There's a striking companion bit to this in Ezekiel's vision.[66] That messenger to the exiled colony by the Chebar had first of all the vision of God that completely overwhelmed him. Then he is taken in spirit to Jerusalem, and shown things as they were, through God's eyes. The heathen idols were set up in the very temple of God, so actually stimulating among the people the horribly gross, unnamable impurities connected with their worship. This was done in the open, with no pretence at concealment.

Then in the vision he digs "into the wall" to see the hidden things that are being done. There he sees every sort of creeping, crawling, slimy, repulsive animal pictured on the walls of this secret chamber, and the leaders of the people burning incense and worshipping.

This he is told is a picture of the inner hearts of the men who are the leaders of the nation. For dramatic intensity it would be hard to equal this. The imaginations of their hearts are as the unclean snakes and beasts that are found only in the damp, unwholesome slime and ooze of swamp and stagnant pond.

And this is God's light-bearing nation to all the earth. And these are the leaders! But there's yet worse. The mothers and wives and daughters of the nation, the real moulders of the nation's life and character, are seen pouring out their very hearts over a heathen idol, with all the horrible evil practices included in its worship. And then a group of men are shown in the holy temple standing with their backs to God and His temple and worshipping the sun.

Under these four items are pointed out the impurity and violence, the injustice and oppression, that mark the people. It is the inner heart life of the nation that is being pictured so vividly. But in the midst of all this are those who are broken-hearted over these conditions. And as the time of judgment comes in the vision these are marked and spared, though they see the work of judgment on every hand.

Such is the tremendous scene depicted by Ezekiel. It will be seen at once what a striking parallel it presents to the scene in this Revelation book with the new light-bearer to the nations of the earth. One would never dare make such an arraignment of his own accord. It is humbling and heart-breaking to the last degree simply to repeat what is spoken here by our Lord Himself.

Clearly the Patmos picture is not only of the Church then, but ever since, and now. And the simple law of momentum in sliding down hill will make it an accurate picture of the Church at the end, the future Church.

The colouring changes at different times in different places, the black getting intenser, pot black, and the light shining out more brightly by contrast. But the picture remains essentially as painted on Patmos.

The warnings so faithfully given run a sliding scale outward and downward in five degrees. If the Church continue as it is, it is told here that it will be rejected as a light-holder. Its privilege and opportunity as God's messenger will be taken away.[67]

Then Christ will fight against it as an enemy,[68] it will be given over to a time of terrible tribulation,[69] it will be treated as prey to be robbed and plundered,[70] and it will be rejected, spewed out of the mouth, as personally disgusting.[71]

Wooing Promises.

But it is noticeable that, while the warning is to the corporate Church, the plea and promise that persists throughout is to the individual. He that is willing to, let him hear and heed and be controlled by the Spirit's message.

There are two groups that have remained faithful. There are scattered through the other five those who are faithful. And there are no doubt many who feel the pull to be true but are yielding to the strong undertow of the rising tide by which they are being carried.

The coupled promise and plea that call out so pleadingly to these at the close of each message are, "to him that overcometh." This word "overcometh" is very significant. It is one of the characteristic notes of these messages and indeed of this entire book. It is one of that sort of word that sums up a whole situation in itself.

There is opposition. There is conflict because some won't yield to the opposition. And the result of the conflict varies. Some are overcome by the evil; they go over to the enemy, body and soul. Some wabble. They slip along the line of least resistance, secretly holding on to some few ragged remnants of convictions, but not letting these affect their standing or comfort or particularly their profits.

Some overcome evil. There is struggle tense and continued, quickened breath, moist brow, tightened nerves, the stain of blood, a scar here and there, and heart-breaking experiences. But they fight on, and victory comes. And the evil is less, weakened in its hold on this companion and that neighbour. They get the victory over evil.

There's a wondrous promise to these. It is as though the treasure box is placed at their disposal. It is a seven-fold promise. Every overcomer will receive all that is contained in these seven promises. Note this seven-fold promise: He that overcometh will have everlasting life,[72] and this is emphasized by the reverse statement, "will not be hurt of the second death."[73]

He will be admitted into the sweets of intimate fellowship with his Lord, hidden from all save those in this inner circle. And will receive a new name, the family name, that is an inheritance in the family of God, joint heir with Jesus Christ.[74] He will have the privilege of serving with the King in the blessed Kingdom time coming.

And with this goes the word, "I will give him the morning star."[75] Jesus calls Himself "the bright, the morning star."[76] The morning star rises in the dark of night after midnight and ushers in the new day. He who is in touch of heart with Jesus as the night deepens to the dawn will (probably) have an intimation in his inner spirit of the glad coming of the Morning Star that ushers in earth's new day.

