SERVICE GODWARD IN THE BOOK OF REVELATION
[p. 411] SERVICE GODWARD IN THE BOOK OF REVELATION
Revelation 1:5,6, Revelation 4:8 - 11, Revelation 5:8 - 14; Revelation 14:2,3; Revelation 19:1 - 8
JT Our subject is rather extensive, but the Lord would help us to touch briefly on the various scriptures read. What is in mind is that the service of God goes on, beginning with the assembly as in our day. The thought in chapter 1 is in relation to this dispensation and proceeds into the coming one. That is, there is a living link between the two dispensations; so that chapter 1 may be viewed as the saints forming the assembly celebrating what is in keeping with this book, able to take on the spirit of the coming dispensation. Whilst great sufferings are involved and the people of God come into them, the service of God goes on. Each product of His work, developed amidst sufferings, brings out the praise of His people and sometimes their worship.
BOL What will mark eternity is secured in the time scene, in the different dispensations — the praise of God.
JT Quite so. One has been struck with the service of God from the time of its introduction in Exodus: the continuous contributions throughout the Old Testament, and the striking link in the book of Revelation with all that preceded; so that the ways and judgments of God are proceeding to the great climax of His thoughts in the coming world. We have constant contributions in the sense of praise and worship to God in Christ. It would seem as if the Lord is helping His people even now to enter into the praise and the service that is proper to our own period, and to anticipate what is proper to the coming period in the ways of God.
WH Would the assembly as having the first place in the divine thought be able to give a lead to the praise, as well as enter into what [p. 412] is coming?
JT I think that is how the truth stands. The Lord spoke about the praises of Israel, but as leading in them Himself it is in the midst of the assembly. That thought is carried down to the New Testament, particularly in Hebrews 2, and there can be no doubt that the twenty-four elders would include it. The Lord is not seen throughout these scriptures as singing in the midst; we do not reach that level in this book, but the twenty-four elders would include those who understand what it is to have Christ singing in the midst of the assembly. The note we get from those of the assembly in relation to our own dispensation is in these two verses in chapter 1: “To him who loves us, and has washed us from our sins in his blood, and made us a kingdom, priests to his God and Father: to him be the glory and the might to the ages of ages”. The book is not directly bearing on them, except the addresses to the assemblies, but they join in to begin with, in the recognition of Christ, not as the Lamb as in chapter 5, but “To him who loves us, and has washed us from our sins”, as noted above. He is spoken of also as “Jesus Christ, the faithful witness”. They celebrate the washing from their sins by the Lord, not by themselves. In chapter 7 the great uncounted multitude washed themselves; and so too in chapter 22 the washing is by the persons mentioned — “they that wash their robes” (Revelation 22:14). Here it is Christ who washes us because He loves us, and makes us a kingdom; the latter meaning that He sets us up in invulnerableness in view of all the happenings contemplated. Those whom He loves are set up as a kingdom to God, for in this ascription of praise they are alluded to as secured.
JCS Are the notes reached in this chapter somewhat higher than that which other families will reach?
JT I think so. The worshippers, as we may call them, speak of the Lord as loving them and making them a kingdom. They look at His death in that light. We speak more generally and fully as at the Lord’s [p. 413] supper, but His love is owned and appreciated here. His death is viewed as the outcome of His love.
FI Would you say that the basis of all the praise is in chapter 1, the verses we are looking at?
JT Yes. It is a question of redemption. That must be the basis. We do not get the service of God until we get redemption, as in Exodus.
FRB Is it that the service of God is the object of redemption?
JT Redemption is in view of the service of God. “Let my son go, that he may serve me” (Exodus 4:23), Jehovah says to Pharaoh, and as Israel is let go, the service begins. That is seen in chapter 15, and then God sets up the service formally at Sinai. Manifestly it is of Him and through Him and for Him. He is the end in all that He does. The setting of this praise in Revelation 1 is deity, not simply God historically as in chapter 4 where it is He “who was, and who is, and who is to come”. Here it is He “who is, and who was, and who is to come”; that is, God viewed as God, as the Lord said, “I am”. So that there is great intelligence here. I think the Lord is helping us on that point: it is not simply God known historically, right as that is, but God who is, and was, and is to come — “who is” first.
