Worship in Heaven

After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard
​was as it were of a trumpet talking with me; which said, Come up hither,
and I will shew thee things which must be hereafter. Rev 4:1

Come Up Hither

Hear this Divine command sounding in the starry firmament. The great universe is the domain of mind. “Come up hither,” immortal man, wing your flight from orb to orb, system to system; count our multitudes, mark our movements, gauge our dimensions, bathe in our brightness, rise beyond us, scale the wondrous heavens still far away, revel in the Infinite, be lost in God!

Hear the Divine command sounding through the biography of the sainted dead. Our nature speaks from heaven. There are the voices of the goodly fellowship of prophets and apostles, of the glorious army of martyrs and confessors. There are the voices of our favorite authors, the sacred poet, the holy sage and the learned divine.

Hear this Divine command sounding through the gospel of Christ.

Hear this Divine command sounding in the depths of our higher nature. Reason and conscience unite in urging us to ascend, and behold what John beheld. (Biblical Illustrator)

An Open Door

​“After this I looked.” He looks up for a vision. He is prepared and looking for a further revelation. Those who have seen heavenly things once will look twice. Oh, how much nearer than we commonly imagine, faith borders upon sight, and the spiritual upon the heavenly state.

The manner in which the vision was brought under the notice of John.

He saw a door open in heaven. He says not an open door merely, but a door that had been opened. It had not been always open. It had been once closed. A door opened in heaven signified to John that more of the counsels of heaven were about to be revealed. The door of the Church was closed against him, the door of ministerial usefulness was closed, the door of liberty, and every door of human hospitality, but a door was opened in heaven. In proportion as the people of God are precluded from the world, they have intercourse with heaven. They find readiness of access above, when hemmed in around; as water pressed on all sides rises in a fountain. To Isaiah visions were given in affliction, to Jeremiah in prison, to Ezekiel in captivity, to John in exile. This appearance to John may have been emblematical, in some degree, of renewed supplies of the Spirit of prophecy. In allusion to the manna which descended round the camp of the Israelites, God is said to have “opened the doors of heaven.” In Malachi you have these words: “Prove hie now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven and pour you out a blessing.” Compare this with “the heavens opened, and the Spirit descending” upon Christ at His baptism, and the descent of the Spirit upon the apostles and the primitive. Churches.

John informs us of what he heard. The tones of this voice were encouraging to John, and expressive at once of its design.

John tells us what he felt on this occasion. Heaven is first opened by God to sinful man. It is opened by His mercy, not by our prayers. We love Him because He first loved us. Having opened a door He invites us to come, and promises rich manifestations of His wisdom and grace to our souls. But how can we come to Him? How rise to the door of heaven? By the power that invites us. The invitation guarantees the ability to act, and the promise ensures success.  (G. Rogers)

Worthy Art Thou Our Lord God

John-The Seer has beheld the audience-chamber of the Godhead in itself. He has seen also the Divine Being who is there clothed with majesty, and those who wait upon Him. He next passes to another thought:
"And when the living creatures shall give glory and honor and thanks to Him that sitteth on the throne, to Him that liveth forever and ever, the four-and-twenty elders shall fall down before Him that sitteth on the throne; and shall worship Him that liveth forever and ever, and shall cast their crowns before the throne, saying, Worthy art Thou, our Lord and our God, to receive the glory and the honor and the power: for Thou didst create all things, and because of Thy will they were, and were created (Rev_4:9-11)."
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In his beautiful comments upon the Revelation Isaac Williams says, "The four living creatures, or the Church of the redeemed, give thanksgiving to God for their redemption; and then the twenty-four elders fall down and attribute all glory to God alone, inasmuch as prophets, Apostles, and all the ministering priesthood, rejoicing in the salvation of the elect, attribute it not to their own instrumentality, but to God." (The Apocalypse, with Notes and Reflections, p. 69). In thus interpreting the passage, however, that commentator can hardly be regarded as correct. It is true that the living creatures are the representatives of redeemed creation, and the twenty-four elders representatives of the glorified Church. But in the song of praise here put into their mouths they have not yet advanced to the thought of salvation. That is reserved for the next chapter. Here they think of creation, with all its wonders; of the heavens which declare God’s glory, and the firmament which shows forth His handiwork; of sun, and moon, and stars in their manifold and resplendent glories; of the mountains and the valleys; of the rivers and the fountains of waters; of the rich exuberance of vegetable life, which covers the earth with a gorgeous carpet of every hue; and of all those animals upon its surface which "run races in their mirth: "and for them they praise. To God all creatures owe their origin. In Him they live, and move, and have their being. Because of His will they were let the reading be considered and remembered: "were," not "are" because of His will they were in His idea from eternity; and when the appointed moment came, they were created. Wherefore let them praise.   (Expositor's Bible)

