Читать книгу The Revelation Explained - F. G. Smith - Страница 9

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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 show thee things which must be hereafter.

2. And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.

3. 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.

4. 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.

5. 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.

6. And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

7. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

8. And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

9. And when those beasts give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever,

10. 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,

11. 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.

It is probable that the Apocalypse was communicated to John in parts, or consisted of a series of symbolic visions. This is indicated by the expression "after this I looked," and is also confirmed by the words following, "And immediately I was in the spirit," implying that the vision recorded in chapter 1, which was given on the Lord's day, had been interrupted and that a new one now began when the angel with trumpet voice gave summons for him to ascend to heaven "in the spirit" (or under the influence of the spirit of prophecy) to behold the events of the future, passing before him as a vast moving picture.

This fact of John's ascension to heaven to behold certain visions of the future (which begin properly with chapter 6) will serve to explain many allusions to things said to occur in heaven, merely signifying that John was in heaven when these things were revealed to him, although their fulfilment was intimately connected with the affairs of the church on earth, for whose benefit the Revelation was given and unto whom it was sent.

When the apostle ascended through the door that had been opened unto him, the first object that met his vision and absorbed his soul was a throne with the Almighty seated upon it, around whom all the inhabitants of heaven were assembled. No symbol of God is given, for the reason that there is no analagous object that can be chosen as his representative. True, John saw a throne, but that is a symbol, not of God himself, but of his supreme power and authority. One was seated upon the throne separate from the throne itself. It is not said that a jasper or a sardine stone was seated thereon, for that would be to make such an object the representative of God; but he that sat on the throne "was to look upon" like a jasper or sardine stone. The jasper mentioned was in all probability the diamond, and is described in chapter 21:11 as a stone most precious, clear as crystal; while the sardine stone was a brilliant gem of a red hue. This description naturally suggests the vestments of a great monarch in a position of authority upon his throne. The main idea, then, as here expressed, is that the appearance of the Almighty was so inexpressibly glorious that it could be likened to nothing except the beauty of the most resplendent gems. But God himself appears in his own person, unrepresented by another, for the reason, as above stated, that no inferior intelligence of earth or heaven can analagously represent the uncreated Deity.

The throne of the omnipotent One was surrounded by a beautiful rainbow of emerald clearness, and was probably a perfect one, or a complete circle, such as ours would be could it come wholly into our sight. The rainbow on the cloud, to Noah and his descendants, constitutes the sure pledge of God's covenant promise not to destroy the earth with another deluge; so, also, the bow surrounding the throne is a symbol of God's covenant favor with his people eternally.

There were "lightnings and thunderings and voices" proceeding from the throne—the same outward manifestations as heralded the Godhead when he came down on Sinai to declare his holy law. The "seven lamps of fire burning before the throne" are said to signify the seven spirits of God. These are not lamp-stands or candle-sticks, such as the ones in the midst of which the Son of God walked on earth, but seven lights or flames of fire, representing the operation of the Holy Spirit upon the hearts of men and women. Surrounding the throne also was "a sea of glass like unto crystal." In the Greek it stands in a little different form—"And before the throne as it were a sea of glass." Describing the same object in chapter 15:2, the Revelator says, "I saw as it were a sea of glass." It was a broad expanse spread out before the throne with a glassy or transparent appearance like crystal. Its signification will be made clear hereafter.

In addition to this description of the throne and Deity, our attention is directed to certain objects before and surrounding the throne. Four beasts and four and twenty elders are brought to view. The word beasts is a very unfortunate translation, being necessarily associated in our minds with the brute creation. It is not the word therion, which in thirty-five instances in the Apocalypse is translated beast, denoting an animal of wild disposition, but the word zoon, which signifies "a living creature," and is thus rendered by many of the translators of the New Testament. Their being full of eyes signifies sleepless vigilance and superior intelligence and discernment. The chief description given of the first living creature is that it was "like a lion." It is stated, not that the creature was a lion, but that it was "like a lion." It possessed some peculiar quality characteristic of the lion; namely, strength and courage. The second living creature, "like a calf," or, more properly, the ox, is symbolic of sacrifice or of patient labor. The third, with "a face as a man," denotes reason and intelligence. While the fourth, "like a flying eagle," is an emblem of swiftness and far-sighted vision.

But the peculiar qualities thus symbolized are possessed by the four living creatures themselves, and what do they represent? To whom are the four and twenty elders referred? They are particularly distinguished from the angelic throng. In the ninth verse of the following chapter the elders and the living creatures represent themselves as the host of people redeemed by the blood of Christ "out of every kindred, and tongue, and people, and nation." The above-mentioned characteristics, then, are the peculiar possession of God's people—power and courage to attack all enemies and to gain the victory; a spirit of perseverance in patiently laboring for Christ, with a willingness to sacrifice their lives, if necessary, for the glory of God; ability to receive a "knowledge of the truth," that they may understand the will of God in Christ Jesus concerning them; and power and willingness to obey instantly when able to discern spiritual things, rising above the things of earth and the trials and persecutions of life—soaring away to loftier heights, there to bask continually in the blessed sunlight of God's eternal presence.

