Worthy is The Lamb
Study Scripture: Revelation 5:1-10.
Background Scripture: Revelation 4-5

10    May 8, 2004

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Key Verse

Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

 Revelation 5:12


The Book of Revelation is the last book of the Bible and fittingly so, as it brings the journey started in Genesis to it’s ultimate end in Eternity. God’s eternal purpose is here consummated in the Second Coming of Christ, the final victory of good over evil, the New Heavens and the New Earth and that other eternal destination, ‘the Lake of Fire’. 

As the final book of the Bible, Revelation brings together a number of lines of prophetic truth, which run parallel throughout the Old and New Testaments, but apart from the book of Revelation, they find no complete prophetic fulfillment. Revelation draws them all together into a final conclusion.

One writer comments: 

This forms one of the arguments for the Bible as a completed canon. All the themes of Scripture are fulfilled and find their culmination in Revelation. There is no need for more revelation from this standpoint. With this book, we truly have “a faith once and for all delivered to the saints” (Jude 3). 

Our English title ‘Revelation’ has the root meaning ‘to reveal or unveil that which has previously been hidden’. The book is the revelation of Jesus Christ, in the sense that the contents of the book have been revealed by Jesus himself (1:1) and in another sense, He is the central character of the book. 

The writer is identified as ‘John’ (1:4, 9) and this John was a prophet (22:9), and a leader, apparently well known to the churches of Asia Minor, to whom the book was written. (1:4). Traditionally this ‘John’ is accepted to be John the Apostle, one of the ‘Twelve’, and certain details in chapter one, the writings of some early church fathers and the fact he seemed to have been well known to those to whom he wrote, certainly make a strong case for the Apostle being the writer. 

Revelation deals with the glorified Christ much more than any other book. It reveals Him as the Lamb of God and King of kings, who in the consummation of His program of salvation, restores to man what was lost by the fall and much more. All of Scripture ultimately speaks of the Lord, it points men to Him, but it is Revelation that thoroughly shows the culmination of God’s complete salvation in Christ. 

It is also very important for its disclosure of the political, religious, economic and international conditions that will be present in the end-time system of the beast and the final world empire. As the conditions begin to fall into place, setting the stage for the final end-time drama, Christians living at the time should recognize be able to the times and seasons  and know the return of the Lord is near, even at the door.  

One of the prominent themes of the book concerns the conflict with evil, in the form of human personalities empowered by Satan and his world-wide system, and the Lord’s triumphant victory over the forces of darkness and the establishment of His kingdom both in the millennium (the 1,000 years of chapter 20) and in eternity. 

Revelation has traditionally been at one and the same time, a book that has attracted considerable attention from some, while at the same time being ignored by a large number of readers. Most find the first five chapters quite palatable, where John discloses a magnificent and terrifying sense of the resurrected and glorified Christ and is commissioned to record his vision. Typical of this kind of revelation on man is that John gained a deep sense of his own sin. (1:17; Isa. 6:1-5).                                                   

Note, the clearer we see Jesus, the deeper should be our conviction of sin and our need to be more like Him. 

A message to the seven churches follows, consisting of a rebuke and a promise, and always containing a self-description of the glorified Lord, (2:1-3:22).

The largest section of the book deals with future events, or the consummation of all things (4:1–22:21). The description of actual events is preceded by an introductory scene in heaven, revealing both the awesome holiness and glory of God and the redemptive work of the Lamb, the Lion from the tribe of Judah (4:1 - 5:14).  

It is from this point on to the end of Chapter twenty that many have a problem and this includes those who simply ignore this section and some who seek to interpret its meaning. 

The section is filled with horrific visions, wrapped in mysterious and foreboding images and symbols that disclose both man’s depravity and God’s judgment. These terrible judgements are set against a backdrop of God’s holiness and the cost of redemption and these it seems give rise or is cause for the impending judgments.  

It is the successive breaking of the seals on the seven sealed scroll (chapter 5) that unleashes the judgments, all grouped in sevens. After unimaginable destruction and terrors resulting from the breaking of the seals, the new heaven and new earth are ushered in.  

Still, not surprisingly, even in the midst of the horrors of God’s wrath, a vision of hope and salvation is interspersed. We read of the sealing of the one hundred and forty four thousand Israelites and the worship of an innumerable number of (presumably Gentile) converts, tribulation martyrs (7:9-17). 