And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. 
And he that sat was to look upon like a jasper and a sardine stone: and there
was a rainbow round about the throne, in sight like unto an emerald. 
And round about the throne were four and twenty seats: and upon the seats
I saw four and twenty elders sitting, clothed in white raiment;
​and they had on their heads crowns of gold. 
And out of the throne proceeded lightnings and thunderings and voices: and there were
seven lamps of fire burning before the throne, which are the seven Spirits of God. Rev 4:2-5
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The Vision of the Throne

Being in the Spirit.—He was in a rapture, as before (Rev_1:10), whether in the body or out of the body we cannot tell; perhaps he himself could not: however, all bodily actions and sensations were for a time suspended, and his spirit was possessed with a spirit of prophecy, and wholly under a Divine influence. The more we abstract ourselves from all corporeal things the more fit we are for communion with God; the body is a veil, a cloud, and a clog to the mind in its transactions with God. We should, as it were, forget it when we go in before the Lord in duty, and be willing to drop it, that we may go up to Him in heaven. (Matthew Henry)

The Eternal Throne and its Surroundings.—From the very first, and still, there will be found a side of peril in the very intensity with which the Lord Jesus Christ is presented to us. He may take our attention off from God, and seem to stand in front of Him. Our Lord Himself recognized this possible evil, during His earthly life. He might absorb too fully the interest of His disciples, and therefore we find Him, in His conversations with them, constantly putting His Father, as it were, in front of Himself. The apostles show precisely the same anxiety. They will not let the interest of men stay with Christ. He leads men to God. By Him they believe in God. Remembering how jealous the Jews were of the primary truth of the Divine unity, we can easily see that it would have been a fatal objection to Christianity if it could be reasonably shown that it put Christ in the place of God. Essentially Christ is God; but revelational, and for particular purposes of manifestation, He is apprehended as the Son of God, and as Son, He must not be confused with the Father, or, in any sense, put in His place. This important distinction explains this introductory vision of the eternal glory of God. The seer has brought the Lord Jesus Christ vividly before us as the Living, White One. He is going to deal with the present activities of that Living One in the Church, and in the world in which His Church is set. He will be filling all our thoughts with Christ. But there must be no possibility of mistake, no possibility of our even seeming to put dishonor on God, or showing Him any slight, or failing to recognize His supreme relations with the actual, present work of Christ. So the vision of this chapter is given, and God is seen receiving the absolutely sole worship of the representatives of all creation, animal and human. He is God alone. Heaven is visioned as the sublime palace of the eternal King, and a door is set open so that we may enter the audience-chamber; and we may well be awed by the magnificence, the sublimity, of the scene.

