Apocalipse 4
Warren Wiersbe · Citado em PreceptAustin
Apocalipse 4
Wiersbe - True spiritual worship is perhaps one of the greatest needs in our individual lives and in our churches. There is a constant emphasis today on witnessing for Christ and working for Christ, but not enough is said about worshiping Him. To worship means "to ascribe worth" (see Rev. 4:11; 5:12). It means to use all that we are and have to praise God for all that He is and does. Heaven is a place of worship, and God's people shall worship Him throughout all eternity. Perhaps it would be good for us to get in practice now! A study of Revelation 4-5 will certainly help us better understand how to worship God and give Him the glory that He deserves. (BORROW Be Victorious) James Hamilton writes "All that is taking place on earth is under the sovereign control of the one who sits on the throne in heaven. Corrie ten Boom, who hid Jews from the Nazis and went to prison for her efforts, says it well: “There is no panic in Heaven! God has no problems, only plans.” She is right. This is the first thing John draws our attention to." (See Revelation: The Spirit Speaks to the Churches) John Walvoord - The concept that the book of Revelation beginning with 4:1 is future, from the standpoint of the twentieth century, is a broad conclusion growing out of the lack of correspondence of these prophecies to anything that has been fulfilled. A normal interpretation of this section which understands these prophecies as literal events would require that they be viewed as future. The futuristic concept is supported by the similarity of the expression in 1:19, “the things which shall be hereafter” (Gr., ha mellei genesthai meta tauta) to the clause in 4:1, “things which must be hereafter” (Gr., ha dei genesthai meta tauta). Chapters 4 and 5 are the introduction and background of the tremendous sweep of prophetic events predicted in the rest of the book. If chapter 4 and succeeding chapters relate to the future, they provide an important clue concerning the interpretation of the vision and the prophetic events which unfold in those chapters. One of the principal reasons for confusion in the study of the book of Revelation has been the failure to grasp this point. If Revelation has no chronological structure and is merely a symbolic presentation of moral truth, its prophetic significance is reduced to a minimum. If, as others hold, the predictions of this section of Revelation are already fulfilled in the early persecution of the church, it also robs the book of any prophecy of the future.2 (For discussion of the various systems of interpretation of the book of Revelation, see the Introduction.) A literal interpretation of the prophecies beginning in chapter 4 is not fulfilled in any historic event and must therefore be regarded from the futuristic viewpoint if it is indeed valid prophecy. The events anticipated in the angel’s promise to “shew thee things which must be hereafter” (4:1), should be regarded as a prediction of events which shall occur at the end of the age. (Revelation 4: The Church In Heaven) Osborne - In chapter 4 the sovereignty and majesty of God is central, and worship predominates. We need the words of this passage to reach out of the page and grip our hearts with the very glory of God. -- James Hamilton James Hamilton introduces Revelation 4 with a challenging exhortation. I pray we all accept the challenge and not just read Revelation 4 (and 5) as if we were dutifully reading through the Bible in a year! - Perhaps our spiritual state matches one of these situations: the things of God have begun to lose their luster, or maybe you’re struggling with the sacrifices facing you. Or perhaps you find yourself more interested in and engaged by sinful pleasures. We need to see God as John describes him in his throne room in Revelation 4:1–11. We need the words of this passage to reach out of the page and grip our hearts with the very glory of God. It throbs with God’s majesty and power to transform your life, to give you a reason to live, to purify you from every defilement, to take you all the way home. (See Revelation: The Spirit Speaks to the Churches) After these things - When you see a phrase like "these things," pause and ponder the phrase asking "what things?" which usually forces you to re-read the preceding context. You won't be disappointed by taking this short "detour!" John will now be shown what comes after these things, the things he has seen and heard in Revelation 1-3. Remember that everything from 4:1 on is prophecy (if you interpret the Scriptures literally). THOUGHT- I would like to throw a "challenge question" out there at this point to give you a thought to ponder. The word for church (ekklesia/ecclesia) has occurred 19x in 18 verses in Revelation 1-3, the last mention in Rev 3:22+, immediately preceding the phrase "after these things" in Revelation 4:1 ("tais ekklesiais meta tauta"). Then there is no additional mention of ekklesia/ecclesia until we come to the description of Heaven in Revelation 22:16+. Just throwing this simple observation out there as "food for thought" to chew on. No mention of the church in the greatest outpouring of God's wrath in world history in Revelation 6-22. There is one mention of the "bride" in Rev 19:7 which is a synonym for the church, but this also follows the outpouring of God's wrath on the earth. After these things - 8 times in the Revelation - Rev. 1:19; Rev. 4:1; Rev. 7:9; Rev. 9:12; Rev. 15:5; Rev. 18:1; Rev. 19:1; Rev. 20:3 It is fascinating that even a respected Greek scholar like A T
Apocalipse 4
Wiersbe on rainbow - Around the throne was an emerald-colored rainbow. This takes us back to Ge 9:11-17, when God made His covenant with mankind and nature not to destroy the world again with water. The rainbow speaks of God's promise and His covenant of mercy. Even though the throne of God is about to send forth awful judgment on mankind, in His wrath God will still remember mercy (see Hab. 3:2+). (BORROW Wiersbe's Expository Outlines on the New Testament)
