelation, vol. 11, Understanding the Bible, An Independent Baptist Commentary (Northstar Ministries, 2007), 400.]

David H. Sorenson, Understanding the Bible, An Independent Baptist Commentary - Hebrews through Revelation, vol. 11, Understanding the Bible, An Independent Baptist Commentary (Northstar Ministries, 2007), 400.]

a

The revelator John gave two characteristics about the Lamb, saying that it “stood…as it had been slain” .... Although a slain but standing sacrificial lamb is a physical conundrum, the vision obviously referred to the resurrected Lamb of God, the Lord Jesus Christ. John referred to the ἀρνίον ἑστηκὸς in , as well. The perfect participle from ἵστημι denotes the Lamb’s habitual and permanent standing, as a living but slain sacrifice. The seer used the perfect participle from σφάζω... to reveal the Lamb had been slain, by the cutting its throat as it were, denoting that Christ’s death was as the “sheep for the slaughter”…, as Paul declared (cf. ). Both perfect participles, ἑστηκὸς and ἐσφαγμένον, denote the theologically significant truths that the Lamb was still standing with the permanent marks of His crucifixion. John recorded these same truths in the pericope of doubting Thomas, which conversation he revealed, saying, “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe...Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.” (, ). [Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 236–237.]

[Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 236–237.]

791 The verb sfa,zw (cf. its noun sfagh) is the root behind the English esophagus (“entrance for eating”) and occurs 9x in Revelation (, , ; , ; , ; ). The Apostle John recorded its other use giving the truth that Cain apparently slit the throat of Abel in defiance to the Lord’s animal sacrifice requirement (; cf. ).

ἀρνίον ἑστηκὸς in , as well. The perfect participle from ísthmi denotes the Lamb’s habitual and permanent standing, as a living but slain sacrifice. The seer used the perfect participle from sfa,zw791 to reveal the Lamb had been slain, by the cutting its throat as it were, denoting that Christ’s death was as the “sheep for the slaughter” (pro,bata sfagh/j), as Paul declared (cf. ). Both perfect participles, e`sthko.j and evsfagme,non, denote the theologically significant truths that the Lamb was still standing with the permanent marks of His crucifixion. John recorded these same truths in the pericope of doubting Thomas, which conversation he revealed, saying, “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe...Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.” (, ). [Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 236–237.]

ἐσφαγμένον, denote the theologically significant truths that the Lamb was still standing with the permanent marks of His crucifixion. John recorded these same truths in the pericope of doubting Thomas, which conversation he revealed, saying, “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe...Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.” (, ). [Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 236–237.]

[Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 236–237.]

having seven horns and seven eyes -

Horns = Omnipotence

The “seven horns” may be an antitypical reference to another Joshua (The name Joshua, of course, is the same as Jesus). When the children of Israel first entered the land of Canaan to claim it for their own as God had promised, they encountered a wicked city barring their way. When in accord with God’s command, the priests took “seven trumpets of ram’s horns,” the walls of Jericho tumbled down and the city and its alien inhabitants were destroyed. Thus, these “seven horns” on the Lamb may well have recalled to John the seven ram’s horns of Joshua, and their effectiveness in enabling the people of God to enter on their inheritance in God’s land of promise. Further, their use as trumpets surely reminded John also of the trumpet that had called him up to God’s throne. Thus the seven horns and seven eyes on the heavenly Lamb would call to John’s remembrance all the great promises of salvation, both to Israel and to the whole world. In fact Jesus Himself is called “an horn of salvation for us in the house of his servant David” (). [Henry M. Morris, The Revelation Record: A Scientific and Devotional Commentary on the Prophetic Book of the End Times (Carol Stream, IL: Tyndale, 1983), 101.]

Thus the seven horns and seven eyes on the heavenly Lamb would call to John’s remembrance all the great promises of salvation, both to Israel and to the whole world. In fact Jesus Himself is called “an horn of salvation for us in the house of his servant David” (). [Henry M. Morris, The Revelation Record: A Scientific and Devotional Commentary on the Prophetic Book of the End Times (Carol Stream, IL: Tyndale, 1983), 101.]

Henry M. Morris, The Revelation Record: A Scientific and Devotional Commentary on the Prophetic Book of the End Times (Carol Stream, IL: Tyndale, 1983), 101.]

