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immediately from the recognition of His Being, is the recognition of His sovereign right
to rule.
In this connection, we would draw attention to the use of the word "worthy", which
occurs seven times in the Book of Revelation.
"Worthy."
A | 3: 4. They shall walk in white, for they are worthy.
B | 4: 11. Thou art worthy to receive glory.
C | 5: 2. Who is worthy to open the book?
D | 5: 4. No man was found worthy.
C | 5: 9. Thou art worthy to take the book.
B | 5: 12. Worthy is the Lamb to receive power.
A | 16: 6. Given them blood to drink, for they are worthy.
We cannot conceive of any reader requiring proof that in these passages the
"worthiness" ascribed to the Lord is moral, and not mechanical. If this be so, what shall
we say of the last reference? No difference in meaning or in choice of language is
apparent between the opening passage (3: 4) and the closing passage (16: 6). Both
passages associate "worthiness" with choice, intention and performance. In the first
passage those addressed are exhorted to "remember', to "hold fast", to "watch"; and
those who have not defiled their garments are said to be "worthy". It would be an
obvious perversion of the passage to introduce the idea that those addressed are not
responsible for their actions, that their will is not free to choose between defilement and
its opposite, or that the reward of walking with the Lord in white is not contingent upon
their actions. So, in Rev. 16:, the Angel is heard ascribing righteousness to the Lord,
Who has poured out upon the earth the vials of His wrath, turning the sea, the rivers and
the fountains of waters into blood. The reason is given:
"For they have shed the blood of saints and prophets, and Thou hast given them blood
to drink; FOR THEY ARE WORTHY" (Rev. 16: 6).
Flewelling writes:
"If we really did believe that men are the helpless victims of impulse, there would be
neither rhyme nor reason in punishing crime. In fact there would be no crime, there
being no moral responsibility."
This is as serious as it is true. If a man believes a theory that compels him to deny
freedom of choice in moral agents, then whatever he may say superficially, he is logically
bound to deny "the exceeding sinfulness of sin". The fact that rewards and punishments
follow the actions of men proves two things: first, that God is the moral Governor of His
creatures, and, secondly, that man is a responsible moral agent.
We shall be obliged to deal more fully with this matter of punishment and of free
moral agency under another heading. For the moment we are only concerned with the
fundamental fact that the Creator of man is the righteous Ruler of man, and that this