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Rev_5:13. As John wishes to state how finally “every creature ( πᾶν κτίσμα ) unites in the hymns of praise which have thus far been heard,—and that, too, so that now praise and honor are proclaimed alike to the enthroned God and the Lamb, and consequently, the hymns of praise from the two chs. 4 and 5 are united in an overpowering harmony,[1968]—he expressly mentions the four great “regions of the creation,”[1969] the whole of which he wishes to represent, just as in Psa_146:6, Php_2:11, the entire creation is described in its three chief departments. Grot., etc., incorrectly: ἘΠῚ Τ . ΘΑΛΆΣΣΗς is synonymous with ὙΠΟΚΆΤΩ Τῆς Γῆς . Entirely distorted is also the forced interpretation of Alcasar, according to which ἘΝ Τ . ΟὐΡ . is to be regarded as referring to Christians, ἘΠῚ Τ . Γῆς to Jews, ἘΠῚ Τ . ΘΑΛ . to heathen, and ὙΠΟΚ . Τ . Γ . the damned and devils. Similar interpretations are to be found on Php_2:10.[1970] Yet the question as to what is meant by the πᾶν κτίσμα ὃ ἐν τῷ οὐρανῷ dare not be repulsed by the remark, which in itself is correct, that only one “exhaustive enumeration” is intended.[1971] “In heaven,” we cannot seek sun, moon, and stars,[1972] but only the living heavenly beings to whom the godly glorified ones belong. “On the earth” is first collective humanity, yet all other creatures are connected therewith in thought. “Under the earth” are not demons, “who unwillingly obey Christ,”[1973] the devils, who by “their very existence, and the gifts wherewith they are furnished, are a striking proof of the greatness and love of the Lamb also, because all things have been created by the Son,[1974]—this is a reference alien to the connection in general, and entirely so to the designation ΤῸ ἈΡΝΊΟΝ ,—but those contained in Hades,[1975] yet not in purgatory.[1976] By ἘΠῚ Τῆς ΘΑΛΆΣΣΗς , i.e., “on the sea”—not “in the sea,”[1977] for the change of prepositions is to be accurately noticed—refers not to ships, but to such creatures as belong to the sea itself, here represented as situated not in the same,[1978] but on the surface.[1979]
καὶ τὰ ἐν αὐτοῖς . On the καὶ , introducing an idea whereby several preceding special points are definitively comprised, cf. Mat_26:59; Mar_15:1.[1980]
ἐν αὐτοῖς , viz., in the spheres mentioned. Incorrectly, Grot.: “The things which are most deeply seated in animals and things, and escape the eyes of men.”
πάντας -g0- ἤκουσα -g0- λέγοντας -g0-. If this reading is more correct than the, of course easier, καὶ τὰ ἐν αὐτοῖς πάντα ἤκ . λέγοντα ,[1981] the masc. form is explained not by the arbitrary conception[1982] that the ascription of praise proceeds not so much from creatures in the different regions of the creation ( πᾶν κτίσμα , κ . τ . λ .) as rather from angels who, as chiefs, represent these regions; but the express form[1983] corresponds to the prosopopoeia,[1984] which here is still bolder than, e.g., Psa_103:22; Psa_148:1 sqq., Rev_19:1 sqq., because here John in his vision actually hears the song of praise raised by all the works of God.
The four points of the ascription of praise correspond with the simple classification of the entire creation;[1985] but it is arbitrary to limit the εὐλογία to the κτίσμα ὅ ἐν τ . ουρανῷ , etc.[1986]
[1968] Cf. Boss., Hengstenb., Ebrard, etc.
[1969] Beng.
[1970] See Meyer in loc.
[1971] Ebrard.
[1972] C. a Lap.
[1973] Vitr.
[1974] Joh_1:3; Joh_1:10; Hengstenb.
[1975] Cf. Php_2:10.
[1976] C. a Lap.
[1977] Luther, etc.
[1978] Cf. the τὰ ἐν αὐτ .
[1979] Cf. De Wette.
[1980] Winer, p. 407.
[1981] See Critical Notes.
[1982] Ewald.
[1983] Cf. Rev_4:8.
[1984] Cf. De Wette.
[1985] Beng.
[1986] Against Beng.