JAG Would Psalm 48:10 enter into this: “According to thy name, O God, so is thy praise”?
JT That is good. “According to thy name” — what has come out in Him. The name always indicates what the person is as made known. “I will declare thy name to my brethren; in the midst of the assembly will I sing thy praises” (Hebrews 2:12).
TT Does redemption make manifest what is in the heart of God?
JT It is viewed here as resulting from the love of Christ. That is the note here: “To him who loves us, and has washed us from our sins in his blood, and made us a kingdom”. We are made that because of the need of stability and protection; in view of all that is coming [p. 414] in we are protected and have access to God. It is a great matter now, because the general state of the government of the world is deranged, yet it is still controlled of God and we have access to Him about it, and our prayers will have a great bearing on the course of things while the assembly remains. The saints are a kingdom. We are thus in a protected state. It is an order of things, an institution. Then the priesthood — those who have access to God. That is the foundation of what follows. There are those who have that place, the love of Christ underlying all.
TT So that whether in the present, or in the future, praise will really be dependent on the love of Christ known through His death. For the time being all is vested in the assembly.
JCS Do you think of the kingdom as supplying divine fortifications for conditions of rest and peace in the carrying on of the service of God?
JT Yes. It is a very encouraging position in view of what is coming in, that there is something stable, for it is a kingdom, we may say, “a kingdom which cannot be moved” (Hebrews 12:28). Then the priesthood; this is seen in the types in Exodus. God set up a kingdom at Sinai, and a priesthood too. Passing over what is said to the assemblies — that is in chapters 2 and 3 — we have the throne standing in heaven (chapter 4) — there is stability there; and these twenty-four elders and four living creatures now take on the service. What they take on is of course subservient to the throne. God is on the throne and they are round about it and in the midst of it. What is to be noted is the intelligence of the twenty-four elders and the lively interest and unceasing praise of the living creatures — day and night; and then the ability throughout the book to minister in part. The service is carried on in part, sometimes the living creatures, sometimes the elders, and sometimes both together and then the angels and others, showing that the service of God is diversified,
[p. 415] each knowing what he is to do and when he is to do it. It is a line of thought that enters into our own service, so that we know how to do things and when to do them.
FRB Is the thought that ability for the service of God is inherent in those who take part in it — the living creatures?
JT Well, they are the first to take it on. It says “they cease not day and night saying. Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come”. They say “who was” first here. It is the energy that is displayed in them, instinct and energy, and yet their form of praise is perfectly accurate in the light of their position.
FI Does that go to show that the service of God can only be taken up as we are formed in spiritual intelligence? — and in this way there is diversity in relation to it?
JT That is what we shall see, how each one knows how to take part according to his position, and how they move from one thing to another, and in chapter 14 how certain ones learn — being capable of learning the heavenly song.
GHC How is this secured in the saints? Is it presented in chapter 1 in order that the saints may be brought into all this?
JT Well, I think it is that John gives a spiritual lead in the book. It is he, of course, who says what we read in chapter 1. He turns to the plural as if to bring in the whole assembly. A spiritual lead given is one of the greatest things in the service of God.
AN Would that not come in in Psalm 22, where we get an inner circle coming into view, and then the service of God widening out from that point, but all as the fruit of redemption, in the early part of the psalm?
JT That is good. It would agree with what has been remarked, that the service begins in the assembly, although the beginning of that psalm recognises God [p. 416] as inhabiting the praises of Israel, as if they had existed. They existed already, but Christ would take them on, and when He takes them on it is “in the midst of the assembly” (Hebrews 2:12); obviously that is the starting point, because all that preceded is anticipative of this, for all begins with Christ, “who is the beginning”. “Let my son go” is anticipative of the service of God in the assembly, because we have not sonship proper until Christ became Man. That is where it begins.
FRB So that scripture, “Out of Egypt have I called my son” (Matthew 2:15), as applied personally to the Lord, would come in.
JT Quite so.
WH Do you think that the thought of part in service would have a bearing particularly on our worship when we come together on Lord’s day?
