LIFE IN THE BOOK OF REVELATION (2)
[p. 309] LIFE IN THE BOOK OF REVELATION (2)
Revelation 4: 6 - 11; Revelation 5: 1 - 10
JT It may be remarked that our subject is life as seen in the book of Revelation, the object of the readings being, not to bring out the prophetic things of the book but life as appearing, as we remarked, informally, and yet of course in spiritual accuracy as indited by the Spirit of God. What all should observe here in these chapters is that the word “beasts”, which is frequently used, is properly translated “living creatures”, four of them being mentioned. Another thing to be noted is that these chapters contemplate the beginning of the last section mentioned in the end of chapter 1. The Lord says to John, “Write therefore what thou hast seen, and the things that are”, referring to chapters 2 and 3, “and the things that are about to be after these” (verse 19). That is what is in view in the fourth chapter and onwards, the things about to be after these, that is to say after the present period, the church period. Chapters 2 and 3 contemplate the seven assemblies, that is, the whole assembly at any given time, and the whole assembly from the time of the failure to the end of the dispensation; so that in this chapter we are in a set of circumstances properly speaking after all that, but having their beginning, as we see from the second epistle to the Thessalonians, at that time. The apostle says there that the mystery of iniquity had already begun, but it was held in check by certain instrumentalities existent, and until they were taken out of the way the antichrist would not appear; but here he is about to appear, so that it is not properly the church period but the period of judgment that is in view.
What I have in mind now is to call attention to these living creatures, the word “living” linking up with our subject, and the word “creature” pointing to the creation.
[p. 310] The twenty-four elders refer to one line of thought, beginning with Genesis 3, as we may say, and the living creatures to another line, also beginning there — the life line. My thought is to connect the living creatures with those who form the assembly, and to show how we represent the creation as living. The whole creation is about to be delivered from the bondage of corruption, set free into the liberty of the glory of the children of God (Romans 8: 21), but already the saints are delivered and are the first-fruits of the creation, so that there is the idea of the creation as sympathetic with God. It has been alienated through sin, but those delivered by the gospel are regarded as representative of the creation, and are viewed as living and sympathetic with God. The number four would denote that the bearing is universal. The Lord commissioned His disciples to preach the gospel to all the creation. That has been done, and the result is that God has in the saints representation from the creation sympathetic with Himself, interested in all that is about to take place. For the throne represents God coming in to deal with things on earth.
W Creation seems to be connected with God’s throne; all were controlled by the throne and were responsive to it.
JT The living creatures are not said to be on thrones like the elders; they are in the midst of the throne and around it. Their position is less official, but they were there, and, as it were, everywhere; their perception is universal; nothing can escape them, they are full of eyes, before and behind. It alludes evidently to the energy of life in the saints, unofficially but sympathetically. A saint who is really living is always interested, ready to do what he can. It is a great help to have a sense that the brethren are all sympathetic with what God is doing, ready to lend themselves to it in whatever way they may, to do what the hand finds to do, and do it sympathetically. The elders dominate the position; they take up things, and each matter is finished [p. 311] and settled under their hand; they have the mind of God. They are those who have experience and the knowledge of God’s ways amongst the saints, but the idea of the living creatures manifestly is general and everyone has part in it.
CCE What is the relation between these living creatures and those in Ezekiel?
JT There is a very strong allusion to Ezekiel. The roots of this book are largely in the Old Testament, but the living creatures in Ezekiel are much more organised. They are connected in an organised way with government under God in view of Israel being set aside. They stand related to the instrumentalities of power and movement, all under the control of God Himself. We have not the twenty-four elders there. The elders allude to the two dispensations, that is, the completion of the work of God in both dispensations, all now standing in intelligent sympathy with what God is doing. Therefore the most perfect influence and administrative ability is seen in the twenty-four elders, and they go right through the book, as also the living creatures, to chapter 19.
FJF Is life seen in the elders in the aspect of intelligence and repose, while the other is more activity in relation to the interests of the throne?
JT Yes, I think that is right. The root of the twenty-four elders is in 1 Chronicles, where David is seen in headship. He formulated the idea of twenty-four, really having in mind to get the most possible out of the saints.
JS Would you say that the different features of the creatures would represent the different varieties of life?
