SEV Biblia, Chapter 4:11
Seor, digno eres de recibir gloria y honra y virtud, porque t creaste todas las cosas, y por tu voluntad tienen ser y fueron creadas.
Clarke's Bible Commentary - Revelation 4:11
Verse 11. 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.
John Gill's Bible Commentary
Ver. 11. Thou art worthy, O Lord, to receive glory honour, and power , etc.] 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 Romans 11:36). What is here said is contrary to a notion imbibed by the Jews f144 , that the world was not created but for the sake of the Israelites: and elsewhere 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.
Matthew Henry Commentary
Verses 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 redeeme 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 __________________________________________________________________
Greek Textus Receptus
αξιος 514 ει 1488 5748 κυριε 2962 λαβειν 2983 5629 την 3588 δοξαν 1391 και 2532 την 3588 τιμην 5092 και 2532 την 3588 δυναμιν 1411 οτι 3754 συ 4771 εκτισας 2936 5656 τα 3588 παντα 3956 και 2532 δια 1223 το 3588 θελημα 2307 σου 4675 εισιν 1526 5748 και 2532 εκτισθησαν 2936 5681
Vincent's NT Word Studies
11. O Lord (kurie). Read oJ kuriov kai oJ Qeov hJmwn our Lord and our God. So Rev. See on Matt. xxi. 3.
To receive (labein). Or perhaps, better, to take, since the glory, honor, and power are the absolute possession of the Almighty. See on John iii. 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 chapter i. 6.
All things (ta panta). With the article signifying the universe. For thy pleasure (dia to qelhma sou). 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 oti for renders a reason for the worthiness to take honor and glory and power."
They are (eisin). Read hsan they were. One of the great MSS., B, reads oujk hsan 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 i. 3; vii. 34; viii. 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 Heb. viii. 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).
