And when he had taken the book, the four beasts ... - The acts of adoration here described as rendered by the four living creatures and the elders are, according to the explanation given in Revelation 4:4-7, emblematic of the honor done to the Redeemer by the church, and by the course of providential events in the government of the world.

Fell down before the Lamb - The usual posture of profound worship. Usually in such worship there was entire prostration on the earth. See the Matthew 2:2 note; 1 Corinthians 14:25 note.

Having every one of them harps - That is, as the construction, and the propriety of the case would seem to demand, the elders had each of them harps. The whole prostrated themselves with profound reverence; the elders had harps and censers, and broke out into a song of praise for redemption. This construction is demanded, because:

(a) the Greek word - ἔχοντες echontes - more properly agrees with the word "elders" - πρεσβύτεροι presbuteroi - and not with the word "beasts" - ζῶα zōa;

(b) there is an incongruity in the representation that the living creatures, in the form of a lion, a calf, an eagle, should have harps and censers; and,

(c) the song of praise that is sung Revelation 5:9 is one that properly applies to the elders as the representatives of the church, and not to the living creatures - "Thou hast redeemed us to God by thy blood."

The harp was a well-known instrument used in the service of God. Josephus describes it as having ten strings, and as struck with a key (Ant. Revelation 7:12, Revelation 7:3). See the notes on Isaiah 5:12.

And golden vials - The word "vial" with us, denoting a small slender bottle with a narrow neck, evidently does not express the idea here. The article here referred to was used for offering incense, and must have been a vessel with a large open mouth. The word "bowl" or "goblet" would better express the idea, and it is so explained by Prof. Robinson, Lexicon, and by Prof. Stuart, in loco. The Greek word - φιάλη phialē - occurs in the New Testament only in Revelation Rev 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8,Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9, and is uniformly rendered "vial" and "vials," though the idea is always that of a "bowl" or "goblet."

Full of odours - Or rather, as in the margin, full of incense - θυμιαμάτων thumiamatōn. See the notes on Luke 1:9.

Which are the prayers of saints - Which represent or denote the prayers of saints. Compare Psalm 141:2, "Let my prayer be set forth before thee as incense." The meaning is, that incense was a proper emblem of prayer. This seems to have been in two respects:

(a) as being acceptable to God - as incense produced an agreeable fragrance; and,

(b) in its being wafted toward heaven - ascending toward the eternal throne.

In Revelation 8:3, an angel is represented as having a golden censer: "And there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. The representation there undoubtedly is, that the angel is employed in presenting the prayers of the saints which were offered on earth before the throne. See the notes on that passage. It is most natural to interpret the passage before us in the same way. The allusion is clearly to the temple service, and to the fact that incense was offered by the priest in the temple itself at the time that prayer was offered by the people in the courts of the temple. See Luke 1:9-10. The idea here is, therefore, that the representatives of the church in heaven - the elders - spoken of as "priests" Revelation 5:10, are described as officiating in the temple above in behalf of the church still below, and as offering incense while the church is engaged in prayer.

It is not said that they offer the prayers themselves, but that they offer incense as representing the prayers of the saints. If this be the correct interpretation, as it seems to be the obvious one, then the passage lays no foundation for the opinion expressed by Prof. Stuart, as derived from this passage (in loco), that prayer is offered by the redeemed in heaven. Whatever may be the truth on that point - on which the Bible seems to be silent - it will find no support from the passage before us. Adoration, praise, thanksgiving, are represented as the employment of the saints in heaven: the only representation respecting prayer as pertaining to that world is, that there are emblems there which symbolize its ascent before the throne, and which show that it is acceptable to God. It is an interesting and beautiful representation that there are in heaven appropriate symbols of ascending prayer, and that while in the outer courts here below we offer prayer, incense, emblematic of it, ascends in the holy of holies above. The impression which this should leave on our minds ought to be, that our prayers are wafted before the throne, and are acceptable to God.

The four beasts - fell down before the Lamb - The whole Church of God, and all his children in heaven and earth, acknowledge that Jesus Christ is alone worthy and able to unfold and execute all the mysteries and counsels of God. See on Revelation 5:9 (note).

Having every one of them harps - There were harps and vials; and each of the elders and living creatures had one.

Odours, which are the prayers of saints - The frankincense and odours offered at the tabernacle were emblems of the prayers and praises of the Lord. That prayers are compared to incense, see Psalm 141:2 : Let my Prayer be set forth before thee as Incense. Hence that saying in Synopsis Sohar, p. 44, n. 37: "The odour of the prayers of the Israelites is equal to myrrh and frankincense; but on the Sabbath it is preferred to the scent of all kinds of perfumes." The words which are the prayers of saints are to be understood as this is my body, this signifies or represents my body; these odours represent the prayers of the saints.