JT I think we might touch on that a little, it is something of which we do not understand very much. Some of us might know something about parts in singing. That is mere music; but how each is to take his part in the service of God is a matter of great importance. In chapter 4 the first thing is energy — the living creatures. The elders do not take part until the living creatures take part. The elders represent the supreme thought of all the work of God. Applying it to assembly service the energy of the Spirit comes first, and then we advance, increasing in intelligence, the greater intelligence waiting on the lesser. We must make provision for every bit of intelligence, and every bit of spiritual energy, and every bit of life in the assembly, although not always controlled by the highest intelligence. The more intelligence we have the more we can wait, so that the lesser may come out. We get thus the best results.
WH Do you suggest that the early part of the meeting is marked by youthful energy, and in that way might be simpler than what might [p. 417] follow?
JT Ample room should be made for that. The more spiritual intelligence I have, the more I can wait and make room for others, so that we do not miss anything that may be there. I think the living creatures refer to that. They refer to much more, but the word “living” is a guide. They are marked by unceasing energy, “day and night”. They address God as Him “who was” first. The creation is in mind, and thus time and history. It is God known historically. What is of God in the creation knows Him from Genesis 1 onward. In Revelation 1 it is He “who is”; He is, the present God, first; that is “our God”, but His eternal existence is conveyed.
FI Are you inferring that the elders have greater intelligence than the four living creatures, and they wait till energy as seen in the living creatures comes out, and then they come in?
JT That is right. I think the passage shows it clearly. And you will notice that it is not simply that they do that, but it says “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”. The “shall” indicates that it is going to happen. These elders will not be wanting.
FI That is, the intelligence is greater in relation to the elders than in regard of the four living creatures; they can speak of the Lord God Almighty, but the elders say, “Our God”.
AN I was noticing that the returned remnant in Nehemiah, chapter 9, come back to God as Creator, but in chapter 10 they rise to the appreciation of redemption. They say, “We made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God” (Nehemiah 10:32). It is “the third part of a shekel”, but it is all to be contributed to the service [p. 418] of God.
JT And inclusive of the “sin-offerings to make an atonement for Israel” (Nehemiah 10:33). I think that the living creatures here are viewing God historically. Of course, it is God, but it is He “who was” first, and then “who is”. That is, they are taking account of Him from the outset of His operations, but then the highest note of praise is not that: it is not God in relation to history, nor what He has done in the creation. It is what He is. Very few can speak to Him feelingly as to what He is. They can speak to Him as to His work in creation, and in redemption, but that is easier than to speak to Him according to what He is. We rightly speak to the Lord and to God in regard of what happened during the Lord’s pathway here and His death; but it takes spiritual power and understanding to speak to God according to what He is.
WH Would that take in His great thoughts in connection with the assembly now? God — what He is!
JT It is the basis of our eternal service. It is intelligible that as having left present conditions we shall be less occupied with what is historical, than with God Himself — what He is. Of course, what He was He is, only “who is” refers to what is abiding.
AS Would it be right to suggest that on our side we have to pass through both stages? I mean the thought represented in the living creatures and also the elders.
JT Quite so. Young people as a rule are historical — it is quite right — as to God, as to Christ, as to the cross; but what He is is a higher note. That is chapter 1.
JC-S Do you suggest that the lower note would not be crowded out, even though there was a greater intelligence present?
JT Let the young speak, or let the lesser formation express itself, for every item of it is for God. The smallest note is taken account [p. 419] of.
FRB In the offering of the bird in Leviticus 1 the priest removes the crop and feathers and offers what is offerable.
JT That is the small formation, you mean. The wringing off of the head of the bird would allude to the stiffness of the neck often seen in the young, and God graciously takes account of all that. We must make room for the smallest formation in the assembly. Intelligence will wait for that. But then the “shall” in Revelation 4:10 shows that it is imperative. There must be ample room for the intelligence side.
JC-S Would that make more room for the covenant side at the Supper?