JT Yes, in the sense in which life may show itself amongst us in sympathetic activity. First it is said that they are full of eyes, before and behind. Vigilance is contemplated, and what an important feature that is. The Lord said, “What I say to you, I say to all, Watch”. They have eyes within, too, there is inward [p. 312] perception. Then it is said that the first living creature is like a lion, the second like a calf, the third having the face of a man, and the fourth like a flying eagle. These are all symbols of life in the way they work out in the saints. The lion would mean that in our energy we do not turn aside when there is danger. If a thing should be done, do it, even if it occasions trouble. The lion does not turn away for any. Then the calf: what he does is with a firm step. The carefulness of the ox in choosing his steps is well known. One is careful in what one is doing, but if a thing should be done, it is done carefully, and one does not turn away even if it incurs suffering. Thirdly, there is the beast whose face is as the face of a man. That denotes intelligence in what is done. Man’s face is attractive, especially as conveying intelligence. There is nothing so attractive in the universe as a man’s face, in the sense of appealing to the intelligence. How eminently so in the face of Jesus! But this refers to creatures. A man commands respect in doing things intelligently. A man according to God is dignified; that man is to rule is a primary thought of God. The fourth creature, the flying eagle, would indicate that if a thing has to be done it is to be done at once.
CCE Why do you think the word calf is used here instead of ox?
JT It is of that species. The thought would be youthfulness in that feature, that whilst one is careful as to one’s steps, youthfulness is maintained. An old brother is apt to be too careful, the young brother too careless. That kind of creature being present, there would be reliability and steadiness. I do not think the idea of sacrifice or food enters into it. It is a question of effecting things for God here in a sympathetic way, and doing it well although unofficially.
FJF Does the figure four signify a great universal fellowship?
JT I think that is right. You are not partisan. They move together here. There are traits or features [p. 313] that are to be found in christians. I mean to say, in the doing of things you need these four features; whether one or any number do something, these features should be looked for.
CJB Would you say that these are the features of the Lord Jesus coming out in the saints?
JT Yes. Everything must be learned from Him, but He is never contemplated as a creature; He is Firstborn of all creation: the thought of creature never attaches to Him. All that we do is to be learned from Christ, and especially the working out of life, because He is said to be the Originator of life (Acts 3: 15). That word is used four times in the New Testament, meaning one who originates a thing, and not only that, but who exemplifies it, sets it out. The gospels show how the Lord did things. You get a good deal there about His walk and the way He spoke, the promptness with which He did things, and the courage with which He faced difficulties. Every one of these four features comes out perfectly in Him, and they are presented in the gospels so as to impress us, that we may take on that character. The Lord said in Mark, “Go into all the world”, Mark 16: 15. That would require the lion character, because the world is opposed. Then it says, “Preach ... to all the creation”, the creation being viewed abstractly as in relation to God, although alienated. Every creature is sustained by God and has in that sense a link with God. It is one thing to preach to a man as a worldling, and another thing to preach to him as a creature.
FJF You would approach him with respect as being God’s creature and a moral being. The one speaking and the one listening are equally dependent.
JT Yes, he has a link with God as being also His offspring. Paul says: “In him we live and move and have our being”. It makes a very great difference whether I speak to a man as opposed to God or as a creature, as dependent on God.
CCE God says, “Honour all men”.
JT Quite so. The more we get into that spirit, the more effect we have on people. “We are”, says the apostle Paul, quoting one of their poets, “also his offspring”, Acts 17: 28. That is a fine way to get down to people where they are. I believe that is seen here in these living creatures, they are the outcome of that, brought round to be in sympathy with God.
CMP They are said to be in the midst of the throne as well as round about it. Is that representative of the One who is upon the throne?
JT They see that God is carrying on, and they are sympathetic. The position is that God is operating in this city according to His own principles, and we are with Him in it. We are in the midst and round about, ready to do anything necessary. I believe that is what is meant, a very remarkable thought. The symbol has to be understood.
God has set up authority here: Christ is at His right hand — that is authority. It is exercised in and through the assembly. In spite of the failure of the assembly, God is still carrying on — a very great thing — and He works on His own terms and in His own way. There are no innovations allowed in God’s ways. These living creatures are energetic, ready to do what they can. There is the throne, and He who sits on it and the elders; but these living creatures represent the sympathy and the power which should be seen in every saint, old and young.
CMO Would a predominant feature of life be holy discernment?
JT That is what comes out here. After the four creatures have been mentioned they are said to be round and within full of eyes, “and they cease not day and night saying, Holy, holy, holy, [p. 315] Lord God Almighty, who was, and who is, and who is to come”. They understand. God has helped us greatly as to Himself. The field opened up in this respect is infinite. These living creatures have the idea of the Deity: “Holy, holy, holy,
Lord God Almighty, who was, and who is”. It is not “who is” and “who was” as in chapter 1, it is more historic here.
AVLeR Why three times holy?
