HALLELUJAH!

: A SURVEY OF WORSHIP IN THE BOOK OF REVELATION

J. Paul Lenhart May 4th, 2012

HALLELUJAH!: A SURVEY OF WORSHIP IN THE BOOK OF REVELATION Preamble Many people associate the book of Revelation with abstruse prophecy and vivid symbolism. There is a tendency to avoid the book because it is thought to be inaccessible to the common student of the Bible. It is often assumed that in order to understand the book, one needs to have professional training. This is actually contrary to the very nature of the book itself. The book describes itself as the revelation of Jesus Christ; it is meant to reveal or uncover truth, not cover it up and make it difficult to understand. On the contrary, the book does not require specialized training to understand. In fact, the book promises blessings to those who read, hear, and heed its contents (1:3; 22:7). As John Walvoord remarks in his excellent commentary, (The book of Revelation) seems to anticipate that many would neglect this book or ignore its prophetic revelation. It is singular that the one book in the New Testament which invokes a special blessing on the reader should be often left unread.1 The book was addressed in letter form to the seven churches in Asia (1:4).2 The Revelation was circulated among the churches from an early date. 3 The churches were undergoing persecution under the reign of Domitian,4 and the book was meant to be an encouragement to these suffering Christians. Far from being a pie-in-the-sky piece of idealist literature, the Revelation was always meant to have tangible

1John 2All

F. Walvoord, The Revelation of Jesus Christ (1966; repr., Chicago: Moody, 1989), 36.

Scripture quotations are from the NASB unless otherwise indicated. H. Mounce, The Book of Revelation, 2nd ed. (Grand Rapids: Wm. B. Eerdmans, 1998), 21.

3Robert

4For a discussion on the date of the book, see Leon Morris, Revelation, vol. 20 of Tyndale New Testament Commentaries, 2nd ed. (1987; repr., Grand Rapids: Wm. B. Eerdmans, 1988), 35-41; and Mounce, 15-21.

practical import for the lives of everyday Christians. The Importance of Worship in Revelation While it is true that Revelation contains a hefty amount of prophetic writing, there are other themes that also dominate the book. One such theme is that of worship. Songs of worship in particular are found throughout. In his survey of the New Testament (NT), D. Edmond Hiebert makes mention of twenty songs of praise and worship in the book of Revelation. 5 Merrill Tenney lists eleven in his commentary on Revelation.6 This essay will demonstrate that worship, as seen in the book of Revelation, is a response to the attributes and actions of God. To support this thesis, a brief survey will be made of the eleven songs listed by Tenney grouped together in six general scenes of worship.7 As stated above, worship is one of the great themes in the book. One of the purposes of John in writing the book seems to have been to contrast true worship with false worship. The word worship (, proskune) appears twenty-three times.8 Of these, it is used eleven times with the beast or some other satanic force as its object. John contrasts the worship of Satan with the worship of God Almighty. The period described in Revelation is pictured as a tumultuous time where people choose directly whether they will worship God and His Messiah, or Satan and his beast. Throughout the book worship is often pictured in response to some great judgment of God against evil. This is an important point to bear in mind, as contemporary Christians often bristle at the thought of God judging the world. When not in response to some
Edmond Hiebert, The Non-Pauline Epistles, vol. 3 of An Introduction to the New Testament (1981; repr. Waynesboro, GA: Gabriel, 2003), 262.
6Merrill 5D.

C. Tenney, Interpreting Revelation (1957; repr., Grand Rapids: Wm. B. Eerdmans, 1988), 36.

7The eleven songs listed by Tenney are: (1) 4:8; (2) 4:11; (3) 5:8-10; (4) 5:11-12; (5) 5:13; (6) 7:9-10; (7) 7:11-12; (8) 11:15; (9) 11:16-18; (10) 15:2-5; (11) 19:1-8. These will be grouped according to the scene to which they belong: (1) 4:8-11; (2) 5:8-13; (3) 7:9-12; (4) 11:15-18; (5) 15:2-4; (6) 19:1-8.

4:10; 5:14; 7:11; 9:20; 11:1, 16; 13:4a, b, 8, 12, 15; 14:7, 9, 11; 15:4; 16:2; 19:4, 10a, b, 20; 20:4; 22:8, 9. The word actually appears twenty-four times. It also appears in 3:9, but is translated bow down in the NASB. Because the object of (proskune) is the church in Philadelphia, it is unlikely that the word means worship in this instance. Worship is to be given to God alone, which is one of the themes of the book. It seems very unlikely that the Lord would share His worship with His followers in light of this great theme of the book.

