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THE WORSHIP OF HEAVEN
IN the book of the Revelations of St. John there is more spoken of heaven than in all the inspired volume besides. But so greatly are the circumstances diversified, that, though the subject be ever so often brought under our review, it will always be found to wear a different aspect, and to afford fresh matter for profitable consideration. Indeed so important are those different circumstances, that we should suffer a great loss, if we did not successively fix our attention upon them as they arise. The passage before us might afford us a just occasion for entering into the subject at large; because we behold here the worship both of the saints and angels: but we prefer noticing some particulars which distinguish this individual passage; and for that purpose shall set before you under one head the worship of heaven, and then the instruction to be derived from it.
Let us notice, then,
I. The worship of heaven—
We behold it here,
1. As commenced by the glorified saints—
[There was of them “a multitude which no man could number, out of all nations, and kindreds, and people, and tongues.” Previous to this period the Gospel had spread throughout all the Roman empire, and more especially if we consider the time spoken of as being after the accession of Constantine to the imperial throne, and to the Christian faith. The sealing of the hundred and forty-four thousand is supposed to refer to the peaceful state of the Church at that period. Doubtless, during the three first centuries of the Christian era, incalculable numbers of souls had embraced the faith, and been exalted to glory: and those added to all that had been found faithful to their God under the Mosaic dispensation, and to all the Lord’s “hidden ones,” whether infant or adult, in every nation under heaven from the beginning of the world, must have gradually swelled the number to a multitude countless as the sands upon the sea-shore.
These all “stood before the throne, clothed with white robes, and palms in their hands.” Perhaps the robes, as well as the palms, were emblems of triumph: or they might denote their perfect purity, being cleansed from all their guilt in the fountain of Christ’s blood, and washed also from all defilement by the sanctifying efficacy of his Spirit. We are told this indeed in the verses immediately following our text: “Who are these that are arrayed in white robes? These are they who have washed their robes, and made them white in the blood of the Lamb [Note: ver. 13, 14.].” The palms in their hands proclaim them victors in the spiritual warfare. Whilst on earth, they sustained many and arduous conflicts: but they overcame their enemies, and “were more than conquerors through him who loved them.”
But do they trace in any respect their salvation either to their own strength or goodness? No, not in any degree: they all without exception ascribe their “salvation to God,” as the great Original, from whose wisdom, and goodness, and power it has proceeded; and “to the Lamb,” who purchased it for them through his own most precious blood. This is their one unvaried song: and they sing it “with a loud voice,” as glorying in a salvation so dearly bought, and so freely given.]
2. As continued by the angelic hosts—
[The situation of the angelic hosts is worthy of particular attention: they are round about the throne indeed, as well as the redeemed; but in an exterior circle, and more remote from the common centre; for they are “round about the elders and the four beasts.” They, though spotless, have but a creature-righteousness, whilst the redeemed, though guilty, possessed the righteousness of the Creator himself; and therefore are counted worthy of a nearer access to him than the angels are able to attain.
Nor is their attitude less worthy of remark; for they, though sinless, “fell upon their faces before the throne,” accounting no posture too humiliating for creatures however exalted, whilst occupied in the worship of their God.
Unable to join in the song of the redeemed as applicable to themselves who have never fallen, they yet add their hearty “Amen” to all that the redeemed have uttered, acknowledging that all possible praise is due to God and to the Lamb for such marvellous displays of their power and grace. At the same time they vie with the saints in all suitable expressions of adoration and love to their beneficent Creator; viewing with exquisite delight all the Divine perfections as visible in the works of creation, and as exhibited with yet brighter splendour in the stupendous mysteries of redemption. Every term whereby they can evince their gratitude, they accumulate, with an ardour which no words can adequately express; and then add again their “Amen,” as concentrating in itself all that with the utmost efforts of their nature they are able to convey.]
Slight as is this view of the heavenly worship, it will suffice for the present occasion, if we duly attend to,
II. The instruction to be derived from it—
It will be found well calculated to teach us,
1. Our obligations—
[If we call to mind the faculties with which we are endowed, so far superior to all other creatures, and inferior to the angels alone, we shall see that we also have reason to adore our God for the blessings of our creation, as well as the angels themselves. And for the wonders of redemption, we are altogether on a par with those who are already before the throne. The same stupendous efforts have been made for us, as for them. For us was God’s co-equal and co-eternal Son sent into the world, as well as for them. For us He lived, and died, and rose again, as well as for them. To us is salvation offered, as freely as ever it was for them; and for us it shall be alike effectual too, if only we embrace it as they did. The only difference between them and us is, that they are put into possession of that which is kept in reserve for us, against the time ordained of the Father for us to possess it. We have the same aid afforded to us that was effectual for them; and the very instant the work of grace is perfected in us, we shall be summoned to the very place that is now occupied by them, and to all eternity shall unite with them in the same blessed employment of singing praises to God and to the Lamb.
We can conceive somewhat of their obligations: let us then in theirs view and acknowledge our own also.]
2. Our duties—
[The robes of the redeemed are emblematic of their purity, as the palms in their hands are of the victories which they gained. But how did they attain their purity? By continued applications of the blood and Spirit of Christ to their souls. And how did they gain their victories, but by fighting manfully in the strength of Christ? Behold then how we must be occupied whilst sojourning here below. We must day and night wash in the fountain that was once opened for sin and for uncleanness: our very holiest services, no less than our grossest abominations, must be purged from guilt by the blood of Christ. At the same time we must mortify the whole body of sin by the influence of the Spirit of Christ: the one labour of our life must be to grow up into the Saviour’s image, and to “purify ourselves, even as he is pure.” But whilst striving after these things we shall have many conflicts to maintain: we have enemies to encounter both without and within; and we must fight manfully against them all; nor ever for a moment relax our efforts, till Satan and all his hosts are for ever “bruised under our feet.” It was not by mere inactive wishes that any of the saints in glory triumphed, but by warring a good warfare. And in like manner must we also “fight a good fight, and finish our course, and keep the faith” even to the end, if ever we would attain “the crown of righteousness that fadeth not away.”]
3. Our encouragements—
[Which among the heavenly hosts did not once feel the same discouragements that we experience? But God in his tender mercy carried on and perfected his work in their souls: and he is equally willing to accomplish in us also all the good pleasure of his goodness, if we will look to him, and commit our cause into his gracious hands. He will not leave us or forsake us, any more than he forsook and abandoned them: and “in our weakness is he willing to perfect his own strength,” as much as he ever did in theirs. There is no trial to which we can be subjected, that was not experienced by them in their day; nor was there any succour afforded to them, that shall not be dispensed to us also in the hour of need. They in their day envied those who had gone before them, as you do them: and in a little time will others arise to envy you, when your warfare shall be finished, and your blessedness be complete. Remember that “He who sitteth on the throne” is as much interested for you as ever he was for them; and that “the Lamb” is as tender over you as ever he was over them. Only rest on a promise-keeping God, and he will never fail you. He has promised that “none shall pluck you out of his hands” but that he will preserve you unto his “heavenly kingdom:” and “faithful is He who hath called you; who also will do it.”]