Eyes = Omniscience

The ever-present ministry of the Holy Spirit in the earth

Revelation 5:7 KJV 1900

7 And he came and took the book out of the right hand of him that sat upon the throne.

Rev.

Note what the Lamb significantly did - He came… He took...

All that Jesus did He received from His Heavenly Father.

Note - ACTION - Transference

a

In the act of receiving the book from God the Father, it is made evident that judgment and power over the earth are committed to Christ the Son of God. is a parallel passage. There Daniel reveals the ultimate triumph of Christ when the kingdoms of the world are given to Christ. Daniel declares,

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

Daniel 7:13–14 KJV 1900

13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

In that future day complete authority over the world will be realized by Christ, an authority which He will exercise both in the judgments which precede His second coming and in His reign for one thousand years which will follow His second advent. Once again in the book of Revelation the focus is upon Christ, the central character of the book and the One whose glory is supremely revealed in the unfolding pages of its prophecies. [John F. Walvoord, The Revelation of Jesus Christ (Galaxie Software, 2008), 116.]

John F. Walvoord, The Revelation of Jesus Christ (Galaxie Software, 2008), 116.]

Revelation 5:8 KJV 1900

8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

Note what occurred when the Lamb took the book...

Note - REACTION - Transcendent Worship

Note - the beasts & elders fell down before the Lamb

Note - the elders had the harps & vials

The importance and significance of the scene which John saw in heaven are recognized on the part of the four living creatures and the twenty-four elders. By their obeisance and worship of the Lamb as recorded in verse 8 it should be clear that the Lamb is not merely a prophet or an exalted angel but none other than the Lord Jesus Christ in all the majesty of deity, even though portrayed in His sacrificial role as the Lamb who died on the cross. [Emphasis added] [Walvoord, 116.]

The importance and significance of the scene which John saw in heaven are recognized on the part of the four living creatures and the twenty-four elders. By their obeisance and worship of the Lamb as recorded in verse 8 it should be clear that the Lamb is not merely a prophet or an exalted angel but none other than the Lord Jesus Christ in all the majesty of deity, even though portrayed in His sacrificial role as the Lamb who died on the cross. [John F. Walvoord, The Revelation of Jesus Christ (Galaxie Software, 2008), 116.]

John F. Walvoord, The Revelation of Jesus Christ (Galaxie Software, 2008), 116.]

Revelation 5:9 KJV 1900

9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

Note the RESULT of the Lamb’s Victory - He Is Worthy!

Note who is singing to whom:

The beasts (representatives of the angelic hosts) have already been singing “Holy, Holy, Holy...” to the Triune God ().

Now, the elders (representatives of the redeemed of the human race) employ harps and prayers, join in to sing the “new song” exalting the Lamb’s work of redemption.

Note the newness of this song is that of fresh quality and character as opposed to timing (kaine rather than neos).

Note the CONTENT and TRUTH taught in the hymn - “Thou art worthy...”

The worthiness of the Lamb does not at this point stem from his essential being, but from his great act of redemption. He is worthy precisely because he was slain. His sacrificial death was the means whereby he purchased people for God. This interpretation is one with that of the other writers of the NT. During his earthly ministry Jesus taught that the Son of man had come to give his life a ransom for many (). In Paul reminds the believers that they were “bought at a price.” In our verse “with your blood” denotes the price. [Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 135–136.]

The worthiness of the Lamb does not at this point stem from his essential being, but from his great act of redemption. He is worthy precisely because he was slain.31 His sacrificial death was the means whereby he purchased people for God. This interpretation is one with that of the other writers of the NT. During his earthly ministry Jesus taught that the Son of man had come to give his life a ransom for many (). In Paul reminds the believers that they were “bought at a price.”32 In our verse “with your blood” denotes the price. [Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 135–136.]

31 Gk. σφάζω, to slaughter, is used only in Revelation to describe the death of Christ. Its use in this connection probably derives from (ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη).

32 Gk. ἀγοράζω, as in . [Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 135–136.]

Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 135–136.

Rev. 5:9

Revelation 5:9–10 KJV 1900

9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth.

