Revelation 5:9

The New Song, Rev_5:9-13

9. And they sung] Should be they sing. It may be only an historic present, but perhaps, though to the Seer the song of adoration appeared to begin now, and to stop in time to let other voices be heard, he means to intimate that in fact their adoration is continued to eternity. See on Rev_4:9-10.

and hast redeemed] The word rendered “redeemed” means simply “bought,” as it is rendered in 1Co_6:20, &c.: it does not express that the effect of the purchase was to restore those bought either to their rightful owner, or to liberty, though of course both are true, but all that this text expresses, is, that Christ has bought us, and that we now belong to His Father.

us] Should be omitted. The elders probably represent the whole multitude of the redeemed, but they are not here said to belong to their number, and the living creatures certainly do not. The true reading is, “Thou wast slain, and hast purchased to God by Thy Blood out of every tribe, and tongue, and people, and nations, and hast made them unto our God a kingdom and priests, and they [shall] reign upon the earth.”

to God] Notice that the phrase is the exact reverse of some lax modern language on the Atonement, which speaks as if the Son redeemed men from the Father. To say that Christ redeemed men from God’s wrath may be justified (e.g. by Gal_3:13); but even that mode of expression is not exactly Scriptural. The metaphor of a ransom, which is frequent in Scripture, must not be pressed.

out of every kindred] The first of many indications in this Book of the catholicity of the Church: of course, a conclusive refutation of the theories (see on Rev_2:2) which ascribe to this Book a controversial anti-Pauline purpose, and a spirit of Jewish exclusiveness. There is really hardly anything in St Paul as strong as this or Rev_7:9.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

5:9-10 The whole created order joins in a new song of praise to the Lamb (cp. 14:1-5; Ps 149:1; Isa 42:10). • The Lamb is worthy because, through his sacrifice, he won the right to break the seals of the scroll and enact God’s purposes in history. • The song summarizes the implications of the Good News about Jesus (1 Pet 1:18-25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 5:9. Ὠδὴν καινὴν) So Psa 144:9, ὠδὴν καινὴν; but in the other Psalms it is ᾆσμα καινὸν.—ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καἱ ἔθνους) So, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσαῶν, ch. Rev 7:9 ἐκ τῶν λαῶν καὶ φυλῶν καὶ γλωσσῶν καὶ ἐθνῶν, ch. Rev 11:9; ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καὶ γλῶσσαν καὶ ἔθνος, ch. Rev 13:7; πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαὸν, ch. Rev 14:6. So, commonly, ἐπὶ λαοῖς καὶ ἔθνεσι καὶ γλώσσαις καὶ βασιλεῦσι πολλοῖς, ch. Rev 10:11; λαοὶ καὶ ὄχλοι καὶ ἔθνη καὶ γλῶσσαι, ch. Rev 17:15. In these passages γλῶσσαι, ἔθνη and λαοὶ, are always mentioned; but instead of φυλῶν, ὄχλοι is used once, and βασιλεῖς once. The number of four, therefore, is always preserved, having regard to the four quarters of the world. The number of three is used, Dan 3:4; Dan 3:7; Dan 3:29, the tribes (in Hebrew) being excepted; that is, the Israelites.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_5:9. καὶ ᾷδουσιν, viz., they who have fallen down; i.e., the four beings and the twenty-four elders.[1937] Hengstenb. arbitrarily understands this: That the elders come forward as the speakers of the chorus formed of them and the four beasts.

ᾨΔΗΝ ΚΑΙΝῊΝ. Cf. Rev_14:3. Too indefinitely, N. de Lyra: pertaining to the N. T.; yet he has also the correct feeling that the new song refers to a new subject. Here this is not completed redemption,[1938] but as the succeeding song itself shows, and the express connection determines, the worthiness[1939] of the Lamb to open the book,[1940] acquired through the painful work[1941] of redemption. [See Note XLVII., p. 217.] ΛΈΓΟΝΤΕς introduces the song announced (ᾌΔΟΥΣ. ᾨΔ. ΚΑΙΝ.). Cf. Rev_4:1; Rev_4:8.

ὉΤΙ ἘΣΦΆΓΗς. The Lamb himself is represented Ὡς ἘΣΦΑΓΜΈΝΟΝ.[1942] In the entire statement presenting the ground (ὍΤΙ ἘΣΦ.) for the ἍΞΙΟς ΕἸ, Κ.Τ.Λ., the aorists ἘΣΦΆΓΗς, ἨΓΌΡΑΣΑς, ἘΠΟΊΗΣΑς, are to be strictly observed: they refer to the definite fact that has once occurred, of the crucifying of the Lord (ἘΣΦΆΓΗς), and this one fact[1943] is described according to its effect: ἨΓΌΡΑΣΑς, Κ.Τ.Λ., and ἘΠΟΊΗΣΑς. Incorrectly, Beng.: And hast purchased us to be thy possession. This refers not to the redemption itself, which occurred when the Lamb was slaughtered and his blood was sprinkled, but to its fruit, and refers, therefore, to those saints who have finished their course, and who have been bought from the earth, Rev_14:3. Bengels error is occasioned by the false reading ἡμᾶς.[1944]

Incorrectly, Ewald: By his bloody death he redeemed them to God, delivering to them the doctrine, following which they could emerge from the servitude of vices. How completely the ἠγόρασας concurs with the ἘΣΦΆΓΗς, is evident especially from the fact that the blood of the slain Lamb is designated as the price of the purchase.[1945] On the subject itself, cf. 1Co_6:20; 1Pe_1:18 sqq.; Act_20:28.

ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους. Object with the partitive ἐκ. Cf. 1Jn_4:13; Mat_25:8 (Act_2:17). In the connection of the four expressions, the progress from less to greater[1946] is of no significance, because unintentional; but what is of importance, and recurs uniformly in all similar passages, even though another expression[1947] be chosen, is the number four, which serves to mark[1948] the idea of universality.[1949] Every more definite reference, however, which is given any one of the four expressions,[1950] is consistent neither with the πάσης, nor with the intention of the entire manner of expression.

καὶ ἐποίησας αὐτοὺς βασιλείαν καὶ ἱερεῖς βασιλεύουσιν ἐπὶ τῆς γῆς. This passage is distinguished from what is said in Rev_1:6, first, by the καὶ before ἱερεῖς, and immediately afterwards by the important addition καὶ βασιλεύουσιν, κ.τ.λ. The latter would be superfluous, if either the reading received by Hengstenb., etc., were correct,[1951] or the βασιλείαν could have had the meaning stated by Hengstenb. on Rev_1:6, i.e., a people invested with regal authority. Three things are here expressed: first, that those purchased to be Gods property have been made into a βασιλεία, viz., of God,i.e., they are gathered as Gods property into Gods kingdom; immediately afterwards (καὶ) that they are made priests; finally (καὶ), they themselves have been invested with regal authority. So Ebrard, correctly.[1952] The last, expressed in an independent member of the sentence, and so far distinguished from the two predicates βασιλείαν and ἱερεῖς, has its justification in the meaning of Rev_1:9; and it is a perversion to change the present βασιλεύουσιν into a future,[1953] or to take it in the sense of a future. It is especially appropriate that the heavenly beings into whose mouths the song of praise, Rev_5:9-10, is placed, should recognize in the contending and persecuting church the kings of the earth.

[1937] De Wette, etc.

[1938] C. a Lap., Beng., etc.

[1939] In violation of the context, Klief.: The reception and sealing of the book have to do with the actual final accomplishment of the divine purpose. The subject here has to do with the opening of the book only in order that the revelation of the mysteries therein contained may be communicated to the seer.

[1940] Cf. Vitr., who, at the same time, thinks of the new kind of song; Stern, Ebrard, Hengstenb.

[1941] Cf. also Rev_5:5.

[1942] Cf. Ew.

[1943] Cf. Rev_1:5 sqq.

[1944] See Critical Notes.

[1945] ἐν τ. αἱμ. σ. Cf. Winer, p. 365.

[1946] Rev_7:9, Rev_11:9, Rev_13:7, Rev_14:6; cf. Rev_10:11, Rev_17:15.

[1947] Rev_7:9, Rev_11:9, Rev_13:7, Rev_14:6; cf. Rev_10:11, Rev_17:15.

[1948] Beng., Hengstenb.

[1949] Beng., Hengstenb.

[1950] Beng. refers the φυλῆς, Züll. the λαοῦ, to the Jews.

[1951] See Critical Notes.

[1952] Cf. Beng.

[1953] See Critical Notes.

NOTES BY THE AMERICAN EDITOR

XLVII. Rev_5:9. ᾠδην καινὴν

The adjective is καινὸς, new in kind, not νεὸς, recent. Luthard: In distinction from the song of creation (ch. 4), the new song of redemption. Bengel: The word new is a thoroughly Apocalyptic word,new name, new song, new heavens, new earth, new Jerusalem,every thing new. Calov.: It is new because the singers are new, viz., the renewed in heaven; and the theme is new, viz., the incarnation, passion, and redemption of Christ. [1993]

[1993] Cf. De Apocalypsi Joannea ex rebus vatis aetate gestis explicanda disseruit. Ed. Böhmer. Fasc. 1, Hal. Sax., 1854.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 5:9 . ᾠδὴν κ . followed (14) by ἀμήν , as in the worship of the church on earth (Col 3:16 , 1Co 14:15-16 ). ᾄδουσιν (historic present) no longer to God as creator (Rev 4:11 ) but to the Lamb as redeemer, for the cost and scope and issue of his redemption. This unique and remarkable passage in early Christian literature marks the growing sense and value attaching to Jesus as being far more than a mere national messiah, in fact as the one assurance of God possessed by men, as their pledge of bliss and privilege and pardon. And this is due to his redeeming function, upon which the relationship of men to God depends. It is a further stage of the Christian development when, as in Asc. Isa. ix. 27 32, the vision and praise of Jesus is followed by that of the Holy Spirit (ver 35, 36) and of God himself (ver 37 42). The prophet John’s “theology” is less advanced. Universal allegiance and homage paid not, as in the contemporary sense of the οἰκουμένη , to a Cæsar’s proud pretensions, but to the sacrifice of a Christ (see G. A. Smith, Hist. Geogr. 478, 479) is a new thing in the world. An undivided church, gathered from the divisions of humanity, is also a new and unexpected development, to which a foil is presented by the exclusiveness voiced at the annual Jewish paschal rite, and in the daily Shema-prayer (“For Thou hast chosen us from amongst all nations and tongues.… Blessed be the Lord that chose in love his people Israel”). For ἀγοράζειν ( cf. note on Rev 1:5 ) = the buying of slaves, cf. Dittenberger’s Orientis Gr. Inscript. Selectae , 338 23 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

No common song.

