"Come up hither and I will show thee the things which must come to pass hereafter."

      This summons, which came to John through the opened door of heaven, introduces the last, and by far the largest, part of the Revelation. The "things that are" have been written (chapts. 2 and 3)--now John will see and show us future things, "things that must come to pass hereafter." (See 1:19.) What John will tell us now does not pertain to the past, nor to John's present. They are things which must come to pass hereafter. (Greek, meta tauta, "after these things.") They are certainly future to John's time. Whether they are future dispensationally, and not only relative to John's time; whether they deal with events that have happened since John's time and are now in the process of happening, or whether these are things yet future, pertaining altogether to the end of the age, is a question which we will reserve for the present. Let us look at all facts as we come to them without endeavoring to make them fit into a preconceived program.

      To see these future things John is called up to heaven. For it is in heaven that the plans and counsels of God are laid; and the things that transpire on the earth have their hidden source and origin there. (See, for example, the preface of the book of Job; or the vision of God's heavenly court by Micaiah, 1 Kings 22:19-23; or the glimpse of the heavenly transaction, Luke 22:31, 32, revealed to Peter.) So all the great events of which the book of Revelation tells come from heaven above, first decreed and decided on in God's council-chamber in heaven.

      Before John's wondering eyes opens first a view of heaven; and in that as a setting he witnesses a stupendous transaction, which is to shake the earth and to change the face of the world.

      The first and central object that drew John's enraptured vision in heaven was a Throne. Upon it One was sitting, of whom no description of outward appearance is given, nor could be. (Deut. 4:15.) We are told here only that His glory was like the flash of precious gems. A rainbow, "like an emerald to look upon" (the reassuring token of God's faithfulness, Gen. 9) encircled the throne. We need not ask what throne this is, or who He is that sits on it. "Jehovah hath established his throne in the heavens and his kingdom ruleth over all." "Jehovah sitteth as King for ever." (Ps. 103:19; 29:10.)

      Round about the great Throne are four and twenty thrones, occupied by four and twenty elders, arrayed in white robes and crowned with crowns of gold. Who are these that dare to sit in God's presence? For search through the Book and see--the angels of God all, yea, though they are the highest, may only stand before God. But these are sitting--which implies a fellowship with Him and a settled estate in His presence for ever. [26]

      They are elders. In simplest meaning the word is just "older ones," seniors; which, however, implies a certain prestige, a position of honor and precedence. From there the word passed over into an official title. The elders of the New Testament church were not merely the older men of the congregation but those who, answering to certain requirements, were Divinely appointed as overseers, and charged with the care of the flock. (Acts 20:28.) In the Old Testament the "elders of Israel" were the heads of the tribes, men of dignity and authority, and judges among the people. In both Testaments they are reckoned as the representatives of their people, respectively. When Moses brought a message to the nation he delivered it to their elders, who heard and answered for all the people. (Exod. 4:29-31, and elsewhere.) When Paul desired to leave a parting message with the church at Ephesus, he sent for the elders to Miletus, and addressed them. (Acts 20.)

      Such is the significance of "elders." Twice the representative number (as though they stood for two contingents; comp. Rev. 21:12, 14), twenty-four (perhaps also with reference to the twenty-four courses of priests, 1 Chron. 24:1-9?) are seen seated around the throne of God. They are clad in white--token of their perfect purity and acceptableness before Him. Their golden crowns are of the sort named in Greek stephanoi, victor's crowns, which are awarded to overcomers. (1 Cor. 9:25.) That these are saints, representatives of all the saints, redeemed men, found faithful and victorious in the Lord, seems sufficiently evident.

      But once more the Throne draws John's attention. Lightnings, thunders and voices proceed from it--as if in premonition of wrath and judgment. (Comp. 8:5; 11:19; 16:18.) Seven lamps of fire, symbolizing "the seven Spirits of God" (of which we have heard before) are burning in front of the throne. In the foreground is a sea of glass, like unto crystal--as Ezekiel in his vision of God's throne saw "a firmament, like the terrible crystal to look upon" (Ezek. 1:22, 26), and the elders of Israel saw under God's feet "a paved work of sapphire stone, and as it were the very heaven for clearness." (Exod. 24:10).