Note the three REASONS for the Redeemed to Sing:

Revelation 5:10 KJV 1900

10 And hast made us unto our God kings and priests: and we shall reign on the earth.

1. …for thou wast slain

a

The focus of the song was on the person and work of the Lamb. For the third of four times (cf. vv. 2, 4, 9, and 12), John asserted the necessary character trait of “worthy” (Ἄξιος) for the One taking and opening the book (cf. v. 5). Using the causal conjunction ὅτι, the author gave the reason that the Lamb was “worthy,” because He “wast slain” (ἐσφάγης).[822 The use of the aorist verb denotes the once-for-all redemptive work of Christ on the cross, as He stated, saying, “It is finished” (). The Lord Jesus Christ alone purchased the redemption for man (cf. ; ). See note on .] The sacrificial death of the Lamb provided salvation for all mankind, as Isaiah taught, saying, “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all” (). The Apostle Paul clarified the relationship between death and redemption, citing the OT law, saying, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (; ). Specifically, John declared the same truth, saying “Thou…hast redeemed,” using the aorist, second person singular ἠγόρασας [823 The verb root ἀγοράζω occurs 31x in the NT and refers to buying and selling at the market place (agora). The literal purchase of valuables (cf. ) prepared the reader for the spiritual purchase by Christ (cf. ). Cf. .] to denote this most significant soteriological act. The object of Christ’s redemption was “us” (ἡμᾶς), as the twenty-four elders confessed, representing the church age saints. Codex A omits ἡμᾶς, [824 Modern versions reject the TR, the majority of manuscripts, and even codex a, but follow the CT and must add words, such as the ESV, saying, “you ransomed people for God.” Johnson states with his faulty textual bias and theological predetermination, saying, “It is a difficult question to settle with certainty, but this commentary follows the shorter reading (like NIV) and views the elders as angels.” Alan Johnson, p. 470.] causing confusion instead of clarity about whom was redeemed, albeit some textual scribe may have assumed wrongly that “us” included the four beasts (v. 8), which the previous exegesis prohibits. The Lord Jesus Christ did not die nor provide redemption for the angelic realm, since angels are a class and not a race (cf. ). [825 “For the Son of man is come to seek and to save that which was lost” (). Although there are elect angels (cf. ), there are no lost angels which may be saved.]

ἡμᾶς, [824 causing confusion instead of clarity about whom was redeemed, albeit some textual scribe may have assumed wrongly that “us” included the four beasts (v. 8), which the previous exegesis prohibits. The Lord Jesus Christ did not die nor provide redemption for the angelic realm, since angels are a class and not a race (cf. ).825

Ἄξιος) for the One taking and opening the book (cf. v. 5). Using the causal conjunction o[ti, the author gave the reason that the Lamb was “worthy,” because He “wast slain” (evsfa,ghj).[822 The use of the aorist verb denotes the once-for-all redemptive work of Christ on the cross, as He stated, saying, “It is finished” (). The Lord Jesus Christ alone purchased the redemption for man (cf. ; ).] The sacrificial death of the Lamb provided salvation for all mankind, as Isaiah taught, saying, “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all” (). The Apostle Paul clarified the relationship between death and redemption, citing the OT law, saying, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (; ). Specifically, John declared the same truth, saying “Thou…hast redeemed,” using the aorist, second person singular hvgo,rasaj823 to denote this most significant soteriological act. The object of Christ’s redemption was “us” (h`ma/j), as the twenty-four elders confessed, representing the church age saints. Codex A omits h`ma/j,824 causing confusion instead of clarity about whom was redeemed, albeit some textual scribe may have assumed wrongly that “us” included the four beasts (v. 8), which the previous exegesis prohibits. The Lord Jesus Christ did not die nor provide redemption for the angelic realm, since angels are a class and not a race (cf. ).825

ἡμᾶς), as the twenty-four elders confessed, representing the church age saints. Codex A omits h`ma/j,824 causing confusion instead of clarity about whom was redeemed, albeit some textual scribe may have assumed wrongly that “us” included the four beasts (v. 8), which the previous exegesis prohibits. The Lord Jesus Christ did not die nor provide redemption for the angelic realm, since angels are a class and not a race (cf. ).825