That is composed according to the present matter: the Lamb having received the book, as it were with his feet, and opened it with his horns, as is said in the Canticles.

The song of the Nobles or Princes standing by the throne, consisting of a publication of the praise of Christ, and a confirmation of the same from his benefits, both which we have received of himself (as are the suffering of his death, our redemption upon the cross by his blood in this verse: and our communion with him in Kingdom and Priesthood, which long ago he hath granted unto us with himself) and which we hereafter hope to obtain, as our kingdom to come in Christ, in the verse following.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. 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, Ps 96:1. And perhaps there is an allusion in the harps here to Ps 144:9: I will sing a NEW SONG unto thee, O God: upon a PSALTERY, and an INSTRUMENT of TEN STRINGS, c. The same form of speech is found, Isa 42:10: Sing unto the Lord a NEW SONG, c. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9, 10) And they sung a new song, saying . . .—Better, And they sing a new song, saying. The use of the present (“sing”) is another example of that intensity of interest of which the change of tense in the last verse afforded an instance. As he records his vision, he sees it anew; he describes the action as though it were even now taking place, and he still hears the notes of praise. He who knows what it is to have the strains of some rich melody haunt him for days will understand how the prophet would hear the glad chorus burst forth afresh in his ears when he recalled the vision. The new song; the chorus of the redeemed—

“Worthy art Thou to take the roll,

And to open the seals thereof;

For Thou wast slain,

And didst buy to God in Thy blood

Out of every tribe, and tongue, and people, and nation,

And didst make them a kingdom and priests,

And they reign upon the earth.”

The English version, “hast redeemed,” and “hast made,” weakens the reference to the completed character of Christ’s redeeming work. It is the great victory in suffering and death which inspires the song, and makes them sing, “Thou art worthy;” and so they speak of that work of Christ as a work truly done: “Thou didst buy (omit “us”) out of every tribe, &c., and didst make them,” &c. The suffering Saviour has died, has broken the bond of the oppressor, has claimed, by right of purchase, mankind as His own; and the price was His blood. It is well to notice the harmony between this passage and the statements of other Apostles: “Ye are not your own;” “bought with a price.” (See 1Co_6:20; 1Co_7:23; 1Pe_1:18-19; 2Pe_2:1.) Observe, also, the four terms (tribe, tongue, people, nation), employed as if to give emphasis to the universality of redemption, for four is the number of extension in all directions. With this compare Rom_5:15-19; Col_3:11; Heb_2:9. We have a right to teach all to say, “He redeemed me and all mankind.” It is instructive to dwell on the climax “they reign,” in contrast with “Thou wast slain.” It is like an anticipation of the now familiar words—

“Thine the sharp thorns, and mine the golden crown;

Mine the life won, and Thine the life laid down.”

“Didst make them a kingdom and priests.” (See Rev_1:6.) This kingdom and reign is the outcome of Christ’s work. “Every precept of Christianity is quickened by the power of the death and resurrection of Christ. It is by the presence of this power that they are Christians, and it is as Christians that they conquer the world” (Westcott). “They reign on the earth.” Such is the best reading; the tense is present It is not, I think, to be explained away as a vivid realisation of the future; it is a simple statement, which is as true as that the followers of Christ are “a kingdom and priests.” They reign with and in Christ, but they also reign on the earth. Christ gives them a kingship, even sovereignty over themselves—the first, best, and most philanthropic of all kingships. He gives them, too, a kingship on the earth among men, for they are exerting those influences, promoting those principles, and dispensing those laws of righteousness, holiness, and peace which in reality rule all the best developments of life and history. All who traverse these laws are intruders, transitory tyrants, exerting only a phantom power. They are not kings: they may govern, they do not reign. (Comp. 1Co_3:21-23; Eph_2:6.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

Ver. 9. And they sung] A general joy in heaven and earth. Surely, it is a pleasant thing to see the light; how much more to see the light of the knowledge of God in the face of Jesus Christ! 2Co 4:6. What a deal of triumph and exaltation is here all the Church over upon the opening of this book upon the receipt of this revelation! Should not this excite and kindle in our hearts a more earnest desire of understanding these mysteries? "Oh, I could find in my heart to fall afresh upon the study of the Revelation, had I strength to do it," said my reverend old master unto me, a little before his death; Mr John Ballam, I mean, minister of the word for many years at Evesham, where I heard him (in my childhood) preaching many a sweet sermon upon the second and third chapters of this book.

A new song] For the new work of redemption, besides that old song, Rev 4:11, for that of creation.