JT I am glad you have brought that forward. We are prone to reduce, to our loss, the scope relative to the Lord’s supper. We must give scope for all that enters into it, and I believe the living creatures denote that side. That is, the energy of life, and the love of Christ and the love of God in the covenant, and Christ’s love for the assembly, and the assembly’s love for Christ. All that must have full place. If not, the higher part of the service will be damaged. There will be less wealth in what follows because what relates to the Supper promotes wealth. We need to be affected by the love of Christ for us, the love of Christ for the assembly, and the assembly’s reciprocated affections, and the covenant, and the mediatorial service of Christ as to it. His priestly service, and His service as Head necessarily enter into that section also.
AMH If more room were made for that it would save us from the oscillation we have sometimes felt when we go on further to the Father.
JT That is right. The Lord’s supper yields enrichment; so much attaches to it. We have so many hymns that are useful and that can lend to the richness of it, and scope should be made for them — covenant hymns, so far as we [p. 420] have them.
TT It would be necessary to have a clear understanding of the central idea in the Supper, leaving room for so much variety of detail; we should have definitely before our hearts Christ giving Himself for the assembly.
JT Quite so. You see how the living creatures have their own note and they go on with that. The elders have their part, and their part is that they fall before Him that sits upon the throne and do homage to Him that lives to the ages of ages, 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”. The subject is the creation. That is the theme here, but at the Lord’s supper, of course, it is another theme.
AR Is your thought that our service of praise should be on an ascending scale? Oft times we start high and come down; whereas if what you say were carried out we should be on the ascending line.
JT That is what I think we all may see. We see how the elders wait, but they come in in their place. I think if we keep these things before us we shall progress more steadily in the assembly service.
Then in chapter 5 we have another theme. We have to take notice of the theme as well as the persons serving. The next theme is redemption. The elders come second; I mean, as seen together in verse 6, the living creatures are mentioned first. The elders are mentioned first in chapter 4, but in view of the service of song, the living creatures are mentioned first in chapter 5, and then they sing together. There is a blending between them. It is no longer in part: they sing together, and we are told that they have harps That is, musical instruments that are used in heaven. That would allude to qualifications — that they have the qualifications for this service. As we see a brother stand up, we know what he is capable of. If we are walking together we ought to know each other’s measure. You know that [p. 421] a certain brother has a harp; he is a heavenly-minded man; if he has a golden bowl full of prayers, he is a sympathetic man taking in all the exercises of the saints.
AR You might say a little more about the blending together.
JT We certainly ought to blend in our participation in the service of God. We do not leave the less spiritual behind; they are given full place. The living creatures come first here; I think it is in keeping with John as a sympathetic man. He gives us a lead here. John is a feeling man; he weeps because of the condition.
WL Do we bring in the thought of the Father before we begin to ascend?
JT As we go on to the covenant there is liberty to ascend. The covenant brings God in. We can easily move on to God as Father as we apprehend Him in the covenant.
JC-S So that the service would be enriched by our reaching in a spiritual way the blessedness of the covenant.
JT Quite so. The part that the Lord takes in that as the Mediator of it, as coming in amongst us, as being called to mind in the breaking of bread, is to be discerned in that way. We must make room for that, also for the Lord’s priestly service. He may have to assert His will if there be will at work, bad feeling, and the like. As Mediator of the new covenant His service is very great. He is to be looked at. 2 Corinthians 3:18 says, “looking on the glory of the Lord, with unveiled face”. Room has to be made for that, to discern what He is doing in that way, bringing God to us in the new covenant.
Ques Do the living creatures and the elders give an intelligent reason for their service and their worship?
JT They do as they join together in chapter 5. Chapter 4:8 says the living creatures “cease not day and night saying. Holy, holy, holy. Lord God Almighty, who was, and who is, and who is to come”. But in [p. 422] chapter 5:9 the living creatures and the elders sing a new song, saying, “Thou art worthy to take the book, and to open its seals; because thou hast been slain”. They give a reason together. That is, the living creatures are advancing; they are joining with the elders.
Rem They have learned God in the experience they have passed through.
