TUESDAY
Next in the throne room scene, we are introduced to some new characters.
Revelation 4:6b-7 And around the throne, on each side of the throne, are four living creatures, full of eyes in front and behind: 7 the first living creature like a lion, the second living creature like an ox, the third living creature with the face of a man, and the fourth living creature like an eagle in flight.
These creatures are like the seraphim and heavenly creatures described in Isaiah 6 and Ezekiel 1 and 10. The four heavenly creatures most likely represent God’s creation. One commentator suggests, “The Man is exalted among creatures, the eagle among birds, the ox among domestic animals, the lion among wild beasts, all have received dominion.” These are all the dominant creatures in the different spheres of creation. The dominant creature of the sea is notably not included. The sea represented the uncontrollable power that was greatly feared in the ancient world. One of the “beasts” will come from the sea. In the new creation there will be no sea.
These creatures are full of eyes. That is to say, they oversee all of God’s creation on his behalf. There six wings suggests that they are quick to accomplish God’s will throughout creation.
Revelation 4:8 8 And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say,
“Holy, holy, holy, is the Lord God Almighty,
who was and is and is to come!”
Repeating “holy” three times implies that Yahweh is “maximally holy, infinitely holy, holy beyond human conception.” (Schreiner)
Revelation 4:9-11 9 And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, 10 the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying,
11 “Worthy are you, our Lord and God,
to receive glory and honor and power,
for you created all things,
and by your will they existed and were
created.”
Notice that the elders cast their crowns before the throne. In doing so, they are acknowledging that their power is only one of a steward. They are given their authority over creation by God.
The scene is one of worship and exaltation. There are many hymns throughout Revelation and they give us a glimpse into the worship of heaven. Thomas Schreiner’s application to this section is well said so I’m going to quote him at length:
“By ascribing worthiness to God, they are also intended to change the way people live in the present. They praise God for his majesty, his beauty, his greatness, his justice, his sovereignty, and his redemption. John desires that his readers resist imperial power, and the hymns play a role in the conflict the church faces: they significantly help believers endure suffering and resist compromise so that they will be witnesses in the world (cf. R. Smith 2018: 197–99). The hymns, by praising God and the Lamb, show that the loyalty of believers isn’t to the emperor but to the one true God and to the Lamb (Schedtler 2020: 121–22). Those who are full of praise and gladness, those who see God and the Lamb in all their majesty and beauty, are fortified in their daily lives. We could say that the hymns bring heaven to earth by reminding the saints of what is happening in God’s throne room (cf. Spatafora 2015: 187). The hymns recorded in the book are also to be reflected in the lives of those reading and hearing Revelation read (cf. Horn 2010), and thus the hymns are intended to play a formative role in th e lives of those encountering Revelation. The hymns remind readers and hearers, amid the sufferings and tensions of life, that the purpose of life is doxological. They are summoned to give glory and praise to the one true God and to the Lamb who was slain.” - Thomas R. Schreiner
Worship is of great practical importance for the life of the believer to resist the idolatries of political power, exploitation, pursuit of wealth over the pursuit of God, etc. Worship, according to Evelyn Underhill, is a total adoring response to who God is and what he has done. It is much broader than the words we speak and the songs we sing in church but it is not less than those. This is why we sing so much in church. The worship of God is a formative practice that will reorient our devotion away from the idols that contaminate our hearts and towards the only one to whom worship is genuinely due. Both private worship and public worship, then, are essential practices in the Christian life.
We, therefore, must learn the language of worship. Many Christians today find it difficult to come up with the words to worship God for who he is and what he has done. To be anemic in such a crucial part of the Christian life comes at a great cost to our faith and leaves us more vulnerable to idolatry. So if you struggle to come up with the words to worship God in your own vocabulary, borrow the words of Scripture, here, or the words of praise songs. I promise, in time the language will become more natural to you if you practice.
Reflection
View this devotional time as a part of your private worship. There are many ways in which we can worship privately and for most of us, one form or a couple of forms will appeal more to you than others. For some it is deeper study of the word and Christian theology. For others it is time in creation to appreciate the beauty of what God has created. For others, it is time in contemplative prayer and silence with God. For others, it is perhaps writing poems or songs that give praise to God. For others, it is perhaps listening to worship music and singing praise to God. There are others, but these are some of the most common. Of course, all of these must be a part of the healthy Christian life, to some degree, but you will most likely find that you worship best in one or two of these practices.
So today try to practice a form of worship that appeals to you.