Revelation 5:6
Verse
Context
The Lamb Takes the Scroll
5Then one of the elders said to me, “Do not weep! Behold, the Lion of the tribe of Judah, the Root of David, has triumphed to open the scroll and its seven seals.” 6Then I saw a Lamb who appeared to have been slain, standing in the center of the throne, encircled by the four living creatures and the elders. The Lamb had seven horns and seven eyes, which represent the seven Spirits of God sent out into all the earth.7And He came and took the scroll from the right hand of the One seated on the throne.
Sermons
Leonard Ravenhill
Willie Mullan
Stephen Kaung
Jim Wilson
Edgar F. ParkynsSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Stood a Lamb - Christ, so called because he was a sacrificial offering; αρνιον signifies a little or delicate lamb. As it had been slain - As if now in the act of being offered. This is very remarkable; so important is the sacrificial offering of Christ in the sight of God that he is still represented as being in the very act of pouring out his blood for the offenses of man. This gives great advantage to faith: when any soul comes to the throne of grace, he finds a sacrifice there provided for him to offer to God. Thus all succeeding generations find they have the continual sacrifice ready, and the newly-shed blood to offer. Seven horns - As horn is the emblem of power, and seven the number of perfection, the seven horns may denote the all-prevailing and infinite might of Jesus Christ. He can support all his friends; he can destroy all his enemies; and he can save to the uttermost all that come unto God through him. Seven eyes - To denote his infinite knowledge and wisdom: but as these seven eyes are said to be the seven Spirits of God, they seem to denote rather his providence, in which he often employs the ministry of angels; therefore, these are said to be sent forth into all the earth. See on Rev 1:4 (note).
Jamieson-Fausset-Brown Bible Commentary
I beheld, and, lo--One oldest manuscript, A, omits "and, lo." Another, B, CYPRIAN, &c., support, "and, lo," but omit, "and I beheld." in the midst of the throne--that is, not on the throne (compare Rev 5:7), but in the midst of the company (Rev 4:4) which was "round about the throne." Lamb--Greek, "arnion"; always found in Revelation exclusively, except in Joh 21:15 alone: it expresses endearment, namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear lambs, one with Him. BENGEL thinks there is in Greek, "arnion," the idea of taking the lead of the flock. Another object of the form Greek, "arnion," the Lamb, is to put Him in the more marked contrast to Greek, "therion," the Beast. Elsewhere Greek, "amnos," is found, applying to Him as the paschal, sacrificial Lamb (Isa 53:7, Septuagint; Joh 1:29, Joh 1:36; Act 8:32; Pe1 1:19). as it had been slain--bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object. seven horns--that is, perfect might, "seven" symbolizing perfection; "horns," might, in contrast to the horns of the Antichristian world powers, Rev 17:3; &c.; Dan 7:7, Dan 7:20; Dan 8:3. seven eyes . . . the seven Spirits . . . sent forth--So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.
John Gill Bible Commentary
And I beheld, and, lo, in the midst of the throne and of the four beasts,.... These words, "in the midst of the throne and of the four beasts", are left out in the Syriac version: and in the midst of the elders stood a Lamb; John, upon the intimation given him by the elder, lift up his eyes, and with great earnestness looked about, and saw the person he pointed at, though not in the form of a lion, but in the appearance of a lamb, to which Christ, both in the Old and New Testament, is often compared; and that very aptly, for his innocence and purity of nature; for his harmless and inoffensive conversation; and for his meek and humble deportment throughout the whole of his life; and for his patience at the time of his sufferings and death; and for his usefulness both for food and clothing to his people; and chiefly for his sacrifice for them, typified both by the passover lamb, and by the lambs of the daily sacrifice: hence it follows, as it had been slain; or "as having been slain"; Christ had been really slain by the wicked hands of the Jews, and not in appearance only; the as, here, is not a note of mere similitude and likeness, but of reality and truth; see Joh 1:14; but he was now risen from the dead, and therefore is said to have been slain some time before, though now alive; and he appeared to have the marks of his sufferings and death upon him, as he had after his resurrection the print of the nails and spear, in his hands, feet, and side; and he was as a lamb that had been newly or lately slain: and it may denote the continued efficacy of his blood, to cleanse from all sin, and of his sacrifice to take it away; he was as a Lamb slain from the foundation of the world, with respect to the continual virtue of his blood and sacrifice; and he will be, on the same account, the Lamb as it had been slain, unto the end of the world. The position and situation of this Lamb were, he "stood in the midst of the throne, and of the four beasts, and in the midst of the elders"; he "stood", being