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Wiersbe - Judgment is about to fall, but the rainbow reminds us that God is merciful, even when He judges (Hab. 3:2). Usually, a rainbow appears after the storm; but here, we see it before the storm. The rainbow was around the throne vertically, while these heavenly beings were around the throne horizontally. They are, as it were, the king’s court. (BORROW Be Victorious) John Walvoord on the rainbow - In Scripture the rainbow is a sign of God’s faithfulness to His word and covenants. It is also a sign of God’s mercy, grace and long-suffering. The fact the rainbow completely encircles the throne emphatically stresses this. R C H
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Wiersbe - They are, as it were, the king’s court. It is unlikely that they are angels, because angels are not numbered (Heb. 12:22), crowned, or enthroned. Besides, in Revelation 7:11, the elders are distinguished from the angels (see also Rev. 5:8-11). The crowns they wear are the "victor's crowns" (the Greek word stephanos; see Rev. 2:10); and we have no evidence that angels receive rewards.(BORROW Be Victorious) In another book Wiersbe enumerates why he feels the 24 are not angels - "These elders cannot be angels, for several reasons: (1) we never see angels on thrones; (2) we never see angels with crowns; (3) in Rev 7:11, the elders are distinguished from the angels; (4) in Rev 5:8-10, the elders sing a hymn of praise, and we have no record that angels ever sing; (5) in their song, they claim to have been redeemed, something an angel could not say; (6) in Rev 5:12, the angels say, while in Rev 5:9 the elders sing; (7) the angels are never numbered, Heb. 12:22; (8) the name "elder" signifies maturity, while angels are timeless beings. Twenty-four priests served in the OT temple (1Chr 24:3-5, 18, and Luke 1:5-9). It seems likely that these twenty-four elders signify the saints raptured and reigning with Christ in glory. (BORROW Wiersbe's Expository Outlines on the New Testament) Charles Swindoll - Though John never clearly identifies the heavenly elders, I understand them to be a select number of the redeemed who have been chosen to worship and serve before the throne of God. Are they a permanent number or a rotating office? Are there ever more or less than twenty-four? Are they Old Testament saints or New Testament saints—or both? These questions are left unanswered, so we’d be wise not to speculate. (Insights on Revelation) (See his summary below) R L Thomas disagrees with MacArthur and Swindoll writing "that the twenty-four elders are a special class or college of angels, beings of high authority that belong to the court of God in heaven." (See Revelation Exegetical Commentary) (His commentary has the longest discussion if you are interested in reading his logic). Grant Osborne agrees with R L Thomas "that these are heavenly beings who reign with God and are part of the retinue surrounding his throne. Moreover, since “all the angels” also stand before the throne (Rev 7:11), these must be celestial beings with a ruling function. (See page 176 for his lengthy explanation of why these are celestial beings and not human beings) Revelation Baker Exegetical Commentary on the New Testament) Grant Osborne makes an interesting observation regarding around the throne - In one sense, chapters 4 and 5 are built around a series of concentric circles of heavenly officials surrounding God’s throne. The rainbow is “around” the throne, then the four living creatures, then the 24 elders surround the throne in Rev 4:4, and finally the entire heavenly host encircle the throne in Rev 5:11. This is the imperial court of God, rendering all human royalty paltry in comparison. The point for John’s original audience is that God and not Caesar is worthy of worship. (Revelation Verse by Verse) Clothed in white garments - This is the third of four facts regarding this scene. Only believers are described as wearing white garments in the Revelation (read Rev 3:4, 5, 18, 6:11, 7:9, 7:13-14, 19:14 - some might suggest the last one does not say believers but compare similar description in Rev 17:14). Outside of the Revelation angels are occasionally described in white (Mk 16:5, Jn 20:12, Acts 1:10), but only believers wear them as symbols of imputed righteousness of Christ. 24 GOLDEN CROWNS ON THE ELDERS And golden crowns (stephanos) on their heads - There is no description of an angel in the Bible wearing a crown on their head unless these 24 elders are interpreted at angelic beings. Redeemed men and women are promised crowns in several passages in the NT (see discussion of stephanos; see chart of believer's crowns). This type of crown (stephanos) is given as a reward to saints in the Bible. There are no Scriptures describing rewards given to angels.
Apocalipse 4
Wiersbe notes that Rev 4:5 "describes not a throne of grace (cf Heb 4:16+), but a throne of judgment. Thunder and lightning are warnings that the storm is coming! God thundered at Sinai when He gave the Law (Ex. 19:16), and He will thunder again to judge those who have broken His Law (see Ps. 29 and Ps. 77:18). God warned Egypt in this way (Ex. 9:23-28), and He will also warn this wicked world. See Ps. 9:7. (BORROW Wiersbe's Expository Outlines on the New Testament) Robertson on flashes, etc - The imagery is kin to that in Exodus 19:16+; Exodus 24:9-10+; Ezekiel 1:22, 27+. Danny Akin on lightning and thunder - these things also meant then what they mean now: a storm; and in Revelation, a storm of God’s judgment. In Revelation 8:5 they follow the breaking of the 7th seal; in Rev 11:19 the blowing of the 7th trumpet and in Rev 16:18 the pouring out of the 7th bowl. In 10:4, 7 thunders are about to come forth, but in mercy God seals them up. In awesome strength God will judge this rebellious and sinful world, and each time He does His glorious power and strength will be revealed. NET Note on sounds - Or "sounds," "voices." It is not entirely clear what this refers to. BDAG 1071 s.v. fwnh, 1 states, "In Rev we have astrapai kai. phonai kai. brontai, (cp. Ex 19:16) Rev 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…)." Wikipedia on Lightning - Lightning is a natural phenomenon formed by electrostatic discharges through the atmosphere between two electrically charged regions, either both in the atmosphere or with one in the atmosphere and on the ground, temporarily neutralizing these in a near-instantaneous release of an average of one gigajoule of energy.