The last portion wraps up in chronological order as detailed by one writer: 

First, the second coming of Christ is disclosed (19:11-16). Second, the battle at the end of the age is envisioned, with an ensuing feast for birds (19:17-21). Third, Satan is bound for one thousand years (20:1-3). Fourth, the millennial kingdom is described (20:4-6). Fifth, at the end of the one thousand years, Satan is again unleashed and destroyed (20:7-10). Sixth, the great white throne judgment which takes place at the end of the millennium is recorded (20:11-15). 

The seventh last thing (21:1–22:5) is the eternal state. That God has created a new heaven and new earth is taken by faith, for it is declared from the throne (21:3-8). John then tells us what he sees, viz., the new Jerusalem (21:9–22:5). It is a totally rebuilt and dazzling city (21:9-21), in which there is no temple because God and the Lamb are its temple (21:22-27). Out of its midst is flowing the river of life (22:1-3a), and God and the Lamb provide its light (22:3b-5).

After this splendid finale to a vision of the future, John concludes his book with an appeal to the readers (22:6-21). Three give their testimony of the veracity of this book: an angel (22:6-11), Jesus himself (22:12-17), and John (22:18-21). 

Despite the promise of blessings to all who read the book (1:3), the Lord’s edict;

“seal not the sayings of the prophecy of this book, for the time is near”; blessed is he that keepeth the sayings of the prophecy of this book;

there are very mixed reactions and attitudes towards Revelation. While some have exploited the imaginative language and symbolism for sensationalism, many find the language too difficult to understand and simply avoid the book. Others find the judgments too disconcerting and spiritualise away the whole thing. Not surprisingly, a number of schools of interpretation has emerged over the years. 

The following are some of the different approaches employed in the interpretation of the book as detailed in part by one writer: 

Preterist - From a Latin word meaning “past.” This school of thought sees Revelation as already fulfilled in the early history of the church by 312 A.D. with the conversion of Constantine.

Revelation for the Preterist is purely symbolic history rather than prophetic of coming events in history. This not only does total injustice to the nature of the book as prophecy, but to the normal meaning of words. 

Historical - This approach sees Revelation as a symbolic presentation and a panorama of the total period of church history from John’s day to the end of the age or Christ’s second advent. In this view, Revelation does not just deal with a future time, but covers all of history from the time of John. Further, such a view must ignore the imminent return of the Lord.

Idealist - This approach sees the book as portraying in symbolic terms the age-old conflict of the principles of good and evil with no historic elements whether past or future. 

Futurist - The term “futurist” comes from the fact this interpretation sees the book from chapter 4 on as yet to be fulfilled. The futurist approach follows the principle of interpretation known as the literal, plain or normal method of interpretation. This method recognizes the use of symbols, but understands them in their plain, customary, and normal meaning just as we do in our language.

There are several reasons for the futuristic approach. The prophecies found in this book have simply not taken place. There is nothing in history that comes close to the events of the majority of the book. For instance: (a) No judgments in history have ever equalled those depicted in chapters 6, 8, 9, and 16, but in these chapters, these judgments are presented as things that will occur. (b) The resurrection and judgment of chapter 20 have never occurred, but are clearly presented as future facts. (c) Obviously, the great anticipation of the book, Christ’s visible return as portrayed in chapter 20, has also not taken place.  

Unfortunately the prophetic nature of the book with its end-time focus has attracted more than its share of hucksters, all tying major international events to prophecies in Revelation for their financial gain. 

The Revelation was intended to encourage believers in the midst of Roman persecution, by revealing that their Messiah was in control and will be the ultimate victor. Today’s lesson is focussed on Jesus and following His ultimate confirmation as Messiah by His resurrection, here He will exercise His office as the Only One qualified to execute judgment and banish evil, to the end, He takes control of the kingdoms of the world and establish His eternal kingdom.         



One writer summarizes the succeeding chapters as follows:

Chapters six and following will unfold the ominous events of the Tribulation and describe the outpouring of God’s wrath on the earth. Over and over from that point on, what occurs will be described in terms of God’s wrath and judgment, as an outpouring of His holy and righteous character.

But before these events occur, John is given the perspective of heaven—a perspective which demonstrates something of the justice of these events and their necessity. In chapter four our attention was focused on the throne set in heaven and its Occupant. In chapter five the scene is still in heaven and continues the vision of the throne, only now the focus is on a new item of vital importance, the seven-sealed book (actually, a scroll, the Greek biblion) and its Recipient. The book contains the prophecy of events to be unfolded in the rest of the book of Revelation. 

