In the next chapter we find the Lamb. A book was in the right hand of Him
who sat on the throne. It was counsels, wielded by His power. Who could
open them and bring them forth to execution? Who had the title to do so?
None in heaven or earth but One. The elders explained to the prophet who
mourned that the ways of God should be shut up, that the mighty One of
Judah, the true source of all promises to David, had prevailed to open it
and loose the seals. This was the Lamb, the rejected Messiah. He was more
than this, as the chapter goes on to shew; but He is this. The rejected
Messiah was in the midst of the divine throne; and within all the displays
of providence and grace-the living creatures and elders-stood a Lamb as it
had been slain. He had the fullness of power over the earth-seven horns-as
of God, and the seven Spirits of God for government, according to God's
perfection, of all the earth. When He has taken the book, the living
creatures and elders fall down before Him with golden censers full of the
prayers of the saints. They are priests here.
Now a new song is sung to celebrate the Lamb. What seemed His dishonour and
rejection on earth was the ground of His worthiness to take the book. He
who at all suffering and cost to Himself had glorified all that God was,
was able and worthy to unfold what made it good in the way of government.
It was not the government of Israel, but of all the earth; not merely
earthly chastisements according to God's revelation of Himself in Israel,
but the display in power of all God was in the whole earth. He who had
glorified all He was, and redeemed, by the gospel of what He was through
His death, out of all the earth, was the fit One to bring it forth in
power. He does not yet come forth; but His work is the worthy instrument,
the divine motive, for the display of it all. He can unlock the seals of
God's ways and mysteries. I read the passage thus:-" Thou wast slain, and
hast redeemed to God, by thy blood, out of every kindred, &c., and hast
made them unto our God kings and priests, and they shall reign over the
earth." Thus it is not any particular class, but the value of the act
which is the motive of praise, and all being confided to Him.
Here the angels come in to praise, not in the fourth chapter. I can hardly
doubt that a change in administrative order takes place here. Until the
Lamb took the book, they were the administrative power; they were the
instruments through which what the four living creatures symbolized was
exercised in the earth. "But unto the angels hath he not put into
subjection the world to come, whereof we speak." Hence, as soon as the Lamb
appears and takes the book, as soon as the idea of redemption is brought in,
the living creatures and elders are brought together, and the angels take
their own place apart. Like the living creatures before, they give no
reason for their praise. As the heads of creation as to their nature, they
celebrate with all creatures the title to glory of the Lamb and His own
worthiness, ascribing praise to Him that sits on the throne and to the Lamb
for ever and ever. The four living creatures, that is, all the exercise of
God's power in creation and providence, join their Amen, and the elders
worship God in the excellency of His being. But the living creatures and
elders are joined (verse 8) in falling down before the Lamb. I do not think
they are meant to be distinguished in the latter part of the verse, [see note #11]
but merge in the elders, symbolizing different service but not now two
classes. Verse 9 is the general fact; not "they sung," but " they sing."
This takes place in heaven; but those named are in the mind in a general
way. Thus the source of what follows, the throne, and the persons engaged
in heaven before God in all that passes, are displayed: whence the judgment
flows, who surround the throne of God above, and who is in it, have been
brought before us; the heavenly scene, and choir, and assistants.