[1][2][3] This discharge may produce a wide range of electromagnetic radiation, from heat created by the rapid movement of electrons, to brilliant flashes of visible light in the form of black-body radiation. Lightning causes thunder, a sound from the shock wave which develops as gases in the vicinity of the discharge experience a sudden increase in pressure. Lightning occurs commonly during thunderstorms as well as other types of energetic weather systems. Wikipedia on Thunder - Thunder is the sound caused by lightning.[1][2][3] Depending upon the distance from and nature of the lightning, it can range from a long, low rumble to a sudden, loud crack. The sudden increase in temperature and hence pressure caused by the lightning produces rapid expansion of the air in the path of a lightning bolt.[4] In turn, this expansion of air creates a sonic shock wave, often referred to as a "thunderclap" or "peal of thunder". The scientific study of thunder is known as brontology and the irrational fear (phobia) of thunder is called brontophobia. Swete comments that "The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., 1Sa 2:10; Ps 18:9-10; Job 37:4-5." (The Apocalypse of St John) R L Thomas - [flashes of] lightning and voices and [peals of] thunder”) are important in Revelation in tying the manifestations of God’s displeasure in the remainder of the book to His throne. They are found in conjunction with the seventh seal (Rev. 8:5), the seventh trumpet (Rev. 11:19), and the seventh bowl of wrath (Rev. 16:18) (Mounce). In each instance, they are in the setting of this heavenly temple where the throne stands (Mounce). In the OT, such phenomena are common manifestations of the glory of God (e.g., Ex. 9:23, 28; 1 Sam. 7:10; 12:17–18) and a display of His omnipotence (cf. Ps. 29:3), particularly as exercised in judgment against a sinful world (cf. Ezek. 1:4, 13, 24). Ryken adds that "Lightning represents one of our great primordial fears. Its grandeur and awe reduce us to frightened children, acutely aware of our powerlessness and insignificance. To observe the activity of lightning, especially in antiquity (in the absence of our current naturalistic explanations), was to witness the direct involvement and response of the Creator to creation-a creator in control of nature that seems at the same time paradoxically out of control. Lightning symbolizes at once both the untamable power and unapproachable presence of God....Scripture uses lightning as proof of God’s terrifying presence. It frightens believer and infidel alike." Ryken says "The image of thunder in the Bible is based on a paradox: it is a force of nature that consistently images forth something beyond nature, namely, the presence, power and judgment of deity, evoking primarily awe and dread. SEVEN FOLD ASPECT OF THE PERFECT SPIRIT And there were seven (hepta) lamps (lampas - torches) of fire burning (kaio) before (enopios) the throne (thronos), which are the seven (hepta) Spirits (pneuma) of God (theos) - NET = "Seven flaming torches" See "Seven" below. Note John describes seven lamps, not something like seven lamps. This would support that he saw actual 7 lamps, and given the fact that the Holy Spirit is not ordinarily visible, these seven lamps in some way represent His presence (cf similar symbolism of "tongues as of fire" in Acts 2:3). We have seen seven Spirits in Revelation 1:4 and while some parallel this description with Isaiah 11:2 close inspection of this latter verse does not reveal 7 aspects of the Spirit as is so commonly taught (unless you count the phrase "of the LORD" as the first aspect). Clearly there is only one Holy Spirit, not seven (1Co 12:13; Eph 4:4). If we keep it simple, the most obvious meaning is that given the fact that seven is the number of completeness, John is identifying the fullness of the Holy Spirit. Warren Wiersbe on seven lamps of fire burning - These are symbols of the Holy Spirit (Rev 1:4), who is the Spirit of burning (Isa. 4:4). Christ has the fullness of the Spirit, for seven is the number of fullness (Rev 3:1). During this age of grace, the Spirit is pictured as a dove of peace (John 1:29-34+); but after the church is taken away, the Spirit will minister a judgment of fire. (BORROW Wiersbe's Expository Outlines on the New Testament) Danny Akin - The perfect light bearing Spirit Who convicts us of our sin is the same Spirit Who is forever blazing before the throne in heaven. He is perfect in His person, perfect in his position and perfect in His performance. Of this perfect Holy Spirit Charles
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Wiersbe has an interesting comment on four - Four is the number of the earth, so we have here God's covenant with creation. Read Gen. 9:8-13 and you will see that God has made His covenant with mankind, fowls, cattle, and the wild beasts; and each of these is represented by a face on the living creatures. God gave man dominion over creation, but this rule was lost through sin (Gen. 1:28-31; Ps. 8). However, in Christ, that dominion will be regained when the kingdom is established; see Isa. 11:6-8 and Isa 65:25. The presence of the four creatures (symbolizing creation) before God's throne teaches us that He is in control of creation, and that He will keep His promise to one day deliver creation from the bondage of sin (Rom. 8:19-24). (BORROW Wiersbe's Expository Outlines on the New Testament) Henry