ὅτι, the author gave the reason that the Lamb was “worthy,” because He “wast slain” (evsfa,ghj).[822 The use of the aorist verb denotes the once-for-all redemptive work of Christ on the cross, as He stated, saying, “It is finished” (). The Lord Jesus Christ alone purchased the redemption for man (cf. ; ).] The sacrificial death of the Lamb provided salvation for all mankind, as Isaiah taught, saying, “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all” (). The Apostle Paul clarified the relationship between death and redemption, citing the OT law, saying, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (; ). Specifically, John declared the same truth, saying “Thou…hast redeemed,” using the aorist, second person singular hvgo,rasaj823 to denote this most significant soteriological act. The object of Christ’s redemption was “us” (h`ma/j), as the twenty-four elders confessed, representing the church age saints. Codex A omits h`ma/j,824 causing confusion instead of clarity about whom was redeemed, albeit some textual scribe may have assumed wrongly that “us” included the four beasts (v. 8), which the previous exegesis prohibits. The Lord Jesus Christ did not die nor provide redemption for the angelic realm, since angels are a class and not a race (cf. ).825

ἐσφάγης).[822 The use of the aorist verb denotes the once-for-all redemptive work of Christ on the cross, as He stated, saying, “It is finished” (). The Lord Jesus Christ alone purchased the redemption for man (cf. ; ).] The sacrificial death of the Lamb provided salvation for all mankind, as Isaiah taught, saying, “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all” (). The Apostle Paul clarified the relationship between death and redemption, citing the OT law, saying, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (; ). Specifically, John declared the same truth, saying “Thou…hast redeemed,” using the aorist, second person singular hvgo,rasaj823 to denote this most significant soteriological act. The object of Christ’s redemption was “us” (h`ma/j), as the twenty-four elders confessed, representing the church age saints. Codex A omits h`ma/j,824 causing confusion instead of clarity about whom was redeemed, albeit some textual scribe may have assumed wrongly that “us” included the four beasts (v. 8), which the previous exegesis prohibits. The Lord Jesus Christ did not die nor provide redemption for the angelic realm, since angels are a class and not a race (cf. ).825

ἠγόρασας 823 to denote this most significant soteriological act. The object of Christ’s redemption was “us” (h`ma/j), as the twenty-four elders confessed, representing the church age saints. Codex A omits h`ma/j,824 causing confusion instead of clarity about whom was redeemed, albeit some textual scribe may have assumed wrongly that “us” included the four beasts (v. 8), which the previous exegesis prohibits. The Lord Jesus Christ did not die nor provide redemption for the angelic realm, since angels are a class and not a race (cf. ).825

a

ἐκ πάσης)828 group of mankind,829 including “kindred” (fulh/j),830 “tongue” (glw,sshj),831 “people” (laou/),832 and “nation” (e;qnouj).833 The Lord Jesus Christ died for all of mankind (cf. ) and effectually provided redemption (cf. ) for all who would meet the conditions of repentance and faith (cf. ). This redemption which the elders had received is the same that the Tribulation saints will receive (cf. ).

τῷ Θεῷ) [826 The Greek prepositional phrase “to God” occurs 126x in the NT, with John employing it 13x in the Apokalypsis.] and the means is the Lamb’s blood. John’s expression, “by thy blood” (evn tw/| ai[mati, sou),827 focused on the exclusive blood-letting of the sacrificial Lamb of God. The extent of Christ’s redemption included the “us” (i.e., the elders) “out of every” (evk pa,shj)828 group of mankind,829 including “kindred” (fulh/j),830 “tongue” (glw,sshj),831 “people” (laou/),832 and “nation” (e;qnouj).833 The Lord Jesus Christ died for all of mankind (cf. ) and effectually provided redemption (cf. ) for all who would meet the conditions of repentance and faith (cf. ). This redemption which the elders had received is the same that the Tribulation saints will receive (cf. ).

ἐν τῷ αἵματί σου),827 focused on the exclusive blood-letting of the sacrificial Lamb of God. The extent of Christ’s redemption included the “us” (i.e., the elders) “out of every” (evk pa,shj)828 group of mankind,829 including “kindred” (fulh/j),830 “tongue” (glw,sshj),831 “people” (laou/),832 and “nation” (e;qnouj).833 The Lord Jesus Christ died for all of mankind (cf. ) and effectually provided redemption (cf. ) for all who would meet the conditions of repentance and faith (cf. ). This redemption which the elders had received is the same that the Tribulation saints will receive (cf. ).