JT You can understand that. The elders joining with them would imply that a reason for the worship would be given, so that there is advance in the living creatures in what they say here. They are not speaking about what has accrued to themselves, but what has accrued to others through redemption: “Because thou hast been slain, and hast redeemed to God, by thy blood, out of every tribe, and tongue, and people, and nation, and made them to our God kings and priests; and they shall reign over the earth”.
CL Would a word of ministry help in this service?
JT I think it would. I find it is a great stimulation to the service if the Lord helps in it. Impetus is given and the minds of the saints are set in the right direction at a certain point. You can see this in the elders and the living creatures here: the living creatures are brought on to a higher note than in chapter 4. In chapter 4 they are “saying”; in chapter 5 they “sing a new song”, and give a reason for it. In this they are with the elders.
GHC Would the next incident, verses 11 - 14, linking on with the angels around the throne, support the ascending movement you were referring to? They are joining in.
JT I think so. It is a tremendous and widening volume you see here. As we proceed in the assembly service it is to the universal aspect. It says, verse 11, “I saw, and I heard the voice of many angels around the throne and the living creatures and the elders”. The living creatures and the elders are not actually joining in here. They do not come in until the last verse; but [p. 423] they are giving a lead and a wider area is brought in; indeed, the whole universe is brought in. I think the thought for us is the ever-widening, ever-ascending bearing of our praise, as we emerge from what is local. We have angels around the throne and the elders and the living creatures — they are around; “and their number was ten thousands of ten thousands and thousands of thousands; saying with a loud voice. Worthy is the Lamb that has been slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in the heaven and upon the earth and under the earth, and those that are upon the sea, and all things in them, heard I saying. To him that sits upon the throne, and to the Lamb, blessing, and honour, and glory, and might, to the ages of ages”. That is, all these are by themselves. The elders and living creatures are not participating in this; they are in the inner circle, the number celebrating is ever-widening.
WH Would there be a suggestion in the “new song” of the Lord giving a fresh touch?
JT Applying it to assembly service, I think that is the thought in what is sung by them. They sang a new song. It would mean that they are not stale. It is not the same hymns, and the same giving of thanks. There is freshness, and the elders and the living creatures come in at the end, the living creatures saying Amen, and the elders falling down and doing homage. They are acting in parts again, each knowing what to do.
FRB Would the thought of this be that there has been fresh glory to God achieved?
JT Quite so. The angels know what to say. They do not sing. It is what they are saying. In the inner circle we have the new song, and then the ever- widening number, and then the living creatures and the elders come in again: the living creatures say Amen, and the elders go further and they fall down and worship. In what we are saying, the point is not to bring out the [p. 424] dispensation in which the things happen, but to make it bear on our service; each knows what to do and he does it. He is seemly in what he does. Joab told Ahimaaz (2 Samuel 18:22), that the message to be carried was not suitable for him to carry. That is, each is to know what is suitable to him and take his part accordingly.
JC-S Taking an unsuitable part would create an obstruction?
JT Well, you feel that. A person not having a harp will not attempt to take a part that needs one.
Ques Is it important to recognise the place the Lord has in this service? I was thinking of the Lamb standing in the midst of the elders (verse 6).
JT Quite so. That fits in with what we are saying. We know the position and what governs it, and keep to that. If a man has not a harp or a golden vial filled with prayers, he should bear that in mind in the part he takes. He should be seemly.
RMcA It says of David he was a cunning player on the harp.
JT Yes. The harp is the only musical instrument used in heaven, I think. It is found in this chapter and in chapters 14 and 15.
We shall have to go on to chapter 14. There is much that intervenes. In chapter 7 an innumerable multitude celebrate. They do not say any more than is suitable. It says in chapter 7:9, “After these things I saw, and lo, a great crowd, which no one could number, out of every nation and tribes and peoples and tongues, standing before the throne, and before the Lamb, clothed with white robes, and palm branches in their hands. And they cry with a loud voice, saying, Salvation to our God who sits upon the throne, and to the Lamb” (Revelation 7:9,10). That is all they say. They know what to say and it is suitable. And the passage further says “all the angels stood around the throne, and the elders, and the four living creatures, and fell before the throne upon their faces, and worshipped God, saying. Amen: Blessing,
[p. 425] and glory, and wisdom, and thanksgiving, and honour, and power, and strength, to our God, to the ages of ages. Amen” (Revelation 7:11,12). They also know what to say there. They are occupied with the great result of the gospel as then witnessed — the immense number from among the gentiles in the time of the great tribulation. The angels know what to say about that. I suppose they would have a good deal to do with the evangelisation of the world; we are told later that an angel flies in mid-heaven with the everlasting gospel, to announce to those settled on the earth. The living creatures and the elders do not join in here, but they are in the inner circle. They are seen in relation to the throne.