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Wiersbe - The Book of Revelation is filled with hymns of praise (Rev. 4:8, 11; 5:9-13; 7:12-17; 11:15-18; 12:10-12; 15:3-4; 16:5-7; 18:2-8; 19:2-6). The emphasis on praise is significant when you remember that John wrote this book to encourage people who were going through suffering and persecution! The theme of this hymn is God the Creator, while in Revelation 5 the elders praise God the Redeemer. The praise in Revelation 4 is given to the Father on the throne, while in Revelation 5 it is directed to the Son (the Lamb) before the throne. The closing hymn (Rev. 5:13) is expressed to both, another proof of the deity of Jesus Christ. (BORROW Be Victorious) Thomas Watson described God's glory - Glory is the sparkling of the Deity…We may see God's glory blazing in the sun and twinkling in the stars (Ps 19:1)…A sight of God's glory humbles. The stars vanish when the sun appears. FOREVER AND EVER Note that it comes as no surprise that the great phrase forever and ever is found most often in the New Testament in the book of the Revelation - While most of the uses refer to God, two notable uses refer to the forever fate of God's enemies, the great city Babylon (Rev 19:3) and the devil, the beast and the false prophet (Rev 20:10). Rev. 1:6; Rev. 4:9; Rev. 4:10; Rev. 5:13; Rev. 7:12; Rev. 10:6; Rev. 11:15; Rev. 14:11; Rev. 15:7; Rev. 19:3; Rev. 20:10; Rev. 22:5 The other NT uses - Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 2 Tim. 4:18; Heb. 1:8; Heb. 13:21; 1 Pet. 4:11; 1 Pet. 5:11; Glory (1391)(doxa from dokeo = to think) in simple terms means to give a proper opinion or estimate of something. Glory is something that is a source of honor, fame, or admiration. It describes renown, a thing that is beautiful, impressive, or worthy of praise. It follows that the glory of God expresses all that He is in His Being and in His nature, character, power and acts. He is glorified when He is allowed to be seen as He really is. To be where God is will be glory. To be what God intended will be glory. To do what God purposed will be glory. Glory (doxa) speaks of a manifestation of God's true nature, presence, or likeness. The basic idea in the word doxa is that of manifestation. The glory of God is the manifestation of His Being, His character and His acts. The glory of God is what He is essentially. Glory, therefore, is the true apprehension of God or things. The glory of God must mean His unchanging essence. Doxa in the Revelation - 17x - Rev. 1:6; Rev. 4:9; Rev. 4:11; Rev. 5:12; Rev. 5:13; Rev. 7:12; Rev. 11:13; Rev. 14:7; Rev. 15:8; Rev. 16:9; Rev. 18:1; Rev. 19:1; Rev. 19:7; Rev. 21:11; Rev. 21:23; Rev. 21:24; Rev. 21:26 Honor (5092) time basically is the worth ascribed to a person or the value ascribed to a thing. Nuances include (1) The amount at which something is valued, the price, value Mt 27:6, 9; Ac 5:2f; 7:16; 19:19. times - for a price 1 Cor 6:20; 7:23. (2) manifestation of esteem, honor, reverence, respect Jn 4:44; Ac 28:10; Ro 2:7,10; 12:10; 13:7; 1 Ti 6:1; 2 Ti 2:20f; 1 Pe 3:7; Rev 4:9; 5:13; 21:26. A right that is specially conferred, a privilege 1Pe 2:7. Respectability 1 Th 4:4. Place of honor, office Heb 5:4. The honor conferred through compensation = Honorarium, compensation may be the sense in 1 Ti 5:17, though honor and respect are also possible.—The expression ouk en time tini Col 2:23 is probably they are of no value in. As John
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Wiersbe - True spiritual worship is perhaps one of the greatest needs in our individual lives and in our churches. There is a constant emphasis today on witnessing for Christ and working for Christ, but not enough is said about worshiping Him. To worship means “to ascribe worth” (see Rev. 4:11; 5:12). It means to use all that we are and have to praise God for all that He is and does. Heaven is a place of worship, and God’s people shall worship Him throughout all eternity. Perhaps it would be good for us to get in practice now! A study of Revelation 4–5 will certainly help us better understand how to worship God and give Him the glory that He deserves. (See Be Victorious - Page 49) and will cast (ballo) their crowns (stephanos) before the throne (thronos) saying - The casting of the crowns is an act of submission and homage and an acknowledgement that all the merit is to Him Who sits on the throne! Warren Wiersbe on cast their crowns - The elders join in this praise and cast their crowns before the throne. These crowns symbolize their rewards for service while on earth. When we get to heaven, we will realize in a new way that all praise belongs to God and to God alone. (BORROW Wiersbe's Expository Outlines on the New Testament) First, they "worship Him." Worship in the Scriptures has several connotations, such as obeisance, reverence, homage, honor, service. I have never found in Scripture any definition of worship. Worship is not confined to praise. W. E. Vine wrote, "Broadly it may be regarded as the direct acknowledgement to God, of His nature, attributes, ways, and claims, whether by the outgoing of the heart in praise and thanksgiving or by deed done in such acknowledgement." The first and fundamental claims of God upon His redeemed ones is that they worship Him. The devil would claim the worship of men, but God only must be worshiped (Matthew 4:9-11). How it must grieve Him when we become weak in our worship! Here on earth we rob Him of the honor, homage, and service that is due Him. But in Heaven we shall worship Him as we ought. Lehman Strauss on cast their crowns- They lay aside their given glory to add to His glory, thereby ascribing all glory to Him. They realize that they owe their victory to Him who sits upon the central throne, thus He alone is worthy to receive their crowns. Here on earth we want to get credit for what we do, and while it is true that crowns of reward will be given for faithfulness in service, in Heaven we will recognize that we are not worthy of them. We will lay them at the feet of Him who saved us by His matchless grace. At that day we shall admit that we were unprofitable servants, not even worthy to serve Him.