5:8-14 It is matter of joy to all the world, to see that God deals with men in grace and mercy through the Redeemer. He governs the world, not merely as a Creator, but as our Saviour. The harps were instruments of praise; the vials were full of odours, or incense, which signify the prayers of the saints: prayer and praise should always go together. Christ has redeemed his people from the bondage of sin, guilt, and Satan. He has not only purchased liberty for them, but the highest honour and preferment; he made them kings and priests; kings, to rule over their own spirits, and to overcome the world, and the evil one; and he makes them priests; giving them access to himself, and liberty to offer up spiritual sacrifices. What words can more fully declare that Christ is, and ought to be worshipped, equally with the Father, by all creatures, to all eternity! Happy those who shall adore and praise in heaven, and who shall for ever bless the Lamb, who delivered and set them apart for himself by his blood. How worthy art thou, O God, Father, Son, and Holy Ghost, of our highest praises! All creatures should proclaim thy greatness, and adore thy majesty.

Verse 13. - 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; 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 (Revised Version). All animated creation now joins in the ascription of praise. Those under the earth are probably the "spirits in prison" of 1 Peter 3:19, though Vitringa understands the expression to be used of the devils "who unwillingly obey Christ," and even declare his glory, as in Mark 1:24, "I know thee who thou art, the Holy One of God." The sea is meant literally; the apostle's object being to include all animated beings wheresoever existing. It has been remarked that St. John's exile at Patmos would render him familiar with the appearance of the sea, and account for its frequent use in the Apocalypse, both literally and symbolically. The things on the sea would signify, not merely ships with their inhabitants, but also those animals in the sea which are known to men by dwelling near the surface. "All things that are in them" serves to render emphatic the universality of the description, as in Exodus 20:11 and Psalm 146:6, "The Lord made heaven and earth, the sea, and all that in them is." Heard I saying. "Saying" is masculine, λέγοντας in 10, 13, P, Vulgate, Andr. a, c, Arethas, Primasius. But the neuter, λέγοντα, is read in A, 1, 12, Andr. p, bay. Blessing, and honour, and glory, and power; the blessing, and the honour, and the glory, and the dominion (Revised Version). The Revisers have wisely rendered κράτος, "the dominion," by a different word from δύναμις, "power," of ver. 12, both of which in the Authorized Version are rendered "power." The article, too, serves to give greater emphasis, making the expression tantamount to "all blessing," etc. (see on Revelation 4:11). Nothing is signified by the omission of three attributes. The number four is symbolical of the complete creation, and may be used on that account; but probably the omission is to avoid repetition, the four attributes given being typical of the seven just previously uttered. Be unto him that sitteth upon the throne, and unto the Lamb forever and ever. That is, unto the Triune God (see on Revelation 4:2). Christ, as having part with the Father and the Holy Ghost in the Godhead, sits upon the throne, and is worthy with them to receive adoration. But in his special character as the Redeemer, he is also singled out to receive the praises of the redeemed.

And every creature which is in heaven,.... Animate or inanimate, angels, and the spirits of just men made perfect, sun, moon, and stars, and the fowls of the air:

and on the earth; men and beasts, and every creeping thing, mountains, hills, fruitful trees, and all cedars: and under the earth: in the bowels of it, metals, minerals, and everything of that kind:

and such as are in the sea; that sail in ships upon the mighty waters, and fishes great and small that are therein:

and all that are in them; in heaven, earth, and sea:

heard I saying, blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever; all creatures in their way praise God, and are subservient to the glory and interest of Christ, and are the occasion of glorifying of both; and even the enemies of Christ, wicked men and devils, will be obliged to own Christ to be Lord, to the glory of God the Father, as well as angels and saints; and the same glory and honour which are given to the one are ascribed to the other, which shows the proper deity of Christ, and his equality with the Father. The Syriac version reads, "and I heard him who sitteth upon the throne, saying, to the Lamb be given blessing and honour", &c. with which compare John 5:22.

13. The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplishment of this is to be when Christ takes His great power and reigns visibly.

every creature—"all His works in all places of His dominion" (Ps 103:22).

under the earth—the departed spirits in Hades.

such as are—So B and Vulgate. But A omits this.

in the sea—Greek, "upon the sea": the sea animals which are regarded as being on the surface [Alford].

all that are in them—So Vulgate reads. A omits "all (things)" here (Greek, "panta"), and reads, "I heard all (Greek, "pantas") saying": implying the harmonious concert of all in the four quarters of the universe.

Blessing, &c.—Greek, "the blessing, the honor, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality.

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