Revelation of John 19:5 · Bible study
Revelation 19:5 Commentary: The Call to Praise 'Our God'
Greek · 10 what the commentators say
Meaning in one sentence
Who speaks from the throne in Revelation 19:5, calling all servants to praise?
Research Summary
- Meaning: A heavenly voice summons every servant of God, from the least to the greatest, to praise Him.
- Key words: αἰνεῖτε (aineite), “praise” (present imperative); δοῦλοι (douloi), “servants” (bondservants of God); φοβούμενοι (phoboumenoi), “fearing” (reverent awe); μικροὶ … μεγάλοι (mikroi … megaloi), “small and great” (all-inclusive).
- Main debate: The identity of the voice: angelic being, Christ as Mediator, or the four living creatures.
- Theological theme: Universal and egalitarian worship, all ranks of believers are called to praise God in response to His victory.
- Best use: A catalyst for multi-generational, inclusive worship planning; a reminder that worship is not limited to the “great” but belongs to the “small” as well.
Translation Comparison
BSB Berean Standard Bible 2020
Then a voice came from the throne, saying: “Praise our God, all you who serve Him, and those who fear Him, small and great alike!”
WEB World English Bible 2000
A voice came from the throne, saying, “Give praise to our God, all you his servants, you who fear him, the small and the great!”
KJV King James Version 1769
And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.
ASV American Standard Version 1901
And a voice came forth from the throne, saying, Give praise to our God, all ye his servants, ye that fear him, the small and the great.
YLT Young's Literal Translation 1898
And a voice out of the throne did come forth, saying, `Praise our God, all ye His servants, and those fearing Him, both the small and the great;'
Darby Darby Bible 1890
And a voice came out of the throne, saying, Praise our God, all ye his bondmen, [and] ye that fear him, small and great.
Douay-Rheims Douay-Rheims Bible 1899
And a voice came out from the throne, saying: Give praise to our God, all ye his servants: and you that fear him, little and great.
Translations in other languages (10 available)
Y salió una voz del trono|strong="G1537, G2362", que decía: Load á nuestro Dios todos sus siervos, y los que le teméis, así pequeños como grandes.
E saiu uma voz do trono, dizendo: Louvai ao nosso Deus, todos vós os servos dele, e vós que o temeis, tanto pequenos como grandes;
Et une voix sortit du trône, disant: Louez notre Dieu, vous tous ses serviteurs, vous qui le craignez, petits et grands!
Und eine Stimme ging aus von dem Stuhl: Lobt unsern Gott, alle seine Knechte und die ihn fürchten, beide, klein und groß!
En een stem kwam uit den troon, zeggende: Looft onzen God, gij al Zijn dienstknechten, en gij, die Hem vreest, beiden klein en groot!
E una voce partì dal trono dicendo: Lodate il nostro Dio, voi tutti suoi servitori, voi che lo temete piccoli e grandi.
Tedy wyszedł głos z stolicy, mówiący: Chwalcie Boga naszego wszyscy słudzy jego i którzy się go boicie, i mali, i wielcy.
И голос от престола исшел, говорящий: хвалите Бога нашего, все рабы Его и боящиеся Его, малые и великие.
有聲音 從 寶座 出來 說： 神的 眾 僕人哪， 凡敬畏 他的，無論大 小，都要讚美 我們的 神！
And a voice came from the high seat, saying, Give praise to our God, all you his servants, small and great, in whom is the fear of him.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Revelation of John 19:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the voice in Revelation 19:5 originates from near the throne, likely one of the heavenly beings surrounding it, and issues a call to praise that echoes Psalms 134 and 135. Barnes observes that the voice cannot be God the Father, since it says “our God.” Gill suggests it may be Christ speaking as Mediator, or more probably an angel. Wesley thinks it comes from the four living creatures. All concur that the call is addressed to every servant of God, “the small and the great,” meaning every believer regardless of rank. The imperative ainete (“praise”) is a present active command, urging continuous worship. The phrase “ye that fear him” denotes reverent piety, not terror (Vincent). The verse thus functions as a liturgical summons that joins heaven and earth in a single chorus of praise for God’s righteous judgments and the coming marriage of the Lamb.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Angel or heavenly being: Barnes, Gill — the phrase 'our God' is unsuitable for God the Father; an angelic speaker is most plausible.