Why was it necessary that the redeemed company of God's people should be represented by four living creatures? Doubtless because it would probably have been very difficult to select any one creature combining all the characteristics desired to represent all God's people of all ages. It is also a significant fact that all the people of God on earth were included in four great dispensations—ante-deluvian, post-deluvian, Mosaic, and Christian; although it is not certain that four living creatures were selected for the special purpose of showing the number of dispensations. However, this division of time is well established in the Bible. Peter reckons a new world beginning with Noah (2 Pet. 3:6, 7), stating that the old world had been destroyed. 2 Pet. 2:5. God came down upon Mount Sinai and delivered the old covenant, thus marking a distinct dispensation; while Jesus Christ established the new covenant and ushered in the fourth and last dispensation. See Heb. 12:18–24. Under the first dispensation, Abel by faith offered unto God an "excellent sacrifice"; men "began to call upon the name of the Lord" (Gen. 4:26); Enoch "walked with God" and "was translated that he should not see death"; while Noah, "a preacher of righteousness," was "perfect in his generation" and "condemned the world" by his preaching and obedience. The second dispensation was graced with a faithful Abraham, who "staggered not at the promise of God through unbelief, but was strong in faith," from which circumstance he was called "the friend of God" and has justly received the title "father of the faithful." In his footsteps followed Isaac, Jacob, Joseph, and Moses. The law age contains the names of many illustrious prophets of God, and the New Testament era abounds with brilliant examples of faith and devotion.

The ministry of John the Baptist can not be said to form another dispensation, because of its short duration (he preceding Christ but six months), and being at the time unknown outside of a very limited territory. Another dispensation could not be begun and completed while the old covenant dispensation was yet in force; for that would make two dispensations in full force at the same time—a thing impossible. Also, John's work, according to the evangelist, marks the beginning of the gospel dispensation (Mark 1:1–4), from which time the kingdom of God was preached and men pressed into it. Luke 16:16.

It was by virtue of the future atonement-work of Christ that any were enabled to enjoy God's favor in Old Testament times. Even their sacrifices, which originated in the family of Adam and which were continued from generation to generation, pointed forward to the sacrificial offering of the Savior and by this means purchased covenant favors with Heaven. So, after all, the atonement was for their benefit as well as for ours. Paul expressly informs us that Christ died for the "redemption of the transgressions that were under the first testament." Heb. 9:15. "Abraham, and Isaac, and Jacob, and all the prophets" are "in the kingdom of God" (Luke 13:28), and constitute a part of this great redeemed host set forth under the symbol of the four living creatures.

The four and twenty elders, although representing themselves as a part of this redeemed company, evidently have some special signification; for they are presented to us as separate characters from the four living creatures. Who are they? Undoubtedly they represent the ministers of God, the number twenty-four also signifying perfection or completeness, being drawn from certain facts connected with the two dispensations in which God has had a clerical ministry. The natural heads of the tribes of Israel were the twelve patriarchs; while the spiritual heads of the Christian church are the twelve apostles of the Lamb, they constituting a part of the foundation upon which it is built. Eph. 2:20. In a subsequent chapter we have an account of the sealing of the twelve tribes, by which is meant the sealing, not of the literal Israel, but of the spiritual, the twelve tribes being selected from the proper department to stand as a symbol of the true Israel in this dispensation, which is expressly said to consist of people of all nations. Natural Israel and spiritual Israel are frequently used to designate God's people; so, also, in the case before us the twelve patriarchs as heads of the natural Israel and the twelve disciples as heads (in one important sense) of the spiritual Israel are taken to represent the entire ministry. In the description of the New Jerusalem we find conspicuously inscribed the names of the twelve tribes of the children of Israel and of the twelve apostles of the Lamb, thus making the number twenty-four. Chap. 21:12, 14.

Although the ministers seem to be a special class among those constituting the redeemed multitude, yet their intimate connection with the remainder is set forth under another symbol—that of wings attached to the four living creatures. Each of the four living ones possessed six wings, which, taken numerically, make up twenty-four again. The wings of a living creature would signify its means of flight; and it is by the action of the ministry, who "go into all the world" as flying messengers to preach the everlasting gospel, that the church of God is established among all nations. Thus, under the symbol of living creatures with wings is set forth the glorious harmony and unity that exists in the body of Christ between ministry and laity.

The elders are represented as being clothed in white raiment and as possessing golden crowns. "White raiment" is a symbol of righteousness (chap. 19:8), while crowns represent special power and authority. God's ministers possess both. They are made righteous through the blood of the everlasting covenant and are given power over all the power of the enemy and authority to heal the sick and to cast out devils.

The entire company are engaged in worshiping God unceasingly, the elders casting their crowns before the throne, thus ascribing all praise, honor, and glory to Him who has delegated to them the authority they possess. And may we, my brethren, never grow weary in well-doing and conclude that the worship of God grows monotonous; but let us, with heart and soul, join the universal chorus, "Holy, holy, holy, Lord God Almighty."