12. The words of the angels are introduced in the Greek with ‘saying’ (cf. rsv), as in 4:8, 10; 5:13, though all look like songs. Indeed, up till now the only specific reference to singing is in verse 9. But as the actual words of their song are there introduced with ‘saying’, it is plain that this verb is consistent with song as well as speech. The structure and content of the other passages show that they should likewise be understood as songs, as is the case with the present passage. Like the preceding one this song begins with Worthy.
For the Lamb and was slain, see note on verse 6. A slight difference is that there the Lamb was looking as if … slain’ while here there is no ‘as if’. The fact of the slaying is allowed to stand out. The angels use seven expressions (the perfect number is probably significant) to indicate the wonder of the Lamb. The first four are qualities he possesses, the last three express the attitude of people to him. Though there is no quotation there are resemblances to the praise of God in 1 Chronicles 29:10–12. Almost all the qualities here are ascribed to Christ elsewhere in the New Testament: power (1 Cor. 1:24), wealth (2 Cor. 8:9; Eph. 3:8), wisdom (1 Cor. 1:24), strength (Eph. 6:10; 2 Thess. 1:9), honour (Heb. 2:9; cf. Phil. 2:11), and glory (John 1:14; Heb. 2:9). ‘Blessing’ (niv praise) is not specifically used of him, but the corresponding verb is (Mark 11:9–10; cf. Rom. 15:29).[1]
12. They were saying in a loud voice,
“Worthy is the Lamb that was slain to receive
power and wealth and wisdom and strength
and honor and glory and thanksgiving.”
No mention is made of harps or other musical instruments. We may assume that the heavenly host sang, but the text reads that they uttered a loud shout in unison so that the sound came as one voice.
The wording of this second hymn expresses much the same thoughts as the hymn sung by the four living creatures and the twenty-four elders (vv. 9–10). But the angels have no need of redemption; they have learned from the church about the mystery of salvation (Eph. 3:10; 1 Pet. 1:12). They stand in awe at the wonder of God’s redeeming love in Christ Jesus. They are the ones who rejoice in heaven when one sinner on earth repents and cries out to God for mercy (Luke 15:7, 10). They are sent out as God’s messengers (Ps. 104:4; Heb. 1:7), and they are servants of the saints who are to inherit salvation (Heb. 1:14). They sing loudest praises to the Lamb, for they themselves have an integral part in the process of salvation by conveying divine messages to God’s people.
Thus the angels compose and sing a hymn, dedicated not to God but to the Lamb. Their song is more compact and even richer in attributes than the hymn sung by the cherubim and elders. It is unique because of its sevenfold construction: it lists seven nouns in succession that are ascribed to the Lamb: power, wealth, wisdom, strength, honor, glory, and thanksgiving. Seven is the number of completeness (compare 7:12). The four living creatures ascribed glory, honor, and thanksgiving to God seated on the throne (4:9), and the twenty-four elders do the same thing except that instead of thanksgiving they use the term power (4:11). Note, however, that the heavenly beings once call God worthy because of his work of creation, but twice they name the Lamb worthy because of his redemptive work (4:11 and 5:9, 12 respectively).
Some scholars divide the seven attributes into objective qualities (power, wealth, wisdom, and strength) and subjective qualities (honor, glory, and thanksgiving). Even though this demarcation has merit, the question is whether John wished to convey a division of qualities. For instance, glory is a heavenly attribute that people observe but are unable to increase. By contrast, honor is the act of people paying respect; and the act of thanksgiving “evokes man’s thankful response for benefits received.” All the other qualities belong to God and the Lamb.
This song has its origin in heaven, yet the individual words reveal acquaintance with an Old Testament doxology composed by David: “Yours, O Lord, is the greatness and the power and the glory and the majesty and the splendor.… Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all. Now, our God, we give you thanks and praise your glorious name” (1 Chron. 29:11–12). Hence the Old Testament is the basis for the New Testament, reflected even in this angelic hymn.
Qualities that belong to God are now ascribed to the Lamb. These qualities are power as inner strength; wealth that comes from God; and wisdom that God freely gives to his people. Strength is a synonym of power, and honor and glory frequently appear as a pair (e.g., Ps. 8:5). God grants these qualities to his people, and they in turn express their thanksgiving to him and the Lamb.[2]
5:12 “the Lamb that was slain to receive power” “Was slain” is a PERFECT PASSIVE PARTICIPLE (cf. 5:6; 13:8), which implies “slain in the past” with the marks of the slaying remaining. When we see Jesus He will still have the marks of the crucifixion. They have become His badge of honor! The concept of the cross is implicit and central in Revelation (cf. 1:5; 5:12; 7:14; 12:11; 13:8; 14:4; 15:3; 19:7; 21:9, 23 and 22:3). The concept of a purchased redemption is a recurrent NT truth (cf. Mark 10:45; 1 Cor. 6:20; 7:23; Gal. 3:13; 4:5; 1 Tim. 2:6; 1 Pet. 1:18, 19).
In this verse seven attributes are given unto the Lamb: (1) power; (2) riches; (3) wisdom; (4) might; (5) honor; (6) glory; and (7) blessing. All creation (the largest choir possible) blesses the Father and the Son (cf. v. 14; Ps. 103:19–20; Phil. 2:8–11).[3]
[1] Morris, L. (1987). Revelation: an introduction and commentary (Vol. 20, pp. 101–102). InterVarsity Press.
[2] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Book of Revelation (Vol. 20, pp. 212–213). Baker Book House.
[3] Utley, R. J. (2001). Hope in Hard Times – The Final Curtain: Revelation: Vol. Volume 12 (p. 57). Bible Lessons International.
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