8Cf.

particular judgment, the characters worship as a response to something else God has done or some particular aspect of who He is. Worship is a response to the attributes and actions of God. A glance at the eleven major songs will bear this out. Scene One: Revelation 4:8-11 After speaking to the seven churches in chapters two and three, the prophetic vision begins, as marked by 4:1. The scene is a throne in heaven, which is surrounded by twenty-four elders sitting on twenty-four thrones. 9 In verse 8, the four living creatures offer this song of worship, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come. It is a simple song which they sing ceaselessly. These creatures, who are in close proximity to God, are overwhelmed by who He is and respond by repeatedly declaring His worth. The worship of the four living creatures is a response to the holiness and eternality of God.10 Holy is a word that means set apart, sanctified. John is continually contrasting the scene in heaven and the scene on earth. It is no coincidence that the prophetic section begins with this great scene in heaven, with the four living creatures declaring the holiness of God. God is separate from all created beings. 11 Not only His holiness, but His eternality is cause for worship. The living creatures
9The identity of the twenty-four elders is one of the more difficult interpretive problems in the book. Prior to the twentieth century [and a handful of notable twentieth century commentators (e.g. A. C. Gaebelein, MacArthur, and Walvoord)], commentators identified them as some sort of redeemed company. Some understood the elders to be the church only, others saw the redeemed of all ages. This view is argued from the following points: (1) the inclusion of the word (hmas, us) in 5:9; (2) the elders are wearing white garments which is also the garb of the church (cf. 3:5, 18); (3) the elders are wearing crowns (, stephanoi), which are used in the NT of Christians but never of angels; and (4) the term elder is distinctive of the church (it is also used of Israel, which some see as being indicative of the redeemed of all ages). Twentieth century and contemporary commentators (e.g. Charles, Stonehouse, Newell, Ladd, F. F. Bruce, Beasley-Murray, Morris, Mounce, Thomas, etc.) identify the twenty-four elders with a high order of angelic beings. They provide the following reasons: (1) the omission of the word (hmas, us) in 5:9; (2) John addresses one of the elders as my Lord (7:14), making it unlikely that he is a fellow-elder or churchman of John; (3) the marriage of the Lamb occurs in chapter 19, making it unlikely that His Bride would be enthroned in heaven before the marriage and before the Lamb is enthroned; (4) the elders have the prayers of the saints (5:3), which are offered by angels (8:3); (5) Johns interpreters and informers in the book of Revelation are angels (e.g. 17:6ff.; 21:9, 10; 22:1); one of the elders is Johns interpreter (7:13ff.); (6) the elders are distinguished from the Lambs wife (19:4, 7); (7) humanity is nowhere in view in chapter 4. (This summary is adapted from a lecture by David J. MacLeod.) 10To

these Mounce adds power (Mounce, 125).

11Ibid.

declare that God is the one who was and who is and who is to come. This is most likely a reference to the declaration of God in Ex. 3:14, I AM WHO I AM. The eternality of God is further developed by John in verse 9, in the introduction to the song of the twenty-four elders. He says that they will worship Him who lives forever and ever (4:10). From the very beginning, the book of Revelation demonstrates that God alone is worthy of worship. His nature demands it. The worship of the elders centres on the creative acts of God. Worthy are You, our Lord and our God, to receive glory and honor and power, they say in verse 11, for You created all things, and because of Your will they existed, and were created. At the beginning of the end of history, he elders are reflecting on the great work of God in the creation of the universe. Now that the course of history is coming to completion, they worship God for the greatness of His creation. While the worship of the four living creatures centres solely on the attributes of God, the twenty-four elders include His creative acts. Walvoord notes, (the twenty-four elders) recognize not only the attributes but the works of God which reveal the attributes.12 His creative acts reveal His power. This is why they say God is worthy to receive glory and honor and power. In this first song, the worship of God is a response to His attributes and actions. Scene Two: Revelation 5:8-13 The scene of worship described in Rev. 5:8-13 is directed primarily toward the Lamb after He is found worthy to take the book and break its seals. 13 It consists of three sections: (1) worship from the living creatures and the elders (vv. 9-10); (2) worship from angels, the living creatures, and the elders (v. 12); and (3) worship from every created thing (v. 13). The overwhelming focus is on the person and work of the Lamb; the first two sections respond to His work and the third section responds to His person. Both the first and second section make note of the substitutionary act of the Lamb (i.e. He was slain). The first section also adds that He redeemed men for God and made them a kingdom of priests to God. Focusing on what the Lamb
12Walvoord, 13The

111.

third song is directed to both Him who sits on the throne, and to the Lamb (5:13).

