Revelation 4 He Is Worthy Of Worship

Bible Study Questions

How have you seen a "doxological deficit" in your own life? What can you do to cultivate a doxological heart?

How does God's providential plan for creation give us comfort in uncertain times?

What aspects of God's character and splendour draw you to praise and worship Him? Where do you see these attributes in the Scriptures?

God's power drives us to praise, even as if instils awe and fear. How do these go together in Christian worship?

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Revelation 4 Anchored in Heaven Worshipping On Earth

The Revelation of Jesus Christ, which means literally the unveiling, the unfolding of Jesus Christ. We are here to love and worship and get acquainted more and more with the Lord Jesus Christ.

It is the revelation "Which God gave to Him, to show to His servants," you see that in verse 1. The word servants, Greek word doulos, which means bond slave. Are you a bond slave of the Lord Jesus Christ? A bond slave was a person who was not captured against his will, but a person who willingly submits himself to another person, becomes his slave, a bond slave, a doulos. Are you that? Well you see, if you're not a slave of the Lord Jesus Christ, this book was not written to you, nor will you understand it. It's to show to His servants. To understand this wonderful book of Revelation you are going to have to have a heart renovation to be a slave of the Lord Jesus. Now, being a slave of Jesus is not so bad because the master is responsible for the slave's care, his upkeep, his protection, his health and all of that. It's wonderful to be in the care of such a loving master.

Every book must have a subject; "Things which must shortly come to pass." That's what it's about. It's about things that are going to happen in the future.

"Things which must shortly come to pass." Well, you need to understand the word shortly Tacheo. A tachometer registers speed revolutions per second, minute, or whatever. Have you ever heard the word taxi? What does a taxi do? Well it gets you places in a hurry. What this means is, things that are rapidly going to come to pass. Now it didn't suddenly come to pass on John's day. But it is starting to heat up in our day. History picks up speed towards the end. I believe we're living in the end times, and have you noticed how things have just picked up speed in the last several years? In the past year with covid and in the last week with the USA presidency? Have you noticed how everything just seems to be coming at us? It's like drinking from a fire hose. Have you ever done that? Things are happening so fast. And I think we may be standing on the brink of eternity.

"Things which must quickly come to pass."

Verse 4, "From Him which is, and which was, and which is to come: and from the seven Spirits which are before the throne; and from Jesus Christ." It's from God the Father, God the Son, and God the Holy Spirit.

This book is particularly about the Lord Jesus Christ.

Verse 17, "He laid His right hand upon me, saying, 'Fear not; I am the first and the last: I am He that liveth, and was dead; and, behold, I am alive for evermore.'"

We are going to skip through over chapters 2 and 3 at this time. If the Lord wills we will come back and look at the 7 words to the churches later.

We are going to move ahead and look at the things which must quickly (suddenly) come to pass t the end of this age.

How can we be ready for the end of the age?

We are going to look at Chapters 4 and 5 over these next couple of weeks. It reminds us of two things that get us ready for the end of the age: God rules the world, and the Lord Jesus Christ is what all world history is really all about.

Ryrie writes "Chapter 4 begins the third main section of the book, being introduced with the same words as were used in the outline in 1:19 ("after these things," meta tauta). This entire portion is divided into three principal sections: the Tribulation period (4:1–19:21); the Millennium (20:1–15); and the eternal state (21:1–22:21).

1 After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, "Come up here, and I will show you what must take place after this." 2 At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne. 3 And he who sat there had the appearance of jasper and carnelian, and around the throne was a rainbow that had the appearance of an emerald. 4 Around the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clothed in white garments, with golden crowns on their heads. 5 From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God, 6 and before the throne there was as it were a sea of glass, like crystal.

And around the throne, on each side of the throne, are four living creatures, full of eyes in front and behind: 7 the first living creature like a lion, the second living creature like an ox, the third living creature with the face of a man, and the fourth living creature like an eagle in flight. 8 And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say,

"Holy, holy, holy, is the Lord God Almighty,

who was and is and is to come!"