      "In the midst," and "round about" the throne, John sees four living creatures (not "beasts"!) which he describes. We do not attempt to settle the question as to what or who these four "living ones" are. It is not needful to an understanding of this book that every such question be settled, and every detail and symbol understood. Sufficient to note that in some features they resemble the seraphim, attendants of God's throne in Isa. 6; whereas their appearance corresponds so closely with the cherubim of Ezekiel's vision that we could hardly err in calling them that. (Ezek. 10.) Cherubim stood between guilty man and the tree of life at the gate-entrance of the garden of Eden. (Gen. 3.) Figures of cherubim were inwoven in the veil that divided the Holy place from the Most Holy; and two cherubim were upon the "mercy-seat"; from above which cherubim God communicated with the people. (Exod. 25:22.) Always the cherubim are seen in [27] closest connection with the Person of God and with His throne: His vehicle and immediate instruments of His power. (Ps. 80:1; 99:1; Isaiah 37:16.)

      On the initiative of these Four, the Elders all fall down before Him who sits on the throne, and worship Him that lives for ever and ever; and casting their crowns before Him they ascribe to Him all glory and honor and power, as the Creator of all--"for thou didst create all things and because of thy will they were created."

      In the final issue, then, creation will not be found a failure; but all His works for ever shall be for His glory and praise. We are glad for this consolation!

      If this far we have had only the scenery and the setting, we are now to see a transaction in heaven which is of the vastest importance.

      In the right hand of Him that sitteth on the throne John sees "a book"--a scroll, a document with writing on the inside and outside, and close sealed with seven seals. Now rises up a mighty angel, and with a great voice challenges all the universe--"Who is worthy to open the book, and to loose the seven seals thereof?" But neither in heaven nor on earth or under the earth was any one found able to do this great thing. And John wept much. Assuredly he must have known how vast an issue hung upon that book, and how much depended on someone's being found able to take and open it. Yet who could dare so to approach God? For He had it in His hand. To Him who could take that book, it would also pertain to open it, and to reveal its contents--yea, and to execute with a mighty hand the counsels written therein. So when all the universe stood mute at the challenge, and no one appeared to take the book from the hand of Him who sat upon the throne, John "wept much."

      One of the white-robed elders now draws near to comfort the mourning seer. "Weep not," he said, "behold the Lion of the tribe of Judah, the Root of David, hath overcome to open the book and the seven seals thereof." When John lifts up his eyes to see that mighty Lion, he discerns, for the first time, in the midst of the central glory of the Throne, the figure of "a lamb standing." Although a Lamb, he has seven horns, symbolizing fullness of power (cp. Deut. 33:17), and seven eyes--all-seeing, all-wise, "which are the seven Spirits of God sent forth in all the world." (Cp. Isa. 11:1-5.) Twenty-eight times in this book of Revelation is this Lion called a Lamb--a "little Lamb" even, for the Greek term is diminutive. That name calls to mind the sacrificial system of Israel. Not chiefly for its gentleness and meekness (though for that also) but for its atoning sacrificial death, does the lamb of God's ancient appointment find its counterpart in Jesus Christ our [28] Lord, the true Lamb of God, the great and only Sacrifice for the sins of men. (Isa. 53:7; John 1:29; 1 Pet. 1:19.) It is in reference to His atoning death that John so sees him, for the Lamb looks "as though he had been slain"--with His death wound upon Him--yet living.

      And "he came and he taketh it [the seven-sealed book] out of the right hand of him that sitteth on the throne." Forthwith all the universe breaks forth in praise. Before the Lamb now, as previously before God's throne, the four Living Creatures and four and twenty Elders fall down (it is an act of worship which no saint or angel would dare accept, Acts 10:25, 26; Rev. 19:10; 22:8, 9). having each one a harp¹--emblem of joyful praise--"and golden bowls full of incense, which are the prayers of the saints."

      And these now strike a new song, a song, therefore, which had never before been heard in heaven: "Worthy art thou to take the book, and to open the seals thereof: for thou wast slain, and didst purchase unto God with thy blood men of every tribe and tongue and people and nation, and madest them to be unto our God a Kingdom and priests; and they reign upon the earth."

      The former praise had been on the ground of creation only (4:11); but the New Song celebrates the glorious issue of the redemption wrought through the Lamb that was slain.

      Now the mighty chorus of angels takes up the refrain, ten thousand times ten thousand, and thousands of thousands of them--yet it is not with harp and song like the Elders; for the angels, though deeply interested (Eph. 3:10; 1 Pet. 1:12) "stand outside the mystery of redemption." Song is the wondrous and exclusive privilege of the redeemed. But in vast shout of acclaim, with great voice, they lift up their praise in seven-fold benediction of the Lamb: "Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing."

      And "every created thing" (for "all His works shall praise His Name in earth, in sky, and sea," Ps. 145:10) falls in with the chorus of praise: "Unto him that sitteth on the throne, be the glory and the dominion for ever and ever." To which the four Living Creatures respond, "Amen." And the Elders fall down and worship.

      So concludes this marvellous scene of heaven.

[TR3A 26-30]