The throne.—To this much attention is given in Eastern Kingdoms. (For Solomon’s throne, see 1Ki_10:18-20). The stability of this throne is even more impressive than its splendor. However shifting and changing may be the panorama of events recorded in this book, that throne remains the same. Heaven and earth may pass away. That throne abides. It cannot be moved, because “righteousness and judgment are its habitation.” Carefully observe that no attempt is ever made in Scripture to describe Him who sitteth on the eternal throne. He must ever simply be to us the “I AM.” “Existence—uncaused, independent existence.”
The supports of the throne.—The four living creatures, as the representatives of all creation. The honor and dignity of God is the supreme concern of every living thing. His throne is upheld by their needs, which God alone can meet; by their trusting, which are its buttresses; and by their service in their spheres, which witnesses to their Master.
The front of the throne.—Two ideas are suggested in connection with the sea of glass. 1. The shining pavement is like solidified water. 2. The brazen sea, in front of the temple, indicated the need for purity in all who came to worship. The former idea is the more probable one, and only a figure of magnificence is intended. Or the idea of waving sea, settled into glassy stillness, may suggest the sublime peace of God’s eternal presence. “Where, beyond the voices, there is peace.”
The courtiers.—Four and twenty elders. Officers were always in the royal presence at Eastern Courts, and these often represented the provinces of the country, or dependent nations. The elders stand for the Church as at present redeemed. The full chorus of creation rises now to God; but the full chorus of humanity does not rise yet. It is but the chorus of a portion.
The worship.—The point to notice is, that God’s praise is begun by creation; taken up and ennobled by the redeemed Church, but perfected only when all are redeemed, and the completed Church can join the song of Nature, and so all the earth “praise God.”  (Preacher's Homiletical)
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​The nature of the throne. There is a manifold throne attributed to God: there is a throne of grace and mercy, of glory and majesty, of dominion and sovereignty.

The properties of the throne. These are great and manifold. It is a throne high and lifted up; it is Divine, supreme, and universal; it is infinite, eternal, and immutable; it is from everlasting to everlasting; it is eternal in its date, and endless in duration; it has neither beginning nor end, succession nor change.

The position of the throne. It is “set in heaven.” The throne of judgment, the great white throne, is placed in the clouds; the throne of grace is erected in the Church; the throne of glory is placed within the vail; the throne of the universe is placed in the heavens. (Isa_66:1)

The stability of the throne. It is “established in the heavens.” It is ordered and arranged, guarded and disposed by infinite wisdom and unerring skill. It is firmly fixed, stable, and immutable.
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The possessor of the throne: “One sat upon the throne.” He sits on the throne, in a state of deep repose, undisturbed felicity, and eternal blessedness.

The majesty of the throne. This is represented by two sacred emblems—sitting and similitude. He sat upon the throne, and He was to look upon like three sacred stones.
1. Here we behold the fulness of the Divine perfections. He is possessed of infinite, eternal, and immutable excellence—He is the source, the center, and the sum of all worth and glory.
2. Here we behold the variety of Divine perfections: “I am the Lord, the Lord God, merciful and gracious, long-suffering”.
3. Here we behold the unity of Divine perfection. All these perfections are displayed in Immanuel, who is the image of the invisible God.
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 The mercy of the throne.

The history of the rainbow is very remarkable. We first find it in the clouds; then established in the heavens, as the faithful witness of God’s eternal truth (Psa_89:39). It forms the glorious diadem of the angel of the covenant (Rev_10:1.); and in the verse before us it forms the gracious canopy of God the Father’s throne.
The rainbow round the throne was the blessed symbol of God’s glory and perfections; it was the token of His love, the emblem of His mercy, and the pledge of His faithfulness, His counsel and His covenant.

The position of the rainbow: “The rainbow was round about the throne.” It surrounds the seat of Divine majesty, above, below, and on every side. The majesty of Deity, the glories of the Godhead, and the splendors of the Trinity all beam benignantly through the rainbow of the covenant.

The likeness of the rainbow: “It was in sight like unto an emerald.” Amid the varied hues blended in the rainbow, green is the prevailing; and the color of the emerald is a deep, living green.
(1) The comparison implies the beauty of the covenant. God beholds His people enrobed in all the beauties of the rainbow, and the deep, living loveliness of the glowing emerald.
(2) It also implies the riches of the covenant.
(3) It likewise supposes the perpetuity of the covenant. The rainbow, like the emerald, is ever fresh and green.
(4) The comparison teaches the unity and variety of the blessings of the covenant.