Let us go back to chapter four to put the lesson in proper perspective. Chapter four obviously focussed on the throne of God. John had suddenly found himself in the supreme headquarters of the universe, and dominating it was a throne, with someone sitting on it be read 

Of course the majority in our world do not like to think that there is such a thing as it throne, especially a throne in Heaven, for that implies that there is an absolute power, and that what this power has decreed cannot be altered or changed, for no one can successfully challenge its absolutes. 

The world of materialism, agnosticism, and atheism insists that there is no throne, and therefore no power or authority to which every one has answer. In fact they seem to think that they can live without the idea of a throne, or if there is one, they put themselves on it. 

The Apostle would have us know that, that throne exists and that it is not empty. This throne asserts that there is a God, that he is present there, that he is sovereign, that he has a right to rule, and a prerogative to judge. 

The scene was a glorious, impressive, and fearful one. 

There was a green coloured rainbow all around the throne. The One seated was not described in any detail except to say that from him there were myriad emanations of glistening light in the colours of white diamond and a red precious stone. 

The Holy Spirit, described as the seven spirits of God, as in Revelation 1:4 where He is described also as the seven burning lamps, and as in Isaiah 11:2, was there.  

Twenty-four elders sat on lesser thrones arranged around this throne. 

Out of the throne came fearful thunderings, lightning, voices that reminded us of God’s fearful appearance at Mount Sinai. (See Exodus 19:16-19; 20:18-19.) 

There were strange looking, spectacular angelic beings with wings like the cherubim but also with a multitude of eyes, positioned around the throne, on a sea made of something looking like glass. 

They constantly proclaimed that the one seated on the throne, who lives forever and ever, the Almighty, was holy and fully deserved all glory, honour, and thanks. See Ezekiel 1:4-14 and 10:20-22 for the descriptions of these spectacular angelic beings. 

The twenty-four elders joined in this constant song of praise, falling down before Him that sat on the throne, casting down their crowns before the throne, and note carefully, saying: 

“Thou art worthy, O Lord, to receive glory and honour and power: for thou has created all things, and for thy pleasure they are and were created.” 

Psalm 89:6-7 describes the nature, status, and position of God the Father for us when referring to a council similar to this one: 

“For who in the skies above compare with the Lord?

Who is like the Lord among the heavenly beings?

In the council of the holy ones God is greatly to be feared;

He is more awesome than all who surround him.”                          

We know therefore that when such a council meets, matters of great importance will take place and chapter five shows us how really important and significant this council meeting was.  

The focus now shifts to a scroll, and even more significantly to the One who is worthy to open this scroll.   


Verse 1.   The right hand is symbolic of power and the position of this  seven-sealed scroll in the right hand of God Almighty, Ruler of the universe. This is an indication of its importance and at this point, the focus of the Apostle’s attention. 

Generally scrolls had writing on one side only, so the two- sided writing would suggest the extensive and comprehensive character of its contents and emphasize the fullness of the judgments and their ability to accomplish the purposes of God. 

This is a mystery book, undoubtedly containing the answers to the question of what has to happen to create a perfect world, and exactly how God is going to bring this perfect word into being.  

This book in the hand of God is shut up and sealed; it is known to none but himself;  

Known unto God, are all his works, from the beginning of the world; It is sealed with seven seals.  

This tells of the inscrutable secrecy of the things God keeps to Himself. The fact that the scroll was sealed with seven seals indicates that this was a significant and complex document, and that there was no way to change it, for God himself had written it, and no one was powerful enough to change it.  

In the subsequent chapters, the breaking of the seals unleash God’s righteous wrath and judgments on the earth ( see Ezekiel 2:9-10) and at some point in the carnage, it will be announced that “The kingdom of the world has become the kingdom of our Lord and of his Christ, and He will reign forever and ever” (Rev. 11:15). 

Thus the judgments will: bring rebellious man to his knees, defeat Satan’s kingdom, restore the kingdom of the earth under the visible authority of God, and re-establish man as God had originally intended before the fall. 

Some see in this, the recovery, or redemption of lordship over the earth on behalf of man through his Kinsman- Redeemer, the Lion who is also the Lamb. This will be accomplished through the judgments of the sealed book. 

The number seven is prominent throughout the book and represents perfection or completeness. Thus after the breaking of the seventh seal with it’s ensuing judgments, God’s eternal purposes will have been completed. 

There is much speculation as to what was written on the scroll which was never read in this prophecy and remains just that, speculation.

