Read Ebook: Quiet Talks on the Crowned Christ of Revelation by Gordon S D Samuel Dickey

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st be tuned to the rarest rhythmic harmonies. And each one has part in the music being made.

And yet more, they are continuing the sweet ministry of intercession learned down on earth. This means that they are in touch with earth. They know the needs of loved ones and of all, and they have the privilege of fellowship in this with Him who ever liveth to make intercession.

And there is one other thing we know here at once without being told. If a friend tells me that he has a rose garden under the care of a skilled gardener, I know without being told that the roses are growing. I at once look through my friend's words and see bushes full of roses of all colours, some full blown, some half blown, some bursting buds, and some just budding. For there is a garden, and a gardener, and sun and rain and dew. I know there must be growth and beauty.

Even so we know that the loved ones who have parted from us, are growing. They are in the Father's presence, in intimate fellowship. That tells me of their growth. That little one who slipped away so young, years ago, has been growing in mental powers, in character as well as in what down here we call stature, and growing most of all in love. And so at the meeting time, in the air or up there, there will be instant recognition, as well as instant delight over the growth under such wondrous tutorage.

This is the glimpse into the upper world which John sees and is allowed to give us here. The redeemed ones of earth of all the ages are in the presence of the Father and of the Lord Jesus and of the angels, on terms of intimate fellowship, made pure and perfect in character, but always growing from more to more, and having a share in blessed ministry. And they listen to and have share in making music more exquisite than our earthly language can describe.

They understand the wondrous plans for the earth, for now they see all things through the Lord Jesus' eyes. They have some part without doubt in welcoming those who come to join them, even as they will have part in receiving those who are caught up at our Lord's return. And they look forward eagerly to the glad time of righting that will come then.

But let us look a bit more at what John sees. Out of the throne are seen proceeding lightnings and voices and thunders. Three other times in this book it speaks of lightning and voices and thunder. These things of course are the familiar accompaniments of a storm. It is noticeable that each other time they are named in the book it is in connection with some direct action being taken by God in the affairs of the earth. And each time there is some added item intensifying the scene.

A physical storm is caused by two areas of unequal temperature coming together. The storm is the process of coming together and equalizing of the atmospheric conditions. The inference here would seem to be that the time of action has come to straighten out matters on the earth. The two moral atmospheres of heaven and earth seem to be coming into contact, and a storm is resulting before clear weather comes. It suggests that our Lord Jesus is taking the next direct step in His broader plan.

God's Ideal of Creation.

But let us look a little further. In the book's picture language there are "seven lamps of fire burning before the throne." These we are plainly told "are the seven spirits of God." That is a Hebrew way of saying "the perfect spirit of God." This is of intense interest. The Holy Spirit is represented as being before the throne.

In the confidential talk with the inner group of disciples on the betrayal night, in John's Gospel, Jesus promises that when He has ascended up to the Father He will send down the Holy Spirit to them. When the Spirit has come down to the disciples He will begin a new ministry of witnessing to the world through them.

In the Book of Acts that promise is fulfilled. The Spirit comes down with remarkable manifestations on the day of Pentecost. The distinctive thing He does is to take possession of a group of men and form them into a new witnessing body called the Church. He had dwelt in the nation of Israel as a nation, and had been withdrawn from that nation when it proved finally faithless to its mission. He had dwelt in individual men before and during and after that time.

At Pentecost He is sent down on a new mission. He is to do in men all that Jesus has done for them in His life and death and resurrection. But the distinctive thing of Pentecost is His forming this new body called the Church, through which He begins a new ministry of witnessing to the world.

All through the Acts and Epistles He is constantly spoken of as here on the earth working in the Church and through it. He in the Church is a powerful restraint upon the powers of evil in the world. In Thessalonians, Paul has spoken of a day coming when that restraint would be withdrawn. The Holy Spirit, the "One that restraineth now," is to be taken away.

Now here the Holy Spirit is represented as being, not in the Church, as always in the Acts and Epistles, but as being "before the throne." This is the second significant thing to note in this scene. This also would seem to suggest the beginning of a new order of things.

John goes quietly on with his description. Before the throne he sees a great expanse that looks like a sea of clear, bright, beautiful crystal. Before the throne and around about the throne are four living creatures or creatures of life. These living creatures are of intensest interest. They appear throughout the Scriptures from the Garden of Eden in Genesis to the very close of this Book of Revelation.

They are also called cherubim and seraphim, that is, cherubs and seraphs. They are always associated directly with the immediate presence of God, and with His presence-chamber, in the tabernacle, in the temple, and in Ezekiel's vision of a new temple, and in the thought of the people. There is one possible exception to this, where they are seen at the entrance to the Garden of Eden. The description of them is most full in Ezekiel. It varies in details, but with the essentials always the same.

The general appearance is that of a man, but there are four faces as of a man, a lion, an ox or calf, a flying eagle, and sometimes a cherub face. They are full of eyes everywhere, and they seem enveloped in the pure fire which everywhere is associated with God's own presence. These descriptions combined suggest perfection of purity, of intelligence, of obedience, and of power.

In this book of the Revelation they are spoken of seven times, that is, more frequently than in any other book, though not so fully as in Ezekiel. Five times they are leading or joining in the worship of God, by men and angels, and twice they are co?perating with the Lamb or the angels in what is being done on the earth.