9 And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, 10 the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying,

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."

Chapters 4 and 5 form a prologue to the entire section. It was necessary that John be given a glimpse of the throne in heaven before witnessing the terrible judgments to be poured out on the earth. In other words, he was given a heavenly perspective on the coming earthly events as he walked through the door that was opened to him in 4:1. Here the door opened to John brought heavenly insights on this earthly scene, a necessary and helpful prerequisite to understanding the purposes of God."

John finds himself: before the throne, in God's immediate presence.

The Plan of God Demands Our Praise (4:1)

"After this" refers to the vision of the exalted and glorified Christ in 1:9-20 and the seven letters to the seven churches in chapters 2–3. John is suddenly given a vision in "heaven" (mentioned 50 times in Revelation) and "an open door." He then hears "the first voice [he] had heard speaking to [him] like a trumpet" in 1:10. It is the voice of Jesus. Our Lord tells him, "Come up here, and I will show you what must take place after this." This statement looks back to 1:19, which provides an outline for the book in terms of both structure and chronology. John is instructed to write what you have seen (ch. 1), what is (ESV, "those that are," chs. 2–3), and what will take place after this (chs. 4–22).

Robert Mounce captures well the plan of God that is about to unfold:

"John is about to see "what must take place after this." This definitely assigns the content of the following chapters to a period of time yet future (although embedded in the material are sections that refer to times already past, e.g., 12:1-6). In 1:19 Christ had commanded John to write "what will take place later"; now he will show him those things. Since events on earth have their origin in heaven, the heavenly ascent is not unexpected. A true insight into history is gained only when we view all things from the vantage point of the heavenly throne. (Revelation, 118–19)".

The first thing John says in 4:1—"After this I looked, and behold, a door standing open in heaven!"—is not very different from what we read in Ezekiel 1:1: ". . . the heavens were opened, and I saw visions of God."

John then tells us in 4:2 that "a throne stood in heaven, with one seated on the throne." This is reminiscent of Isaiah 6:1, "I saw the Lord sitting upon a throne, high and lifted up. . . ." Ezekiel 1:26 also describes one seated on a throne: "And above the expanse over their heads there was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness with a human appearance."

In 4:3 John writes that "around the throne was a rainbow that had the appearance of an emerald." Ezekiel 1:28 has a similar description: "Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness all around. Such was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell on my face, and I heard the voice of one speaking."

Then John tells us in 4:4, "Around the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clothed in white garments, with golden crowns on their heads." Daniel 7:9, 10 also describes thrones surrounding the throne of God:

Daniel 7:9 As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire. A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat in judgment, and the books were opened.

Daniel's mention of the "thousand thousands" serving the Ancient of Days in 7:10 is reflected in Revelation 5:11 that there were "myriads of myriads and thousands of thousands."

Revelation 4:5 states, "From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God." Ezekiel 1:4 also describes "fire flashing forth continually." John mentions "torches" that are the Spirit in 4:5, and the word for s/Spirit in both Greek and Hebrew is also used to refer to "wind" or "breath." Ezekiel 1:4 also speaks of "wind" and "fire."

The next thing that John relates in 4:6 is that "before the throne there was as it were a sea of glass, like crystal." Ezekiel 1:22 describes the same thing: "Over the heads of the living creatures there was the likeness of an expanse, shining like awe-inspiring crystal, spread out above their heads."

Ezekiel 1:22 states that the expanse was "over the heads of the living creatures." John tells us in 4:6, "around the throne, on each side of the throne, are four living creatures." These four living creatures are very similar to the seraphim that Isaiah describes in Isaiah 6:2: "Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew."

In Rev 4:7 John describes the four living creatures: "the first living creature like a lion, the second living creature like an ox, the third living creature with the face of a man, and the fourth living creature like an eagle in flight." It seems that John saw similar living creatures to those Ezekiel and Isaiah saw.

