Revelation of John 5:13 · Bible study
Revelation 5:13 Commentary: Cosmic Praise of God and the Lamb
Greek · 10 what the commentators say
Meaning in one sentence
Does all creation worship God and the Lamb? This study examines whether Revelation 5:13 depicts present cosmic praise or a future vision of ultimate homage.
Research Summary
- Meaning: All creation, in every realm, offers equally to God and the Lamb the fourfold tribute of blessing, honor, glory, and might, forever.
- Key words: Ktisma (created thing, from ktizō); kratos (might, dominion); repeated articles with each noun emphasize totality.
- Main debate: Whether this describes present willing worship or a proleptic vision of the final consummation.
- Theological theme: The deity of Christ and the cosmic scope of his redemption and reign.
- Best use: A doxology to ground worship in Christ’s worthiness and the certainty of universal acknowledgment.
Translation Comparison
BSB Berean Standard Bible 2020
And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying: “To Him who sits on the throne and to the Lamb be praise and honor and glory and power forever and ever!”
WEB World English Bible 2000
I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, “To him who sits on the throne and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever! Amen!”
KJV King James Version 1769
And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
ASV American Standard Version 1901
And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying, Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the dominion, for ever and ever.
YLT Young's Literal Translation 1898
and every creature that is in the heaven, and in the earth, and under the earth, and the things that are upon the sea, and the all things in them, heard I saying, `To Him who is sitting upon the throne, and to the Lamb, is the blessing, and the honour, and the glory, and the might--to the ages of the ages!'
Darby Darby Bible 1890
And every creature which is in the heaven and upon the earth and under the earth, and [those that are] upon the sea, and all things in them, heard I saying, To him that sits upon the throne, and to the Lamb, blessing, and honour, and glory, and might, to the ages of ages.
Douay-Rheims Douay-Rheims Bible 1899
And every creature which is in heaven and on the earth and under the earth, and such as are in the sea, and all that are in them, I heard all saying: To him that sitteth on the throne and to the Lamb, benediction and honour and glory and power, for ever and ever.
Translations in other languages (10 available)
Y oí á toda criatura que está en el cielo, y sobre la tierra, y debajo de la tierra, y que está en el mar, y todas las cosas que en ellos están, diciendo: Al que está sentado en el trono, y al Cordero, sea la bendición, y la honra, y la gloria, y el poder, para siempre|strong="G3588, G0165" jamás|strong="G3588, G0165".
E eu ouvi toda criatura que está no céu, e na terra, e abaixo da terra, e no mar, e todas as coisas que nelas há, dizendo: Ao que está sentado sobre o trono, e ao Cordeiro, seja o louvor, a honra, a glória, e o poder, para todo o sempre!
Et toutes les créatures qui sont dans le ciel, sur la terre, sous la terre, sur la mer, et tout ce qui s’ y trouve, je les entendis qui disaient: A celui qui est assis sur le trône, et à l’ agneau, soient la louange, l’ honneur, la gloire, et la force, aux siècles des siècles!
Und alle Kreatur, die im Himmel ist und auf Erden und unter der Erde und im Meer, und alles, was darinnen ist, hörte ich sagen: Dem, der auf dem Stuhl sitzt, und dem Lamm sei Lob und Ehre und Preis und Gewalt von Ewigkeit zu Ewigkeit!
En alle schepsel, dat in den hemel is, en op de aarde, en onder de aarde, en die in de zee zijn, en alles, wat in dezelve is, hoorde ik zeggen: Hem, Die op den troon zit, en het Lam, zij de dankzegging, en de eer, en de heerlijkheid, en de kracht in alle eeuwigheid.
E tutte le creature che sono nel cielo e sulla terra e sotto la terra e sul mare e tutte le cose che sono in essi, le udii che dicevano: A Colui che siede sul trono e all’Agnello siano la benedizione e l’onore e la gloria e l’imperio, nei secoli dei secoli.
