Thou art worthy, O Lord - In thy character, perfections, and government, there is what makes it proper that universal praise should be rendered. The feeling of all true worshippers is, that (God is worthy of the praise that is ascribed to him. No man worships him aright who does not feel that there is that in his nature and his doings which makes it proper that he should receive universal adoration.

To receive glory - To have praise or glory ascribed to thee.

And honour - To be honored; that is, to be approached and adored as worthy of honor.

And power - To have power ascribed to thee, or to be regarded as having infinite power. Man can confer no power on God, but he may acknowledge what he has, and adore him for its exertion in his behalf and in the government of the world.

For thou hast created all things - Thus, laying the foundation for praise. No one can contemplate this vast and wonderful universe without seeing that He who has made it is worthy to "receive glory, and honor, and power." Compare the notes on Job 38:7.

And for thy pleasure they are - They exist by thy will - διὰ τὸ θέλημά dia to thelēma. The meaning is, that they owe their existence to the will of God, and therefore their creation lays the foundation for praise. He "spake, and it was done; he commanded, and it stood fast." He said, "Let there be light; and there was light." There is no other reason why the universe exists at all than that such was the will of God; there is nothing else that is to be adduced as explaining the fact that anything has now a being. The putting forth of that will explains all; and, consequently, whatever wisdom, power, goodness, is manifested in the universe, is to be traced to God, and is the expression of what was in him from eternity. It is proper, then, to "look up through nature to nature's God," and wherever we see greatness or goodness in the works of creation, to regard them as the faint expression of what exists essentially in the Creator.

And were created - Bringing more distinctly into notice the fact that they owe their existence to his will. They are not eternal; they are not self-existent; they were formed from nothing. This concludes the magnificent introduction to the principal visions in this book. It is beautifully appropriate to the solemn disclosures which are to be made in the following portions of the book, and, as in the case of Isaiah and Ezekiel, was eminently adapted to impress the mind of the holy seer with awe. Heaven is opened to his view; the throne of God is seen; there is a vision of Him who sits upon that throne; thunders and voices are heard around the throne; the lightnings play; and a rainbow, symbol of peace, encircles all; the representatives of the redeemed church, occupying subordinate thrones, and in robes of victory, and with crowns on their heads, are there; a vast smooth expanse like the sea is spread out before the throne; and the emblems of the wisdom, the power, the vigilance, the energy, the strength of the divine administration are there, represented as in the act of bringing honor to God, and proclaiming his praise. The mind of John was doubtless prepared by these august visions for the disclosures which follow; and the mind of the reader should in like manner be deeply and solemnly impressed when he contemplates them, as if he looked into heaven, and saw the impressive grandeur of the worship there. Let us fancy ourselves, therefore, with the holy seer looking into heaven, and listen with reverence to what the great God discloses respecting the various changes that are to occur until every foe of the church shall be subdued, and the earth shall acknowledge his sway, and the whole scene shall close in the triumphs and joys of heaven.

Thou art worthy, O Lord, to receive - Thus all creation acknowledges the supremacy of God; and we learn from this song that he made all things for his pleasure; and through the same motive he preserves. Hence it is most evident, that he hateth nothing that he has made, and could have made no intelligent creature with the design to make it eternally miserable. It is strange that a contrary supposition has ever entered into the heart of man; and it is high time that the benevolent nature of the Supreme God should be fully vindicated from aspersions of this kind.

Thou art worthy, O Lord, to receive glory honour, and power,.... The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin version, and all the Oriental ones, read, "thou art worthy, O Lord, and our God, to receive"; that is, to receive the acknowledgment and ascription of glory, honour, and power; for otherwise God cannot be said to receive these from his creatures, than by their confessing and declaring that they belong unto him: and that for the reasons following,

for thou hast created all things; the whole universe, the heavens, the earth, and sea, and all that in them are:

and for thy pleasure they are and were created; God is the first cause, and the last end of all things; by his power they are made, and according to his will, and for his own glory, and therefore is worthy of such a doxology; see Proverbs 16:4. What is here said is contrary to a notion imbibed by the Jews (z), that the world was not created but for the sake of the Israelites: and elsewhere (a) they say,

"the world was not created but for David; and one says for Moses; and Rabbi Jochanan says for the Messiah;''

which last is truest.

(z) Zohar in Exod. fol. 6. 3. & Tzeror Hammor, fol. 109. 1. & 161. 3.((a) T. Bab. Sanhedrin, fol. 98. 2.

O Lord (κύριε)

Read ὁ κύριος καὶ ὁ Θεὸς ἡμῶν our Lord and our God. So Rev. See on Matthew 21:3.

To receive (λαβεῖν)

Or perhaps, better, to take, since the glory, honor, and power are the absolute possession of the Almighty. See on John 3:32.