The attendants on the throne.

Their names. They are called “elders.” This is the sign of their age, their honorable office, and dignified condition; their wisdom, experience, and venerable character.

The number of the elders: “They are four and twenty.” There is an enlargement of the Church implied in the number. He was then the God of Israel, but He is now the God of the whole earth.

Their posture and position: “There were four and twenty seats.” The saints sometimes stand; but here the elders sit, the emblem of dignity and undisturbed felicity, dominion and authority, rest and holy happiness, and their great reward.

Their glorious clothing: “They were clothed in white raiment.” White robes are beautiful, they are Zion’s loveliest garments—white robes are excellent, they form the best robe—white raiment is resplendent, it is both white and shining.

Their golden crowns: “They had on their heads crowns of gold.”  (James Young)

​"And when the living creatures give glory - the elders fall down - That is, as often as the living creatures give glory, immediately the elders fall down. The expression implies, that they did so at the same instant, and that they both did this frequently. The living creatures do not say directly, "Holy, holy, holy art thou;" but only bend a little, out of deep reverence, and say, "Holy, holy, holy is the Lord." But the elders, when they are fallen down, may say, "Worthy art thou, O Lord our God."  (John Wesley)

And when those beasts give glory and honour and thanks to him that sat on the throne,
who liveth for ever and ever, 
The four and twenty elders fall down before him that sat on the throne, and worship him
that liveth for ever and ever, and cast their crowns before the throne, saying, 
Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things,
​and for thy pleasure they are and were created. Rev 4:9-11

​Royal Homage

The four and twenty elders fall down … and cast their crowns before the throne.

​The saints in heaven are also all crowned. How is this?
1. They are all kings, Dei gratia. There is not a king in heaven that has his crown on any other terms than this, “by the sovereign grace of God.”
2. But, though it may seem astonishing, they are all kings by hereditary descent. They have been born again, and it is in their new nature that they are before the throne of God.
3. They are also kings by marriage alliance. There is many a crowned head that would not have been so by descent, but has come to be so by being given in wedlock to a royal consort.
4. They are kings by right of conquest and of victory. A crown should signify, and did signify in the olden times, battling and contending. They are kings, then, because they have fought with sin and with temptation. Yea, the brightest of them have had to bear the brunt of fiercest persecutions.
5. Then the crowned heads in heaven have their crowns, and their crowns befit them well, because of the nobility of their character. They are sanctified, delivered from every taint of corruption, and now they are like their Lord Himself in holiness of character. Well should they be crowned whose character has thus been made glorious by the work of the Spirit of God within them!
6. And, once more, they have another right to their crowns, because those crowns represent real possessions. All things are theirs—the gift of God—and God is theirs and Christ is theirs. They are clothed with honour and majesty—not outwardly only but inwardly—and they have all the concomitants that should go with royal dignity.

They all cast their crowns before the throne.
1. Solemn reverence. They see more of God than we do, therefore are they more filled with awe and thrilled with admiration. Our reverence will always make us feel in the lowliest state of self-abasement at the foot of the throne!
2. Moreover, they are no doubt actuated by sincere humility. Reverence to God always brings a humble opinion of one’s own self.
3. Doubtless, also, they do this for another reason, namely, because of their profound gratitude. They bless God that they are where they are, and what they are.
4. Above all, they are actuated by intense affection. They love their Lord, and loving their Lord they do anything to adore Him. They are glad to fling their richest goods, their choicest trophy, their most cherished treasure, at His feet: they love Him so.

Practical lessons.
1. By this text we can know whether we are on the way to heaven or not; because no man goes to heaven to learn for the first time heavenly things.
2. The next lesson is a lesson of unanimity. Our text says that all cast their crowns before the throne. There are no divided opinions in heaven, no sects and parties, no schisms there.