Some interpret the judgments following the breaking of each seal as related to what’s written on the scroll, while others see this as part of some legal transaction related to the inheritance of the earth, (see Daniel 7:13-14). 

Some think the scroll is the Old Testament, or the Old and New Testament together, in other words fulfilled prophecy. 

Others think it is God’s claim of divorce against Israel. 

Yet others think that this scroll is God’s sentence against the enemies of the church. 

Others think it is the text of the book of Revelation.

Some think the scroll is the type deed to planet earth. 

Most probable is that this scroll is God’s final settlement of the affairs of the universe, or God’s Will. This would be like the typical Roman will, which customarily was sealed with seven seals, each one from a witness to the validity of the will. 

But note that though the contents of the scroll was important, the emphasis was on the seals and on the One who was worthy to take the scroll.             


Verse 2.   This is a special and strong angel in the role of a herald, and his proclamation is of obvious importance. There is definite urgency and concern is his proclamation and it is loud enough to catch the attention of the entire universe. His question dramatically calls our attention to the problem, is there anyone worthy? 

This is the enduring problem among men, worthiness, that is morality, righteousness, holiness, and justice - in a word, worthiness. 

There have been many who have tried throughout the centuries to show that they are worthy enough to solve the problems of their respective countries and of the world. Inevitably, their empires have all fallen apart, and they have all failed miserably. 

Even those powerful leaders and intellectuals, whether in the religious or secular area, which we have admired, have all failed. They were all have very limited. No wonder John would weep when no one was found to take the scroll.     


Verse 3.   Not surprising but with profound disappointment, no one was found worthy to even look on the book. Who among men or angels could actually approach The Lord God Almighty, Creator and Sustainer of the Universe, Who dwells in the Light to which no man can approach! 

Such is the personage of Almighty God and the contents of the book, that in all the universe, none among men or among the heavenly host, though they stand in the presence of God, was worthy to even look on the book.  

We are compelled here to point out to those foolish people who say that our Saviour was only a good man, and not God himself, that only God could bear the sins of men and redeem men. God the Son had to become a man to redeem his brethren. So we teach about the God-Man, our Saviour, Redeemer and Lord.       


Verse 4.   Whatever John’s anticipation was of the contents of the book, it’s message or revelation, his reaction showed he must have considered that he had a personal stake in it, as would all men, and as a result, he is moved to bitter tears, or literally “bitter mourning”, that no one could open the book or even look upon it. As a result it is believed the book held among other things, the plan for man’s redemption. 

This has led some to think that this scene is a retrospective glimpse of a time after the fall of man, with the overriding question among the angels being, how was man to be redeemed and Paradise regained?  

Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:  Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. (1 Peter 1:10-12) 

So John, a godly man who would have longed for the righteousness of God to be manifest in the world, adds tears of disappointment to the disquiet, perplexity, helplessness and dreadful uncertainty among the heavenly host, at the seemingly frustration of the divine purpose. 

Note and remember that John was an apostle, and thoroughly acquainted with Jesus and what he had done. Still, when confronted with the heavenly council and the true magnitude of the matter of redemption, his hopes faded.  

 It should be clear therefore, that what Jesus has done for us is much more spectacular and difficult than we could ever imagine. Now that He was in heaven, and seeing the true nature of things, John realized he was out of his depth. It is truly amazing to hear people speak of heaven so casually.  


Verse 5.   John might have been ignorant of things that he should have known, but those in Heaven were not ignorant. They knew who was worthy.   

The challenge issued to all creation by the strong angel, a challenge which no creature could answer, had a solution.   

The Apostle is now pointed to the Old Testament Scripture, and the great figure that the prophecies there spoke so much about. He was urged not to cry and his attention is directed to the one who turns tears of sorrow into tears of joy, and weeping into laughter. This is of course our Lord and Saviour Jesus, of whom Scripture is replete with references to his lineage and royalty. 

Note that the titles of the One able to open the scroll and its seven seals are both Jewish titles. They refer to the King of the Jews, the same type that Pilate wrote on the Cross of Jesus.      

One writer comments:

He is “The Lion of the tribe of Judah.” The lion is the king of beasts, and Judah is the royal tribe. Here we have an allusion to Genesis 49:9-10 where it is predicted that the future Ruler of Israel and of the earth would come out of the tribe of Judah, the royal tribe. This is, of course, a reference to the Lord Jesus who was of the line of David, a legal descendent by adoption through Joseph (Matt. 1), but also a physical descendent of David through Mary (Luke 3:23f).