- Christ as Mediator: Barnes mentions this as a possibility: Christ could say 'my God and your God' (John 20:17).
- The four living creatures: Wesley: 'Probably from the four living creatures, saying, Praise our God.'
What is clear: The call to praise God is directed to all his servants without exception, using language that echoes the Psalms and invites full participation in heavenly worship.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the voice | The voice is not God the Father, since it says 'our God.' | Some say it is an angel (Barnes, Gill); Wesley assigns it to the four living creatures; Barnes also notes it could be Christ speaking as Mediator. |
| Meaning of 'servants' | The term includes all believers who serve God, not only ministers. | Gill specifies it includes both ministers and all the people of God; others see it as a general term for Christians. |
| 'Those who fear him' | Refers to reverent piety, not slavish terror. | Some see it as the Old Testament term for God-fearers (proselytes), others as simply all believers. |
| 'Small and great' | Indicates that people of every rank and status are included in the call to praise. | No substantive debate; all commentators affirm the universal scope. |
Historical & Cultural Context
Revelation 19:5 is set in a series of heavenly praise scenes following the fall of “Babylon” (ch. 18). In the preceding verses, a great multitude, the twenty-four elders, and the four living creatures have already sung “Hallelujah” for God’s judgment on the prostitute. Now a voice from the throne itself calls for a wider response. The Greek phrase apo tou thronou (“from the throne”) draws attention to the immediate presence of God’s sovereign rule. In the Old Testament, the throne of God is the place from which commands and judgments proceed (e.g., Psalm 9:4; 45:6; Isaiah 6:1). The call formula mirrors the hymns of the Psalms, especially the “Praise Yah” summons in Psalms 134 and 135 and the invitation in 103:20-22. The pairing “small and great” appears frequently in Scripture to represent the whole range of humanity (Psalm 115:13; Revelation 11:18; 19:18). In apocalyptic literature, such inclusive language stresses that no one is excluded from the worship of God. The historical context of persecution and martyrdom makes this call even more powerful: even the least powerful, the “small,” are invited to join the heavenly song. The voice thus bridges the throne room of heaven and the suffering church on earth, proclaiming that God’s reign has begun.
Textual Notes
The supplied sources note a textual variant involving the word “both.” Jamieson-Fausset-Brown states that “both” is omitted in manuscripts A, B, C, Vulgate, Coptic, and Syriac, and recommends translating “the small and the great” without “both.” The interlinear shows that the Greek reads hoi mikroi kai hoi megaloi, using the article before each adjective, which supports the reading “the small and the great.” The meaning is unaffected: the phrase expresses universal inclusion regardless of the particle.
Reception History
This verse has been widely used in Christian liturgy to call congregations to worship. The phrase “Praise our God, all ye his servants” appears in many hymn texts, often paired with echoes of the Psalms. In Protestant traditions, the inclusive language “small and great” was cited to support the priesthood of all believers and the participation of every member in worship. Medieval commentators like the Glossa Ordinaria saw the voice as representing the angelic orders calling the church militant to join the heavenly song. The verse continues to be read in Revelation lectionary cycles, and its call to fear God and give glory is a touchstone for worship theology emphasizing both reverence and joy.
Preaching This Verse
Three-point outline
- The Source of the Call: A voice from the throne, not God himself, but one intimately close to him. This shows that heaven itself orchestrates worship.
- The Scope of the Call: “All you his servants, you who fear him, the small and the great.” No one is too insignificant or too exalted to praise.
- The Substance of the Call: “Give praise to our God.” The speaker identifies with the worshipers, “our God”, joining them in gratitude for salvation and judgment.
Five-point outline
- The voice emerges from the throne’s proximity, heaven’s worship is a chorus not a solo.
- The command is “praise”, a present, ongoing action, not a one-time event.
- Addresses “his servants”, all who belong to God through allegiance to the Lamb.
- Includes “those who fear him”, reverential awe that marks true piety (Barnes).
- Concludes “small and great”, the entire family of faith, regardless of status, gathered into one song.
Illustration hooks
- A community potluck where the oldest resident stands to invite everyone to give thanks for the harvest, the authority of invitation passes to the whole group.
- A sports team after a championship: leaders call the crowd to cheer for the team, and everyone joins in, even the quietest or youngest fans.
