Amen! Hallelujah!
Insights into the Book of Revelation
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In Revelation 4, all eyes are on the throne. Now, in Revelation 5, all eyes are on the Lamb. The entire heavenly entourage, the four creatures and the twenty-four elders, fall before the Lamb and worship him. Their harps signify their worship, and John tells his readers that their bowls of incense signify the prayers of the saints (Psalm 141:2).
John’s situation is unique vis-à-vis every human before or since. He has the unique distinction of seeing the same moment in celestial history from both earth’s and heaven’s perspectives. John was with the few who saw Jesus ascend to heaven in Acts 1. Now he sees the ascended Christ as he enters into heaven. And when Jesus enters, all heaven erupts with praise. The fact they sing a “new song” means only that it is new as compared with the song in Revelation 4. There the song was a song of praise to God on the throne that depicts God as worthy because of his work in creation. Here the song is a song of praise to the Lamb that depicts the Lamb as worthy because of his work in redemption.
This is the New Testament counterpart to the song of Moses. Recall after Israel crossed the Red Sea and the Egyptian army drowned in it, the Israelites sang the song of Moses, in which they praised God for redeeming them and for vanquishing their enemies.
That is the way the concept of a “new song” is used in the scriptures. It is a “new song” sung after God delivers his people. Throughout the Old Testament, there are many mentions of a “new song” sung after God acted decisively for his people (Psalms 33:3; 40:3; 96:1; 98:1; 144:9; 149:1). Isaiah also urges people to sing a new song in light of God’s deliverance (Isaiah 42:10). In Revelation 14:2–3, we will read of God’s people who have been delivered. It should be no surprise they are on Mount Zion, singing a new song that commemorates their redemption. Then, just a chapter later, in the context of God’s judgments on the ungodly, the redeemed are once again singing a new song of deliverance (Revelation 15:3).
So what is it about this Lamb that is so special? The Lamb is worthy because of his death and because of what his death accomplished. Look at what his death did. His death purchased people from every possible group. The King James Version incorrectly says he purchased “us.” That is not what the Greek text says. It says he purchased people—but not just any people, and not just people from a select group. Jesus’s death made it possible for people to be purchased from every tribe (ethnic group), tongue (language group), people (racial group), and nation (national group).
No matter what it is that segregates people from one another, it has been abolished in the cross. As Paul put it, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:28).
The days are past when one had to be a physical descendant of Abraham in order to be a part of God’s people. Jesus opened the doors of heaven to everyone. His death made these people into a “kingdom” and “priests.” In spite of their diversity of race, culture, and language, the Lamb’s blood has made them into a “kingdom” (not “kings,” as in some translations), in which God rules. In spite of the fact that their sins once separated them from God, the Lamb’s blood has made them into “priests” with access to God!
The Old Testament prophets said it was God’s intention to give his people access to his throne (Isaiah 61:6). No wonder the hosts of heaven sing praises to the Lamb with their own version of “Worthy art Thou!”
Revelation 5 Begins With A Question: “Who Is Worthy?”
Of course there is the foregone conclusion that God is worthy. That is why the singers sing the first stanza of “Worthy Art Thou” in Revelation 4. There they ascribe to God the same kind of worthiness that the prophets ascribed to him centuries before (1 Chronicles 29:11).
But “who is worthy” to take the book out of God’s hand and open it? They looked everywhere and no one could be found who was worthy. But, just when it seemed hopeless, there was found one—no more and no less—who was worthy! Now everyone who was involved in the search joins in the assent that he truly is worthy! Every created being joins in the act. They sing about the worthiness of the one on the throne—and of the Lamb as well (Revelation 5:13).
The singers are the ones described by Daniel as those who minister to and stand before God (Daniel 7:10). And when everyone and everything in creation agrees that God and the Lamb are worthy, there’s just one thing for the elders and the four living creatures left to say—“Amen!”
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About the Book
In order for twenty-first century readers to properly understand Revelation, we have to look at it through first century eyes. Their understanding of the book frames our understanding.
Start with the assumption that the last book of the Bible is exactly what it purports to be - a revelation, not a mystery. Add to that assumption the fact that it was written by a first century author and that it was originally read by first century readers who were expected to understand and obey the message contained in it. Take into consideration their first century frame-of-reference and the author’s familiarity with the Old Testament. Wrap that all up in the popular “apocalyptic” literary genre of its day with its pervasive use of symbolism. That mixture of elements is what gave rise to the Book of Revelation.
About the Author
Dale Wells is a life-long Bible student. He has preached and taught for almost 50 years. Dale and his wife, Mary, live in Southern California where he is a bi-vocational minister and Mary is a special education teacher.