(2) He is “the Root of David.” This is a reference to Isaiah 11:1 where it is prophesied that from Jesse, David’s father, the future Ruler of the earth, the Messiah, would rise up like a shoot or stem from the root of a cut down tree. The Davidic line would be cut down so that no man would sit on the throne of David (cf. Jer. 22:24-30), but from David’s line or roots would come the Messiah, David’s own progeny. 

The sense here is one of having accomplished; that Jesus had overcome and had been victorious in all temptations, His ministry, Gethsemane, the cross, the grave; the result of which conferred on Him the authority, right and capacity to open the book and break the seals and so unleash the judgments.


Verse 6.   A sense of awe and wonderment from the Apostle at this scene. Jesus is seen here as a lamb and the term is actually ‘little lamb’, a term of endearment, sometimes applied to Passover lambs, that had been brought into the home and to whom there was some attachment.  

Unlike the term ‘Lion’ which is only used here in Revelation to describe Jesus, the word ‘Lamb’ is used twenty-eight times. To some, the implication is that His sovereignty, royal credentials, and power lay in His Person and redemptive work, as the Lamb of God who died in our place. For Christ, the biggest battle was won on the cross, so there had to be humiliation before glorification;  

Ought not Christ to have suffered these things, and to enter into his glory? (Luke 24:26).  

His worthiness to open the book and break the seals rest in His humility and submission, clearly depicted in the figure of the lamb.  

He could not take His place as Ruler until He had become the Kinsman Redeemer by the sacrifice of Himself as God’s little lamb. (adp.) 

This lamb appeared as one slaughtered and particularly as a sacrifice but paradoxically, He is standing in the midst of the throne, sharing eternal and omnipotent authority with the Father and very much alive. This is an unmistakeable reference to Jesus as the Lamb of God that takes away the sins of the world, (John 1:29). This is the resurrected and victorious saviour, but seemingly the marks of his crucifixion are somehow still visible, perpetual reminders of His sacrifice on our behalf. 

The sevens are symbols of perfection and applied to horns, which are themselves symbolic of power and government, speaks to His absolute victory over His enemies and His ensuing perfect rule in justice and righteousness.  ‘Eyes’ are symbolic of His omniscience, and the seven signifies the totality and perfection of His wisdom and insight, and are instruments of His virtuous rule.  

And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:
 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth: with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
Isaiah 11:3-5.

In whom are hid all the treasures of wisdom and knowledge.

(Col. 2:3). 

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. John 16:7.  

Jesus Himself sends the Holy Spirit into the earth, who Himself knows all things. 

The Lamb therefore is shown to us as both ”sympathetic and powerful”. He is not an object of pity for he bears all the marks of omnipotence and omniscience. See also Hosea 11:10 and Zechariah 4:10, 3:9. 

This shows us also the way that Heaven regards things, its strangely different standards and view of things.  One writer comment:

“When men want symbols of power they conjure up ferocious beasts and birds of prey (such as are used for nations and sports teams); but the kingdom of heaven represents itself in terms of humility, gentleness, and sacrificial love.

What a figure! A slain Lamb, who has the marks of omniscience and omnipotence.”     

Another writer adds:

“The first thing the Elder says to John is to stop weeping because there is an answer to this problem.  A Lion will appear who will solve it. But when John turns to look for a lion, he sees instead a lamb, probably the least impressive, frailest, the least dramatic animal imaginable, quite unlike anything else in the scene.  And it is a Lamb, “standing, as if slain”.

For the first time in heaven there is something neither beautiful or powerful.  Yet it is precisely because of that Lamb that seemed full human beings like us are allowed in. The scroll, the deed, can be opened before God because of the Lamb with the marks of slaughter on him”.


Verse 7.   Finally the Only One worthy in all the universe stepped forward and took the Book.  

This scene will be enacted in heaven at a time appointed by God Himself and it will mark the beginning of the end for Satan, his followers and his system on the earth. This is as it were, Jesus receiving the ‘Deed’ for the earth from the Father and authority to execute judgment, demolish all enemies and establish His righteous rule and kingdom. This rule will be manifest in the millennial kingdom after the defeat of Satan and his followers. 

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
(Daniel 7:13-14.)


Verse 8-10.   Instantaneous applause, ovations and rapturous praise in a coronation like scene, as heaven and all its hierarchies gratefully and joyously applaud the Lamb, for His wonderful accomplishments in His work of redemption on their behalf. 