Power

Instead of the thanks in the ascription of the living creatures. In the excess of gratitude, self is forgotten. Their thanksgiving is a tribute to the creative power which called them into being. Note the articles, "the glory," etc. (so Rev.), expressing the absoluteness and universality of these attributes. See on Revelation 1:6.

All things (τὰ πάντα)

With the article signifying the universe.

For thy pleasure (διὰ τὸ θέλημα σου)

Lit., because of thy will. So Rev. Alford justly remarks: "For thy pleasure of the A.V. introduces An element entirely strange to the context, and, however true in fact, most inappropriate here, where the ὅτι for renders a reason for the worthiness to take honor and glory and power."

They are (εἰσὶν)

Read ἦσαν they were. One of the great MSS., B, reads οὐκ ἦσαν they were not; i.e., they were created out of nothing. The were is not came into being, but simply they existed. See on John 1:3; see on John 7:34; see on John 8:58. Some explain, they existed in contrast with their previous non-existence; in which case it would seem that the order of the two clauses should have been reversed; besides which it is not John's habit to apply this verb to temporary and passing objects. Professor Milligan refers it to the eternal type existing in the divine mind before anything was created, and in conformity with which it was made when the moment of creation arrived. Compare Hebrews 8:5. "Was the heaven then or the world, whether called by this or any other more acceptable name - assuming the name, I am asking a question which has to be asked at the beginning of every inquiry - was the world, I say, always in existence and without beginning, or created and having a beginning? Created, I reply, being visible and tangible and having a body, and therefore sensible; and all sensible things which are apprehended by opinion and sense are in a process of creation and created. Now that which is created must of necessity be created by a cause. But how can we find out the father and maker of all this universe? And when we have found him, to speak of his nature to all men is impossible. Yet one more question has to be asked about him, which of the patterns had the artificer in view when he made the world? - the pattern which is unchangeable, or that which is created? If the world be indeed fair and the artificer good, then, as is plain, he must have looked to that which is eternal. But if what cannot be said without blasphemy is true, then he looked to the created pattern. Every one will see that he must have looked to the eternal, for the world is the fairest of creations and he is the best of causes" (Plato, "Timaeus," 28, 29).

{10} Thou art worthy, O Lord, {11} to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

(10) The sum of their speech: that all glory must be given to God: the reason, because he is the eternal beginning of all things, from whose only will they have their being, and are governed: and finally in all respects are that which they are.

(11) That is, that you should challenge the same to yourself alone. But as for us, we are unworthy, that even by your goodness we should share in this glory. So far has been discussed the principal cause unapproachable, which is God.

4:11 Thou art worthy, O Lord, to receive glory and honour and power. The chorus in which they join ascribes all glory to God as his right as the Creator.

For thy pleasure they are and were created. Because of thy will (Revised Version). Not as in the Common Version. They do not say that God created all things for his pleasure, but that his will was the efficient cause.

4:11 Worthy art thou to receive - This he receives not only when he is thus praised, but also when he destroys his enemies and glorifies himself anew. The glory and the honour and the power - Answering the thrice - holy of the living creatures, verse 9. Rev 4:9 For thou hast created all things - Creation is the ground of all the works of God: therefore, for this, as well as for his other works, will he be praised to all eternity. And through thy will they were - They began to be. It is to the free, gracious and powerfully - working will of Him who cannot possibly need anything that all things owe their first existence. And are created - That is, continue in being ever since they were created.

11. O Lord-The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscript, B, and Syriac insert "the Holy One." But another, A, Vulgate, and Coptic omit this, as English Version does.

glory, &c.-"the glory . the honour . the power."

thou-emphatic in the Greek: "It is THOU who didst create."

all things-Greek, "the all things": the universe.

for, &c.-Greek, "on account of"; "for the sake of Thy pleasure," or "will." English Version is good Greek. Though the context better suits, it was because of Thy will, that "they were" (so one oldest manuscript, A, Vulgate, Syriac, and Coptic read, instead of English Version "are": another oldest manuscript, B, reads, "They were not, and were created," were created out of nothing), that is, were existing, as contrasted with their previous non-existence. With God to will is to effect: to determine is to perform. So in Ge 1:3, "Let there be light, and there was light": in Hebrew an expressive tautology, the same word and tense and letters being used for "let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. Longinus [On the Sublime, 9], a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme.

were created-by Thy definite act of creation at a definite time.

4:9-11 All true believers wholly ascribe their redemption and conversion, their present privileges and future hopes, to the eternal and most holy God. Thus rise the for-ever harmonious, thankful songs of the redeemed in heaven. Would we on earth do like them, let our praises be constant, not interrupted; united, not divided; thankful, not cold and formal; humble, not self-confident.