It suggests that He will not rest content until His ideal for the creation shall be a sweet, full realization, all sin and rebellion removed and all His works uniting in joyous, continuous worship, and glad, harmonious obedience.

The Significant Book.

All this is interesting; some of it intense in interest. But it is only a setting. It is incidental. The chief thing is yet to be told. John had been told that he would be shown the things that would come to pass some time in the future. We come now to the beginnings of these "things."

The One who is sitting on the throne has a carefully sealed book or document in his hand. An angel calls out loudly for any one who is qualified to do so to step forward and take the document and break its seals. And as John watches intently no one comes forward. No one can be found, either in the heaven, in earth, or in the region spoken of as under the earth.

And now John sees this One. He is standing in the very midst of the throne surrounded by creatures and elders. We easily recognize this as our Lord Jesus. He is a lion in leadership and strength. He is a lamb in gentleness of character, and in the sacrificial experience He has been through. The marks of death are plainly seen on His person.

As He comes forward He reaches and takes the book out of the hand of the One on the throne. He is allowed to take it. His qualification to take the document and break its seals is acceptable to the One on the throne.

And as He takes the book there is a remarkable burst of praise and adoration that must have made all heaven ring. And those on earth in touch of spirit with the scene and its purpose and the Chief Actor would surely feel some thrill in the spirit currents of earth.

The outburst of worship is led by the four living creatures and the twenty-four elders who fall down before the Lamb and sing a song. What music that must be when the untold thousands sing as only redeemed ones can sing. Then countless hosts of angels join in and lift the chorus. And then there is the creation chorus, every created thing in heaven and earth, under the earth, in the sea, absolutely everything seems to join in this indescribable music. And the four living creatures say, "Amen." And again the elders fall down and worship.

John's distress at the beginning, and now this indescribable outburst of praise, tell us that this is something thrilling and significant beyond expression. What does this mean, our Lord Jesus taking the sealed document preparatory to breaking its seals?

It has been said in a previous talk that every thread woven into the fabric of the Old Testament can be found in the fabric of this Revelation book. So that if one goes to work patiently he can trace every allusion here to something back in these older leaves. This gives us the clue to the significance of this remarkable scene.

That clue seems in this case to be found in the book of Jeremiah, chapter thirty-two. There is found an allusion to a simple primitive custom of the Hebrew people in the exchange of real estate and in taking possession of property to which one is entitled.

The old Hebrew custom seems to have been as follows: When property was purchased the deed to the new owner was made out in duplicate, an open copy and a sealed copy. The open copy was clearly for public information, open to all. The sealed copy as clearly belonged only to the owner of the property as his evidence of ownership. So it identified him as the one named in the open copy.

If a new heir comes to take possession of an estate, or in case of a dispute over ownership, the claimant who was adjudged the rightful heir or owner would be given the possession of the sealed document or deed. And as so attested by the judge or court, he only would be properly qualified to "take" the sealed roll, break its seals, read its contents, and so formally take possession of the estate, or property.

Now under the symbolism of this old bit of Hebrew custom, our Lord Jesus is represented here as stepping forward to take possession of the earth, and begin His reign over it. A Hebrew immersed in the old primitive customs of his people in Palestine would understand this allusion at once, however startled or sceptical he might be as to its significance in this connection.

Taking Possession.

This is the tremendous significance of what John is shown here as something that will take place hereafter. In the scene of the candlesticks He is patiently waiting, holding Himself in restraint. Now the waiting time is over. He is making the next move in His broader plan for the earth.

There is no hint as to the length of interval between the two scenes, how long He will wait. There is no suggestion as to when this next move will be made. But we are here plainly told that at some time that candlestick waiting time will end, and He will take a forward step in connection with His plans for the earth. And it should be keenly noticed that what follows now in this book of Revelation is the run of events that will immediately follow that next step of His.

But now the waiting time still waits. Our opportunity is still open. If we might only be simple enough to be true to our absent Lord Jesus during this waiting time.

A bishop of the American Episcopal Church, widely known for his saintly character, his culture, and long years of tireless service, was visiting in the South. In the town there lived a judge of wide repute for his scholarly learning as well as for his culture and uprightness. Now he was seriously ill, and had requested an interview with the bishop.

He asked the bishop to talk to him about personal religion. And the clergyman talked to this thoughtful, scholarly judge in choice philosophical language about the fatherhood of God, the character of Christ, and the essential harmony of man's true nature with God. The judge listened attentively for some time.

Then he apologetically interrupted his visitor, and said:

"Bishop, I'm dying. Won't you please talk to me just like you'd talk to my black boy, Jim?"

And the bishop could, and did. He told him in simplest talk that he was a sinner. Jesus died to save sinners. His blood washes away our sins. We must take Christ as a Saviour, just trust Him, as simply as a child trusts its mother.

So he talked. And the judge listened. And the tears came, and the peace. He came as a child, and trusted, and he knew the peace that passeth understanding. It was the simple telling of the simple story of the Saviour who died, and the simple, child-like acceptance of that Saviour. The scholarly bishop helped the learned judge best, in the crisis of his life, by talking as simply as to a child.

If we might only be simple enough to be true to this Jesus who died, during the remnant of waiting time that remains.

FOOTNOTES:

W. O. Cushing.

Rev. iii. 4-5.

Rev. iii. 18.

Rev. vi. 11.

Rev. vii. 9.

Rev. xix. 8, 14.

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