risen from the dead, and ascended up into heaven, but was not as yet set down upon the throne with his Father, but was very near it; he stood before it, ready to be placed upon it, and receive his power and his kingdom; he stood between the throne, and between the living creatures, and the elders, being the Mediator between God, and his church, and people; he, appeared before the throne for them, as their advocate, and stood ready to give them all the assistance, and to do them all the good he could: and this his situation may also denote, that he is continually in view, is always in the sight of God, as the Lamb that had been slain; his blood is carried within the vail, is sprinkled upon the mercy seat, and is always in sight, and calls for peace and pardon; and God the Father always looks upon it, and to his righteousness, sacrifice, and satisfaction, on account of his people: moreover, his being in the midst of the four living creatures, and elders, may signify his presence in his churches, and with his ministers, which he has promised them to the end of the world. This Lamb is further represented, as having seven horns; it is very unusual for a lamb to have horns, and especially seven: these horns are expressive of the power of Christ, of his dominion and government, even of his kingly power and authority; so kings are signified by horns in Dan 8:20; and Christ himself is called the horn of David, and the horn of salvation, Psa 132:17; and signify, that upon his resurrection from the dead, and ascension to heaven, he was made and declared Lord and Christ; and the number "seven" expresses the fulness and perfection of his power and authority, having, as Mediator, all power in heaves and in earth given him; and what is above all power, might, dominion, and every name in this world, and that to come; and may have some relation to the seven states of his churches in so many periods of time; and show not only that he has power sufficient to protect and defend his people in all times, and to push at and destroy his and their enemies, but to open the then sealed book, and unloose the seals: and as another qualification for this work, it follows, and seven eyes, which are the seven spirits of God sent into all the earth; which some understand of angels, and of a sufficient number of them, which belong to Christ, and are at his command, and who are ready to do his will, and to be sent forth by him, into the several parts of the earth, to execute his pleasure: but these rather design the Spirit of God and his gifts, which Christ received without measure, both in his human nature, at his incarnation, and after his resurrection from the dead, and ascension; which he bestowed on his apostles and ministering servants, whom he sent forth into all the world, to preach his Gospel with them; and which he has, more or less, ever since continued to do. The Ethiopic version reads in the singular number, "and this is the Spirit of God which is sent into all the earth"; See Gill on Rev 1:4; these "seven eyes" may design the perfect knowledge of Christ, his foresight of future events, and his all wise providence, which is always and everywhere concerned to fulfil and accomplish them; so that he is every way qualified to take the book of future events, as to the church and world, and reveal it, open and explain it, and fulfil the things contained in it; see Zac 3:9.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
5:6 The Jews expected the Messiah to appear as a conquering lion. Instead, Jesus came as a Lamb (John 1:29, 36; Acts 8:32-35; 1 Cor 5:7; 1 Pet 1:19). The Lamb that had been slaughtered but was now standing refers to Jesus’ death and resurrection. • The Lamb’s seven horns represent his complete power, and the seven eyes represent his complete knowledge (see Zech 4:10). He is also fully related to the perfect Spirit of God (Rev 1:4).
Revelation 5:6
The Lamb Takes the Scroll
5Then one of the elders said to me, “Do not weep! Behold, the Lion of the tribe of Judah, the Root of David, has triumphed to open the scroll and its seven seals.” 6Then I saw a Lamb who appeared to have been slain, standing in the center of the throne, encircled by the four living creatures and the elders. The Lamb had seven horns and seven eyes, which represent the seven Spirits of God sent out into all the earth.7And He came and took the scroll from the right hand of the One seated on the throne.
- Scripture
- Sermons
- Commentary
Spirit of a True Prophet - Part 2
By Leonard Ravenhill10K29:56ProphetJHN 3:16JHN 14:2ACT 2:4ACT 2:372TI 4:32PE 1:20REV 5:6In this sermon transcript, the preacher discusses a sermon given by P. Nicholson, who emphasized the theme of repentance. The preacher describes how Nicholson's preaching had a powerful impact on the audience, causing soldiers and the general public to cry out and seek guidance on what to do. The preacher also highlights the significance of Jesus' baptism and the proclamation made by John the Baptist, declaring Jesus as the Lamb of God who takes away the sins of the world. The sermon concludes with a reference to a historical event in Northern Ireland in 1922, where a revival occurred, bringing about a spiritual awakening.