822

The Subject to Whom sinners are redeemed is God... and the means is the Lamb’s blood. John’s expression, “by thy blood” [See note on .] focused on the exclusive blood-letting of the sacrificial Lamb of God. The extent of Christ’s redemption included the “us” (i.e., the elders) “out of every”... group of mankind, [829 The Apostle John seemed fond of the four-fold employment of these terms for mankind (i.e., kindred[s], tongue[s], people[s], nation[s]). Several times he used them, never in the same order, to express universality: nations, kindreds, people, tongues (); people, nations, tongues, kindred (); people, kindred, tongues, nations (); kindred, tongues, nations (); nations, kindred, tongues, people (); and peoples, multitudes, nations, tongues (; cf. , , ).] including “kindred” ... “tongue” ... “people” ... and “nation” ... The Lord Jesus Christ died for all of mankind (cf. ) and effectually provided redemption (cf. ) for all who would meet the conditions of repentance and faith (cf. ). This redemption which the elders had received is the same that the Tribulation saints will receive (cf. ). [Strouse, 242–245.]

823

824

827 See note on .

825

828 This expression is tris legomena (cf. also ; and ).

826

829

827

828 This expression is tris legomena (cf. also ; and ).

830 The root fulh, (31x) refers to “tribe” (25x) or “kindred” (6x) in the KJV, and is the source for the English “phylum.”

829

831 Glw/ssa occurs 8x in Revelation and refers to human language.

830 The root fulh, (31x) refers to “tribe” (25x) or “kindred” (6x) in the KJV, and is the source for the English “phylum.”

832 The noun “laity” comes from lao,j (143x).

831 Glw/ssa occurs 8x in Revelation and refers to human language.

833 The KJV translated e;qnoj as “Gentiles” (93x), “nation” (64x), “heathen” (5x), and “people” (2x) in its 164x. See .

832 The noun “laity” comes from lao,j (143x).

Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 244–245.

833 The KJV translated e;qnoj as “Gentiles” (93x), “nation” (64x), “heathen” (5x), and “people” (2x) in its 164x. See .

Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 242–245.

2. …and hast redeemed us to God by thy blood...

1 Peter 1:18–19 KJV 1900

18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot:

3. …and hast made us … kings and priests...

Three textual errors occur in the CT in this verse. 1) Although the CT gives the awkward and unlikely expression “kingdom and priests” (βασιλείαν καὶ ⸁ἱερεῖς) and states that it is some sort of a literary hendiadys, the TR indicates that believers will reign with Christ, not as kingdoms, but as “kings” (cf. and ). 2) The CT also continues to omit the TR ἡμᾶς (“us”) and inserts ill-advisedly the pronoun αὐτοὺς (“them”). 3) The CT renders the verb as a present tense βασιλεύσουσιν (“do reign”) rather than the future βασιλεύσομεν[836] (“we shall reign”), albeit translations from the CT inconsistently give the future (NAS, NIV, ESV, et al). In fact, Christians do not literally reign as “kings (or kingdoms [sic]) and priests” presently “on the earth” (ἐπὶ τῆς γῆς).[837] There is no reality to the present tense verb βασιλεύσουσιν, but Hendrickson is not dissuaded, saying fallaciously, “Through their prayers, they even now rule on the earth.”[838] In light of the textual variations within this third heavenly hymn, it seems as though the enemy of Scripture has reached into heaven to attempt to change the lyrics. How will the saints in heaven who sing this praise unto the Lamb know which words to employ? Will they sing the words represented in the TR or the CT? Will they need textual critics, who are actively restoring the “non-preserved” Greek text, to authorize the “true” lyrics? {[836 Hurried scribes may have inadvertently omitted the necessary sigma (lunar[?]) in the future tense formation.] [837 This prepositional phrase occurs 59x in the NT, seventeen of which occur in Revelation (cf. et al).] [838 Hendrickson, p. 211.] [Strouse, 245–246.]}

In light of the textual variations within this third heavenly hymn, it seems as though the enemy of Scripture has reached into heaven to attempt to change the lyrics. How will the saints in heaven who sing this praise unto the Lamb know which words to employ? Will they sing the words represented in the TR or the CT? Will they need textual critics, who are actively restoring the “non-preserved” Greek text, to authorize the “true” lyrics? {[836 Hurried scribes may have inadvertently omitted the necessary sigma (lunar[?]) in the future tense formation.] [837 This prepositional phrase occurs 59x in the NT, seventeen of which occur in Revelation (cf. et al).] [838 Hendrickson, p. 211.] [Strouse, 245–246.]}