Once again, these redeemed ones in heaven teach us the true way of happiness. They set before us what perfect bliss is. There is no happiness beneath the clouds like the happiness of unselfishness. Strip yourself, and you clothe yourself. Throw, money away, and you grow rich—I mean in a spiritual sense. Happiness, again, consists in adoration, for these blessed spirits find it to be their happiness to adore God. The happiest days you ever spent are those in which you worshipped God most. But then they were not merely happy because they were self-denying and adoring, but because they were practical. They took off their crowns and laid them before the throne. And our joy on earth must lie in practically carrying out our principles. Cast your ability to do and to suffer, as well as the crown of your labor and patience, at the foot of your God; serve Him with all your heart and wisdom and strength, and thus, your self-denial and adoration being mixed therewith, you shall realize on earth as much as possible a foretaste of what the joy of heaven may be. (C. H. Spurgeon)

“A THRONE SET IN HEAVEN”
Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things,
​and for thy pleasure they are and were created. Rev 4:11

The vision of the ascended Lord introduced the seven letters to the churches, so the visions of this and the next chapters introduce the seven seals. They resemble the frontispiece or illuminated capitals of the old missals. There is no form for the Divine Being. God is Spirit, and His glory can only be hinted at by appropriate imagery. His being should excite emotions in our spirit similar to those which these objects excite in our mind. The jasper with its transparent brilliance, the sardine or cornelian with its fiery red, the emerald with its refreshing beauty, are laid under contribution to describe what cannot be described. The throne bespeaks majestic authority and power. The worship of the elders reflects that of Israel and the Church, Rev_21:12; Rev_21:14; the thunder, God’s awful holiness; the seven lamps, the searching, cleansing purity of His Spirit; the glassy sea, the mystery of His ways; the four living creatures, the homage of creation.

Rev 21:12  And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: 
Rev 21:13  On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 
Rev 21:14  And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. 

Here is the song of creation, Rev_4:11. Originally all things did the will of God, and if creation is now subject to vanity, some day it will be delivered into the glorious liberty of the sons of God, and God’s will shall be done on earth as it is in heaven. Notice that the will of God brought all things into existence, and that that will guarantees their ultimate redemption.   (F.B. Meyer)

Worship of Heaven: 
The Holy City - Jerome Hines--
https://youtu.be/m8RxsfX_JcI?si=ND8t--Re1UlrGMqG
REAL ANGELS SINGING PRAISES TO ALMIGHTY GOD--
https://youtu.be/5QtjEBcZR6M?si=Vswc7K8357nY6-TS
Around 1987, a group of seven (7) people went to clean a church in Kansas City, Kansas to prepare for a Christian revival.  As they were cleaning the church, they began to sing Capella (Hallelujah without instruments), and a man came into the church with a small tape recorder and taped their music.  He just bought a brand new tape, and he began to tape their singing because it sounded so beautiful.  After he recorded it, he played it back and discovered thousands and thousands of angels singing harmoniously with the seven.  The angels had instruments, but the seven human people did not.  The tape recording of this type is known as an EVP (Electronic Voice Phenomena). The sound was so awesome, they had it inspected (analyzed) by scientists at Oral Roberts University, and they concluded the voices were not human and the instruments were not earthly.
A Choir of Angels (Music Slowed 800%)--
https://youtu.be/hOVdjxtnsH8?si=VQKdzk8dd9sWcOlv
Choirs of Angels Singing Hallelujah in Heaven | Heavenly Music for Healing & Comfort
https://youtu.be/_5ycvk6Pw68?si=RmRREgcA7V193HTk
YESHUA/PROPHETIC VIOLIN WORSHIP INSTRUMENTAL/BACKGROUND PRAYER MUSIC--
https://youtu.be/KloiopEh5aY?si=hs8duvRblL-rbOBG