Out of every kindred] Let this be noted against the doctrine of universal redemption that is now again so violently cried up among us.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And they sung a new song - Compare Rev 14:3. New in the sense that it is a song consequent on redemption, and distinguished therefore from the songs sung in heaven before the work of redemption was consummated. We may suppose that songs of adoration have always been sung in heaven; we know that the praises of God were celebrated by the angelic choirs when the foundations of the earth were laid Job 38:7; but the song of redemption was a different song, and is one that would never have been sung there if man had not fallen, and if the Redeemer had not died. This song strikes notes which the ether songs do not strike, and refers to glories of the divine character which, but for the work of redemption, would not have been brought into view. In this sense the song was new; it will continue to be new in the sense that it will be sung afresh as redeemed million continue to ascend to heaven. Compare Psa 40:3; Psa 96:1; Psa 144:9; Isa 42:10.

Thou art worthy to take the book, ... - This was the occasion or ground of the “new song,” that by his coming and death he had acquired a right to approach where no other one could approach, and to do what no other one could do.

For thou wast slain - The language here is such as would be appropriate to a lamb slain as a sacrifice. The idea is, that the fact that he was thus slain constituted the ground of his worthiness to open the book. It could not be meant that there was in him no other ground of worthiness, but that this was what was most conspicuous. It is just the outburst of the grateful feeling resulting from redemption, that he who has died to save the soul is worthy of all honor, and is suited to accomplish what no other being in the universe can do. However this may appear to the inhabitants of other worlds, or however it may appear to the dwellers on the earth who have no interest in the work of redemption, yet all who are redeemed will agree in the sentiment that He who has ransomed them with his blood has performed a work to do which every other being was incompetent, and that now all honor in heaven and on earth may appropriately be conferred on him.

And hast redeemed us - The word used here - ἀγοράζω agorazō - means properly to purchase, to buy; and is thus employed to denote redemption, because redemption was accomplished by the payment of a price. On the meaning of the word, see the notes on 2Pe 2:1.

To God - That is, so that we become his, and are to be henceforward regarded as such; or so that he might possess us as his own. See the notes on 2Co 5:15. This is the true nature of redemption, that by the price paid we are rescued from the servitude of Satan, and are henceforth to regard ourselves as belonging unto God.

By thy blood - See the notes on Act 20:28. This is such language as they use who believe in the doctrine of the atonement, and is such as would be used by them alone. It would not be employed by those who believe that Christ was a mere martyr, or that he lived and died merely as a teacher of morality. If he was truly an atoning sacrifice, the language is full of meaning; if not, it has no significance and could not be understood.

Out of every kindred - Literally, “of every tribe” - φυλῆς phulēs. The word “tribe” means properly a comparatively small division or class of people associated together (Prof. Stuart). It refers to a family, or race, having a common ancestor, and usually associated or banded together - as one of the tribes of Israel; a tribe of Indians; a tribe of plants; a tribe of animals, etc. This is such language as a Jew would use, denoting one of the smaller divisions that made up a nation of people; and the meaning would seem to be, that it will be found ultimately to be true that the redeemed will have been taken from all such minor divisions of the human family - not only from the different nations but from the smaller divisions of those nations. This can only be true from the fact that the knowledge of the true religion will yet be diffused among all those smaller portions of the human race; that is, that its diffusion will be universal.

And tongue - People speaking all languages. The word used here would seem to denote a division of the human family larger than a tribe, but smaller than a nation. It was formerly a fact that a nation might be made up of those who spoke many different languages - as, for example, the Assyrian, the Babylonian, or the Roman nations. Compare Dan 3:29; Dan 4:1. The meaning here is, that no matter what language the component parts of the nations speak, the gospel will be conveyed to them, and in their own tongue they will learn the wonderful works of God. Compare Act 2:8-11.

And people - The word used here - λαός laos - properly denotes a people considered as a mass, made up of smaller divisions - as an association of smaller bodies - or as a multitude of such bodies united together. It is distinguished from another word commonly applied to a people - δῆμος dēmos - for that is applied to a community of free citizens, considered as on a level, or without reference to any minor divisions or distinctions. The words used here would apply to an army, considered as made up of regiments, battalions, or tribes; to a mass-meeting, made up of societies of different trades or professions; to a nation, made up of different associated communities, etc. It denotes a larger body of people than the previous words; and the idea is, that no matter of what people or nation, considered as made up of such separate portions, one may be, he will not be excluded from the blessings of redemption. The sense would be well expressed, by saying, for instance, that there will be found there those of the Gaelic race, the Celtic, the Anglo-Saxon, the Mongolian, the African, etc.