has done causes them to respond with worship.14 In verse 13, John writes that every created thing worships God and the Lamb.15 Their worship is not a response to the acts of God and the Lamb, but to the character of God and the Lamb. Blessing, honor, glory and dominion are ascribed to them with no comment as to why. The context of the entire section suggests that the worshippers are responding to the worthiness of the Lamb.16 Leon Morris comes to the same conclusion in his commentary, Here there is no mention of worthy, for it is not the achievement of redemption that is hymned, but the Persons themselves.17 All creation responds with worship to the character of God and the Lamb. Scene Three: Revelation 7:9-12 The next scene of worship occurs between the sixth and seventh seal judgments. Some intense judgments have occurred against those who are living on the earth. The object of worship in chapter 5 [Him who sits on the throne and the Lamb (5:13)] is recognized by those on earth as the source of the judgments [hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb. (6:16)]. John takes a pause from the judgments to detail the sealing of the 144,000 Jews. This sealing is followed by a great multitude of Gentiles who worship God and the Lamb.18 The immediate context indicates they are responding to His acts of salvation to those in the tribulation period; the sealing of the 144,000 and the salvation of the multitude. In verse 12, the angels add to this declaration. They ascribe seven qualities to God. These qualities are demonstrated by Gods saving act of the tribulation saints. Once again, His attributes and
14It is important to note that while the book of Revelation explicitly states to worship God alone (cf. 19:10; 22:8), worship in heaven is directed toward Christ. This gives substantial weight to the doctrine of the deity of Jesus Christ. 15Morris argues that this dual reference of God and the Lamb is meant to highlight the deity of Christ (Morris, 99). 16It is a significant development in the book that all creation are overcome by the worth of God and the Lamb. This scene of worship immediately precedes the beginning of the judgment of those on earth. When the character of God is clearly in view, there can be no question that His judgments are just. 17Ibid. 18This multitude probably consists of Gentiles who come to faith in Christ during the tribulation period, as explained by one of the elders in vv. 13-14.

actions demand a response of worship. Scene Four: Revelation 11:15-18 The next scene of worship comes as part of the seventh trumpet judgment.19 Getting closer to the end of the tribulation period and the beginning of the millennial kingdom of Christ, God is worshipped by loud voices and the twenty-four elders. The loud voices worship the Lord and His Christ, a reference to Psalm 2:2, which was interpreted by the early church as being a messianic psalm.20 The voices declare that He will reign forever and ever (v. 15). It is significant that they designate the joint-reign of the Lord and His Christ with the singular he will reign. In view of the coming kingdom of God, the loud voices respond in worship. The elders also worship God on the basis of the acts of God, though their focus is slightly different from the loud voices. The song of the elders is a song of thanksgiving. They are grateful for the reign of God. Notice, though, that they understand the reign of God as necessarily entailing His wrath on the nations and His rewarding His people. The dual nature of reward and punishment in the coming of the kingdom of God does not hinder the worship of the elders. On the contrary, it is part of the reason for their worship. Additionally, they worship God because of His great power. The power of God is clearly demonstrated by His establishment of His kingdom on earth. The name used of God also demonstrates His power. The elders refer to Him as the Almighty, which is a title for God found throughout this book (cf. 1:8; 4:8; 15:3; 16:7, 14; 19:6, 15; 21:22). Morris points out that this title of God occurs only once in the rest of the NT.21 The incredible power of God as seen by His act of establishing His kingdom causes the elders to respond with worship.

trumpet judgments are indicated by the designation of angels sounding (cf. 8:7, 8, 10, 12; 9:1, 13). The scene of worship is begun in verse 15 by the same designation, the seventh angel sounded.
20Robert