- Church worship where the choir leader turns and invites the congregation to stand and sing, the call creates participation, not spectatorship.
Questions your congregation is asking
- “Who is this ‘voice’ and how should we picture it?”
- “If I am ‘small’ in the church, does God still want my praise?”
- “How do I ‘fear’ God in a way that leads to praise, not dread?”
Leading a Discussion
Revelation 19:5 lands in the middle of a heavenly worship scene. The fall of Babylon has been announced, and now a voice from the throne invites everyone to praise. But why ‘our God’? Who is speaking, and what does it mean for us? This short verse packs a big vision of worship that crosses every boundary.
Discussion questions
- Read Revelation 19:1-5. What pattern of praise and response do you see in these verses?
- The voice from the throne says “our God.” Why is that phrase striking? What does it tell you about the speaker?
- The call goes to “his servants” and “those who fear him.” How are those two groups related? Does one describe a different kind of believer?
- “Small and great” appears several times in Revelation (11:18; 19:18; 20:12). Why do you think that phrase keeps showing up?
- Psalm 134:1 and 135:1-2 use very similar language. How does this New Testament scene build on those Old Testament calls to worship?
- If you were a first-century Christian feeling weak (small) under persecution, how would this verse encourage you?
- How can our church reflect the inclusive praise of Revelation 19:5, where every member, regardless of status, is invited to lead in worship?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 22:23 | You who fear Yahweh, praise him! All you descendants of Jacob, glorify him! Stand in awe of him, all you descendants of Israel! |
| Psalms 103:20 | Praise Yahweh, you angels of his, who are mighty in strength, who fulfill his word, obeying the voice of his word. |
| Psalms 103:22 | Praise Yahweh, all you works of his, in all places of his dominion. Praise Yahweh, my soul! |
| Psalms 134:1 | A Song of Ascents. Look! Praise Yahweh, all you servants of Yahweh, who stand by night in Yahweh’s house! |
| Psalms 135:1 | Praise Yah! Praise Yahweh’s name! Praise him, you servants of Yahweh, |
| Psalms 135:19 | House of Israel, praise Yahweh! House of Aaron, praise Yahweh! |
| Psalms 135:20 | House of Levi, praise Yahweh! You who fear Yahweh, praise Yahweh! |
| Psalms 148:11 | kings of the earth and all peoples, princes and all judges of the earth, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the call to praise God in this passage is directed to everyone redeemed from both Jews and Gentiles. No one is excluded from giving glory to God, regardless of their background.
Barnes' Notes on the Bible Protestant 1832
Barnes argues the voice from the throne is not God or Christ but responsive praise from heavenly beings closest to it. They call others in heaven and on earth to join in thanking God for the church’s victory, showing that all ranks of God’s servants share in the celebration.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible Schools notes a possible textual issue in the phrase "both small and great." The word "both" may be a later addition and should perhaps be omitted from the reading.
Geneva Bible Notes Reformed 1599
The Geneva Bible notes emphasize that the second Hallelujah arises from the certainty and finality of Babylon's doom. The smoke rising forever underscores that God's judgment against her is complete and stands as an eternal memorial of His righteous victory.
Gill's Exposition of the Bible Baptist 1748
Gill argues that the voice from the throne is not God the Father's, since He would not say praise "our God." He believes it comes from Christ the Mediator or more likely an angel or Gospel preacher. This call extends to all faithful servants of God, great and small, inviting them to joyful praise.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to textual variants in the verse, noting that older manuscripts read "out from the throne" rather than simply "out of." He also observes that the word "both" is absent in the best manuscripts, so the Greek should read simply "the small and the great."
Lange's Commentary Reformed 1857
Lange draws a sharp contrast between the Harlot and the Bride: the judgment on Babylon is what
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry points out that in heaven there is no discord at all, only pure and perfect melody as the saints sing together. He considers whether the marriage of the Lamb refers to the conversion of the Jews or the general resurrection, finding the first option more likely.
Vincent's Word Studies Evangelical 1887
Vincent notes that the call to praise addresses all God's servants without distinction, whether lowly or exalted. His point is that no rank or station exempts anyone from this summons.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that the heavenly praise here celebrates not only God's mercy but also His real and terrible anger in judgment. He argues that if the inhabitants of heaven are not mistaken, then God genuinely and terribly expresses anger against His enemies.