And nation - Εθνους Ethnous. A word of still larger signification; the people in a still wider sense; a people or nation considered as distinct from all others. The word would embrace all who come under one sovereignty or rule; as, for example, the British nation, however many rumor tribes there may be; however many different languages may be spoken; and however many separate people there may be - as the Anglo-Saxon, the Scottish, the Irish, the people of Hindustan, of Labrador, of New South Wales, etc. The words used here by John would together denote nations of every kind, great and small; and the sense is, that the blessings of redemption will be extended to all parts of the earth.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

&c. called new, as belonging to the New Testament, or alliance of the new law of Christ. (Witham) --- Canticle; that is, excellent. The Scripture generally attaches the epithet new to canticles. New canticles are always more agreeable, says Pindar. (Grotius) --- And hast redeemed, &c. The twenty-four ancients here may well represent all, who are in possession of beatitude. They all acknowledge it is to Jesus Christ they are indebted for the felicity they enjoy; it is he that has assembled at the foot of God’s throne all the nations of the world, faithful souls from every tribe and tongue, and people and nation, by his blood. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And they sung a new song: by a new song is either to be understood an excellent song, (for new songs are usually most valued), or (which pleaseth me best) new as to the matter of it; for the servants of God under the Old Testament could not bless God for the actual redemption of man by the blood of Christ, but only rejoice in hope, embracing the promises seen afar off by the eye of faith.

Saying, Thou art worthy to take the book, and to open the seals thereof; they acknowledge Christ worthy to be intrusted with his church, and the revelations of the counsels of God, with relation to it, to open them.

For thou wast slain, and hast redeemed us, &c.; because he had redeemed his church, scattered over all the world, from sin, death, and hell, unto God, to serve him, and to live for ever with him, and that with no less price than his own blood; Wherefore (as the apostle tells us, Phi 2:9) God hath exalted him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. New song—As demanded by a new occasion. All the old melodies suited their occasion; but this event demands a fresh composition, fresh words, and fresh melody.

Hast redeemed—Rather, Greek aorist, didst redeem, namely, at the crucifixion. Us is rejected by the best authorities, and so redeemed is without an expressed objective. So, also, the us of Rev_5:10 should, according to the best authorities, be them, thereby showing that the implied objective here should also be third person them. So, also, we in Rev_5:10, should be they. The song does not express explicitly the thought that themselves had been redeemed and should reign. And this avoidance, perhaps, may imply that the cherubic beasts took share in the song, and thus necessitated the third person, since the earth was not redeemed, and could not reign.

By thy blood—Deeply emphatic. Not by example or teaching of the Lamb were they redeemed, but also by blood.

Kindred… nations—The earth-wide four. The limitation out of seems to imply that the redemption did not take effect with the entire race. All are not saved by it.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And they sung a new song, saying. They sing; the worship is unceasing. The song is new because it is only now, subsequent to the accomplishment of Christ"s work of redemption, that the song can be sung. It is not" Thou art worthy, for thou wilt redeem, but "thou didst redeem. Victorinus says, "It is the preaching of the Old Testament together with that of the New which enables the world to sing a new song." Thou art worthy to take the book, and to open the seals thereof. (For a consideration of the book, and the opening of it, see on ver. 1) For thou wast slain, and hast redeemed us to God by thy blood. The reason why Christ is worthy. And didst redeem unto God by thy blood out of every kindred, etc. Though the reading "us" is supported by various manuscripts, and similarly the first person is used in ver. 10. yet, on the whole, it seems better to omit it, the phrase being taken in a partitive sense didst redeem unto God by thy blood some out of every kindred, etc., and hast made them, etc., and they shall reign." Again, "Thou didst purchase us at the price of thy blood" would, perhaps, give the sense more correctly; for such is the force of the words, "in thy blood" (en tw aimati). The words point to a particular act performed at a definite time, viz. the death of Christ, by which he repurchased men from sin and Satan for the service of God; the price of the purchase being the shedding of his own blood. The words show, too, that the fruits of the redemption are intended for the whole world; not limited to any chosen nation, though some are excluded by their own act. Out of every kindred, and tongue, and people, and nation. This fourfold classification continually recurs in the Revelation. It includes all the bases of classification of mankind, all the circumstances which separate men, the barriers which were overthrown by the redeeming work of Christ.

Vers. 9, 12-14. The triple doxology.

In these sublime chapters these doxologies stand out prominently. Note concerning them

I WHAT IS COMMON TO THEM ALL. They are all ascribed to the Lamb. Exclusively in the first two; united with "him that sitteth on the throne," in the third; but in all the Lamb is prominent. From this we learn:

1. We cannot render too much honour to Christ. He is seen "in the midst of the throne," and the Centre of all that heavenly circle, and the Object of their united adoration. We therefore cannot exceed in our worship of him. We scarce know how, we need not know how, to distinguish between him that sitteth on the throne and between him that is in the midst of the throne. The worship of one is the worship of the other, and of the other of the one. Christ is everything to us and in all," as St. Paul affirms, and as this vision shows. The fact is, we cannot worship God without worshipping Christ. No man cometh or can come to the Father but by him. The very thoughts and ideas that we have of God we gain through him. Those varied human expressions concerning God which we find in the Old Testament are but anticipations of the confirmation they were to receive through him who, coming from the Father, should take our nature and so reveal the Father to us.

2. Nor can we think too much of the cross of Christ. It is to him as to the Lamb, the Lamb slain and who hath redeemed us by his blood, that this adoration is given. It is the cross of Christ that speaks peace to the contrite heart, that assures of perfect sympathy the sad and distressed mind, that gives new strength and resolve to the tempted soul. Well does Watts sing"Oh, the sweet wonders of that cross On which my Saviour groaned and died! Her noblest life my spirit draws From his dear wounds and bleeding side.