And when he had taken the book,.... The Vulgate Latin version reads, "when he had opened the book", very wrongly; for the opening of it by unloosing the seals, one after another, is hereafter mentioned, in Revelation 6:1, but when it was observed, that the Lamb took the book, and his commission to open, unseal, and fulfil it,

the four beasts, and four and twenty elders, fell down before the Lamb; by way of religious worship and adoration of him; which shows that he was not a mere creature, who assumed human nature, suffered, and died, and is the Mediator between God and men, but is truly God, and is the proper object of worship; and so he is regarded by all his faithful ministers, and true churches, which are here signified by the four living creatures, and four and twenty elders; who are represented as

having everyone of them harps; which were instruments of music, and with which the saints formerly used to praise God, Psalm 33:2; and so may here intend the praises and thanksgivings of the saints, of everyone of them, greater or lesser, upon the present occasion; having their hearts in right tune, making melody with them to the Lord, and giving thanks unto him for all their blessings, temporal and spiritual, and particularly for the Lamb, and his worthiness to open the book, and unloose the seals:

and golden vials full of odours, which are the prayers of saints; this is said in allusion to the golden censers full of incense, which ascended upwards, and was of a sweet smell; the vessels on the shewbread table, in which incense was put, are by Josephus (h) called "golden vials", as here; his words are, upon the loaves were put two , "golden vials", full of incense: the prayers of the saints are compared to "odours", or "incense", as the word may be rendered, and as they are called, Psalm 141:2; partly because as incense goes upwards, so do they go up to God, and are received, regarded, and had in remembrance by him; and partly because as incense is of a sweet smell, so the prayers of the saints, put up in the name and faith of Christ, are very grateful and acceptable to God: the "golden vials" said to be "full" of them, may design the hearts of believers, in which they first are, and from whence they proceed; true prayer is that which is inwrought in the soul, and comes from the heart, even from a heart pure like gold, purified by faith in the blood of Christ, a true heart, that asks in faith, nothing wavering; such as are really saints, true believers in Christ, are praying souls; they are full of prayers for themselves and others; they pray always, and for all saints: this makes nothing for praying to angels and saints departed; for these prayers were their own, and not others; and besides, these four living creatures, and four and twenty elders, were not angels, for they are said to be redeemed by the blood of Christ, and are distinguished from angels in the following verses; nor the saints in heaven, but ministers and churches on earth, and who were to reign with Christ on earth, Revelation 5:10; it may be observed, that the Jews sometimes represent prayer in such like figures as here;

"prayer (they say) ascends with those spices which are mentioned in Sol 4:14; and at the time that prayer ascends it is perfumed with myrrh and frankincense, and of this the holy blessed God asks, "who is this that comes up", &c. (i) Sol 3:6;''

and they say, prayer is greater than all offerings (k). See Revelation 8:3.

(h) Antiqu. l. 3. c. 6. sect. 6. (i) Raya Mehimna in Zohar in Exod. fol. 48. 3.((k) Yalkut Simeoni, par. 2. fol. 40. 3.

Had taken (ἔλαβεν)

Lit., took. The aorist is resumed.

Every one of them harps (ἕκαστος κιθάρας)

Rev., less clumsily, having each one a harp. Each one, that is, of the elders. Κιθάρα harp signifies an instrument unlike our harp as ordinarily constructed. Rather a lute or guitar, to which latter word kithara is etymologically related. Anciently of a triangular shape, with seven strings, afterwards increased to eleven. Josephus says it had ten, and was played with a plectrum or small piece of ivory.

Vials (φιάλας)

Only in Revelation. The word vial, used commonly of a small bottle, gives a wrong picture here. The φιάλη was a broad, flat vessel, used for boiling liquids, sometimes as a cinerary urn, and for drinking, or pouring libations. Also of the shallow cup, usually without a foot, in which libations were drawn out of the mixer. Herodotus says that at Plataea the Spartan Helots were bidden by Pausanias to bring together the booty of the Persian camp, and that they found "many golden mixers and bowls (φιάλας), and other ἐκπώματα (drinking-vessels)" (ix., 30). From its broad, flat shape Ἄρεος φιάλη bowl of Mars was a comic metaphor for a shield. It was also used for sunken work in a ceiling. In the Septuagint the word is frequently used for bowls or basons. See Numbers 7:13, Numbers 7:19, Numbers 7:25, Numbers 7:31, Numbers 7:37, Numbers 7:43, etc.; 1 Kings 7:50; Zechariah 9:15. Here, censers, though several different words of the Septuagint and New Testament are rendered censer; as θυΐ́σκη, 1 Kings 7:50; θυμιατήριον, 2 Chronicles 26:19; Ezekiel 8:11; Hebrews 9:4; λιβανωτὸν, Revelation 8:3. Θυΐ́σκη however is the golden incense-cup or spoon to receive the frankincense which was lighted with coals from the brazen altar, and offered on the golden altar before the veil. The imagery is from the tabernacle and temple service.

