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.

A new song - Composed on the matters and blessings of the Gospel, which was just now opened on earth. But new song may signify a most excellent song; and by this the Gospel and its blessings are probably signified. The Gospel is called a new song, Psa 96:1. And perhaps there is an allusion in the harps here to Psa 144:9 : I will sing a New Song unto thee, O God: upon a Psaltery, and an Instrument of Ten Strings, etc. The same form of speech is found, Isa 42:10 : Sing unto the Lord a New Song, etc.; and there the prophet seems to have the Gospel dispensation particularly in view.

Thou - hast redeemed us to God - out of every - nation - It appears, therefore, that the living creatures and the elders represent the aggregate of the followers of God; or the Christian Church in all nations, and among all kinds of people, and perhaps through the whole compass of time: and all these are said to be redeemed by Christ's blood, plainly showing that his life was a sacrificial offering for the sins of mankind.

And they sung a new song,.... Upon a new occasion and subject, redemption by the blood of the Lamb, and his worthiness to open the sealed book; and in distinction from the old song of Moses and the children of Israel at the Red sea; and this was a most famous and excellent song, an unheard of one, and which none could learn, or sing, but the redeemed of the Lamb:

saying, thou art worthy to take the book, and open the seals thereof. The Arabic version reads, "thou, O Lamb"; the reasons why they ascribe such fitness, ability, and dignity to him, are as follow:

for thou wast slain: by men, and for the sins of men; whereby, as he became worthy in his priestly office to take away the sins of his people, and to have all the glory of their salvation, and, in his kingly office, to have all power and authority, and to be exalted above every name, so, in his prophetic office, to have perfect knowledge, as man and Mediator, of all the future events that were to befall his church and people, and to make them known, and fulfil them:

and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; this shows, that as the four living creatures, and four and twenty elders, were not angels, so they were not representatives of the Jewish church; or the patriarchs and prophets of the Old Testament; not even the apostles of the New; for they were all Jews, and could not be said to be redeemed out of every tongue, nation, and people; and also that not the Jews only were redeemed by Christ, but the Gentiles also, and not all mankind, or every individual of human nature, but some out of all the nations of the earth; for God hath chosen some, both of Jews and Gentiles, and these Christ has redeemed and therefore the Gospel is sent unto all nations, that these among them may be called and saved. The redemption of them supposes them to have been in a state of slavery and bondage, as they are by nature, to sin, Satan, and the law; and signifies a deliverance from such a state, which Christ has obtained, not barely by power, but by price, as the word here used signifies, and may be rendered, "and hast bought us" and the price with which he has bought them in his own "blood", and which is of full and sufficient value, it being not only the blood of a man, of an innocent man, but of one that is God as well as man: and this price was paid "to God", and to his justice, against whom men have sinned, whose law they have broken, and whose justice they have injured and affronted, that he might reconcile them to God, bring them near to him, and that they might serve him in righteousness and true holiness.

sung--Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song."

us to God--So manuscript B, Coptic, Vulgate, and CYPRIAN. But A omits "us": and Aleph reads instead, "to our God."

out of--the present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations.

kindred . . . tongue . . . people . . . nation--The number four marks world-wide extension: the four quarters of the world. For "kindred," translate as Greek, "tribe." This term and "people" are usually restricted to Israel: "tongue and nation" to the Gentiles (Rev 7:9; Rev 11:9; Rev 13:7, the oldest reading; Rev 14:6). Thus there is here marked the election-Church gathered from Jews and Gentiles. In Rev 10:11, for "tribes," we find among the four terms "kings"; in Rev 17:15, "multitudes."