{[836 Hurried scribes may have inadvertently omitted the necessary sigma (lunar[?]) in the future tense formation.] [837 This prepositional phrase occurs 59x in the NT, seventeen of which occur in Revelation (cf. et al).] [838 Hendrickson, p. 211.] [Strouse, 245–246.]}

βασιλεύσουσιν, but Hendrickson is not dissuaded, saying fallaciously, “Through their prayers, they even now rule on the earth.”[838] In light of the textual variations within this third heavenly hymn, it seems as though the enemy of Scripture has reached into heaven to attempt to change the lyrics. How will the saints in heaven who sing this praise unto the Lamb know which words to employ? Will they sing the words represented in the TR or the CT? Will they need textual critics, who are actively restoring the “non-preserved” Greek text, to authorize the “true” lyrics? {[836 Hurried scribes may have inadvertently omitted the necessary sigma (lunar[?]) in the future tense formation.] [837 This prepositional phrase occurs 59x in the NT, seventeen of which occur in Revelation (cf. et al).] [838 Hendrickson, p. 211.] [Strouse, 245–246.]}

βασιλείαν καὶ ⸁ἱερεῖς) and states that it is some sort of a literary hendiadys, the TR indicates that believers will reign with Christ, not as kingdoms, but as “kings” (cf. and ). 2) The CT also continues to omit the TR ἡμᾶς (“us”) and inserts ill-advisedly the pronoun αὐτοὺς (“them”). 3) The CT renders the verb as a present tense βασιλεύσουσιν (“do reign”) rather than the future βασιλεύσομεν[836] (“we shall reign”), albeit translations from the CT inconsistently give the future (NAS, NIV, ESV, et al). In fact, Christians do not literally reign as “kings (or kingdoms [sic]) and priests” presently “on the earth” (ἐπὶ τῆς γῆς).[837] There is no reality to the present tense verb βασιλεύσουσιν, but Hendrickson is not dissuaded, saying fallaciously, “Through their prayers, they even now rule on the earth.”[838] In light of the textual variations within this third heavenly hymn, it seems as though the enemy of Scripture has reached into heaven to attempt to change the lyrics. How will the saints in heaven who sing this praise unto the Lamb know which words to employ? Will they sing the words represented in the TR or the CT? Will they need textual critics, who are actively restoring the “non-preserved” Greek text, to authorize the “true” lyrics? {[836 Hurried scribes may have inadvertently omitted the necessary sigma (lunar[?]) in the future tense formation.] [837 This prepositional phrase occurs 59x in the NT, seventeen of which occur in Revelation (cf. et al).] [838 Hendrickson, p. 211.] [Strouse, 245–246.]}

βασιλεύσομεν[836] (“we shall reign”), albeit translations from the CT inconsistently give the future (NAS, NIV, ESV, et al). In fact, Christians do not literally reign as “kings (or kingdoms [sic]) and priests” presently “on the earth” (ἐπὶ τῆς γῆς).[837] There is no reality to the present tense verb βασιλεύσουσιν, but Hendrickson is not dissuaded, saying fallaciously, “Through their prayers, they even now rule on the earth.”[838] In light of the textual variations within this third heavenly hymn, it seems as though the enemy of Scripture has reached into heaven to attempt to change the lyrics. How will the saints in heaven who sing this praise unto the Lamb know which words to employ? Will they sing the words represented in the TR or the CT? Will they need textual critics, who are actively restoring the “non-preserved” Greek text, to authorize the “true” lyrics? {[836 Hurried scribes may have inadvertently omitted the necessary sigma (lunar[?]) in the future tense formation.] [837 This prepositional phrase occurs 59x in the NT, seventeen of which occur in Revelation (cf. et al).] [838 Hendrickson, p. 211.] [Strouse, 245–246.]}