(Revelation - Part 1): John Saw Further in All Directions
By A.W. Tozer8.2K43:14Book Of RevelationREV 1:1REV 1:12REV 4:2REV 4:5REV 5:6REV 6:12REV 9:1REV 9:15REV 10:1REV 19:11REV 20:1REV 21:16REV 22:7In this sermon, the preacher discusses the book of Revelation and the visions that John saw. He describes how John saw various apocalyptic events, such as the sun turning black, the moon turning into blood, and stars falling to the earth. The preacher also mentions the opening of the bottomless pit and the release of four angels and 200 million horsemen. He highlights the different appearances of God, Christ, and the Holy Spirit that John witnessed throughout the book. The sermon emphasizes the importance of reading and understanding the prophecies in the book of Revelation.
(Revelation) the Lamb in the Midst of the Throne
By Willie Mullan1.7K1:10:59Throne Of GodMAT 7:7MAT 25:1JHN 10:9REV 1:17REV 3:8REV 4:6REV 5:6In this sermon, the preacher begins by discussing the opening of a door in heaven as described in the book of Revelation. He suggests that this may be a figurative representation of John being able to see into heaven. The preacher then connects this to the idea that the Lord Jesus will come and open the door to search the Book of Revelation. Moving on to chapter 4, the preacher emphasizes the importance of believers taking advantage of the open door of opportunity to witness for God in these dark times. The sermon concludes with a reminder to those who may be alone or widowed that God is with them and cares for them.
The 2nd Vision: The Throne of God and of the Lamb
By Stephen Kaung1.5K58:17Lamb Of GodREV 4:1REV 5:1REV 5:6REV 5:9In this sermon, the preacher focuses on Revelation chapter 4, which describes a vision of God on His throne in heaven. The vision portrays God as majestic, royal, and full of life. The four living creatures and the 24 elders represent the whole creation, praising God day and night. The sermon emphasizes the importance of recognizing that God is always on the throne, despite the fallen state of the world, and encourages believers to have hope and keep their love for God alive.
Low Self-Esteem Is Not Humility
By Jim Wilson1.5K54:51Self-EsteemJDG 21:25JHN 14:6EPH 4:11COL 3:12REV 4:11REV 5:6REV 5:9In this sermon, the speaker emphasizes the importance of humbling oneself before God. He shares a story about a woman who sought guidance from various pastors and read numerous books but still struggled with humility. The speaker suggests that instead of focusing on how to humble oneself, one should focus on the holiness and glory of God. He references the book of Revelation and highlights the significance of recognizing God's creation and redemption in order to truly humble oneself.
Cranbrook Fellowship 2000 Tape 3 (Middle Portion With Song at End)
By George Warnock1.5K40:06SeminarISA 62:1MAL 4:6GAL 5:22HEB 3:151PE 4:172PE 1:4REV 5:6In this sermon, the preacher emphasizes the importance of responding to God's visitation and not hardening our hearts. He highlights the need for gratitude for past blessings and anticipation for future ones. The preacher also emphasizes the significance of reconciliation among believers as a precursor to revival. He uses the analogy of a wheat field to illustrate the process of growth and maturity in the spiritual realm. Ultimately, the preacher emphasizes the need for the church to be prepared and to radiate the same light that was in Jesus to bring forth salvation to all nations.
Church History - Session 4 (Fullfillment (Cont'd))
By Edgar F. Parkyns1.4K34:22PSA 96:1JHN 1:29JHN 20:22REV 2:1REV 4:11REV 5:6REV 5:9In this sermon, the preacher discusses the vision of John in the book of Revelation. He describes how John saw heavenly figures and the glory of God on the throne. However, there was something missing that could satisfy John's heart and open up the future of the church. Then, John sees a lamb as it had been slain in the midst of the throne, symbolizing Jesus. The preacher emphasizes the significance of Jesus in the New Testament and how he is closer to believers than breathing or hands and feet. The sermon also highlights the importance of praising Jesus and having a new song in our hearts. The preacher further explains how the Old Testament and New Testament are connected, with Jesus being the central focus.