Interestingly the prayers of the saints are represented as fragrant odours in golden vials and these are released as tributes to God. This should be instructive to us as to what our prayers should be. 

One writer comments:

… today, prayer consists of confession, intercession, and worship. When we confess we are occupied with our sins; when we intercede, we are occupied with human needs, ours and others’ but when we worship we are occupied with Him alone. The day will come when prayer will be emptied of its need of confession. There will be no more laver. Prayer will be emptied of its need for intercession. There will be nothing remaining but that which may be symbolized under the bowls of incense, and all our prayer shall be praise and worship. 

Notice that the Host numbering thousands form a choir, bringing a wonderful sense of joy and gladness. There is singing in heaven.  We cannot even imagine this choir and the power, beauty and meaning this song.  This is the worship of Heaven. 

Note first that the reason for the worship of Heaven is the death of Jesus. It is not his compassionate life, his miracles or his teachings, that bring worship, but it is the fact that he said his blood for sinners of all ages. 

As a result, when we observe or participate in the Lord’s Supper, we are in a real sense joining in this chorus.  We are caught up in this wonder of redemption, the demonstration of the law of God for all men shown in the Cross.       

The ‘song’ affirms the worthiness of the Lamb, to in effect unleash the judgment of the seals. The virtue of the Lamb is based in His redemptive work:

He was slain -  a clear reference to the cross.

Purchased men for God by His blood -  a recognition of His efficacious sacrifice.

- Those redeemed have become part of His kingdom.

Priests to God -  by His work we have access to God and are to represent Him to men. We are divinely appointed priests, with divine services to perform. Priests are people who work in the service of God.  They offer sacrifices to God 

We shall reign - Christians will reign with Christ in the millennium as kings. 

An old writer Victorinus tells us why they sing a new song:

It is a new thing that the Son of God should become man. It is a new thing to us send into the heavens with a body. It is a new thing to give remission of sins to men. It is a new thing for men to be sealed with the Holy Spirit. It is a new thing to receive the priesthood of sacred observance, and to look for a kingdom of unbounded promise.”             

When men today sneer at the Scriptures, defy the moral standards of God, they really are following an illusion and a fantasy, for one day they will have to acknowledge that Christ is Lord.     

And hast made us unto our God kings and priests…this is particularly beautiful. This is a most happy song for men. 

The song tells us first about what the Redeemer has done, that is, ‘He has made us’... 

This is most magnificent.  Our Redeemer deserves Glory, Honour, Praise and Power, forever. He has made us who we are and who we will be. 

All our sins have been cancelled and wiped out by the blood of Jesus Christ. We have nothing to fear.  We cannot be condemned.  Christ has justified us. We are sanctified. 

He took every drop of bitter suffering to bring salvation. He finished his great work, ascended into heaven, taking captivity captive. 

No believer, no matter how poor, illiterate, weak, sickly, are of low self-esteem should forget this teaching. They should glory in their ancestry, for they are of royal blood, adopted by God, descended from the King of Kings, of old given a royal right and an ancient ancestry. 

The coronation day has not yet arrived, but they are required to as with the dignity of a King.  The Crown has already been made. So believers must be confident and behave as the most honourable, and command respect by their behaviour and dignity. 

So we pray for that happy day to come speedily.                                         



Christians should understand and be assured that God’s plans and purposes will and must come to pass. 

Currently everything appears to be going the way of evil, as immorality on every level is increasingly gaining acceptance. 

Thankfully God has given assurance, as in this lesson, that the Lion of the Tribe of Judah, The Lamb of God has prevailed and overcome. Satan and his system will be defeated and banished and one day all Christians will rule with our Lord and Saviour as the earth shall be full of the knowledge of the LORD, as the waters cover the sea. 

The praise, rejoicing and glorifying of God witnessed in Heaven should be part of our daily lives, for we already have knowledge of our redemption and assurance of eternal life in our Saviour Jesus Christ.  

May we now be living to the glory of God as those who love Him and are living in the moment-by-moment expectation of the Saviour’s coming.  

We must ask ourselves, are we, priests of God, giving proper sacrifices? Or are we offering blemished sacrifices, certainly not the best of the flock?  

Are we behaving like kings? giving generously in the service of God, as if we indeed are kings who will soon inherit a kingdom and unimaginable riches? 

Let us consider our ways and behave as the priests and kings God has made.