John tells us in 4:8 that the living creatures "never cease to say, 'Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!'" Similarly, Isaiah 6:3 says of the seraphim, "And one called to another and said, 'Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!'"

This reminds us of Daniel 7, where, just after the throne room scene noted above in Daniel 7:9, 10, we see in Daniel 7:13, 14. I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.

In our world of great confusion and many conspiracy theories that produce fear and anxiety, the cure is to see the Lord on the throne of the universe.

The cure to idolatry is seeing God as he is. The cure to immorality is seeing God as he is. The cure to a godless worldview is seeing God as he is. Revelation 4, 5 shows us God as he is.

Timothy George is certainly correct: "In much contemporary theology today, the note of God's grandeur, greatness, and glory that so fills the Bible is noticeably missing. Such theology suffers from a doxological deficit" ("Nature of God," 158, emphasis added). Such doxological deficiency can be corrected, however, when we realize the God of the Bible is "a consuming fire" (Deut 4:24), the living God into whose hand to fall is "a dreadful thing" (Heb 10:31). This God cannot be relegated to the safety of the seminar room or scrutinized like a butterfly under a microscope. The God of the Bible is the God with whom we have to do in life and death, in time and eternity, the God to whom we must all give an account and whom no one can escape. Every human being, Calvin says, has negotium cum deo, "business with God." (Ibid., 160).

On the News tonight you have a view from below. Now we shift our view to heaven, giving us the view from above. 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.

Everything in the past books of Daniel and Ezekiel led to this point where John stands at this open door in heaven.. The Plan is all laid out from all eternity past. Nothing can stop this Plan. And the plan is God's plan!

The Person of God Demands Our Praise (4:2-3)

"Immediately," John tells us, "I was in the Spirit" (see 1:10; 17:13; 21:10). Four times this phrase appears in Revelation, each time taking John into an ecstatic, revelatory experience. In the tradition of the prophets, he is seized by the Spirit! What a gift for this lonely old man exiled as a prisoner to the island of Patmos (Mounce, Revelation, 118).

Like Paul in 2 Corinthians 12:2-4, he was taken into "the third heaven," what the Bible also calls "paradise." This is the presence of God. And like Paul, whether this was "in the body" or an "out of the body" experience we do not know. And further still, "John does not attempt to describe the 'someone sitting on' the throne (cf. 1 Ki 22:19; 2 Ch 18:18; Ps 47:8; Isa 6:1-5; Eze 1:26-28; Sir 1:8)" (Johnson, "Revelation," 2006, 641). He can only tell us what He is "like"! After all, 1 Timothy 1:17 tells us our King is "eternal, immortal, invisible." And 1 Timothy 6:16 tells us He dwells "in unapproachable light; no one has seen or can see Him." In our sinful, fallen state, no human can gaze on this God in His undiminishable glory and majesty and live. No one!

The description of the rainbow as "like an emerald" can have two implications. The σμαράγδινος can be a bright green precious stone or a transparent rock crystal that could serve as a prism and yield a "rainbow" of colors. Beasley-Murray (1978: 113) suggests the latter as best fitting the Noahic imagery. Either way, the imagery is that of the glory surrounding God on his throne.

There is great debate regarding the interpretation of the images of the jewels and the rainbow. Think of Noah and God's covenant to not flood the earth again. Or think of the description of the throne and the rainbow in Ezekiel. And the Jewels? Many believe that the jewels here (and in other places like 21:19–20) do not have individual significance but are meant to be taken together. Others (Walvoord, Thomas) believe they do have separate significance, seeing the jasper as majesty or holiness, the carnelian as wrath or judgment, and the emerald as the grace and mercy of God. While the latter is possible, it seems more likely that they are drawn from OT combinations of similar stones.

