(In regard to the interpretation of the rest of the book there are two great schools of opinion—the historical and the futurist —the former teaching that the seals and trumpets and vials have all been already fulfilled in history, since they were shortly to come to pass in John's day. The sixth seal is said to have been fulfilled when the Emperor Constantine renounced paganism and embraced Christianity. The fifth trumpet is said to have been fulfilled when the Turk advanced into Europe, even to the very gates of Vienna, etc., etc., etc.
We do not deny that there have been happenings in history that may stand as illustrations or foreshadowings of what is yet to come, but that they stand as interpretations or fulfillments we strongly deny.
If much of what is described in the third division of the book is past, then the second division is certainly past too, and we Christians are not in the time of “the things that are.” Where is the promise of the Lord's coming? Gone, if such fantastic theories as the historical school indulge in are true.
The ingenuity of manipulating facts of history to fit in with this historical theory might well remind us of children playing with a big puzzle. It serves no good purpose that we can see.)
We now come to the third division of the book, “the things which must be hereafter,” or as another translator puts it, “the things which must take place after these things.”
At this point John sees a door opened in heaven, and the same voice, which he had heard in Revelation 1, even the voice of the Lord Himself, sounds as a trumpet, conveying the invitation, “COME UP HITHER, and I will show thee things which must be hereafter” Revelation 4:11After 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. (Revelation 4:1).
This remarkable introduction of the third section of the book should be emphasized. If John in vision is to see these happenings on the earth, he must see them FROM HEAVEN. He cannot view them as being in their midst.
John's position then is surely typical of the position the Church will have when the judgments actually fall, namely, in heaven. This is quite in line with the truth that the Church will not go through the tribulation. The evidence in that respect is cumulative.
The first thing that meets John's gaze is a throne, and One sitting upon it. No longer is Christ looked at as walking among the seven golden candlesticks. As long as the Church is upon earth He is doing that. But here He is on the throne in heaven—a throne of government. The aspect of the One sitting on the throne is likened to a jasper and a sardine stone—the first and last stones set in the breastplate of the High Priest (see Ex. 28). The sardine stone is believed to have been of a red color, whilst the jasper is thought to have displayed various brilliant hues. The whole effect would be awe-inspiring, whilst the red color might symbolize the judicial character of Christ and the judgments that He will execute.
The rainbow round about the throne is very significant. It sets forth God in covenant with creation. God by it pledged Himself that He would never again destroy the earth with a flood. The bow was set in the cloud. The cloud might threaten deluge, but the bow was the pledge, the sign of “the everlasting covenant between God and every living creature of all flesh that is upon the earth” (Gen. 9:1616And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. (Genesis 9:16)), that the earth would never again be destroyed by water. For the rainbow to be transferred from the guilty earth to heaven, from the cloud to the throne, was ominous indeed that the time of judgment had come, that God's long-suffering with the world was over, and that judgment must at length take its course.
This, then, is the introduction to this section of the book.
Next, John sees four and twenty seats, and upon them four and twenty elders sitting, clothed in white raiment, and upon their heads crowns of gold. If the Church by this time is caught up to heaven, one would expect in a description of what John saw there that the Church would have her place. One can search from Revelation 4 to the end of the book and not one allusion to her presence on the earth, or one line of instruction or counsel as to how she should deport herself amid the extraordinary happenings of judgment will be found. Is it reasonable to suppose that Christ would leave His Church to her sorest trial, and not give one line of counsel or comfort to guide or console at such a juncture? It is unthinkable. The very silence of Scripture on this point is a piece of the strongest circumstantial evidence that the Church cannot be on the earth at that time.
But if not on earth, then she is in heaven. And it is only to be expected that next to seeing the Lord Himself, John's eye would see that which is nearest and dearest to his heart, even His redeemed people. When it is a question of intelligently following God's judgments on the earth, one would expect that all the saints in glory —Old Testament and New Testament saints alike—would be represented. This we believe is seen in the four and twenty elders.
Our reasons for believing this are that:
1. There were four and twenty courses for the priests (see 1 Chron. 24:7-197Now the first lot came forth to Jehoiarib, the second to Jedaiah, 8The third to Harim, the fourth to Seorim, 9The fifth to Malchijah, the sixth to Mijamin, 10The seventh to Hakkoz, the eighth to Abijah, 11The ninth to Jeshua, the tenth to Shecaniah, 12The eleventh to Eliashib, the twelfth to Jakim, 13The thirteenth to Huppah, the fourteenth to Jeshebeab, 14The fifteenth to Bilgah, the sixteenth to Immer, 15The seventeenth to Hezir, the eighteenth to Aphses, 16The nineteenth to Pethahiah, the twentieth to Jehezekel, 17The one and twentieth to Jachin, the two and twentieth to Gamul, 18The three and twentieth to Delaiah, the four and twentieth to Maaziah. 19These were the orderings of them in their service to come into the house of the Lord, according to their manner, under Aaron their father, as the Lord God of Israel had commanded him. (1 Chronicles 24:7‑19)), thus setting forth the whole range of worship; the priests being typical of the believer in worship.