Sovereignty of the Lamb
By J. Sidlow Baxter1.2K1:22:00Lamb Of GodISA 53:5ISA 53:10REV 5:6REV 21:22REV 22:3In this sermon, the speaker discusses the concept of numbers and their significance in the Bible. They mention the number one hundred million, which represents a large number of angels. The angels praise the Lamb, who is worthy to receive power, riches, wisdom, strength, honor, glory, and blessing. The speaker also highlights the number four, which symbolizes the physical creation, such as the four points of the compass, the four seasons, the four parts of the day, and the four members of a family. The sermon concludes with a reflection on the joy of seeing the face of the beloved Lamb in heaven.
The Life of Christ in Eternity Future, Seeing Christ in Glory
By Stephen Kaung1.2K1:22:59EternityPHP 2:9REV 1:9REV 5:6In this sermon, the preacher focuses on the book of Revelation, specifically chapter 5 and verse 6. The sermon also references the letter to the Philippians, chapter 2, verses 9 to 11. The preacher highlights that God highly exalted Jesus and granted him a name above every other name. It is emphasized that at the name of Jesus, every knee should bow and every tongue confess that Jesus Christ is Lord. The sermon also mentions the author of the book of Revelation, John, who was in the island of Patmos for the word of God and the testimony of Jesus. John describes his experience of being in the spirit on the Lord's day and hearing a voice behind him like a trumpet. He is instructed to write a book and send it to the seven assemblies. John turns back and sees seven golden lampstands, with one like the Son of Man in the midst, wearing a garment reaching to the feet.
The Throne of God and of the Lamb
By Stanley Voke1.0K26:30Lamb Of GodEZK 2:9REV 4:9REV 5:1REV 5:6REV 5:8REV 6:1In this sermon, the preacher discusses the concept of worshiping God as the Creator. He emphasizes that everything in the universe, including ourselves, was made for God's pleasure. The preacher mentions that although things have gone wrong and fallen, there will come a time when all creation will praise and worship God. The sermon also highlights the importance of recognizing that everything exists for God's pleasure, rather than our own.
To Believe in God
By Basilea Schlink70604:35Radio ShowMAT 8:26MAT 28:6JHN 11:40ACT 4:12PHP 2:9REV 5:6The video is a meditation by Basilia Schlink called "To Believe in God." It emphasizes the importance of faith and how it can lead to seeing the glory of God. Schlink references John 11:40, where Jesus says that if we believe, we will see God's glory. The video encourages listeners to contemplate who Jesus is and the power he possesses, including his ability to command wind and waves and his victory over death. It concludes by highlighting the name of Jesus as a source of salvation and strength for the entire world.
Notes on the Revelation
By John Nelson Darby0The Structure of RevelationChrist's Authority and JudgmentREV 1:8REV 4:2REV 5:6REV 6:11REV 7:14REV 11:15REV 12:10REV 17:5REV 19:1REV 20:10John Nelson Darby discusses the structure of the Book of Revelation, dividing it into three main parts: the personal glory of Christ, His judgment of the seven churches, and events following the church's removal. He emphasizes the continuity of responsibility from the early church to the present, highlighting the significance of the throne in heaven and the roles of cherubim and seraphim in God's governance. Darby also explores the implications of the judgments and the nature of the everlasting gospel, asserting that the church's current state reflects a departure from its original calling. He concludes with a focus on the ultimate triumph of Christ and the establishment of His kingdom.
Melchizedec
By F.B. Meyer0Righteousness and PeaceThe Priesthood of ChristJDG 17:10SNG 6:5ISA 32:17MAT 6:33HEB 4:15HEB 5:5HEB 7:1HEB 7:21REV 5:6F.B. Meyer explores the significance of Melchizedec as a type of Christ, emphasizing that Melchizedec's priesthood foreshadows the eternal and superior priesthood of Jesus. He highlights that Christ, like Melchizedec, is both King and Priest, embodying righteousness and peace, and that His priesthood is divinely appointed and unchangeable. Meyer encourages believers to recognize Christ's unique role as the mediator between God and humanity, and to respond by offering their lives and resources in service to Him. The sermon calls for a deeper understanding of Christ's eternal nature and the implications of His dual role as King and Priest in the lives of believers.