And then there are the 24 elders. (verse 4). Victorinus, who identifies the elders as "the twenty-four fathers—twelve apostles and twelve patriarchs" (Commentary on the Apocalypse 4.7,). Twelve in Revelation is the "ecclesial number," applicable to both Israel and the church (cf. 7:1–8; 12:1). The identification is confirmed by John's vision of the new Jerusalem, where the gates of the city are inscribed with the names of the twelve tribes, and the foundation walls bear the names of the twelve apostles of the Lamb (21:12, 14).

The implication is that the God of the Old Testament is the God and Saviour of the New Testament. The Plan of God develops around the Person of God. It may sound obvious, but so often we forget that Christianity is not just a religion that organizes our minds, or goves us a system of beliefs. It is much much more. It gives us a true relationship with a Person who is worthy of all worship. He knows us. Nothing is hid from His eyes. His Plan and His Person demands our worship! Nothing can stop His Plan. Nothing can stop Him being Worshipped . He is God.

The Power of God Demands Our Praise (4:5)

John now sees "flashes of lightning and rumblings of thunder . . . from the throne." This reminds the people of God's descent at Mount Sinai in Exodus 19:16-20. Symbolic of awesome power and strength, lightning and thunder appear four times in Revelation (4:5; 8:5; 11:19; 16:18). It is likely that John is drawing again from Ezekiel 1. Mounce notes, "In Revelation the symbols of thunder and lightning are always connected with a temple scene and mark an event of unusual import" (Revelation, 122). In Revelation 10, "thunder judgments" are about to be unleashed on the earth, but God in mercy seals them up (10:4).

John also sees "seven fiery torches . . . burning before the throne, which are the seven spirits of God" (see 1:4; 5:6). Here again we see the perfect light-bearing Spirit. The Spirit who convicts us of sin and changes our heart in regeneration (Titus 3:5) is the same Holy Spirit who is forever ablaze before the throne of God in heaven. Perfect in His person, perfect in His position, perfect in His purity, and perfect in His power. "This is the Spirit's only appearance in heaven in this book . . . this is rightly understood as 'the sevenfold Spirit,' imagery taken from Isaiah 11:2" (Fee, Revelation, 70).

What a vision! What a King! As one commentator has noted,

Our affairs rest in the hands not of men but of God! Hence, when the world is enkindling the flames of hatred and slaughter and when the earth is drenched with blood, may our tear-dimmed eye catch a vision of The Throne which rules the universe. In the midst of trial and tribulation may our gaze be riveted upon the One who is King of kings and Lord of lords. (Hendriksen, More than Conquerors, 99–100)

The Personal Character of God Demands Our Praise

The LORD reigns; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake! The LORD is great in Zion; he is exalted over all the peoples. Let them praise your great and awesome name! Holy is he! The King in his might loves justice. You have established equity; you have executed justice and righteousness in Jacob. (Ps. 99:1–4)

He Is Holy in His Nature

"Holy, holy, holy, is the Lord God Almighty,

who was and is and is to come!"

Holiness so defines the character of God that it can be said to include all of the other divine moral perfections as well. . . . Holiness in [the] absolute sense belongs only to God, since only God is untouched by evil. (George, "Nature of God," 191–92)

John continues to unfold the throne-room vision given to him by Jesus. What we now see is both magnificent and strange. However, the point made is as crystal clear as the sea of glass John now beholds.

"Day and night they never stop." These angels never sleep. And what is their message, their chant, their song? Echoing the words of Isaiah 6, they say, Holy, holy, holy, Lord God, the Almighty, Who was, who is, and who is coming.