(BORROW The Book of the Revelation: Outlined Studies) Play Chris Tomlin's We Fall Down. HOW SHOULD REVELATION 4-5 AFFECT MODERN WORSHIP? Charles Swindoll makes a poignant point that the modern church needs to hear, especially in light of several exposes of modern worship trends, especially those begun by Hillsong (if you have not seen the The Secrets of Hillsong, a four-part FX documentary series, you might want to google it and watch it. There are a number of other churches that have spun off - see article on Hillsong, Bethel, Jesus Culture, and Elevation). While Swindoll does not mention any of these specific groups, the general tenor of this thoughts is applicable to how real worship should be assessed in the modern church. He entitles it "Restoring the Missing Jewel of the Church" Back in the 1960s, A. W. Tozer described worship as “the missing jewel in modern evangelicalism.” He was a prophet ahead of his time. If truth be told, many of us in the twenty-first century don’t have a clue what real worship is. We wonder: Does worship mean I have to hold my hands up when I sing and pray, like some Christians do? Does worship mean I need to close my eyes and envision something heavenly, lest I become distracted by something earthly? Does worship mean I have feelings that are a little bit ecstatic, maybe bordering on the supernatural? My great concern is that we tend to play the game of “church.” We learn how to dress, learn how to sit, and learn how to look. We even learn the words of the songs. But what is our focus as we sing them? While we sing, “A mighty fortress is our God,” we’re thinking, Why did she wear a dress like that? We belt out, “A bulwark never failing,” and wonder, Did I turn the lights off on my car? We can do that and not even change our expressions. That’s not worship—that’s playing the church game. What, then, is worship? Simply put, worship is ascribing “worth” to something or someone. We attribute value, honor, and devotion to our object of worship. When we truly worship God, we turn all of our attention, affection, and adoration toward Him. That’s the missing jewel—worshiping God by ascribing supreme worth to Him, for He alone is worthy. God alone is the subject of our praise and the object of our worship. We miss it when we focus on the horizontal—on people and things—rather than on the vertical—on God and God alone. It has become too common for Christians to surrender everything for their work yet sacrifice nothing in worshiping the One who gave His life to save ours. Stop and think. Is that you? Our great need is to restore the missing jewel of worship in our churches—and in our lives. Ask yourself some probing questions and answer honestly. Are you more preoccupied with the pastor’s preaching style than with the One he preaches? Are you more concerned about the lyrics than about the One listening? Do your thoughts wander, or do they take in the wonder? Look again at Revelation 4. Notice the focus of the twenty-four elders and four living creatures. God alone is at the center of their attention. They praise Him for who He is and for what He has done. They aren’t distracted by each other, by the furniture of the throne room, or by their own wandering thoughts. Instead, they keep their eyes and ears on the One who is worthy of all praise. Do I? Do you? (See Insights on Revelation - Page 98) Related Resources: Worship: The Missing Jewel - A W Tozer (12 page article) "worship is the missing jewel in modern evangelicalism" God’s Great Purpose in Redemption-Worship - listen to A W Tozer speak on this vital topic. Transcription is also available. Revelation 4:1-1 A Towering Transcendent Vision of God the Father - 54' sermon by Dr Steve Lawson BORROW Real worship : it will transform your life by Warren Wiersbe (Read some of the reviews) BORROW Classic sermons on worship compiled by Warren Wiersbe Sermon - The Blessings of Public Worship - C H Spurgeon BORROW Worship : rediscovering the missing jewel by Ronald Allen (Read some of the reviews) BORROW Living a life of true worship 40 minute Bible study series from Precept Ministries BORROW Worship : adoration and action by Carson, D. A and other writers - "Dutch Reformed, Presbyterian, Anglican, Lutheran, and British Free Church views of worship. Four additional studies reflect on South and Central American practices, the charismatic movement, and patterns of worship among students worldwide." (See review by Craig Blomberg) BORROW How then shall we worship? : biblical principles to guide us today by R C Sproul (Read some of the reviews) BORROW Worthy of Worship by Sammy Tippit See Dictionary of Biblical Imagery discussion of WORSHIP - page 3256. What is a biblical theology of worship? | GotQuestions.org Are any of the various worship styles unbiblical? | GotQuestions.org What does the Bible say about worship? | GotQuestions.org What does the Bible say about the position of worship leader? | GotQuestions.org What is true worship? | GotQuestions.org How much of a role should media have in worship services? | GotQuestions.org What is the meaning of Christian worship? | GotQuestions.org Regulative vs. normative principle of worship—which viewpoint is correct? | GotQuestions.org What are the ingredients to a truly biblical worship service? | GotQuestions.org Should we raise our hands/clap our hands during worship? | GotQuestions.org What is the difference between praise and worship? | GotQuestions.org Why should we worship God? | GotQuestions.org How can I know how to properly worship God? | GotQuestions.org What does it mean to worship the Lord in spirit and truth? | GotQuestions.org Should an unbeliever be allowed to participate in a church worship team? | GotQuestions.org Can a Christian worship God using music from a church with unbiblical teachings? | GotQuestions.org How much of a priority should worship be in the church? | GotQuestions.org Worship Services — Article Index | GotQuestions.org What are some Bible verses about worship? | GotQuestions.org Before (1799)(enopios from en + ops = the eye, face) means before, in sight of in the face of, in the presence of. Summary - 1. before Lk 1:19; Ac 10:30; Rv 3:8; 7:15.