Our Daily Homily - Revelation
By F.B. Meyer0Eternal Nature of ChristOvercoming SinREV 1:11REV 2:17REV 3:12REV 4:1REV 5:6REV 7:17REV 12:11REV 19:9REV 21:1REV 22:3F.B. Meyer emphasizes the eternal nature of Christ as the First and the Last, highlighting His role in creation, redemption, and the believer's life. He illustrates how Christ's presence is a source of stability and strength, akin to pillars in a temple, and how believers can receive direct revelations of God's will through purity of heart. Meyer also discusses the significance of the Lamb in the heavenly throne, the call for believers to overcome sin, and the promise of eternal life and service in God's presence. Ultimately, he encourages the faithful to remain vigilant and ready for Christ's return, as they await the fulfillment of God's promises.
Exodus 12:3
By Chuck Smith0Substitutionary AtonementChrist as Our PassoverEXO 12:3MAT 26:28JHN 1:29JHN 3:16ROM 6:231CO 5:7EPH 1:7HEB 9:221PE 1:18REV 5:6Chuck Smith emphasizes the significance of the Passover lamb in the context of the final plague in Egypt, where the blood of the lamb served as a protective sign for the Israelites. He explains how the lamb, chosen and slain, symbolized substitutionary atonement, foreshadowing Christ as our ultimate Passover lamb who takes away the sins of the world. The sermon highlights the necessity of applying the blood of Jesus in our lives for salvation and the importance of obedience and faith in experiencing God's grace. Smith draws parallels between the Passover feast and the Christian faith, underscoring the need for remembrance and acknowledgment of God's deliverance through Christ.
Rev. 5:6. the Weakness and the Power of Christ
By Horatius Bonar0The Power of ChristWeakness and StrengthISA 40:29ROM 8:371CO 1:242CO 13:3EPH 6:10PHP 4:13COL 1:112TI 1:71PE 3:18REV 5:6Horatius Bonar emphasizes the profound contrasts in Christ's nature as both the slain Lamb and the powerful Lion of Judah. He explores how Christ's apparent weakness in His incarnation, crucifixion, and the Church's struggles does not negate His true power, which is manifested through the resurrection and the ongoing work of the Holy Spirit. Bonar reassures believers that despite the visible weakness in the world and the Church, Christ remains mighty and active, ensuring the safety and strength of His followers. The sermon encourages the faithful to rely on Christ's power rather than worldly measures of strength, affirming that true strength comes from being united with the risen Lord. Ultimately, Bonar calls for a recognition of the paradox of weakness and power in the life of Christ and His Church.
Rev. 3:1. the Fullness of the Holy Spirit
By Horatius Bonar0The Holy SpiritSpiritual EmpowermentMAT 5:14JHN 14:26ACT 1:8ROM 15:301CO 12:7EPH 4:30HEB 9:14REV 3:1REV 4:5REV 5:6Horatius Bonar emphasizes the fullness of the Holy Spirit as depicted in Revelation, highlighting His roles as the Spirit of light, power, wisdom, spirituality, completeness, variety, and universality. He reminds us that the Holy Spirit is essential for understanding Christ and living a fruitful Christian life, as a religion without the Spirit is lifeless. Bonar warns against quenching the Spirit, urging the Church to embrace His gifts and presence to illuminate the world and fulfill the mission of spreading the gospel. The sermon calls for a recognition of the Spirit's love and the necessity of His work in our lives and the Church. Ultimately, Bonar encourages believers to welcome the Holy Spirit to restore the Church to its original power and glory.
These Scars!
By C.H. Spurgeon0The Beauty of SufferingThe Significance of Christ's SacrificePSA 147:3ISA 53:5JHN 3:16ROM 5:8EPH 1:7COL 1:20HEB 9:121PE 2:241JN 1:7REV 5:6C.H. Spurgeon emphasizes the significance of Christ's wounds in heaven, portraying them as His glories and sacred ornaments that reflect His love and sacrifice. He describes Jesus as both pure and crimson, highlighting the beauty found in His suffering and the redemptive power of His scars. Spurgeon argues that these wounds are more precious than any earthly splendor, serving as trophies of His victory and reminders of His love for humanity. The preacher encourages believers to cherish the wounds of Christ, as they symbolize healing and grace, ultimately leading to eternal bliss. The sermon calls for a deeper appreciation of the scars that signify Christ's atonement and the love He has for His people.