Then we have other ascriptions. In chapter 11 we read: “The twenty-four elders, who sit on their thrones before God, fell upon their faces, and worshipped God, saying. We give thee thanks. Lord God Almighty, He who is, and who was, that thou hast taken thy great power and hast reigned” (Revelation 11:16,17). They are sitting upon their thrones; they know what to say, because they are reigning themselves. And in speaking to God they say, “who is” first, as in chapter 1. It is a question of experience. Then chapter 14 brings out the class that have a special place; those that can learn. Even if we cannot take the higher note, if we have not harps, we can learn. That is an important matter.
AMH I think that is very good. Waiting for one another would make much more room for the best to come forward. You would follow up the suggestion that one or another gives and that would lead to a higher apprehension of Christ.
JT “No one could learn that song save the hundred and forty-four thousand”. Applying this to ourselves, you take up the attitude of a learner; you are in a lower grade, so to speak; that is the way of advance in spiritual education, so that we reach a higher level: although on earth, we can learn what is in heaven. They are an earthly people here but they are very near [p. 426] to heaven. It is an encouragement to be ever in the attitude of learning.
FRB Does the Lord take that place prophetically? “He wakeneth morning by morning, he wakeneth mine ear to hear as the instructed”, (Isaiah 50:4).
JT Exactly. Those in youth are apt to think they know all, but they do not. The point is to get into a position where you can learn what is beyond you. There is no short cut. You have to go on by gradation.
AN The Lord says in John 4:23, “The hour is coming and now is, when the true worshippers shall worship the Father in spirit and truth”. That is, there will be reality in what they do.
JT Quite so. You know your measure, whether in preaching, teaching, or participating in the service of God. One has to know one’s measure, and the part he is to take, and to take it in a seemly way; and then to be in the attitude of learning all the time, because while we are down here we are in the position of learners. I apprehend that every earthly position is a position of learning. We do not learn in heaven. But as here, you go on on the principle of education; you reach the point where nobody but those in your grade can learn a certain thing, meaning that you have advanced to that point. So that it is said here, “I heard a voice out of the heaven as a voice of many waters, and as a voice of great thunder. And the voice which I heard was as of harp-singers harping with their harps; and they sing a new song before the throne, and before the four living creatures and the elders. And no one could learn that song save the hundred and forty-four thousand who were bought from the earth”. They advance to the highest grade of learning: they are able to listen to what is going on in heaven and learn what is being sung there. I think you can see the idea of elevation on the principle of education. The Lord began at the age of twelve, “sitting in the midst of the teachers and hearing them and asking them questions” (Luke 2:46).
[p. 427] Ques Would faithfulness to the Lord be seen in that way? “These are they who follow the Lamb wheresoever it goes”, Revelation 14:4.
JT That is the point. Following here would be, of course, what the apostle says to Timothy (2 Timothy 3:10), ‘hast followed up’(see note in New Translation). That is, you follow the Lord, according to the positions His example and teachings would convey. It is the idea of learning in following Him. Wheresoever He goes, the hundred and forty-four thousand follow Him.
TT There is no idea of limitation.
JT No; and they reach the highest point on earth. They are not a heavenly company, but they are very near heaven. For us it is a question of education, for the earth is a place of discipline and education. The Lamb is the Sufferer here. It is the suffering Christ, and He is standing on mount Zion, and with Him the hundred and forty-four thousand; He is the link between them and heaven.
FRB Do you see the Lord in incarnation taking that place? Though He were Son He learned obedience by the things which He suffered.
