"Come up here, and I will show you what must take place after these things."

      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 which are" have been written (chapters 2 and 3)--now John will see and show us future things, "what must take place after these things"--that is, after the things of chapters 2 & 3 (See 1:19.) What John will tell us now does not pertain to John's past, or present. They are things which must take place later. (Greek, meta tauta, = "after these things.") They are certainly future to John's time. Whether they are future dispensationally, or 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. [18]

      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. (Deuteronomy 4:15.) We are told here only that His glory was like the flash of precious gems. A rainbow, "like an emerald in appearance." (the reassuring token of God's faithfulness, Genesis 9) encircled the throne. We need not ask what throne this is, or who He is that sits on it. "The LORD has established His throne in the heavens, And His sovereignty rules over all." "The Lord sits as King for ever" (Psalms 103:19; 29:10.)

      Around the great Throne are twenty-four thrones, occupied by twenty-four 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, yes, 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 forever.

      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. When Moses brought a message to the nation he delivered it to their elders, who heard and answered for all the people (Exodus 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; compare Revelation 21:12, 14), twenty-four (perhaps also with reference to the twenty-four courses of priests, 1 Chronicles 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 Corinthians 9:25.) That these are saints, representatives of all the saints, redeemed men, found faithful and victorious in the Lord, seems quite clear.

      But once more the Throne draws John's attention. Lightnings, thunders and voices proceed from it--as if in premonition of wrath and judgment. (Compare 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 crystal--as Ezekiel in his vision of God's throne saw something "like an expanse, like the awesome gleam of crystal" (Ezekiel 1:22, 26). The elders of Israel saw under God's feet "a pavement of sapphire, as clear as the sky itself" (Exodus 24:10).

      ""In the center and around 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 Isaiah 6; whereas their appearance corresponds so closely with the cherubim of Ezekiel's vision that we could hardly err in calling them that. (Ezekiel 10.) Cherubim stood between guilty man and the tree of life at the gate-entrance of the garden of Eden. (Genesis 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 God communicated with the people. (Exodus 25:22.) Always the cherubim are seen in closest connection with the Person of God and with His throne: His vehicle and immediate instruments of His power. (Psalms 80:1; 99:1; Isaiah 37:16.) These four occupy a like position.

      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 You created all things, and because of Your will they existed, and were created."

      In the final issue, then, creation will not be found a failure; but all His works forever shall praise His Name. We are glad for this consolation! [19]

      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 who sat on the throne John sees "a book"--a document with writing on the inside and outside, and 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 break its seals?"

      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 held it in His hand. To Him who could take that book, it would also pertain to open it, and to reveal its contents--yes, 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 "began to weep greatly."

      One of the white-robed elders now draws near to comfort the weeping prophet. "Stop weeping," he said, "behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals." When John lifts up his eyes to see that mighty Lion, he sees, for the first time, in the midst of the central glory of the Throne, the figure of "a Lamb." Although a Lamb, he has seven horns, symbolizing fullness of power (compare Deuteronomy 33:17), and seven eyes--all-seeing, all-wise, "which are the seven Spirits of God sent out into all the earth." (Compare Isaiah 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 Lord, the true Lamb of God, the great and only Sacrifice for the sins of men. (Isaiah 53:7; John 1:29; 1 Peter 1:19.) It is in reference to His atoning death that John so sees him, for the Lamb looks "as if it had been slain"--with His death wound upon Him--yet living.

      And "He came and took the book out of the right hand of Him who sat on the throne." Immediately 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; Revelation 19:10; 22:8, 9). Each one had a harp ¹--emblem of joyful praise--and "golden bowls full of incense, which are the prayers of the saints."

      And these now sing a new song, a song, therefore, which had never before been heard in heaven: "Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God; and they will 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 (5:12), 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 (Ephesians 3:10; 1 Peter 1:12) stand outside the mystery of redemption. Song is the wondrous and exclusive privilege of the redeemed.² But in vast shout of acclaim, with great voice, they lift up their praise in seven-fold benediction of the Lamb: "Saying with a loud voice, "Worthy is the Lamb that was slain to receive 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, Psalms 145:10) falls in with the chorus of praise: "To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever." To which the four living creatures respond, "Amen." And the Elders fall down and worship.

      So concludes this marvelous scene of heaven. [20]

      Who does not perceive the awful importance of the seven-sealed book? Some say it is the program of God's retribution upon the wicked, and of the restoration of the earth. Some, that it is the title-deed to the earth. The sequel bears out both these conceptions. Most evidently upon that book hinges the hope of groaning and expectant creation. Whoever opens that book does so, not only to read its contents but to execute them. He must needs be the master and the Lord of all the world.

      What is in that book? All that follows comes out of it: the awful world-judgments and the glory beyond. The seven seals, and contained within them the judgments, the seven trumpets and the seven bowls of wrath, "which are the last, because in them the wrath of God is finished." Wrath finished, there dawns a new era, "a morning without clouds, through sunshine after rain."

      Who can open the book? Who can inflict the stroke of wrath and vengeance due? Who can control the awful forces that must be released? Whose prerogative shall it be to execute the sentence of justice and to bring in the wondrous glory? To whom shall such judgment be committed? Who is able? Who is worthy? No fallible creature-hands can be trusted to hold those reins. No one whose love and loyalty had not been tested and found perfect would be found fitted for this. Only One is worthy: even He who has been proved unto death, as to His love for God and Man, His absolute obedience, His perfect goodness.

      They fell down and worshipped the Lamb. "For not even the Father judges anyone, but He has given all judgment to the Son, so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him" (John 5:22, 23). "And He gave Him authority to execute judgment, because He is the Son of Man" (27).

      He overcame to open the Book. He overcame the world. (John 16:33.) He overcame Satan. (Hebrews 2:14.) He overcame Death and Hades. (Revelation 1:18.) He overcame and sat down with the Father in His throne. (Revelation 3:21.) "I will surely tell of the decree of the LORD: He said to Me, "You are My Son, Today I have begotten You. Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. You shall break them with a rod of iron, You shall shatter them like earthenware." (Psalms 2:7-9.)

      "You . . . purchased for God with Your blood men from every tribe and tongue and people and nation. "You have made them to be a kingdom and priests to our God; and they will reign upon the earth." (Revelation 5:9, 10.) This obviously is the church, "elect from every nation"; and here seen as completed. For whether she is the Temple ("the house of God"), or the Body of Christ, or the Bride--she cannot come to her ultimate function until the Temple is finished, the Body is completed, the Bride all gathered and made ready. It is then that she enters upon her reign and glory. (Revelation 20:6.)

Our Father: We have heard of the glories prepared for those who love You. You did lay help on One who is Mighty, who alone has the wisdom and power and love to work out all Redemption for us. In Him You have borne all our sins, and through Him You will accomplish all Your gracious purposes. We thank You that our prayer and praise rise up through Him into Your presence, as the incense in the golden bowls. We too would fall down and worship You our God, and Jesus Christ our Lord, the Lamb slain for us. Grant that we may overcome through Him as He also overcame. Keep us in Your grace, give us a share in Your great work, and a place among those who shall see Your Face forever.

[TR4R 18-21]