19The

L. Thomas, Revelation 8-22 (Chicago: Moody, 1995), 107. 51.

21Morris,

Scene Five: Revelation 15:2-4 The fifth song occurs immediately after the final seven plagues are mentioned and just before they begin. The song is sung by those who had been victorious over the beast (v. 2). Their song is identified as the song of Moses and the song of the Lamb. 22 The song makes statements about His works (great and marvelous are Your works), His ways (righteous and true are Your ways), His reputation (who will not fear?), and His character (You alone are holy). This song of worship is intimately linked with the severe judgment of God about to occur on the earth. It is significant that this particular song takes place in connection with the most severe wrath of God. The wrath described in the book of Revelation is not an embarrassment to the people of God far from it! The wrath described is a cause for worship. When considering the acts of God toward those who are rebellious against God and those who believe God, His people burst forth in songs of worship. Once again, His attributes and actions are responded to with worship. Scene Six: Revelation 19:1-8 The final scene with songs of worship is found immediately after the destruction of eschatological Babylon.23 This is perhaps one of the most glorious scenes of worship in the book. The word Hallelujah! is used four times in the first six verses. Hallelujah is a term adopted from the Hebrew that means Praise Yah. 24 It is significant that this is the only place the word occurs in the NT. The term is found frequently in the Psalms, translated as Praise the Lord! Psalms 113-118, which involve numerous allusions to the Exodus, are known as the Hallel
genitive here can be taken a number of ways. One option is to take them both as being objective. That is to say that the content of the song is Moses and the Lamb. This is unlikely, as the song does not mention either Moses or the Lamb a single time. A second option is to take the first as subjective and the second as objective. That is to say that the song was by Moses about the Lamb. Again, this is unlikely for the same reason as the first option. A third, and preferred, interpretation is to take them both as being subjective. The song is both by Moses and the Lamb. For a full discussion, see Thomas, 236. differ as to what is meant by Babylon in the book of Revelation. At least five views have been offered for its meaning. (1) Pagan Rome. Some preterist and Roman Catholic scholars hold this view. (2) Apostate Jerusalem. Some contemporary preterist commentators hold this view [see David Chilton, The Days of Vengeance, 3rd ed. (Fort Worth, TX: Dominion, 1990), 421-23]. (3) Papal Rome. This view is held by a number of different Protestant commentators. (4) Eschatological Rome. Held by a number of futurist commentators. (5) Eschatological Babylon. This is held by a minority of futurists. The present writer holds to the fifth view.
24David 23Commentators 22The

J. MacLeod, The Seven Last Things (Dubuque, IA: Emmaus College, 2003), 4.

psalms. Of these Psalms, David MacLeod observes: They were regularly sung by the Jews at Passover to celebrate the deliverance of Israel and the destruction of the wicked. It is most certain that Jesus and His disciples sang the Hallel after Passover on the night in which He was betrayed. . . . (I)n a yet future day the tribulation martyrs will sing the Hallel to God for his deliverance from the tyrant of Babylon, Antichrist, the Pharaoh of the last days.25 This particular section would be packed with significance for Johns readers. There is both a backward and forward look in this passage. Robert Thomas, in his superb commentary on the book of Revelation, notes The four songs of 19:1-5 look backward to the judgment of Babylon, and the song of 19:6-8 looks forward to the marriage of the Lamb.26 The first, second, and fifth songs are sung by the voice of a great multitude in heaven. They are sung in response to the judgment of Babylon and in appreciation of the reign of God Almighty. The second song takes particular pleasure in this destruction. Once again, it is important to note that destruction of wickedness is a demonstration of the power of God, and therefore a cause to worship Him. The third song is an affirmation by the four living creatures and the twenty-four elders of the first two songs. It is simply, Amen. Hallelujah! The fourth song comes from a voice. . . from the throne. 27 It commands the servants of God to praise Him, clearly another allusion to the Psalms. 28 The worship of God in this passage is a response to both His person and work. Conclusion The theme of worship in the book of Revelation is a rich one. Worship is intricately tied together with the person and work of God. It is frequently found as a response to His judgments
25Ibid. 26Thomas, 27The

355.

identification of this voice has caused confusion among commentators. For a full discussion of who this voice is, see Thomas, 361-62.
28Ps.

135:1, 20; and to the Hallel Psalm, 113:1 (ibid., 362).

against evil. Contemporary believers can learn from this. The judgments of God are righteous, because He is righteous. His judgments are an extension of His perfect nature. The book of Revelation, and these six songs of worship in particular, demonstrate that worship is a response to the attributes and actions of God.

BIBLIOGRAPHY

Chilton, David. The Days of Vengeance. 3rd ed. Fort Worth, TX: Dominion, 1990. Hiebert, D. Edmond. The Non-Pauline Epistles. Vol. 3 of An Introduction to the New Testament. 1981. Reprint, Waynesboro, GA: Gabriel, 2003. David J. MacLeod, The Seven Last Things. Dubuque, IA: Emmaus College, 2003 Morris, Leon. Revelation. Vol. 20 of Tyndale New Testament Commentaries. 2nd ed. 1987. Reprint, Grand Rapids: Wm. B. Eerdmans, 1988. Mounce, Robert H. The Book of Revelation. 2nd ed. Grand Rapids: Wm. B. Eerdmans, 1998. Tenney, Merrill C. Interpreting Revelation. 1957. Reprint, Grand Rapids: Wm. B. Eerdmans, 1988. Thomas, Robert L. Revelation 8-22. Chicago: Moody, 1995. Walvoord, John F. The Revelation of Jesus Christ 1966. Reprint, Chicago: Moody, 1989.

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