ἡμᾶς (“us”) and inserts ill-advisedly the pronoun αὐτοὺς (“them”). 3) The CT renders the verb as a present tense βασιλεύσουσιν (“do reign”) rather than the future βασιλεύσομεν[836] (“we shall reign”), albeit translations from the CT inconsistently give the future (NAS, NIV, ESV, et al). In fact, Christians do not literally reign as “kings (or kingdoms [sic]) and priests” presently “on the earth” (ἐπὶ τῆς γῆς).[837] There is no reality to the present tense verb βασιλεύσουσιν, but Hendrickson is not dissuaded, saying fallaciously, “Through their prayers, they even now rule on the earth.”[838] In light of the textual variations within this third heavenly hymn, it seems as though the enemy of Scripture has reached into heaven to attempt to change the lyrics. How will the saints in heaven who sing this praise unto the Lamb know which words to employ? Will they sing the words represented in the TR or the CT? Will they need textual critics, who are actively restoring the “non-preserved” Greek text, to authorize the “true” lyrics? {[836 Hurried scribes may have inadvertently omitted the necessary sigma (lunar[?]) in the future tense formation.] [837 This prepositional phrase occurs 59x in the NT, seventeen of which occur in Revelation (cf. et al).] [838 Hendrickson, p. 211.] [Strouse, 245–246.]}

[837 This prepositional phrase occurs 59x in the NT, seventeen of which occur in Revelation (cf. et al).] [838 Hendrickson, p. 211.] [Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 245–246.]

αὐτοὺς (“them”). 3) The CT renders the verb as a present tense βασιλεύσουσιν (“do reign”) rather than the future βασιλεύσομεν[836] (“we shall reign”), albeit translations from the CT inconsistently give the future (NAS, NIV, ESV, et al). In fact, Christians do not literally reign as “kings (or kingdoms [sic]) and priests” presently “on the earth” (ἐπὶ τῆς γῆς).[837] There is no reality to the present tense verb βασιλεύσουσιν, but Hendrickson is not dissuaded, saying fallaciously, “Through their prayers, they even now rule on the earth.”[838] In light of the textual variations within this third heavenly hymn, it seems as though the enemy of Scripture has reached into heaven to attempt to change the lyrics. How will the saints in heaven who sing this praise unto the Lamb know which words to employ? Will they sing the words represented in the TR or the CT? Will they need textual critics, who are actively restoring the “non-preserved” Greek text, to authorize the “true” lyrics? {[836 Hurried scribes may have inadvertently omitted the necessary sigma (lunar[?]) in the future tense formation.] [837 This prepositional phrase occurs 59x in the NT, seventeen of which occur in Revelation (cf. et al).] [838 Hendrickson, p. 211.] [Strouse, 245–246.]}

ἐπὶ τῆς γῆς.).837 There is no reality to the present tense verb βασιλεύσουσιν, but Hendrickson is not dissuaded, saying fallaciously, “Through their prayers, they even now rule on the earth.”[838] In light of the textual variations within this third heavenly hymn, it seems as though the enemy of Scripture has reached into heaven to attempt to change the lyrics. How will the saints in heaven who sing this praise unto the Lamb know which words to employ? Will they sing the words represented in the TR or the CT? Will they need textual critics, who are actively restoring the “non-preserved” Greek text, to authorize the “true” lyrics? {[836 Hurried scribes may have inadvertently omitted the necessary sigma (lunar[?]) in the future tense formation.] [837 This prepositional phrase occurs 59x in the NT, seventeen of which occur in Revelation (cf. et al).] [838 Hendrickson, p. 211.] [Strouse, 245–246.]}

838 Hendrickson, p. 211.] [Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 245–246.]

Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 245–246.]

A careful study of the New Testament will show that each time the Resurrected Christ is found “in the midst” of His blood-bought and redeemed followers, genuine and pure worship occurs (i.e. The Upper Room, Thomas, The Emmaus Road , Mary, Peter, Paul, John).

The Lamb is in the midst of the Father, the Angels, and the Redeemed… what about you? Is Jesus in the midst of your life? how much of your thoughts and actions center around Him daily?

When the Lamb is in the midst of your thoughts and life, you’ll be drawn to contemplate what He has done in paying the price for your salvation, and be moved with exultation to consider what you have inherited through His victory.

When those thoughts move you to your knees, then your heart is ready, and there will be no force strong enough in hell to silence your singing tongue as you cry… “Thou Art Worthy” O Lord Jesus!

Ode to the Lamb (Rev. 5:6-10)

Introduction:

I. The Lamb Positioned in their Midst (v. 6a).

II. The Lamb Possessing Power & Ministry (v. 6b).

III. The Lamb Procured the Book (v. 7).

IV. The Lamb Praised with Worship & Music (vv. 8-10).

A. Prostration (v. 8).

B. Jubilation (vv. 9-10).

1. The Redeemer’s Victory (v. 9).

2. The Redeemed Victorious (v. 10).

Conclusion: