Worshipping with the Elders (in Heaven)

Drawing too many conclusions from descriptive passages is hermeneutically perilous. Revelation 5 is descriptive of heavenly worship and not necessarily prescriptive
of worship here on earth. There are aspects of it which are
non-transferable to our gathered worship settings on the Lord’s Day.
After all, Revelation 5 alludes to ‘a strong angel’, ‘twenty-four
elders’, and ‘four living creatures.’ Prudence will demand that we
proceed carefully!

Amidst the patterns of God-glorifying worship given here are some
principles which seems to have abiding significance for us here below.
It is as if in watching how worship conducted above, we are being
instructed as the methodology and focus of worship here below.

First is prayer. There certain things here that are
non-transferable: olfactoric use of incense in golden bowls, for
example (5.8). Ritualistic Catholicism, High Anglicans not to mention
Eastern orthodoxy, with ‘smells and bells’ approach to worship,
continue to employ incense in the interests of ensuring that the entire
sensory array is employed in worship. Protestant tradition has viewed
this otherwise, seeing it as belonging to Old Covenant worship but not
New, and Revelation 5 alluding to it here ‘in heaven’ only
illustratively of something else employing Old Testament metaphors in
the process. The point is to highlight the importance of the ‘prayer of
the saints’ ascending to God as ‘a sweet smelling aroma’. God
is pleased by our prayers. Prayer is a vital element of all true
God-honoring worship. And just as we take care to ensure sweet aromas
perfuming our homes, so we should take care that our prayers be
pleasing to God.

Second, is the corporate ‘Amen’ (5:14). It is an offhand
comment of the apostle Paul that confirms it. Speaking of the use of
tongues in the Corinthian church, Paul insists that all use of tongues
(foreign languages rather than angelic ecstatic utterances) should be
interpreted, otherwise ‘how will… ungifted say the “Amen ” at your
giving of thanks’ (1 Cor 14:16). The point being that Paul
expected everyone to say the ‘Amen’! Why is it that this seems to have
fallen into disrepute in our churches? Of course, in liturgical
churches it is still said, but I think we should make a conscious
effort to ‘agree’ with the prayers (in this case, the Pastoral prayers
voiced by the minister) by saying audibly, ‘Amen’. I find it deeply
moving when such thunderous responses are audibly given in worship.

Third, is singing (Rev 5:9, 12-13). Worship sings! It
cannot help it! It demands the vocalization of song in our hearts and
upon our lips. When Jesus is viewed in His majestic glory, and his work
comprehended in its regal splendor, songs are irrepressible. Five songs
in all in these two chapters, the first two to God the Creator, the
third and fourth to the Redeemer, and the last one to both Creator and
Redeemer together.

What are they singing? A song in which God is at the very center. In
heaven, God is worshiped as he should be. What are the lyrics of this
song?

Two features of worship in Revelation 4 set the scene:

God is Almighty. He is the ‘Lord God Almighty‘ (4:8). His power and majesty are beyond human grasp. He is the Creator of everything: ‘The Lord reigns’ (Psa 93:1). He is the Creator of all that is: ‘by your will they were created and have their being‘ (4:11).

God is glorious. The Bible word ‘glory’ (4:11)
has its root meaning in the idea of ‘weight’ and thus significance.
There is something of significance and inherent worth about God that demands worship. Nothing less than full-hearted worship seems appropriate.

But In Revelation 5 the focus is more specific. It is the Lamb who
is the focus of all attention. It is Jesus who is worshiped as ‘worthy’
(5:9, 12) of all praise. And why? Surely because of who he is: as one
who can be worshiped in the same breath as the Father–‘to him who sits
on the throne and to the Lamb’ (5:13). It is what astounds us about
Jesus in his earthly ministry: that he never once refused the worship
of men and women as something wholly inappropriate!

But it is his work as our Mediator that receives attention: he
stands “as one that has been slain’ (5:6, 12) whose blood has been shed
(5:10) to purchase a great multitude from their sins. Calvary is the
focus.

There is a green hill far away,
Without a city wall,
Where the dear Lord was crucified,
Who died to save us all.
O Dearly, dearly has he loved,
And we must love him too,
And trust in his redeeming blood,
And try his works to do.

Blessed Jesus!