JT I think three is always a complete testimony to a thing. God has this going on every day, every week, every year. It is a wonderful thing that God has this from the rising of the sun to the going down thereof; there are those who praise Him, who recognise what is due to Him. How great a testimony that is, over against the seething wickedness in the cities of this world. It reminds one of the seraphim in Isaiah 6.
CCE Would you tell us something of the seraphic character?
JT It is over against the cherubic, which is seen in the twenty-four elders. The seraphic character is connected with the holiness of God. What a great thing it is, the saints in their feebleness celebrating the holiness of God in the midst of the terrible wickedness all around! It is to keep us out of the wickedness.
JS Would you say that there is some affinity between life and holiness?
JT Yes. There is constant activity, but in the sense of holiness. That is what is seen here: they are occupied day and night, saying Holy, holy, holy.
WP Why are there six wings?
JT Isaiah 6: 2 says: “Seraphim were standing above him: each had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he flew”. It is a means of expressing reverence and humility, and yet liberty to act. You are not deterred from action by the sense of holiness in God’s house. These wings are to cover you, so that the work is done quickly and well. Many are hindered in the meetings because they are legal and not set free in the sense of holiness. Romans teaches us as to holiness; Corinthians also — “perfecting holiness in God’s fear”, 2 Corinthians 7: 1. We do things reverentially and humbly, but [p. 316] we do them. Many omit to do anything out of fear that they might do something wrong, but this passage indicates that we can do things acceptably to God. There are some who may be bound up in legality. These creatures are reverential but free, ready to do things, although saying, “Holy, holy, holy”, day and night. These things have to be done, because Christ is not here personally and the Spirit is not incarnate. So everyone should be available, and available in holiness.
After that it says, “When the living creatures shall give glory and honour and thanksgiving to him that sits upon the throne, who lives to the ages of ages, the twenty-four elders shall fall before him that sits upon the throne, and do homage to him that lives to the ages of ages; and shall cast their crowns before the throne, saying, Thou art worthy, O our Lord and our God, to receive glory and honour and power; for thou hast created all things, and for thy will they were, and they have been created” (verses 9 - 11). That is, the elders wait till the living creatures act. It is as if the elder brethren would watch the movements of the younger brethren and when they do what is right as living, the elders rejoice. The elders always give an account of things intelligently. A young brother may do something and do it well, and yet not understand the full bearing of what he has done, but the elders give character and dignity; they have full understanding.
FJF The Lord often remarked on what He saw done — sometimes a remark of approval, sometimes disapproval.
JT That is the principle throughout the gospels, there is the spirit of control and of approval. A workman has to show himself approved of God. God delights to approve His people as they do what is according to His mind. You see the Lord standing over against the treasury, looking at a woman who is doing something in a living way — for she was not told to do what she did — casting all her living into the treasury. The Lord [p. 317] approves and speaks of it. With Mary of Bethany it is the same: He approves her action and passes judgment on it. So with the woman in Luke 7.
NAS Are the crowns that are spoken of crowns of life?
JT These are administrative crowns; they are said to be golden. They are representative of God, for gold usually represents what is of God; here it is administrative. The elders represent God — a very important thing. Much provision is made for elder brethren so that we are not to lightly bring a charge against them. The epistles to Timothy and Titus, on the other hand, provide for what they should be, so that they might represent God and not give any occasion to be spoken against.
CMP Doing homage is something deeper than giving glory and honour and thanksgiving.
JT Yes, it is. The word means that in mind and affection you are toward the One worshipped. The affections were toward the One on the throne. It is an inward attitude of the mind in abstracting oneself.
FJF Would the idea of the elder be seen in Moses and the living creature in action in Joshua, his servant?
JT I think that is right. Moses represents God, by experience and by appointment: “my servant Moses”, he is called. Joshua represents the energy of life. The first mention of Joshua is in Exodus 17, where he is not called a young man, but is made general of the army and is allowed to make the selection of his troops. He is a man of great energy and great trustworthiness. The thing is done well, and God says to Moses: “Write this for a memorial in the book, and rehearse it in the ears of Joshua, that I will utterly blot out the remembrance of Amalek from under the heavens”. He is to be made intelligent as to the war that is to go on from generation to generation. Later on he is a “man in whom is the Spirit”, formally said to be such by Jehovah. That is a great thing to keep in mind in all the activities amongst [p. 318] us: the young men are to be marked by the Spirit in what they are doing. So a young man gradually qualifies for greater things. Philip was appointed to be a deacon, but he becomes an evangelist; so he represents this energy of life, but used circumspectly, so that no charge can be brought against him. Stephen acquired a wonderful place in the testimony, and he had been appointed to be a deacon. These all purchased to themselves a good degree. Joshua qualified for greater things in serving in the energy of life as a young man.