A wszelkie stworzenie, które jest na niebie i na ziemi, i pod ziemią i w morzu, i wszystko, co w nich jest, słyszałem mówiące: Siedzącemu na stolicy i Barankowi błogosławieństwo i cześć, i chwała, i siła na wieki wieków.
И всякое создание, находящееся на небе и на земле, и под землею, и на море, и все, что в них, слышал я, говорило: Сидящему на престоле и Агнцу благословение и честь, и слава и держава во веки веков.
我又 聽見 在天 上、 地 上、 地 底下、 滄海 裡，和 天地間一切所有 被造之物，都說：但願頌讚、 尊貴、 榮耀、 權勢 都歸給坐 寶座 的和 羔羊，直到 永永遠遠！
And to my ears came the voice of everything in heaven and on earth and under the earth and in the sea, and of all things which are in them, saying, To him who is seated on the high seat, and to the Lamb, may blessing and honour and glory and power be given for ever and ever.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Revelation of John 5:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators from varied traditions agree that this verse depicts a universal ascription of praise to God the Father and the Lamb. Barnes and Gill note that all created things, animate and inanimate, in heaven, earth, under the earth, and on the sea, join in a single doxology. Clarke draws a sharp implication: since the same fourfold blessing, honor, glory, and might (note the repeated definite article in Greek: hē eulogia, hē timē, hē doxa, to kratos) is given equally to the Lamb and to the One on the throne, the Lamb must share the divine nature. Cambridge Bible adds that the repetition of the article likely serves a rhetorical purpose, emphasizing that every form of blessing, honor, glory, and might belongs to God and the Lamb. The main point of consensus is that the verse proclaims Christ’s full deity and the universal scope of his lordship, though commentators differ on whether this praise is presently voluntary from all creatures or a proleptic vision of the final age.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Present universal worship: Barnes and Clarke treat the scene as John actually hearing all creation praising now, including inanimate nature and even enemies; they appeal to the present-tense verbs and the context of heavenly worship.
- Proleptic end-time vision: JFB and Cambridge see this as the full accomplishment of praise when Christ takes his great power and reigns visibly, citing Philippians 2:10 and the surrounding apocalyptic imagery.
What is clear: All creatures in all realms—heaven, earth, underworld, and sea—join in giving blessing, honor, glory, and might to God and the Lamb, and this praise is eternal.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'every creature' | All commentators agree the phrase includes animate and inanimate creation in heaven, earth, underworld, and sea. | Some (Gill, Wesley) include even demons and the unredeemed dead; others (Barnes, Cambridge) restrict it to the entire universe personified, possibly excluding demonic beings. |
| Is the praise willing or forced? | All agree that the verse presents a universal ascription of glory to God and the Lamb. | Wesley speaks of all creatures 'good or bad' giving praise; Clarke and Gill imply even enemies will be compelled to acknowledge Christ's glory, while Barnes says it is 'not necessary to press the language literally' of willing praise from all. |
| Timeframe of fulfillment | The praise is said to last 'forever and ever' (to the ages of the ages). | Some (JFB, Cambridge) see this as a future reality when Christ takes his power visibly; others (Barnes, Clarke) treat it as a present heavenly scene John is witnessing, though with eschatological implications. |
| Implications for Christ's deity | The same terms of praise are given to the Lamb as to the One on the throne. | Clarke and Gill state this proves Christ's deity (otherwise it would be idolatry); other traditions (e.g., some unitarian groups) would not accept that conclusion, but within mainline Christian interpretation this is a key proof for the full divinity of Christ. |
Historical & Cultural Context
The scene rises to a climax in Revelation 5. John has already heard a new song from the living creatures and elders (v. 9, 10), then a vast angelic chorus (v. 11, 12). Now the song expands to encompass every created thing. This fourfold geography, heaven, earth, under the earth, sea, reflects the ancient conception of a three-tier universe (heaven above, earth in the middle, sheol beneath) plus the ocean that surrounds the inhabited world. Vincent points out that the phrase “on the sea” (epi tēs thalassēs) likely refers to creatures that rise to the surface, not ships or sailors. The Old Testament background is strong: Psalm 148 calls on all creation, angels, sun, moon, sea creatures, mountains, to praise the Lord, and Psalm 96:11 declares “Let the sea roar, and its fullness!” Isaiah 24:14 speaks of those who “shout for the majesty of Yahweh from the sea.” The location of “under the earth” is disputed. Barnes and Cambridge consider it a reference to the realm of the dead (Hades), while Gill includes metals and minerals. John hears this universal praise before the opening of the seven seals, which suggests a prophetic or anticipatory quality: the victory is so certain that creation’s ultimate homage resounds even before the judgments unfold. The eight doxological terms used in verses 12, 13 (power, wealth, wisdom, strength, honor, glory, blessing, might) overlap with I Chronicles 29:11, grounding this scene in Israel’s temple worship.
