“And I saw on the right hand of him that sat on the throne a roll written within and on the back, sealed with seven seals” (Rev. 5:1). The creature could not open these seals, none anywhere. But the strong angel proclaims, and the Lord Jesus at length comes forward to answer the proclamation. He takes up the challenge, appearing after a sufficient space had proved the impotence of all others. The comfort assured to John by the elder is thus justified; for the elders always understand. And he sees the Lion of the tribe of Judah to be the Lamb, despised on earth, exalted in heaven, who advances and takes the roll out of the right hand of Him that sat on the throne. And then they all—living creatures and elders together—fell down before the Lamb with a new song.
It is striking that after this, as we are told, “I saw, and I heard the voice of many angels round about the throne and the living creatures and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands”; who said with a loud voice, “Worthy is the Lamb that was slain to receive power.” Here we have the angels, who are now distinctly and prominently brought forward. Why is this? How comes it that no angels appear in Revelation 4? And why is it that we have them in Revelation 5? There is always the wisest reason in the ways of God of which scripture speaks, and we are encouraged by the Spirit to inquire humbly but trustfully. What is marked by it seems to be this: that the assumption of the book into the hands of the Lamb, and His preparing to open the seals, marks a change of administration. Up to that point of time, angels have held a sort of executory ministry of power from God. Where judgments were in question, or other extraordinary intervention on His part, angels were the instruments; whereas from this point of time, it appears to me that the Spirit of God marks the fact of a vast change, however they may still be employed during the interval of the last of Daniel’s seventy weeks. It is providence yet, not manifested glory.
The title of the glorified saints is thus asserted. We know for certain, as a matter of doctrine in Hebrews that the world to come is to be put not under angels but the redeemed. Here it appears to me that the seer is admitted to a prophetic glimpse that falls in with the doctrine of Paul. In other words, when the Lamb is brought definitely into the scene, then, and not before, we see the elders and the living creatures united in the new song. As one company, they join in praising the Lamb. They sing, “Thou art worthy, for thou hast redeemed,” and so on. Thus we have them combined in a new fashion; and, what is more, the angels are now seen and definitely distinguished. Supposing, for instance, that previously, the administration of judgment was in the hand of angels, it is easily understood that they would not be distinguished from the living creatures in Revelation 4; because, in point of fact, the living creatures set forth the agencies of God’s executory judgment; whereas in Revelation 5, if there be a change in administration, and the angels that used to be the executors are no longer so recognized as such in view of the kingdom, but the power is entrusted to the hands of the glorified saints, it is simple enough that the angels fall back, being eclipsed by the heirs, and no longer in the same position. If previously they might be understood to be included under the living creatures, they are henceforward to take their place simply as angels, and are therefore no longer comprehended under that symbol. This, the suggestion of another, appears to commend itself as a true explanation of the matter.
From this, if correct, as I believe it to be, it follows that the four living creatures might be at one time angels, and at another saints. What the symbol sets forth is not so much the persons that are entrusted with these judgments, as the character of the agencies employed. Scripture, however, affords elements to solve the question, first by the marked absence of angels, who, as we know, are the beings that God employed in His providential dealings with the world, and this both in Old Testament times, and still in the days of the New Testament. The church is only in course of formation; but when it shall be complete, when the glorified saints are caught up, and the First-begotten is owned in His title, they too will be owned in theirs. For as the Lord is coming to take visibly the kingdom, we can readily understand that the change of administration is first made manifest in heaven before it is displayed upon earth. If this be correct, then the change is marked in chapter v. The general fact is in chapter 4; the approaching change is anticipated in chapter 5. This appears to be the most satisfactory way of accounting for that which is here brought before us.
All the results are celebrated for every creature when once the note is struck (Rev. 5:13).