—2. in the sight or presence of Lk 23:14; Jn 20:30; Ac 10:33; 1Ti 6:12; Rev 3:5; 13:13.—3. in the opinion or judgment of Lk 16:15; 2 Cor 8:21 .—4. Various uses: simply to Ac 6:5; 2 Cor 7:12. Among Lk 15:10. Against Lk 15:18, 21. By the authority of, on behalf of Rev 13:12, 14. Strong's - 1) face 1a) face, faces 1b) presence, person 1c) face (of seraphim or cherubim) 1d) face (of animals) 1e) face, surface (of ground) 1f) as adv of loc/temp 1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before 1g) with prep 1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of Friberg - ἐνώπιον neuter of ἐνώπιος (in sight or in front); used as an improper preposition with the genitive; (1) of place before, in front of (Rev 4:10); (2) of doing something in someone’s presence in the presence of, in the sight of, before (Jn 20:30); (3) metaphorically in the sight of, in the eyes of (Gal 1:20); (4) as acknowledging the opinion or judgment of another in the opinion of, in the eyes of (Acts 4:19); (5) special uses; (a) with ἁμαρτάνω sin or do wrong against (Lk 15:18); (b) by the authority of, on behalf of (Rev 13:12, 14; 19:20) (BORROW Analytical Lexicon of the Greek New Testament) Gilbrant - Classical Greek and Septuagint Usage - Enōpion functions as an improper preposition which takes an object in the genitive case. The prepositional phrase, nonetheless, still functions adverbially. Several other Greek words in many cases convey the same meanings as enōpion: e.g., enantion (1710), enanti (1709), and emprosthen (1699). (In fact, two codices, A and B, of the Septuagint at Judges 2:11 and 3:12 interchange enanti and enōpion.) Other references use these synonyms side by side. Enōpion is actually the neuter form of the adjective enōpios (which does not occur in the New Testament). It derives from a combination of two words, en (1706) and opion, and generally means “before,” either in terms of space, sight, relationships, time, or rank. However, a number of different words translate enōpion. Enōpion occurs in writings from the time of Homer to those well beyond the New Testament era. This word is used frequently by the Septuagint translators and by the New Testament writers. The majority of the New Testament references are in Luke–Acts and Revelation. Matthew and Mark did not use the term enōpion. New Testament Usage - Enōpion in Luke–Acts describes relationships— people whom God approves and appoints to serve Him. Furthermore, the relationships which this word depicts are dynamic. For instance, Luke 1:15,17 says that the angel’s assessment of John the Baptist’s ministry was that he would be great before (enōpion) the Lord and that he would go before (enōpion) Him “in the spirit and power of Elijah.” In like manner, Gabriel who stands “in the presence (enōpion) of God” was sent to speak to Zechariah (1:19; see also Luke 1:75; Revelation 8:2). Luke’s use of enōpion in these instances follows the same pattern as that which occurs in Samuel’s priestly ministry before the Lord, as translated in the Septuagint of 1 Samuel 2:11,18,21 (LXX 1 Kings 2:11,18,21). Enōpion expresses relational qualities in another way. It depicts salvation or judgment in a legal, forensic manner (i.e., in terms of a court or judicial scene). A person is righteous (or not) before God. Both Luke (Acts 4:19) and Paul (Romans 3:20, “There shall no flesh be justified in his sight”) used the word in this manner. In judgment men will stand before God (Revelation 20:12). Some of the references speak of moral relationships among men and with God. For example, Romans 12:17 reads, “Recompense to no man evil for evil. Provide things honest in the sight (enōpion) of all men” (see also Romans 14:22; Galatians 1:20). Enōpion also expresses a public manifestation of someone or something for special effect, such as a testimony. Acts 4:10, for instance, relates that the sick man stood among, or before, the elders of the people healed and in good health (see also Acts 6:5,6; 19:9,19; 27:35; 2 Corinthians 8:21; 1 Timothy 5:20). (Complete Biblical Library) Enopios - 89x/82 verses with 29 uses in the Revelation - before(46), front(1), presence(20), sight(22) - Lk. 1:15; Lk. 1:17; Lk. 1:19; Lk. 1:75; Lk. 1:76; Lk. 4:7; Lk. 5:18; Lk. 5:25; Lk. 8:47; Lk. 12:6; Lk. 13:26; Lk. 14:10; Lk. 15:10; Lk. 15:18; Lk. 15:21; Lk. 16:15; Lk. 23:14; Lk. 24:43; Jn. 20:30; Acts 2:25; Acts 4:10; Acts 4:19; Acts 6:6; Acts 7:46; Acts 9:15; Acts 10:30; Acts 10:31; Acts 10:33; Acts 19:9; Acts 19:19; Acts 27:35; Rom. 3:20; Rom. 12:17; Rom. 14:22; 1 Co. 1:29; 2 Co. 4:2; 2 Co. 7:12; 2 Co. 8:21; Gal. 1:20; 1 Tim. 2:3; 1 Tim. 5:4; 1 Tim. 5:20; 1 Tim. 5:21; 1 Tim. 6:12; 1 Tim. 6:13; 2 Tim. 2:14; 2 Tim. 4:1; Heb. 4:13; Heb. 13:21; Jas. 4:10; 1 Pet. 3:4; 1 Jn. 3:22; 3 Jn. 1:6; Rev. 1:4; Rev. 2:14; Rev. 3:2; Rev. 3:5; Rev. 3:8; Rev. 4:5; Rev. 4:6; Rev. 4:10; Rev. 5:8; Rev. 7:9; Rev. 7:11; Rev. 7:15; Rev. 8:2; Rev. 8:3; Rev. 8:4; Rev. 9:13; Rev. 11:4; Rev. 11:16; Rev. 12:4; Rev. 12:10; Rev. 13:12; Rev. 13:13; Rev. 13:14; Rev. 14:3; Rev. 14:10; Rev. 15:4; Rev. 16:19; Rev. 19:20; Rev. 20:12 Enopios in the Septuagint - Gen. 11:28; Gen. 24:51; Gen. 30:33; Gen. 30:38; Gen. 31:35; Exod. 3:6; Exod. 14:2; Exod. 21:1; Exod. 22:8; Exod. 22:9; Exod. 23:15; Exod. 23:17; Exod. 32:33; Exod. 33:17; Exod. 34:9; Exod. 34:10; Exod. 34:20; Exod. 34:23; Lev. 4:4; Lev. 4:18; Lev. 4:24; Lev. 20:17; Lev. 24:3; Lev. 24:8; Lev. 25:53; Num. 13:33; Num. 17:10; Num. 19:3; Num. 32:4; Num. 32:5; Deut. 1:8; Deut. 1:42; Deut. 4:8; Deut. 4:34; Deut. 4:44; Deut. 6:22; Deut. 11:26; Deut. 11:32; Deut. 12:8; Deut. 16:16; Deut. 29:2; Deut. 31:11; Jos. 8:30; Jos. 10:8; Jos. 24:25; Jdg. 2:11; Jdg. 3:12; Jdg. 4:1; Jdg. 4:15; Jdg. 6:1; Jdg. 6:18; Jdg. 8:28; Jdg. 9:39; Jdg. 10:6; Jdg. 11:9; Jdg. 11:11; Jdg. 13:1; Jdg. 13:15; Jdg. 16:25; Jdg. 18:6; Jdg. 20:23; Jdg. 