Incense (θυμιαμάτων)

The directions for the composition of the incense for the tabernacle-worship, are given Exodus 30:37, Exodus 30:38.

Prayers

For incense as the symbol of prayer, see Leviticus 16:12, Leviticus 16:13; Psalm 141:2. See on Luke 1:9. Edersheim, describing the offering of incense in the temple, says: "As the President gave the word of command which marked that 'the time of incense had come,' the whole multitude of the people without withdrew from the inner court and fell down before the Lord, spreading their hands in silent prayer. It is this most solemn period, when, throughout the vast temple-buildings, deep silence rested on the worshipping multitude, while within the sanctuary itself the priest laid the incense on the golden altar, and the cloud of odors rose up before the Lord, which serves as the image of heavenly things in Revelation (Revelation 8:1, Revelation 8:3, Revelation 8:4). The prayers offered by priests and people at this part of the service are recorded by tradition as follows: 'True it is that Thou art Jehovah, our God and the God of our fathers; our King and the King of our fathers; our Savior and the Rock of our salvation; our Help and our Deliverer. Thy name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy name by the seashore. Together did all praise and own Thee as King, and say, 'Jehovah shall reign who saveth Israel.'" Compare "the Song of Moses," Revelation 15:3, and "a new song," Revelation 5:9.

{9} And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them {10} harps, and golden vials full of odours, which are the {a} prayers of saints.

(9) Now follows the end, the events of the revelation previously spoken of: that all the holy angels and men sang to him: both the chief Re 5:9,10 and common order of angels Re 5:11,12 and of all things created Re 5:13 the princes of both sorts agreeing to it, Re 5:14.

(10) The symbols or signs of praise, sweet in savour and acceptable to God;

(a) See Re 8:3.

5:8 When he had taken the book. The deliverance to him of the book was a signal for the four living creatures and the elders to fall before the Lamb, as they had fallen before the throne. They recognize in the fact that he has the book that all power in heaven and earth is given into his hands (see Mt 28:18 Joh 13:3). Hence, they offer him homage as Divine.

Having every one of them harps. For praise. The grammatical construction seems to include both living creatures and elders.

And golden vials full of odours, which are the prayers of saints. These symbolize the prayers of the saints. The imagery represents these heavenly assistants presenting these in heaven in behalf of the saints on earth. The comforting thought is that these prayers are not lost, but are presented at the throne of God and before the Lamb.

5:8 And when he took the book, the four living creatures fell down - Now is homage done to the Lamb by every creature. These, together with the elders, make the beginning; and afterward, Rev 5:14, the conclusion. They are together surrounded with a multitude of angels, Rev 5:11, and together sing the new song, as they had before praised God together, Rev 4:8, and c. Having every one - The elders, not the living creatures. An harp - Which was one of the chief instruments used for thanksgiving in the temple service: a fit emblem of the melody of their hearts. And golden phials - Cups or censers. Full of incense, which are the prayers of the saints - Not of the elders themselves, but of the other saints still upon earth, whose prayers were thus emblematically represented in heaven.

odours: or, incense

Margin beasts

living creatures. See Scofield Note: "Ezek 1:5".

8. had taken-Greek, "took."

fell down before the Lamb-who shares worship and the throne with the Father.

harps-Two oldest manuscripts, A, B, Syriac and Coptic read, "a harp": a kind of guitar, played with the hand or a quill.

vials-"bowls" [Tregelles]; censers.

odours-Greek, "incense."

prayers of saints-as the angel offers their prayers (Re 8:3) with incense (compare Ps 141:2). This gives not the least sanction to Rome's dogma of our praying to saints. Though they be employed by God in some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him (Re 19:10; 22:8, 9). Their own employment is praise (whence they all have harps): ours is prayer.

5:8-14 It is matter of joy to all the world, to see that God deals with men in grace and mercy through the Redeemer. He governs the world, not merely as a Creator, but as our Saviour. The harps were instruments of praise; the vials were full of odours, or incense, which signify the prayers of the saints: prayer and praise should always go together. Christ has redeemed his people from the bondage of sin, guilt, and Satan. He has not only purchased liberty for them, but the highest honour and preferment; he made them kings and priests; kings, to rule over their own spirits, and to overcome the world, and the evil one; and he makes them priests; giving them access to himself, and liberty to offer up spiritual sacrifices. What words can more fully declare that Christ is, and ought to be worshipped, equally with the Father, by all creatures, to all eternity! Happy those who shall adore and praise in heaven, and who shall for ever bless the Lamb, who delivered and set them apart for himself by his blood. How worthy art thou, O God, Father, Son, and Holy Ghost, of our highest praises! All creatures should proclaim thy greatness, and adore thy majesty.