The four living creatures ceaselessly proclaim the holiness of God: "Holy, holy, holy" (cf. Isa. 6:3). In Hebrew, the double repetition of a word adds emphasis, while the rare threefold repetition designates the superlative and calls attention to the infinite holiness of God—the quality of God felt by creatures in his presence as awesomeness or fearfulness (cf. Ps. 111:9: "Holy and awesome is his name"). The living creatures celebrate God's holiness and power as manifested in his past, present, and future activity. Such holiness cannot tolerate the presence of evil (21:27). . . . This hymn is the first not only of the five sung by the heavenly choirs in chs. 4–5 but also of a number of others in Revelation (4:8,11; 5:9-10,12,13; 7:12,15-17; 11:15,17-18; 12:10-12; 15:3-4; 16:5-7; 18:2-8; 19:2-6). These hymns relate to the interpretation of the visions and provide a clue to the literary structure of Revelation. In these two chapters, the sequence of hymns shows that the first two are addressed to God, the next two to the Lamb, and the last one to both ("Revelation," Alan Johnson 2006, 642).

He Created Everything That Exists

REVELATION 4:9-11 9 And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, 10 the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying, 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."

Our King is the "Lord God, the Almighty," a title found 10 times in our New Testament, nine in Revelation (see 2 Cor 6:18). He is possessed of unlimited power and might. He is the great "I AM" of Exodus 3:14, the One "who was, who is, and who is coming." Indeed, "The future is characterized by His coming" (Beasley-Murray, Revelation, 118). Because our God is eternal, infinite, and omnipotent, the worshiping creatures in heaven acknowledge that their existence and being are completely dependent on the One who sits on the throne in heaven. In witness and word they testify to His greatness, to His worthiness. Wonderfully, we can join them in their worship.

He Is Worthy of Your Worship (4:9-10)

Whenever the living creatures "give glory, honor, and thanks to the One seated on the throne," which is always and forever, the redeemed (the 24 elders) worship! And how do they worship? They fall down and cast their crowns before the throne. What He gave they joyfully give back. They acknowledge that all they have is His gift to them. They did not earn it. They did not merit it. Nothing they have would they withhold from the One on the throne who is majestic, awesome, and holy.

This brings deep conviction and raises a question: Am I withholding anything from my God, even good things? Money? Time? Mind? Service? Heart? Chuck Swindoll is right: "We miss it when our focus becomes horizontal—riveted on people and things—rather than vertical—centered on God and God alone" (Insights, 98).

Our passage ends with a glorious and majestic hymn praising God as the Creator. Falling down and casting their crowns before the throne in worship, the 24 elders now sing to our Almighty Creator: "Our Lord and God, You are worthy." Mounce notes: the first words of the hymn are taken from the political language of the day: "You are worthy" greeted the entrance of the emperor in triumphal procession, and "our Lord and God" was introduced into the cult of emperor worship by Domitian. For the Christian only the One who sits on the heavenly throne is worthy: the claims of all others are blasphemous. (Revelation, 127)

The symbolic depiction of God here is majestic and grounds for worship on our part. This chapter has three primary purposes: (1) to ground our own liturgical worship in the heavenly worship of the celestial beings; (2) to contrast the magnificence of God with the earthly "glory" of Caesar and all earthly rulers; and (3) to show that the judgment of God (chaps. 6–20) is grounded in his holiness and redemptive work (chaps. 4–5). God is creator of all and as such is sovereign over all. Whenever people choose to worship the creature (as in the imperial cult) rather than the Creator, it is blasphemy and must lead to judgment.

Each of these themes is relevant for the church today and needs to be understood more clearly by Christians. The Westminster Confession says that humankind was created to "glorify God and enjoy him forever," and worship in our day needs to return to the NT pattern that views it as a daily lifestyle and not just relegated to the church service. Moreover, while we do not have an "imperial cult" today, we have something far more subtle and every bit as insidious, the "cult of personality." Even Christians at times have a "god on the shelf," often a religious leader. Any person or thing that comes to be more important than God in our lives constitutes idolatrous worship. God must be all and in all in our lives. In short, the truths of this chapter demand to be lived out in every aspect of our lives.

"Thou are worthy, O Lord, to receive glory."— Revelation 4:12.

"In His temple doth every one speak of His glory."— Psalm 29:9.

'Thou art worthy, O Lord, to receive glory.' Yes; Jesus, Messiah, the Lamb that was slain, the King on the throne, Creator of the universe, Head of all things, is He who is worthy to receive the glory! And why?

