The connection of the first verse of chapter 4 with the addresses to the Seven Churches is most significant.
A door is opened in heaven to John, and he sees the throne of God in government, when everything is according to God’s mind. John’s spirit had been troubled by the display of the utter failure in testimony just witnessed in the churches. He had seen the Lord walking amidst the golden candlesticks, investigating their condition, and all is entire failure; so that their end is such that Christ will spew them out of His mouth. What grace, at a moment like this, to open to the tried heart of the prophet a door into heaven, and to show the poor saint of God-tempest-tossed amid the rack and ruin of all which God has set up in the hands of man—a scene prefatory to the coming day of glory, where no failure can come.
And such is the comfort of the child of God who walks in communion with God. He is shown the purpose of God in heaven, and though he may scarcely know how to steer his course amid the waves and storms as they grow more and more tempestuous around, him, the Spirit of God carries his heart into a scene where no evil or failure can come. Whatever the church may be now, God will set a throne in heaven, and one will sit thereon, displaying the glory of God’s government, where not even the spray of the storm can be dashed! This is the stay of the heart, If the Church is all in confusion and disorder, God shows His saints, for their comfort, that even now the government is in the hands of One who sits upon the throne. The display of glory here is dispensational and governmental—Jehovah—Elohim—Shaddai—in connection with creation, as the One for whose pleasure all things are and were created.
Yet I am sure that a heart touched by sovereign grace will not fail to discern Jesus in the scene as the One by whom all things are upheld; and though the eleventh verse is still unfulfilled, for creation is anything but an answer to God’s pleasure, being under the permitted rule of Satan except as by Providence, all things are overruled; yet Jesus is the sustainer of what was created for the Divine pleasure. And He will, in a new heavens and a new earth, bring all things into subjection to Him who sits upon the throne.
There is wonderful grace in not only comforting the poor saint of God, by His own individual portion. But in revealing to such, God’s mind and purpose about everything in heaven and earth.
The fifth chapter unfolds redemption. It is not the question then who Jesus is, but what He is! and for the comfort of the saints, the heavenly drama is shown. John in a mortal body is a picture of the weakness of the present condition of the saints in communion with God. Though in heaven, John displays his foolishness, and weeps much. The saint carrying about with him a body of sin and death, always displays his foolishness in God’s presence; but be it so! all the grace of God is shown forth in this scene, for the comfort of John’s heart. Why should John weep at what man is? Had he forgotten there was a Man who was worthy? He shows his bewilderment in God’s presence, and weeps much; because he had forgotten the Lamb who was worthy to take the book and to open the seven seals thereof. And mark, it is not only His personal worthiness, but the redeemed worship Him in new song, and declare His worthiness because He was slain, and had redeemed them to God by His blood. This is His worthiness. He has glorified God in shedding His blood for us. He has not been contented to abide alone. He has redeemed us unto God by his blood, and we shall reign with Him.
Lower down in the chapter, the countless multitude of angels celebrate His praise, but they are lower down in another sense too. An angel cannot speak of Him as the One “who loved me, and gave himself for me.” They praise Him for what fie is to the saints. As the servants at the welcome of the prodigal son, they praise the master for what they learn him to be as a father, in his welcome of his long lost son; but this does not change their position, they are still the servants.
Then John hears every creature in heaven and in earth, and under the earth, taking up the praise. This is anticipative, but it was given to John to know it beforehand for the comfort of our hearts. As Peter could say, who had been with the Lord in the holy mountain; he had seen the power and coming of our Lord Jesus Christ; but in point of fact that day is future, though for his especial comfort he had a vision thereof. And so it is with John. It is the grand result before his eye, as sample and pledge of what it will be when the blessed One shall have risen up from His Father’s throne to banish from the wide universe the adversary, and no place will be left for Satan in the scene. God had created for His glory.
What grace of our God to show us this glorious future, when all the mind in heaven and earth shall be one in worshipping Him who sits upon the throne, and in adoring the Lamb.
And now for a practical word. Do you know this mind of heaven, the mind of God? Yes, for as Christians you have the mind of Christ; (1 Cor. 2:16) but whether you are displaying it in your everyday life is quite another thing.
If I look around upon professing Christians, and ask whether they are displaying the mind of heaven, alas, I must answer, Anything but that. I see professing. Christians seeking their own good things down here; laying up for themselves treasures upon earth, and in no sense waiting for God’s Son from heaven.
Let me then ask you. Is the Lamb the center of your heart? This is the mind of heaven. If so, you will not seek your joys now. You will say, I wait for the Son of God from heaven for my portion; and as for trouble, you will not be striving to get out of it. You will take it as a pilgrim does the rough roads on his journey home.
Neither joy nor trouble will engage the heart that is centered upon Christ. Such in spirit wait for the scene of this chapter to end their sorrows and bring in their joy.