Rev. 21:10. the Holy City
By Horatius Bonar0The Blood of ChristHeavenly JerusalemHEB 9:23REV 5:6REV 7:16REV 14:1REV 18:10REV 21:10Horatius Bonar preaches about the Holy City, the heavenly Jerusalem, emphasizing its divine origin and the necessity of the blood of the Lamb for its purification and the protection of its inhabitants. He describes the city as great, well-built, well-lighted, well-watered, well-provisioned, well-guarded, well-governed, well-peopled, holy, glorious, and blessed, highlighting that it is a place of eternal peace and joy for the redeemed. Bonar urges listeners to value the precious blood of Christ that grants access to this city and encourages them to seek citizenship in this glorious place through faith in Jesus.
The Voice of Isaiah
By T. Austin-Sparks0Spiritual BlindnessObedience to God's WordISA 6:1JHN 5:44JHN 12:36ACT 13:27ROM 10:21REV 5:6T. Austin-Sparks emphasizes the profound difference between merely hearing the words of the prophets and truly understanding their significance, as illustrated by the tragic blindness of Israel to the presence of Jesus, the fulfillment of Isaiah's prophecies. He highlights three key factors leading to this spiritual blindness: prejudice, self-interest, and inaction, which prevent people from recognizing and responding to divine truth. Sparks connects Isaiah's vision of the Lord with the ultimate revelation of Christ as the Lamb, underscoring the importance of believing and acting upon the light we receive. The sermon serves as a warning against the dangers of hardening our hearts and neglecting the call to obedience. Ultimately, it points to the Lamb on the throne as the ultimate authority and fulfillment of God's promises.
The Testimony of Jesus
By T. Austin-Sparks0The Nature of the ChurchThe Testimony of Jesus1TI 3:51TI 3:142TI 1:92TI 2:10HEB 1:21JN 4:20REV 1:9REV 3:1REV 4:5REV 5:6T. Austin-Sparks emphasizes the transformation of Christianity from its original spiritual essence to a more formal and institutionalized structure by the end of the apostolic age. He highlights the Apostle Paul's letters to Timothy as a call to recover the true nature of the Church, which is a spiritual entity governed by the Holy Spirit, rather than a mere organization. Sparks argues that the Church exists to embody the testimony of Jesus, demonstrating His living presence and victory over death. He stresses the importance of viewing the Church from Heaven's perspective, where it is seen as a unified body of believers rather than divided sects. Ultimately, the Church's mission is to express the nature of Christ and maintain the testimony of Jesus in a world that seeks to undermine it.
Lo, in the Midst of the Throne
By C.H. Spurgeon0The Significance of SufferingThe Beauty of Christ's SacrificePSA 147:3ISA 53:5JHN 3:16ROM 5:8EPH 1:7COL 1:20HEB 9:121PE 2:241JN 1:7REV 5:6C.H. Spurgeon emphasizes the beauty and significance of Christ's wounds, portraying them as His glories and sacred ornaments. He describes Jesus as 'white and ruddy,' symbolizing purity and sacrifice, and asserts that the wounds of Christ are more precious than the splendor of earthly kings. Spurgeon highlights that these wounds are not just marks of suffering but trophies of His love and victory, reminding believers of the depth of His sacrifice. He encourages the faithful to cherish these wounds, as they are a source of healing and a testament to God's grace. Ultimately, Spurgeon calls for a deeper appreciation of Christ's suffering as a reflection of His love for humanity.
The Current Rise of the Anti Christ Spirit and the One World Religion
By Edgar Reich0REV 1:7REV 2:4REV 4:8REV 5:6REV 6:15REV 20:4REV 20:7REV 20:10REV 21:1REV 21:4Edgar Reich delves into the Book of Revelation, unveiling God's divine plan for mankind and the universe. He discusses the elimination of sin and evil, the righteous judgment of Jesus, the restoration of a right relationship with mankind in heaven, on a New Earth, and in the New Jerusalem. Reich emphasizes the completion of God's redemptive program, the vindication of God's Holy Name, and the promise of a future free from tears, death, sorrow, crying, and pain as described in Revelation 21:4.