I. Because of His person.—As having in Himself all the perfections of the Creator and of the creature; as very God and very man; the Word made flesh;—He is 'worthy to receive glory'. Godhead and manhood, united in one wondrous person, make Him infinitely glorious. Through Him new glory comes to the whole Godhead. He is the Revealer of the Father. His glory thus overflows, and fills both heaven and earth; nay, the whole universe.

II. Because of His work.—The excellency of His propitiation is infinite. It is (1) excellent in itself; (2) in its revelation of divine wisdom; (3) in its manifestation of divine love; (4) in its reconciliation of grace with righteousness; (5) in its everlasting results. Because of such a work it is said, 'Thou art worthy to receive glory.'

III. Because of His life on earth.—His whole earthly life was marvelous. There has been nothing like it, neither shall be. It was absolute perfection in every part: the perfection of a human life; the life of a son of Adam; a life upon a fallen earth, assailed by Satan, amid evils, and enemies, and weaknesses, and sorrows; the perfection of infancy, of childhood, of boyhood, of manhood; perfection in the whole round of that which we call the life of man; perfection, not only as measured by man, but as estimated by God: 'This is my beloved Son, in whom I am well pleased.' Because of this life, it is said, 'thou art worthy, O Lord, to receive glory.'

IV. Because of the redemption of His Church.—His people sing, 'Thou hast redeemed us;' and in the various parts of this redemption, from the eternal purpose to the glorious completion, there is such excellency, such an exhibition of power, and wisdom, and love, that because of this (not simply because of the result, but of the wondrous process) we look up and say, 'Thou art worthy to receive glory.' He said, 'I have glorified Thee on the earth: I have finished the work which Thou hast given me to do; and He who glorified the Father on earth has been by the Father glorified in heaven. 'Father, glorify me,' was His prayer; and it has been fully answered. The Son of man, as the Redeemer of His Church, has been exalted to the glory, and has received the name which is above every name. As the Creator of all things, He is worthy of the glory; still more, as the Redeemer of His Church.

V. Because of what He is now in heaven.—He has triumphed over His enemies; He has abolished death; He has emptied the grove; He has risen; He has ascended on high; He ever lives to intercede; He has received the crown of heaven; He is the head of principalities and powers; He sits on the right hand of the throne of the Majesty in the heavens. Thus enthroned and crowned, mediating and interceding, He receives the homage of heaven, 'Thou art worthy, O Lord, to receive glory.'

VI. Because of what He is to be and to do when he comes again.—His excellency, though perfect, cannot be said to be completed. It is always on the increase, as new rays of splendor issue from Him. At His second coming, He appears as King of kings; the renewer of creation; the restorer of Israel; the binder of Satan; the executor of the Father's righteous vengeance on a guilty earth. He comes as Judge, as Deliverer, as the second Adam,—as not only the King of Israel, but the King of earth. Then shall be the fullest manifestation of Godhead, according to the eternal purpose of divine self-manifestation. Well may this song be sung: 'Thou art worthy to receive glory.'

1) Let us appreciate His excellency.—Taking God's testimony to Him, and God's estimate of His glorious worth, let us prize Him as He deserves to be prized. 'Worthy is the Lamb that was slain.'

2) Let us thoroughly trust and love Him.—He merits all our trust and love. Let us do justice to His love, and love Him in return.

3) Let us make use of His fullness.—It contains all we need, and it is always accessible; a well of heavenly water; a storehouse of inexhaustible provisions; a treasury of infinite wealth.

4) Let us bow before Him.—Every knee is yet to bow. Let us bow before Him and worship Him now on earth, as we shall hereafter in heaven.

5) Let us sing the song of praise.—When we get a glimpse of Him now, we praise Him; when we shall see Him as He is hereafter, we will praise Him more, and sing the song of the redeemed, 'Thou art worthy to receive glory.'

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