"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.. . . And I beheld, and I heard the voice of many angels
round about the throne and the beasts and the elders:and the number of them was ten thousand
times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb
that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and
blessing. And every creature which is in heaven, and on the earth, and under the earth, and such
as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and
power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever" (Rev. 5:6-
14).

In the midst of the heavenly scene stood a Lamb as slain. The wound prints in Him as risen beheld
by the disciples (John 20:20,25,27) are now seen by John in Him glorified. The memories of
Calvary are treasured in heaven. John the Baptist first points out Jesus on earth as the "Lamb of
God" (John 1:29-36); John the apostle now beholds Him in that same character on high. But how
different the position! There, wounded and slain (Isa. 53); here, the center of heaven’s strength
and glory, yet bearing in His Person the marks and scars of the cross.

In the previous chapter Jehovah in the greatness and eternity of His Being, as also in His relation
to all creation as its Lord, its Sustainer, and Creator, evokes the profound worship of the living
ones and elders. No angels are mentioned as taking part in the worship. But here we have as the
center of heaven’s worship the slain Lamb, and accordingly all creation is stirred to its depths.
There are additional features of heart interest, added grounds and reasons of worship, not found
when Jehovah, as such, is in view. The slain Lamb brings before us the holy Sufferer of earth
given up to insult and wrong, rejected and crucified, uttering no word of reproach, nor exercising
power on His own behalf save the passive might to suffer. Now all is blessedly changed. The
Lamb once stood in the midst of the ribald band (Matt. 27:27-31), silent, meek, unresisting, alone
in holiness, in calm dignity, enduring to the utmost the mean and cruel contempt of the ferocious
men around Him, who rained their blows on His defenseless head, bowed before Hun the mocking
knee, covered Him with their disgusting spittle, crowned and pierced Him- with the prickly thorn,
thrust a reed into His bound hands, stripped Him, and with blow and taunt indulged their vile and
depraved nature. Silent and patient in His agony He stood in the midst. Now the selfsame Lamb
bearing in His Person the marks of His suffering is here seen as the object of heaven’s worship.
No voice is, nor can be, silent when the slain Lamb appears.

"Thou art worthy to take the book, and to open the seals thereof" (v. 9). It is remarkable how the
introduction of the Lamb shuts out all else. In that character which presents Him as slain He
absorbs the attention of heaven. Where is the Lion of the tribe of Judah? The Lion gives place to
the Lamb. Under the former title, which is one of might and power, He will defend the cause of
His oppressed people of Israel, and in His career of victory He does not rest till the triumph of
that people is secured. But that title of assertive power is meantime in abeyance, and the Lamb
is all the glory in heaven and earth. Of course the power of the Lion and grace of the Lamb center
in Jesus. Here the Lamb is personally addressed in song. His worthiness to disclose and to execute
the counsels of God are celebrated. Next, the ground of the Lamb’s worthiness to carry out the

purposes of God into full and glorious result is stated.

"For Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and
tongue, and people, and nation." As the Lion of the tribe of Judah He acts in power, but as the
Lamb He was slain. Here the accomplishment of God’s counsels of grace and glory is traced to
the cross as the basis. Without the cross, Christ would have entered into spheres of glory alone;
without it there could have been no redemption for sinners. The cross is the grandest counsel of
eternity and the grandest fact of time. It is the immovable basis on which rests the blessing of
Israel and creation, as also the glory of the Church and of saints in the heavens.

"And I beheld, and I heard the voice of many angels round about the throne." The introduction
of angels into the heavenly scene and the place which they occupy is of profound interest. They
announced the birth of Jesus and praised God in words of never-dying fame (Luke 2:8-14); an
angel ministered to Him in the gloomy garden as the dark shadow of the cross and agony rested
on His spirit (Luke 22:43); two angels witnessed to His resurrection (John 20:12,13); and two also
testified of His ascension (Acts 1:10,11). The whole system of Christianity is a matter of inquiry
and interest to the heavenly hosts (1 Peter 1:12). They delight to serve the heirs of salvation now
(Heb. 1:14), even as it will be their joy to serve them in glory (Rev. 21:12).

In the center stands the slain Lamb, around the throne the living ones and the redeemed, while the
outer circle is formed of angels whose numbers are beyond human computation (see Dan. 7:10).
In the response of the angelic hosts to the song of the redeemed they say, whereas the elders sing.
There is more than a verbal difference in this, for while angels know the Lamb they cannot say,
"He was slain for us." We know Him in a deeper, fuller, more personal way than do angels. He
died for us, not for them; hence the difference, we sing, they say. Angels are never said to sing.
Observe, too, that the elders in their song directly address the Lamb, whereas the angels, in
keeping with their place and service, adopt a more distant form of address. The former sing to
Him, the latter speak of Him. The full burst of praise from the angelic hosts is grand. The
symphony is unmarred by one discordant note.

They ascribe to Him the fullest number (seven) of attributes. "Power" is first named because the
circumstances call for its immediate exercise. Power in its widest and most comprehensive
character is ascribed to Him. "Riches," the wealth of the universe, physical and moral, is His due.
"Wisdom" as seen in all the ways and works of God next follows in the list. "Strength" is that
quality which enables one to execute what the will determines to be done. "Honor" implies that
every mark of public distinction is worthy to be conferred on the Lamb. "Glory" refers to public
and moral display, of which the Lamb is deemed alone worthy. "Blessing," every form and
character of blessedness or happiness, is here ascribed to the Lamb.

But the full tide of praise is not yet exhausted. It rolls on, gathering force and volume, till the
whole universe is embraced. "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" takes in the vast universe of God in all
its parts. Jehovah on His throne and the Lamb are the objects of universal adoration. The fourfold
ascription of praise_ "blessing, and honor, and glory, and power"_marks the universality of this
spontaneous burst of worship. The praise is never ceasing_"for ever and ever."

(From Exposition of the Revelation of Jesus Christ.)