July 31. 1678. the Seven Counsellors.
By Jane Lead0PSA 25:14PRO 11:141CO 2:101CO 2:14HEB 4:12HEB 12:291PE 1:7REV 3:18REV 4:5REV 5:6Jane Lead preaches about the importance of seeking counsel and guidance from the seven Principal Counsellors in the invisible realm to bring down the Kingdom of God on earth. She emphasizes the need for our Eternal Spirits to be used as agents in this divine matter and encourages private consultation with these wise Counsellors who have insight into the invisible world. Jane Lead also discusses the refining process required to be admitted into God's secret Council, where righteous judgment and decrees are established by the Holy Trinity. She highlights the significance of being refined to stand in the divine Cabala, to receive hidden knowledge and commands for the administration of God's Kingdom.
A Great High-Priest - His All-Prevailing Intercession
By J.C. Philpot0PSA 110:4COL 2:14HEB 7:11JN 2:1REV 5:6REV 19:13J.C. Philpot delves into the sacred humanity of Jesus as a royal Priest after the order of Melchizedek, emphasizing His eternal priesthood, typified by Melchizedek's dual role as King of Salem and Priest of the most high God. Philpot explores the significance of Jesus' intercession in heaven, likening it to the high priest's role on the day of atonement, highlighting the connection between Christ's sacrifice on earth and His intercession in heaven. He underscores the power and prevalence of Jesus' intercession for believers, pointing to the efficacy of His atoning sacrifice and the sympathy of His loving heart as sources of encouragement and consolation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Stood a Lamb - Christ, so called because he was a sacrificial offering; αρνιον signifies a little or delicate lamb. As it had been slain - As if now in the act of being offered. This is very remarkable; so important is the sacrificial offering of Christ in the sight of God that he is still represented as being in the very act of pouring out his blood for the offenses of man. This gives great advantage to faith: when any soul comes to the throne of grace, he finds a sacrifice there provided for him to offer to God. Thus all succeeding generations find they have the continual sacrifice ready, and the newly-shed blood to offer. Seven horns - As horn is the emblem of power, and seven the number of perfection, the seven horns may denote the all-prevailing and infinite might of Jesus Christ. He can support all his friends; he can destroy all his enemies; and he can save to the uttermost all that come unto God through him. Seven eyes - To denote his infinite knowledge and wisdom: but as these seven eyes are said to be the seven Spirits of God, they seem to denote rather his providence, in which he often employs the ministry of angels; therefore, these are said to be sent forth into all the earth. See on Rev 1:4 (note).
Jamieson-Fausset-Brown Bible Commentary
I beheld, and, lo--One oldest manuscript, A, omits "and, lo." Another, B, CYPRIAN, &c., support, "and, lo," but omit, "and I beheld." in the midst of the throne--that is, not on the throne (compare Rev 5:7), but in the midst of the company (Rev 4:4) which was "round about the throne." Lamb--Greek, "arnion"; always found in Revelation exclusively, except in Joh 21:15 alone: it expresses endearment, namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear lambs, one with Him. BENGEL thinks there is in Greek, "arnion," the idea of taking the lead of the flock. Another object of the form Greek, "arnion," the Lamb, is to put Him in the more marked contrast to Greek, "therion," the Beast. Elsewhere Greek, "amnos," is found, applying to Him as the paschal, sacrificial Lamb (Isa 53:7, Septuagint; Joh 1:29, Joh 1:36; Act 8:32; Pe1 1:19). as it had been slain--bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object. seven horns--that is, perfect might, "seven" symbolizing perfection; "horns," might, in contrast to the horns of the Antichristian world powers, Rev 17:3; &c.; Dan 7:7, Dan 7:20; Dan 8:3. seven eyes . . . the seven Spirits . . . sent forth--So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.