Textual Notes
The consulted sources note no significant textual variants for Revelation 5:13. The phrase “and all that are in them” appears in most manuscripts, with some (like Codex Alexandrinus) omitting the word “all” (panta), but the meaning remains the same. The doxology is consistent across the major textual traditions.
Reception History
This verse has been a cornerstone of Christian hymnody and liturgy. The Cambridge Bible notes Isaac Watts’ paraphrase, “Blessings more than we can give,” which develops the sense that all blessing belongs to Christ. Eastern Orthodox, Catholic, and Protestant traditions have used the ascription “Blessing and honour and glory and might” in doxological prayers, often at the close of worship or in Eucharistic liturgy. The verse also figured in debates about universal salvation: Wesley and others saw it as evidence that even the lost will eventually acknowledge Christ; Calvinist and Reformed interpreters emphasized that all creation, whether willingly or not, will glorify God. Throughout church history, Revelation 5:13 has been read as a vision that comforts believers facing persecution, showing that the Lamb’s victory is already celebrated in heaven and will one day resound through every corner of the cosmos.
Preaching This Verse
Three-point outline
- The scope of the choir: Every creature in every realm, heaven, earth, underworld, sea, joins the song. No corner of creation is silent.
- The object of the song: The doxology is directed to “Him who sits on the throne and to the Lamb” with equal terms, affirming Christ’s full deity and shared rule.
- The duration of the song: The praise is “forever and ever” (eis tous aiōnas tōn aiōnōn). This is not a fleeting moment but the eternal rhythm of the new creation.
Five-point outline
- All creation summoned (v. 13a): John hears “every created thing”, angels, humans, animals, even inanimate elements by personification.
- All regions represented: Heaven, earth, underworld, sea, the four zones of the ancient cosmos each send up their voice.
- The fourfold tribute: “The blessing, the honor, the glory, the might”, each with the article, suggesting these are the full and definitive forms of praise.
- Two recipients, one worship: The Father on the throne and the Lamb slain receive identical adoration.
- Eternal seal: The threefold “forever and ever” (literally “to the ages of the ages”) declares that this reign and this worship know no end.
Illustration hooks
- A sunrise viewed from a mountain: The sky, the rocks, the wind itself seem to join in silent praise. The preacher can note how creation “groans” in Romans 8 but here it sings.
- A concert where every section of the orchestra plays the same melody: The string family begins, the woodwinds join, then brass and percussion, until every player is sounding one theme. That is the crescendo of Revelation 5.
- A courtroom where the defendant is vindicated: As a judge declares a verdict and the whole courtroom stands, so the universe stands to acclaim the Lamb.
Questions your congregation is asking
- Does this verse mean that everyone, even people who reject Christ, will eventually praise God willingly or by force?
- What does it mean that inanimate things like “the sea” or “under the earth” can praise God? Is that just poetry?
