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 doc.u.ment 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 doc.u.ment 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 ent.i.tled.
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 doc.u.ment 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.
The language used in the song of praise when our Lord Jesus takes the sealed book is significant. They say, "thou art _worthy_," that is, thou art _qualified_; thou art the duly attested one with the right to take possession. "For thou wast _slain_, and didst purchase unto G.o.d with thy blood men of every tribe," and so on.
Man had been given the dominion of the earth. He had by obedience to the evil one transferred his right to Him who is repeatedly called "the prince of this world." Our Lord Jesus _purchased_ men out of their slavery back to their original Lord,--with all that was rightfully theirs. He has allowed fullest opportunity for all who will to accept His Lordship. Now He is about to take possession of the earth on behalf of men, and for them.
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.
Yet this step is taken up _in heaven_. The first action of the new move will be there. There will be nothing to be seen on the earth to indicate the change. Things there will go on as before, eating and drinking, buying and selling, marrying and giving in marriage, all unconscious of the tremendous events being worked out.
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 G.o.d, the character of Christ, and the essential harmony of man"s true nature with G.o.d. 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 pa.s.seth 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:
[83] W. O. Cushing.
[84] Rev. iii. 4-5.
[85] Rev. iii. 18.
[86] Rev. vi. 11.
[87] Rev. vii. 9.
[88] Rev. xix. 8, 14.
[89] Rev. xix. 8.
[90] Rev. vii. 14; xxii. 14.
[91] Rev. ii. 10; iii. 11; I Corinthians ix. 25; II Timothy iv. 8; James i. 12; I Peter v. 4.
[92] Matthew xix. 28.
[93] Luke xxii. 30.
[94] Rev. iii. 21.
[95] Rev. v. 10; xx. 4, 6.
[96] Hebrews i. 14 with Daniel vii. 10 and Psalm ciii. 20-21.
[97] Rev. viii. 5; xi. 19; xvi. 18, 21.
[98] John xiv.-xvi.
[99] II Thessalonians ii. 6-7.
[100] Ezekiel i. 4-28; x. 1-22.
[101] Exodus xxv. 17-22; x.x.xvii. 6-9.
[102] I Kings vi. 23-26; viii. 6-7; II Chronicles iii. 10-14; v. 7-8.
[103] Ezekiel xli. 15-26.
[104] I Samuel iv. 4; II Samuel vi. 2; xxii. 11; I Chronicles xiii. 6; Psalm xviii. 10; lx.x.x. 1; xcix. 1; Isaiah vi. 1-3; x.x.xvii. 16.