John Gill Bible Commentary
And I beheld, and, lo, in the midst of the throne and of the four beasts,.... These words, "in the midst of the throne and of the four beasts", are left out in the Syriac version: and in the midst of the elders stood a Lamb; John, upon the intimation given him by the elder, lift up his eyes, and with great earnestness looked about, and saw the person he pointed at, though not in the form of a lion, but in the appearance of a lamb, to which Christ, both in the Old and New Testament, is often compared; and that very aptly, for his innocence and purity of nature; for his harmless and inoffensive conversation; and for his meek and humble deportment throughout the whole of his life; and for his patience at the time of his sufferings and death; and for his usefulness both for food and clothing to his people; and chiefly for his sacrifice for them, typified both by the passover lamb, and by the lambs of the daily sacrifice: hence it follows, as it had been slain; or "as having been slain"; Christ had been really slain by the wicked hands of the Jews, and not in appearance only; the as, here, is not a note of mere similitude and likeness, but of reality and truth; see Joh 1:14; but he was now risen from the dead, and therefore is said to have been slain some time before, though now alive; and he appeared to have the marks of his sufferings and death upon him, as he had after his resurrection the print of the nails and spear, in his hands, feet, and side; and he was as a lamb that had been newly or lately slain: and it may denote the continued efficacy of his blood, to cleanse from all sin, and of his sacrifice to take it away; he was as a Lamb slain from the foundation of the world, with respect to the continual virtue of his blood and sacrifice; and he will be, on the same account, the Lamb as it had been slain, unto the end of the world. The position and situation of this Lamb were, he "stood in the midst of the throne, and of the four beasts, and in the midst of the elders"; he "stood", being risen from the dead, and ascended up into heaven, but was not as yet set down upon the throne with his Father, but was very near it; he stood before it, ready to be placed upon it, and receive his power and his kingdom; he stood between the throne, and between the living creatures, and the elders, being the Mediator between God, and his church, and people; he, appeared before the throne for them, as their advocate, and stood ready to give them all the assistance, and to do them all the good he could: and this his situation may also denote, that he is continually in view, is always in the sight of God, as the Lamb that had been slain; his blood is carried within the vail, is sprinkled upon the mercy seat, and is always in sight, and calls for peace and pardon; and God the Father always looks upon it, and to his righteousness, sacrifice, and satisfaction, on account of his people: moreover, his being in the midst of the four living creatures, and elders, may signify his presence in his churches, and with his ministers, which he has promised them to the end of the world. This Lamb is further represented, as having seven horns; it is very unusual for a lamb to have horns, and especially seven: these horns are expressive of the power of Christ, of his dominion and government, even of his kingly power and authority; so kings are signified by horns in Dan 8:20; and Christ himself is called the horn of David, and the horn of salvation, Psa 132:17; and signify, that upon his resurrection from the dead, and ascension to heaven, he was made and declared Lord and Christ; and the number "seven" expresses the fulness and perfection of his power and authority, having, as Mediator, all power in heaves and in earth given him; and what is above all power, might, dominion, and every name in this world, and that to come; and may have some relation to the seven states of his churches in so many periods of time; and show not only that he has power sufficient to protect and defend his people in all times, and to push at and destroy his and their enemies, but to open the then sealed book, and unloose the seals: and as another qualification for this work, it follows, and seven eyes, which are the seven spirits of God sent into all the earth; which some understand of angels, and of a sufficient number of them, which belong to Christ, and are at his command, and who are ready to do his will, and to be sent forth by him, into the several parts of the earth, to execute his pleasure: but these rather design the Spirit of God and his gifts, which Christ received without measure, both in his human nature, at his incarnation, and after his resurrection from the dead, and ascension; which he bestowed on his apostles and ministering servants, whom he sent forth into all the world, to preach his Gospel with them; and which he has, more or less, ever since continued to do. The Ethiopic version reads in the singular number, "and this is the Spirit of God which is sent into all the earth"; See Gill on Rev 1:4; these "seven eyes" may design the perfect knowledge of Christ, his foresight of future events, and his all wise providence, which is always and everywhere concerned to fulfil and accomplish them; so that he is every way qualified to take the book of future events, as to the church and world, and reveal it, open and explain it, and fulfil the things contained in it; see Zac 3:9.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
5:6 The Jews expected the Messiah to appear as a conquering lion. Instead, Jesus came as a Lamb (John 1:29, 36; Acts 8:32-35; 1 Cor 5:7; 1 Pet 1:19). The Lamb that had been slaughtered but was now standing refers to Jesus’ death and resurrection. • The Lamb’s seven horns represent his complete power, and the seven eyes represent his complete knowledge (see Zech 4:10). He is also fully related to the perfect Spirit of God (Rev 1:4).