II WHAT IS PECULIAR TO EACH.

1. The first doxology.

(1) Offered by:

(a) The four living ones. Representative (see previous homily) of perfectly redeemed humanity the condition in which man shall be when Christ has drawn all men unto him; when he shalt have put all enemies under his feet. They are represented as "four," to signify the worldwide scope of Christ"s redemption: "They shall come from the north and from the south, from the east and from the west.

(b) The twenty-four elders. These represent the Church of God. They are twenty-four because of the twenty-four courses of priests. (1Ch_24:3-19) They are the instruments by which mankind at large shall be won for God. The manifold wisdom of God is to be made known through, the Church.

(2) By means of:

(a) The outward homage of the body: "they fell down." The attitude of the body not merely symbolizes, but often assists, the worship of the mind. The posture of reverence is helpful to the feeling of reverence, and therefore is not to be regarded as unimportant.

(b) Music and song. They had "harps," and they "sung a new song." Music alone of all the arts is to be perpetuated m heaven. We read not of painting or sculpture, but music and song are there. For music is the utterance of thoughts too deep for words. Much is given to us besides language, to express our thoughts tones, looks, tears, cries, and music also. Moreover, music is symbolical of the life of heaven. As in music so there, there is no self will. Music is only possible by absolute obedience to the laws of harmony. Obedience is its life. And how glorious is that music which is consecrated to God"s praise!

(c) Intercessions for those on earth. This seems to me the significance of the incense-laden censers, the "vials full of odours," which are spoken of. How can the Lord of love be more truly worshipped than by sympathies, thoughts, and deeds of love? Is it to be imagined that the blessed in heaven cease to care for their poor troubled brethren on earth? that the love they had for them is all gone, evaporated? God forbid! And here it is shown that as here on earth they loved to pray for and with them, so in heaven they do the same. (cf. Rev_6:10; cf. also Luk_1:10 Exo_30:36-38) In such intercession Christ sees the fruit of the Spirit he has given them.

(3) On the ground of:

(a) The worthiness of Christ.

(b) The redemption he has wrought so real, so universal, so costly.

(c) The results of it: "made us kings," etc. (ver. 10).

Such is the first doxology; it is the praise of the redeemed for their redemption. We do not now seem to value it so highly; many other things seem to us more precious wealth, friends, success, pleasure. But when we see things as they really are, then this gift of gifts, all gifts in one, our redemption, will be prized and praised as now it too seldom is.

2. The second doxology. This, though joined in as how could it be otherwise? by those who sang the first, is more especially that of the angels. In myriads upon myriads they gather round and cry, "Worthy is the Lamb." Unto these "principalities and powers in the heavenlies" is made known, "by means of the Church," the manifold wisdom of God. (Eph_3:10) These "things" they "desire to look into". (1Pe_1:12) How, then, can they, who rejoice over one sinner brought to repentance, (Lu 15) fail to be filled with rapture when they behold that which the Lamb slain has done? Therefore to him to whom all this is due they render praise, affirming the certain truth that all the power, the riches of grace, the wisdom, and might, which were conspicuous in man"s redemption, and the honour and glory on account thereof, are to be ascribed to the Lamb. "By grace are ye saved, not of yourselves such is the reminder the angels give. We are slow to recognize this, and too ready to attribute overmuch to ourselves.

3. The third doxology. (Ver. 13) The Church, the angels, have uttered theirs; and now creation, in all her forms man living and dead not excluded, for" those under the earth", (cf. Job_10:21, Job_10:22; Isa_14:9) those who have departed this life and are now in the realm of the shadow of death are named, and they all unite in this praise. (cf. Php_2:10) St. Paul seems to teach, (Rom_8:19-23, and especially ver. 21) that there shall be a redemption for it also a deliverance "from the bondage of corruption." When we think of the sorrows and sufferings of those creatures of God who have no sins of their own to answer for, being incapable of sin, though not of suffering, it is a blessed revelation that in some form or other unknown to us they shall share in the blessings Christ hath brought. The psalms are full of invocations to creation in its various forms the seas, the trees, "everything that hath breath," "all creatures to "praise the Name of the Lord." And here in this vision we behold creation, along with angels and redeemed men, uniting in this praise. Who that has heard the marvellous echo of shout or horn amid the Alps does not remember how the sound spreads and travels on further and further, till height and crag and soaring summit seem to hear, and at once give back the sound? So with the adoration of the Lamb, the doxologies of which this chapter tells. They begin, they should, with the redeemed Church and saved man; they are caught up by the myriads of angels, they are heard and repeated by the whole creation of God. How is the reflection forced upon us of the relation in which we stand to this all-glorious redemption. In the fibre of this universal praise dare we reject or trifle with it? What madness! Shall we not embrace it with our whole heart, and seek to know the joy and every blessedness of it more and more, so that at the last, with all the saved, we may fall "down and worship him that liveth forever and ever"? And if we are trusting in Christ, let there be in our lives and on our lips more of praise. Let us not be forever wailing our litanies, but let us learn more of the language of praise. We have been too remiss in this. But whenever we have caught the blessed spirit of these doxologies, how good it has been for us! The devil is eager enough to dishonour Christ: all the more let us be eager to praise. S.C.