2. Twelve being the administrative number, twelve would stand for the Old Testament saints and twelve for the New Testament—that is, twenty-four in all.
3. They were clad in white raiment and on their heads were crowns of gold. Now white raiment is clothing common to angels and glorified saints, as Scripture testifies. With the latter it specially symbolizes the practical righteousness of the saints, all the fruit of the Holy Spirit's operation, as Revelation 19:88And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. (Revelation 19:8) testifies. But crowns are never said to be the portion of angels, whereas they are held out as a reward to believers. One of the last things said to the Church in Philadelphia is: “Behold I come quickly: hold that fast which thou hast, that no man take thy crown” (Rev. 3:1111Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. (Revelation 3:11)). The combination of white raiment and crowns can point to none other than the saints of God.
4. Their occupation confirms what has been already said. They do two things: (a) follow intelligently and with appreciation the justice of God's governmental dealings with the world, and (b) worship. They never take active part in the carrying out of judgment, as, for instance, the angels do, who are instruments for the execution of God's commands.
6. In Revelation 21:1010And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, (Revelation 21:10) we are distinctly told that the holy city, that is, the Church viewed in administration in connection with the Millennium, is seen as coming “out of heaven from God.” She must have been in heaven to come out of heaven. This is at the close of the great tribulation and prior to the setting up of Christ's Millennial Kingdom.
These considerations leave us in no doubt whatever as to who are represented by the four and twenty elders, and that the Church's rapture terminates “the things that are” (chaps. 2 and 3) and that she is with her Lord in glory while His judgments sweep this world in tribulation.
Next John intimates the character of the throne, that is, of judgment, for out of it come lightnings, and thunderings and voices, and the seven Spirits of God are seen as seven lamps of fire burning before the throne. The seven Spirits of God portray the one Holy Spirit of God in sevenfold activity—seven speaking of divine perfection in discernment and activity, whilst the seven burning lamps of fire speak of that discernment and activity being seen in judgment.
We are next introduced to the sea of glass like unto crystal before the throne. We are reminded of the brazen sea that Solomon made for the priests to wash in (see 2 Chron. 4:2-62Also he made a molten sea of ten cubits from brim to brim, round in compass, and five cubits the height thereof; and a line of thirty cubits did compass it round about. 3And under it was the similitude of oxen, which did compass it round about: ten in a cubit, compassing the sea round about. Two rows of oxen were cast, when it was cast. 4It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward. 5And the thickness of it was an handbreadth, and the brim of it like the work of the brim of a cup, with flowers of lilies; and it received and held three thousand baths. 6He made also ten lavers, and put five on the right hand, and five on the left, to wash in them: such things as they offered for the burnt offering they washed in them; but the sea was for the priests to wash in. (2 Chronicles 4:2‑6)). There water was the agent for cleansing. The sea of glass speaks of absolute cleansing having been reached. No longer have the worshippers to tread the wilderness, where defilement may be contracted. Holiness is now a fixed state: hence the sea of glass. Glass is in appearance like water, but unlike it in nature, in that it is not fluid, but solid.
Then come into view the four beasts or living creatures. We judge these to be symbolical. God will have His instruments to carry out His behests in judgment, but the character of His actions we believe are described in this symbolical way.
First of all they are full of eyes behind and before, speaking of the omniscient discernment of God in judgments. He makes no mistakes, whether in broad principles or minutest detail.
The living creatures were four, that number speaking of that which is universal. One was like a lion, another like a calf, a third had the face of a man, and the fourth was like a flying eagle.
Lion is the symbol of strength and power and majesty.
Calf is the symbol of endurance.
Face of man is the symbol of intelligence.
Flying eagle is the symbol of rapidity of execution.
What a combination of attributes! How it speaks of the power, wisdom, and justice of God's dealings! Whoever the executors of God's judgment may be, His power, as thus described in symbol, is behind them.
Notice the four living creatures give God glory whilst the elders fall down and worship, this latter again emphasizing the place and portion of the saints of God. It is interesting to notice that the redeemed in this chapter ascribe worthiness to the Lord in connection with creation. It is not here a question of redemption, but of His claims as Creator, which He is about to enforce, though as we proceed we shall see how His redemptive work is indicated in His title of Lamb, characterizing His position in the book.