20:26; Jdg. 20:28; Jdg. 20:32; Jdg. 20:35; Jdg. 20:39; Jdg. 20:42; Jdg. 21:2; Jdg. 21:25; 1 Sam. 1:9; 1 Sam. 1:11; 1 Sam. 1:12; 1 Sam. 1:15; 1 Sam. 1:24; 1 Sam. 1:26; 1 Sam. 2:11; 1 Sam. 2:17; 1 Sam. 2:18; 1 Sam. 2:21; 1 Sam. 2:30; 1 Sam. 2:35; 1 Sam. 3:1; 1 Sam. 3:18; 1 Sam. 3:21; 1 Sam. 4:2; 1 Sam. 4:3; 1 Sam. 5:3; 1 Sam. 5:4; 1 Sam. 6:20; 1 Sam. 7:6; 1 Sam. 7:10; 1 Sam. 9:24; 1 Sam. 10:19; 1 Sam. 10:25; 1 Sam. 11:10; 1 Sam. 11:15; 1 Sam. 12:2; 1 Sam. 12:3; 1 Sam. 12:7; 1 Sam. 12:17; 1 Sam. 14:18; 1 Sam. 14:36; 1 Sam. 14:40; 1 Sam. 15:17; 1 Sam. 15:19; 1 Sam. 15:21; 1 Sam. 15:30; 1 Sam. 15:33; 1 Sam. 16:6; 1 Sam. 16:10; 1 Sam. 16:16; 1 Sam. 16:21; 1 Sam. 16:22; 1 Sam. 19:7; 1 Sam. 19:24; 1 Sam. 20:1; 1 Sam. 21:7; 1 Sam. 21:13; 1 Sam. 23:18; 1 Sam. 25:23; 1 Sam. 26:19; 1 Sam. 26:24; 1 Sam. 28:22; 1 Sam. 28:25; 1 Sam. 29:8; 1 Sam. 29:10; 2 Sam. 2:14; 2 Sam. 2:17; 2 Sam. 3:34; 2 Sam. 3:36; 2 Sam. 4:10; 2 Sam. 5:3; 2 Sam. 5:20; 2 Sam. 6:5; 2 Sam. 6:7; 2 Sam. 6:14; 2 Sam. 6:16; 2 Sam. 6:17; 2 Sam. 6:21; 2 Sam. 7:16; 2 Sam. 7:18; 2 Sam. 7:19; 2 Sam. 7:29; 2 Sam. 10:3; 2 Sam. 11:13; 2 Sam. 13:9; 2 Sam. 16:19; 2 Sam. 18:7; 2 Sam. 18:9; 2 Sam. 18:14; 2 Sam. 18:24; 2 Sam. 19:13; 2 Sam. 19:18; 2 Sam. 22:25; 2 Sam. 24:4; 1 Ki. 1:25; 1 Ki. 1:28; 1 Ki. 1:32; 1 Ki. 2:4; 1 Ki. 2:26; 1 Ki. 2:35; 1 Ki. 2:45; 1 Ki. 3:6; 1 Ki. 3:10; 1 Ki. 3:16; 1 Ki. 3:22; 1 Ki. 3:24; 1 Ki. 8:22; 1 Ki. 8:23; 1 Ki. 8:25; 1 Ki. 8:28; 1 Ki. 8:33; 1 Ki. 8:46; 1 Ki. 8:50; 1 Ki. 8:59; 1 Ki. 8:62; 1 Ki. 8:64; 1 Ki. 8:65; 1 Ki. 9:3; 1 Ki. 9:4; 1 Ki. 9:6; 1 Ki. 10:8; 1 Ki. 11:6; 1 Ki. 11:33; 1 Ki. 11:36; 1 Ki. 11:38; 1 Ki. 12:6; 1 Ki. 12:24; 1 Ki. 14:22; 1 Ki. 15:3; 1 Ki. 15:5; 1 Ki. 15:11; 1 Ki. 15:26; 1 Ki. 15:34; 1 Ki. 16:7; 1 Ki. 16:19; 1 Ki. 16:25; 1 Ki. 16:28; 1 Ki. 16:30; 1 Ki. 17:1; 1 Ki. 18:15; 1 Ki. 19:11; 1 Ki. 19:19; 1 Ki. 21:2; 1 Ki. 21:20; 1 Ki. 21:25; 1 Ki. 22:10; 1 Ki. 22:21; 2 Ki. 1:18; 2 Ki. 3:14; 2 Ki. 4:12; 2 Ki. 4:38; 2 Ki. 4:43; 2 Ki. 5:1; 2 Ki. 5:2; 2 Ki. 5:3; 2 Ki. 5:16; 2 Ki. 6:1; 2 Ki. 6:22; 2 Ki. 8:9; 2 Ki. 8:18; 2 Ki. 8:27; 2 Ki. 11:4; 2 Ki. 12:2; 2 Ki. 14:24; 2 Ki. 18:22; 2 Ki. 20:3; 2 Ki. 22:10; 2 Ki. 22:19; 2 Ki. 23:3; 2 Ki. 24:19; 2 Ki. 25:8; 2 Ki. 25:29; 1 Chr. 17:17; 1 Chr. 29:10; 2 Chr. 1:6; 2 Chr. 1:10; 2 Chr. 14:2; 2 Chr. 14:13; 2 Chr. 18:20; 2 Chr. 20:32; 2 Chr. 24:2; 2 Chr. 25:2; 2 Chr. 26:4; 2 Chr. 27:2; 2 Chr. 28:1; 2 Chr. 29:2; 2 Chr. 33:22; 2 Chr. 34:31; 2 Chr. 36:2; 2 Chr. 36:9; 2 Chr. 36:12; Ezr. 4:23; Ezr. 7:19; Ezr. 8:21; Ezr. 8:29; Ezr. 9:9; Ezr. 9:15; Ezr. 10:1; Ezr. 10:11; Neh. 1:4; Neh. 1:6; Neh. 1:11; Neh. 2:1; Neh. 2:5; Neh. 2:6; Neh. 4:2; Neh. 8:2; Neh. 8:5; Neh. 9:8; Neh. 9:11; Neh. 9:24; Neh. 9:28; Neh. 9:32; Neh. 9:35; Est. 1:1; Est. 2:9; Est. 4:17; Est. 5:1; Est. 5:8; Est. 6:13; Est. 7:3; Est. 10:3; Job 1:6; Job 2:2; Job 14:3; Job 26:6; Job 31:34; Job 42:7; Ps. 5:8; Ps. 9:19; Ps. 10:3; Ps. 15:4; Ps. 16:8; Ps. 18:6; Ps. 18:12; Ps. 18:22; Ps. 18:24; Ps. 19:14; Ps. 22:25; Ps. 22:27; Ps. 22:29; Ps. 23:5; Ps. 36:2; Ps. 38:17; Ps. 39:5; Ps. 41:12; Ps. 50:8; Ps. 51:3; Ps. 51:4; Ps. 54:3; Ps. 56:8; Ps. 56:13; Ps. 61:7; Ps. 62:8; Ps. 68:3; Ps. 68:4; Ps. 68:7; Ps. 69:22; Ps. 72:9; Ps. 72:14; Ps. 79:10; Ps. 79:11; Ps. 86:9; Ps. 86:14; Ps. 88:2; Ps. 90:8; Ps. 96:6; Ps. 98:6; Ps. 100:2; Ps. 106:23; Ps. 119:169; Ps. 119:170; Ps. 141:2; Ps. 142:2; Ps. 143:2; Prov. 3:4; Prov. 5:21; Prov. 11:1; Prov. 12:15; Prov. 20:10; Prov. 20:23; Prov. 22:14; Prov. 25:6; Prov. 25:26; Cant. 8:12; Isa. 1:7; Isa. 5:21; Isa. 9:3; Isa. 13:16; Isa. 24:23; Isa. 38:3; Isa. 48:19; Isa. 49:16; Isa. 52:10; Isa. 65:6; Isa. 66:22; Isa. 66:23; Jer. 7:10; Jer. 7:11; Jer. 16:9; Jer. 18:4; Ezek. 2:10; Ezek. 5:8; Ezek. 5:14; Ezek. 6:4; Ezek. 8:1; Ezek. 10:2; Ezek. 10:19; Ezek. 12:3; Ezek. 12:5; Ezek. 12:6; Ezek. 12:7; Ezek. 16:41; Ezek. 16:50; Ezek. 20:9; Ezek. 20:14; Ezek. 20:22; Ezek. 21:23; Ezek. 28:9; Ezek. 28:25; Ezek. 37:20; Ezek. 38:16; Ezek. 39:27; Dan. 4:1; Dan. 4:17; Dan. 8:4; Dan. 9:10; Dan. 9:18; Hos. 2:10; Hos. 6:2; Zeph. 3:19; Hag. 2:3; Hag. 2:14; Zech. 8:6; Zech. 11:12; Zech. 12:8; Mal. 2:17; Mal. 3:16; Worship (bow down) (4352) proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshipped by angels. (Lu 2:13f). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Some believe that the root word kuneo may be related to kuon which is the Greek word for dog and which then could be picturing a dog licking his master's hand. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo . See Dictionary of Biblical Imagery discussion of WORSHIP - page 3256. Cast (906) ballo in all its applications retains the idea of impulse (the idea of force and/or effort). It describes a powerful movement of throwing or propelling. The primary senses are to throw or to put. Ballo means to throw, hurl, in contrast to striking. Ballo is frequent in the four Gospels and Revelation Ballo in the Revelation - Rev. 2:10; Rev. 2:14; Rev. 2:22; Rev. 2:24; Rev. 4:10; Rev. 6:13; Rev. 8:5; Rev. 8:7; Rev. 8:8; Rev. 12:4; Rev. 12:9; Rev. 12:10; Rev. 12:13; Rev. 12:15; Rev. 12:16; Rev. 14:16; Rev. 14:19; Rev. 18:19; Rev. 18:21; Rev. 19:20; Rev. 20:3; Rev. 20:10; Rev. 20:14; Rev. 20:15 Revelation 4:11 "Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created." BGT Revelation 4:11 ἄξιος εἶ, ὁ κύριος καὶ ὁ θεὸς ἡμῶν, λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν, ὅτι σὺ ἔκτισας τὰ πάντα καὶ διὰ τὸ θέλημά σου ἦσαν καὶ ἐκτίσθησαν. KJV Revelation 4:11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. NET Revelation 4:11 "You are worthy, our Lord and God, to receive glory and honor and power, since you created all things, and because of your will they existed and were created!" CSB Revelation 4:11 Our Lord and God, You are worthy to receive glory and honor and power, because You have created all things, and because of Your will they exist and were created. ESV Revelation 4:11 "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." NIV Revelation 4:11 "You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being." NLT Revelation 4:11 "You are worthy, O Lord our God, to receive glory