The worship of heaven.

"They sung a new song." These few words suggest two thoughts concerning the worship of heaven.

I IT IS JUBILANT. "They sung." Singing is the natural language of joy. The worship is not mechanical, not irksome. It is the outbreaking of the soul into rapture the rapture of gratitude, admiration, reverence, and love.

II IT IS FRESH. "A new song." There is nothing monotonous. Souls have an instinctive craving for variety, and the Creator has amply provided for this instinct. In the life of souls there is something fresh every hour fresh sceneries, fresh occurrences, fresh engagements, fresh thoughts. D.T.

The uniqueness of Christ"s blood, or his sacrificed life.

"Redeemed us to God Revised Version, "purchased unto God by thy blood." The expression, "blood of Christ is used by millions who have no accurate idea concerning its import. Blood is life, and the essential idea is Christ"s self-sacrificed life. Notice

I THERE IS SOMETHING SUBLIMELY UNIQUE IN ITS NATURE. Things are said of it that could not possibly be said with propriety of the blood of any other man in any age or time who has sacrificed his life. Millions of men have been sacrificed; they have lost their life, but not in the way in which Christ was sacrificed. Some have been sacrificed by assassination, some by war, some by capital punishment, some by accident; most against their will, although some voluntarily, either by suicide or superstitious fanaticism. But in the case of Christ"s sacrificed life there was nothing like this. Two facts especially marked off his sacrificed life from that of any other sacrificed life.

1. It was in accordance with the eternal plan of God. "he was the Lamb slain from the foundation of the world." There was nothing accidental about it, nothing out of keeping with the eternal order of things.

2. It was voluntary in the sense in which no other man"s death was voluntary. Amongst the millions of men who have died most freely, not one has felt that he need not die at all if he chose that he could continue here forever. But this Christ felt. There was no law in heaven or earth to force him to the fate. "I have power to lay down my life, and power to take it up.

3. The life he sacrificed was absolutely free from all imperfections. Not one of all the teeming myriads who departed this life has been entirely free from sin. All have had on them, to a greater or less extent, the common stain. But Christ was immaculate. His.greatest enemies could not convict him of sin. Pilate and all his judges could find no fault in him. He was "holy," "harmless," and "separate from sinners." Another remark suggested concerning the blood of Christ is

II THAT IT IS SOMETHING SUBLIMELY UNIQUE IN ITS EFFECTS. In different passages in the New Testament results are ascribed to this blood, which could not, with any propriety or the slightest approach to truth, be ascribed to the blood of any other man.

1. These effects are variously represented. It is represented as reconciliation. His sacrificed life was the atonement. It is represented as purifying. "It cleanseth from all sin." Through it men are "made white." "Unto him that loved us, and washed us," etc. It is represented as an essential element of soul-life. "Whoso drinketh my blood hath eternal life something that has not only to be applied to the soul, but taken into it. It is represented as a ransom. "Redeemed us to God by his blood;" "purchased by his blood." It is the power to deliver from the guilt and dominion of sin. It is represented as a conquering force. "Overcame by the blood of the Lamb." Of whose blood have these results ever been predicated, or can ever be?

2. These effects are universal in their influence. It "cleanseth from all sin;" it makes the "great multitudes which no man can number," white. How extensive has been its beneficent influence on humanity already! But its present area of influence, as compared with its future, is less than a little lake to the ocean.

3. These effects are eternal in their blessings. "Whoso drinketh my blood hath eternal life.

CONCLUSION. The subject:

1. Serves to explain both the essence of the gospel and the essence of personal holiness. Christ"s sacrificed life is the gospel, and hence the very effects that are here ascribed to his blood are elsewhere ascribed to the gospel, to the truth of the gospel, to the grace of the gospel, to the word of the gospel; all these are said to cleanse, to redeem, to conquer, to make white, etc. Not only does it serve to explain the essence of the gospel, but the essence of personal holiness. That principle of love which led Christ to sacrifice his life must be appropriated by us as a vital ruling element if we would be holy. His sacrifice upon the cross will be worthless to us unless we sacrifice ourselves in love; hence we must become conformable unto his death.

