In Relation To Heavenly Beings

by J.K.D. Johnston, Musselburgh, Scotland | Category: Worship And Service | Jul 1986

Angels, like men, have the capacity to worship their Creator, and they do so in a divinely ordered heavenly service. "The host of heaven worshippeth Thee" cried the Levites as they praised God and recounted His dealings with Israel (Neh. 9:6). That heavenly service continues without ceasing, and when we think of the reverence and beauty that must characterize it, we are constrained to echo the words of the hymn writer:

Give us to know the joy and love

With which all worship Thee above

In heaven, Thy blest abode.

It is amazing to consider that although God is willingly and joyfully worshipped by the heavenly host He longs for the worship of men (John 4:23).

Angels are greater in might and power than men (2 Pet. 2:11), and there are numerous references in the Scriptures to the service that these mighty beings render. Jacob was given an insight into the activity of angels in the vision given to him at Bethel, and then at a later time he was given a reassuring glimpse of God's host at Mahanaim (Gen. 28:12; 32:1,2). Several scriptures speak of the vastness of the heavenly host, which is described as innumerable (Deut. 33:2; Ps. 68:17; Rev. 5:11; Heb. 12:22). In �that innumerable host there are various orders of created beings and thrones, principalities and powers.

Isaiah was given a vision of the throne of Deity with the seraphim standing above it. He describes those mighty beings as having six wings and using two of them to cover their faces, two to cover their feet and two for flight. The impression given by their deportment in the divine presence is that they feel unworthy to look upon the One on the throne or to walk before Him but feel impelled to proclaim His holiness and glory. The reference that the apostle John made to Isaiah's experience in John 12:41 would suggest to us that the One Isaiah saw on the throne of heaven was the Son of God. We never cease to marvel at the willing condescension of Christ in stooping from heaven's throne to take human form, becoming for a little while lower than the angels (Heb. 2:9 RVM).

Ezekiel too had visions of God and of the living creatures associated with the throne of God (Ezek. 1:1-28; 10:1-22). Ezekiel identified the living creatures seen in his visions as cherubim (Ezek. 10:15), and John the apostle in the visions given to him saw in proximity to the throne of God similar living creatures, which might be equated with the cherubim that Ezekiel saw. Whether or not a distinction can be made between cherubim and seraphim is more difficult to determine. There are numerous references in the Scriptures to the cherubim in relation to the presence of God in Eden, in the tabernacle, and in the temple as guardians of God's holiness (Gen. 3:24; Ex. 25:18-22; 26:31; 1 Kin. 6:23.32).

In Revelation 4 John stresses the unceasing activity of the living creatures in the midst of the throne and round about it. "They have no rest day and night, saying, Holy, holy, holy, is the Lord God, the Almighty, which was and which is and which is to come". He also saw on thrones surrounding the throne of God twenty four elders, apparently high ranking angelic beings, who were seen bowing in adoring worship before the throne. Glory, honour and thanks are rendered to God because of His intrinsic greatness and eternal worth, and for His greatness and power seen in creation.

In Revelation 5 the same heavenly beings find a new theme for worship and praise. They speak of the worthiness of the Lamb because of His work in redeeming men unto God. In this ascription of praise they are joined by myriads of angels. Then John heard every created thing joining in universal praise saying:

Unto Him that sitteth upon the throne, and unto the Lamb, be the blessing, and the honour, and the glory, and the dominion, for ever and ever.

To this doxology of praise the living creatures said "amen", and the elders fell down and worshipped.

In these scenes of heavenly worship that John describes we cannot fail to be impressed by the reverence and awe displayed by these mighty beings as they worship in the presence of God. Similar reverence and awe should be in evidence in our worship also. It should be noted that the worship of heaven is rendered to God and to the Lamb.

The same themes call forth the worship of angels and of men. Although angels have not known redemption they rejoice in the wondrous grace that has been shown to men and marvel at the divine wisdom displayed in God's dealings with them.

While angels have not been directly affected by the divine plan for the

salvation of fallen man they have played a part in its outworking. They were used in making known to men crucial events in the unfolding of that plan (Luke 1:11-20; 1:26-38; 2:8-14), in ministering to the Saviour when He was here on earth (Mk. 1:13; Luke 2:8-14; 22:43), in announcing the resurrection of Christ (Mat. 28:2-7), and testifying to His coming again at the time of His ascension into heaven (Acts 1:11). The sufferings of the Christ and the glories that should follow them are things that angels desire to look into (1 Pet. 1:12). It is part of the divine purpose "That now unto the principalities and the powers in the heavenly places might be made known through the Church the manifold wisdom of God" (Eph. 3:10).

The great themes of God's greatness, wisdom, power and love displayed in creation and in redemption will bow the hearts of angels and men before God in adoring worship for all eternity.

J.K.D. Johnston, Musselburgh, Scotland | Jul 1986
Worship And Service