and honor and power. For you created all things, and they exist because you created what you pleased." NRS Revelation 4:11 "You are worthy, 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." NJB Revelation 4:11 You are worthy, our Lord and God, to receive glory and honour and power, for you made the whole universe; by your will, when it did not exist, it was created. NAB Revelation 4:11 "Worthy are you, Lord our God, to receive glory and honor and power, for you created all things; because of your will they came to be and were created." YLT Revelation 4:11 'Worthy art Thou, O Lord, to receive the glory, and the honour, and the power, because Thou -- Thou didst create the all things, and because of Thy will are they, and they were created.' MIT Revelation 4:11 You are worthy, Yahveh, our God, to receive glory, honor, and power, because you created everything; By your will they were [conceived] and created. art: Rev 5:2,9,12 2Sa 22:4 Ps 18:3 to receive: Rev 14:7 De 32:4 1Ch 16:28,29 Ne 9:5 Job 36:3 Ps 29:1,2 68:34 Ps 96:7,8 for You: Rev 10:6 Ge 1:1 Ex 20:11 Isa 40:26,28 Jer 10:11 32:17 Joh 1:1-3 Ac 17:24 Eph 3:9 Col 1:16,17 Heb 1:2,10 and because: Pr 16:4 Ro 11:36 Revelation 4 Resources - Multiple Sermons and Commentaries WORTHY IS OUR GOD THE CREATOR TO RECEIVE OUR PRAISE Worthy (axios) are You, our Lord (kurios) and our God (theos) - Worthy (axios) means God is of commendable, inestimable excellence and forever deserving of our time, attention, interest. Note that these are the 24 elders praising God. The fact that they call Him our Lord and our God, indicates personal relationship, personal possession, which seems to me to support the interpretation that these are redeemed men rather than angels. In Romans 11:36+ Paul adds "For from Him and through Him and to Him are all things. To Him be the glory forever. Amen." True worship exalts God to his rightful place in our lives. John
Apocalipse 4
Wiersbe - We aren't worthy of worship, and certainly the idols that we make are not worthy. Only God is worthy of our worship. What people worship is a good indication of what is really valuable to them. (BORROW Real worship : it will transform your life) Worship is the declaration by a creature of the greatness of his Creator. To worship God is to realize the purpose for which God created us. -- Herbert Carson Herbert Carson wrote that "To adore God is to be lifted outside our selves. To bow in wonder before this transcendent majesty whose glory fills the heavens and whose mighty power spans the wide compass of history and reaches with unerring accuracy into every crevice of time and space, this is to mount up from a grovelling obsession with our own needs to an awe-inspiring glimpse of the glory of the eternal God." Puritan Stephen Charnock - Without the heart it is no worship. It is a stage play. It is an acting a part without being that person, really. It is playing the hypocrite. Grant Osborne notes that "The phrase "you are worthy" was used to herald the entrance of an emperor when he came in his triumphal procession. Later, the emperor Domitian added the phrase "our Lord and God" as a reference to himself, thereby promoting the cult of emperor worship. Christians, however, are to acknowledge only one Lord and God." (See Revelation) Louis Pasteur - “The more I study nature, the more I am amazed at the Creator.” To receive glory (doxa) and honor (time) and power (dunamis) - No one in all creation is worthy to receive these praises.
Apocalipse 4
Wiersbe - The Book of Revelation is filled with hymns of praise (Rev. 4:8, 11; 5:9-13; 7:12-17; 11:15-18; 12:10-12; 15:3-4; 16:5-7; 18:2-8; 19:2-6). The emphasis on praise is significant when you remember that John wrote this book to encourage people who were going through suffering and persecution! The theme of this hymn is God the Creator, while in Revelation 5 the elders praise God the Redeemer. The praise in Revelation 4 is given to the Father on the throne, while in Revelation 5 it is directed to the Son (the Lamb) before the throne. The closing hymn (Rev. 5:13) is expressed to both, another proof of the deity of Jesus Christ. If the twenty-four elders typify the people of God in heaven, then we must ask, "Why should God's people praise God the Creator?" If the heavens are declaring the glory of God, why shouldn't God's heavenly people join the chorus? Creation bears constant witness to the power, wisdom, and glory of God (Ps. 19). Acknowledging the Creator is the first step toward trusting the Redeemer (see Acts 14:8-18; 17:22-31). "All things were created by Him [Christ] and for Him ... and by Him all things consist [hold together]" (Col. 1:16-17) But sinful man worships and serves the creature rather than the Creator, and this is idolatry (Rom. 1:25). Furthermore, sinful man has polluted and destroyed God's wonderful creation; and he is going to pay for it (see Rev. 11:18). Creation is for God's praise and pleasure, and man has no right to usurp that which rightfully belongs to God. Man plunged creation into sin, so that God's good creation (Gen. 1:31) is today a groaning creation (Rom. 8:22); but because of Christ's work on the cross, it will one day be delivered and become a glorious creation (Rom. 8:18-24). It is unfortunate that the church today often neglects to worship the God of creation. The real answer to the ecological problem is not financial or legal, but spiritual. It is only when man acknowledges the Creator and begins to use creation to God's glory that the problems will be solved.(BORROW Be Victorious) NET Note - The past tense of "they existed" (esan) and the order of the expression "they existed and were created" seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final "they were created," 2329 replacing "they existed" (h=san) with "have come into being" (egeneto), and 046 adding ouk (ouk, "not") before esan ("they did not exist, [but were created]"). Several MSS (1854 2050 Û(A )sa) also attempt to alleviate the problem by replacing esan with "they are" (eisin). John