2. Serves to correct the mischievous way in which the blood of Christ is popularly represented. Men talk of Christ"s blood as if it was the crimson fluid that coursed through his veins that saves, washes, cleanses, etc.; or at any rate, that it was his blood which qualified him to be a Saviour. It was not his blood; the blood was nothing only as it expressed his self-sacrificing love. Supposing that the criminal law of Rome at the time in which Christ lived had required that capital offenders should be put to death by hanging, or strangling, or suffocating, or by taking poison like Socrates. Had Christ been sacrificed in any of these ways, would the power of his self-sacrifice to save humanity be one what the less? Not so. It was his self-sacrificing love, not the form of his mortal agonies, that made him the Saviour of the world. D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And they sing a new song - One which neither they nor any other had sung before. Thou hast redeemed us - So the living creatures also were of the number of the redeemed. This does not so much refer to the act of redemption, which was long before, as to the fruit of it; and so more directly to those who had finished their course, "who were redeemed from the earth," ver. 1, out of every tribe, and tongue, and people, and nation - That is, out of all mankind.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

redeemed

(See Scofield "Rom 3:24").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

9–14. They sung a new song. To the music of their harps. A song that could not be sung until the Lamb had taken the book. Didst purchase unto God with thy blood men of every tribe, etc. See the Revised Version. The Common Version is incorrect, as is now admitted by all scholars. The song does not sing of what Christ has done for those who are singing, but of what he has done for men. The singers are not of those redeemed.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

For you were slaughtered

This can be stated in active form. AT: "For they slaughtered you" or "For people killed you" (See: Active or Passive)

slaughtered

If your language has a word for killing an animal for a sacrifice, consider using it here.

with your blood

Since blood represents a person's life, losing the blood represents dying. This probably means "by your death" or "by dying." (See: Metonymy)

you purchased people for God

"you bought people so that they could belong to God" or "you paid the price so that people could belong to God"

from every tribe, language, people, and nation

This means that people from every ethnic group are included.

translationWords

blood

God

tribe

people group

nation

kingdom

priest

reign

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9–14. THE NEW SONG

9. ᾄδουσιν. A reads αδωσιν, which clearly rests on mispronunciation; not as is generally assumed, where MSS. are divided between future indicatives and aorist subjunctives, on grammatical idiosyncrasies of the writer.

ἠγόρασας τῷ θεῷ. A reads τῷ θεῷ ἡμῶν, and omits these words after ἐπ. αὐτοὺς in the next verse; 1 cop[204] omit τῷ θεῷ, which æth[205] inserts after ἐν τῷ αἵματί σου; Text. Rec[206] adds ἡμᾶς with אBP 1 and Latins.

[204] Coptic.

[205] Aethiopic Version.

[206] Rec. Textus Receptus as printed by Scrivener.

9. ᾄδουσιν. This may be only an historic present, but perhaps, though to the Seer the song of adoration appeared to begin now, and to stop in time to let other voices be heard, he means to intimate that in fact their adoration is continued to eternity. See on Rev 4:9-10.

ἠγόρασας. Prim, emisti, Vg[222] redemisti. The distinction between the two (for instance Eph 5:16, Col 4:5, redimentes is a quite correct translation of ἐξαγοραζόμενοι) exists far less in Latin than in modern English, where the word has come to mean that the effect of the purchase is to restore those bought either to their rightful owner or to liberty (neither of these can be intended in A. V[223] “redeeming the time”). Here of course both are true, but all that this text expresses is that Christ has bought us, and that we now belong to His Father (in 1Co 6:20; 1Co 7:23; 2Pe 2:1 both Vg[224] and A. V[225] have the simple verb). The elders probably represent the whole multitude of the redeemed, but they are not here said to belong to that number, and the living creatures certainly do not. The insertion of ἡμᾶς after ἠγόρασας though very well attested is condemned by the following αὐτούς after ἐποίησας.

[222] Vulgate.

[223] Authorised Version.

[224] Vulgate.

[225] Authorised Version.

τῷ θεῷ. Notice that the phrase is the exact reverse of some lax modern language on the Atonement, which speaks as if the Son redeemed men from the Father. To say that Christ redeemed men from God’s wrath may be justified (e.g. by Gal 3:13); but even that mode of expression is not exactly scriptural. Since St Anselm’s time most competent theologians have refrained from pressing the metaphor of a ransom which is frequent in Scripture.

ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους. Cf. Dan 3:4 and parallels. The three terms there are made into four here, perhaps because neither of the Greek versions translates consistently, but each sometimes uses λαὸς and sometimes ἔθνος. All surviving MSS. and versions of our Book always give both, though the order is sometimes such as to suggest the question whether one or other is not an afterthought. The passage is generally and rightly explained as fully parallel to Rev 7:9-10, and so the first of many indications in this Book of the catholicity of the Church, and of course a conclusive refutation of the theories (see on Rev 2:2) which ascribe to this Book a controversial anti-Pauline purpose, and a spirit of Jewish exclusiveness. There is really hardly anything in St Paul so strong as this or Rev 7:9. But if this passage stood alone, it might be explained as a parallel to Isa 66:20 of the redemption of the literal Israel out of all nations to be a royal priesthood.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

They sing. Present tense, denoting the continuous, unceasing worship of heaven, or possibly, as describing their "office generally rather than the mere one particular case of its exercise" (Alford).

Redeem [ηγορασας] . Lit., purchase, as Rev. See Joh 4:8; Joh 6:5. Us. Omit us and supply men, as Rev.

With Thy blood [εν τω αιματι σου] . Lit., "in Thy blood." The preposition in is used Hebraistically of the price; the value of the thing purchased being contained in the price.

Kindred [φυλης] . Rev., tribe. Often in the New Testament of the twelve tribes of Israel.

People, nation [λαου, εθνους] . See on 1Pe 2:9.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.