JT Quite so. It was not that He did not know it Morally, but He went through the thing as learning it; as God He had always commanded.
The final thought in mind is the overthrow of what is corrupting, to make way for the heavenly city, the Lamb’s wife. The overthrow of the great corruptress — that is, the false church — is seen in the close of chapter 18. Then in chapter 19:1 - 5, we have the celebration of that; and then in verses 6 to 8: “I heard as a voice of a great crowd, and as a voice of many waters, and as a voice of strong thunders, saying. Hallelujah, for the Lord our God the Almighty has taken to himself kingly power. Let us rejoice and exult, and give him glory; for the marriage of the Lamb is come, and his wife has made herself ready. And it was given to her that she should be clothed in fine linen, bright and [p. 428] pure; for the fine linen is the righteousnesses of the saints”. We see that the intelligence of the elders is finally brought in here — we do not get them after this, after verse 4: “the twenty-four elders and the four living creatures fell down and did homage to God who sits upon the throne, saying. Amen, Hallelujah”. That is, they are celebrating that the corruptress of the earth is destroyed; as if to remind us that there must be no corruption in the service. “If any one corrupt the temple of God, him shall God destroy” (1 Corinthians 3:17). God abominates the idea of corruption in His service, and in His things generally.
Rem The living creatures maintain the holiness of God in their service.
JT They do. And the elders and they have known the history well. They have known the history of corruption in relation to the service and testimony of God, and they exult now that God has destroyed the great corruptress of the earth. The great multitude in heaven say, “Hallelujah: the salvation and the glory and the power of our God: for true and righteous are his judgments; for he has judged the great harlot which corrupted the earth with her fornication, and has avenged the blood of his bondmen at her hand. And a second time they said. Hallelujah. And her smoke goes up to the ages of ages”. It would seem there is a testimony to the judgment of God against evil running right through to the end in the history of His ways, and eternally in the lake of fire there will be testimony to His judgment of evil.
AN In the ‘Hallelujahs’ they have learned the praise of God through varied experiences; but in the last psalm it becomes universal; “Let everything that hath breath praise the Lord” (Psalm 150:6). This assumes the final overthrow of all evil.
JC-S Would you suggest here that the assembly anticipates this judgment in regard of corruption; the [p. 429] whole system is superseded morally in the service of God by those who carry it on now in the light of the assembly?
JT Yes; and this shows how these scriptures bear on our service; so that we may not allow corruption in our hymns or giving of thanks. All is to be pure and holy.
Rem The apostle ends his letter to the Ephesians, “Grace with all them that love our Lord Jesus Christ in incorruption” (Ephesians 6:24).
JT That applies very forcibly; also 1 Corinthians 3:17, “If any one corrupt the temple of God, him shall God destroy”.
Ques What would you say is the highest note we reach in relation to the contribution to the service of God?
JT I think that here it is the heavenly song — the harping. The elders and living creatures are said to have harps in chapter 5, but in chapter 14 it is actually “harp-singers harping with their harps”. That is heavenly. It is not the assembly there, because the singers are before the throne, the four living creatures and the elders. It is another company clearly, for there is a wide variety of results from the work of God, but the singers are heavenly, and this company on mount Zion is near enough to learn it.
FI In all this we reach God Himself. I was thinking of the apostle, in Ephesians, speaking of all the saints. “That ye may be fully able to apprehend with all the saints what is the breadth and length and depth and height; and to know the love of the Christ which surpasses knowledge; that ye may be filled even to all the fulness of God(Ephesians 3:18,19)”. The outcome is glory to God in the assembly.
JT Quite so. That is the assembly’s place and function. Here we have harping. The living creatures and elders have harps (chapter 5); and they sing a new song in chapter 14 — the singers are harping with their harps; and they also sing a new song. That is, we have [p. 430] another new song. It is distinctly a heavenly song and a new one, but learned by a company on earth. What has come before us implies a wonderful vista of glory opened up to us, and how God will be praised in all the families mentioned. We can understand how the family mentioned as singing in chapter 14 will learn something from the assembly, and so from the highest point down to the earth: “I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the new wine, and the oil” (Hosea 2:21,22).