- Does the equal worship of the Lamb and the Father prove that Jesus is God? What about Jehovah’s Witnesses who say otherwise?
Leading a Discussion
This verse is the peak of the heavenly worship scene in Revelation 5. John has watched the Lamb take the scroll, and now the entire cosmos responds. This discussion will help your group see the scope of Christ’s victory and consider how they join this worship even now.
Discussion questions
- Read Revelation 5:13 aloud. What strikes you first about the description of who is praising?
- Why do you think John uses these four realms: heaven, earth, under the earth, and sea? What does that tell you about the extent of Christ’s lordship?
- Compare this verse with the angelic praise in verse 12. What is the same, and what is different? (Notice the terms shift slightly.)
- The Greek text has the definite article before each gift: “the blessing, the honor, the glory, the might.” Why do you think the writer emphasized that these are the blessing, etc.?
- Some Christians see this as present reality (creation already praising), others as a future vision. What in the surrounding verses supports each view?
- How does this verse shape your understanding of Jesus? Does it change how you view his identity?
- If every creature will one day ascribe blessing, honor, glory, and might to God and the Lamb, how does that affect your hope for the world?
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)
| I Chronicles 29:11 | Yours, Yahweh, is the greatness, the power, the glory, the victory, and the majesty! For all that is in the heavens and in the earth is yours. Yours is the kingdom, Yahweh, and you are exalted as head above all. |
| Psalms 72:18 | Praise be to Yahweh God, the God of Israel, who alone does marvelous deeds. |
| Psalms 72:19 | Blessed be his glorious name forever! Let the whole earth be filled with his glory! Amen and amen. |
| Psalms 96:11 | Let the heavens be glad, and let the earth rejoice. Let the sea roar, and its fullness! |
| Psalms 96:13 | before Yahweh; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth. |
| Psalms 148:2 | Praise him, all his angels! Praise him, all his army! |
| Psalms 148:13 | Let them praise Yahweh’s name, for his name alone is exalted. His glory is above the earth and the heavens. |
| Isaiah 24:14 | These shall lift up their voice. They will shout for the majesty of Yahweh. They cry aloud from the sea. |
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
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that all creation gives the same praise to Jesus Christ that it gives to God on the throne. For him, this identical worship proves Christ is fully divine, since offering such praise to a mere creature would be idolatry.
Barnes' Notes on the Bible Protestant 1832
Barnes reads this scene as visionary poetry, not literal geography. He argues that John heard the entire universe—heaven, earth, under the earth, and sea—joining in praise to God and the Lamb, similar to Psalm 148's call to all creation. The language paints a picture of all worlds uniting in adoration.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator argues that "under the earth" likely refers to the dead, not to fallen spirits, since Scripture gives no clear reason to confine all such spirits there yet. The sea includes sailors and marine animals. The repeated articles in the doxology probably serve a rhetorical purpose, emphasizing that all blessing belongs to God.
Geneva Bible Notes Reformed 1599
The Geneva Note stresses that the Lamb's worthiness is grounded in the fact that He was killed. The seven distinct items of praise that follow show that He is to receive every kind of honor and authority because of that sacrificial death.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that every creature, including Christ's enemies and devils, will be compelled to honor both God the Father and the Lamb equally. He sees this universal praise as a proof of Christ's full deity and equality with the Father, since the same glory is ascribed to both.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry draws attention to Christ's position in the very center of the Father's throne, indicating He shares the same divine seat and authority. No created being, angel or elder, stands as near; only the Lamb who was slain is qualified to take the sealed book and open its seals.
Vincent's Word Studies Evangelical 1887
Vincent highlights that the Greek word for "creature" means a founded or created thing, not just any living being. He notes that "on the sea" refers to sea creatures that have risen from the depths to the surface, not ships. He also observes that "blessing," "honor," and "power" each carry the definite article in Greek, with "honor" originally denoting a pricing and "power" meaning dominion.