The overcomer will be made perfect in character, and find his name not only in the family book, but mentioned by Christ personally to His Father before the angels.[77] He will be admitted into the innermost circle of the King and be reckoned among the dependables.[78] And he will have closest fellowship with Christ in the administration of the wondrous kingdom.[79]

Those who have proven dependable in the trying days in Philadelphia will have the exquisite pleasure of being depended upon in the inner circle as wholly trustworthy. Those in Laodicea who resist the current and insist on letting the knocking pilgrim in for heart fellowship[80] will find themselves in fellowship with Him on the throne.

These promises do not take up the matter of rewards for faithfulness in service, such as our Lord speaks of in the twin parables of the pounds and talents. The things promised here are the results of being saved by the blood of Christ. The privilege of fellowship with the King during the Kingdom time is included in salvation. All the redeemed will reign over the earth.[81]

The Decisive Trait of Faith.

The plain inference here is that he who doesn't overcome shows that he really doesn't believe in his heart. And the natural result is that he does not receive these things promised. That is, he is not saved because he won't accept the Lord Jesus as his Saviour when it comes to the fire test.

There are without doubt thousands in the Church who will be left behind on the earth when our Lord Jesus catches up His own. This does not mean necessarily that they will be lost. There will be another opportunity of being saved for those living on the earth at that time. The Kingdom will be a wonderful time of salvation. There will be a continuous revival of the realest sort going on everywhere all the time.

But these would not have the blessed privilege of fellowship with the King in the Kingdom, nor the blessedness of fuller resurrection life at this time. That is reserved for those who by grace have believed on the Lord Jesus, during His absence and continued rejection, in spite of the fire of opposition.

It is notable that the Thyatiran message speaks of great tribulation coming to that Church if it continue unchanged. And that the Philadelphia Church is to be kept through "the hour of trial, that which is to come upon the whole earth." Throughout the Scriptures mention is made of a time of persecution coming at the end. The common term for it is tribulation. It is called the great tribulation. There will be more to be said about this again.

It is possible that it will be found that this Patmos message will have special significance during that trying time at the end. But it should be noted that it fits into the spirit of opposition that is always found where there is true, faithful witnessing.

The tribulation itself will be the time of intensest opposition carried to the extreme of violent persecution. It will be the climax of conditions always present, wherever there is faithful witnessing. Faithfulness to Christ always arouses opposition.

The test of whether we really accept Christ and believe Him is not in anything we say. It is not even in what we are in our lives when all goes smoothly. It is in what we are in our lives when opposed, when it costs criticism, ostracism, petty persecution, or more outright persecution. This is our Lord's test of acceptance of Himself.

We have had many definitions of what it means to believe on the Lord Jesus Christ. And these have been helpful in clearing the air and helping us to a simple acceptance of Him. These definitions have touched chiefly the inner part of faith, the part we are conscious of.

Here is another definition. Here is the last word on the subject, the authoritative word, from our Lord Jesus Himself. It tells what faith is in its outward working, the part the crowd sees. The faith that accepts Jesus as Saviour accepts Him also as Lord.

That faith naturally rings true to Him under all circumstances. It rings truest and clearest whenever opposition to Him is aroused, whether the opposition of indifference, of criticism and sneer, or of persecution.

There are certain commonly accepted things that are in themselves only good, but which are not conclusive evidence that we really have saving faith in the Saviour. The act of coming into Church membership whether by confirmation, by an assent to questions regarding one's personal faith, or by being baptized, the fact of membership in the Church, the partaking of the Lord's supper, serving as an official of the Church in pulpit or pew, faithful attendance, liberal support,—these things are only good.

But they do not furnish conclusive evidence of one's acceptance of Christ. It is quite possible to be carried along on the common current in such things. There is clear evidence that many are. The decisive thing, the test thing is this: how we stand opposition, the polite, sneering sort, the more aggressive sort, or—if it come to that—the violent sort. The fire reveals every man's faith if there be any there.

There are two fire tests. One is of our faith in Christ, as revealed in the frictional fires of opposition. Whoever stands that test is caught up into His presence when He comes, or goes at once into His presence if our going precede His coming.

The second is of the love-spirit, how far it has been the very breath of our life as revealed by the fire of His presence. For the love-spirit means personal loyalty to Jesus, purity of heart, holiness of life, steadiness of purpose, and the exquisite gentleness of patience in our conduct toward all others.

These words of our Lord Jesus are very searching. This Patmos message must have been a painful one for Him to give John, and painful for John to repeat. It is painful for any one to repeat when its meaning is understood. It should send one off into some quiet corner alone on his knees with that great "search me" prayer of the Psalmist.[82]

This incident was told by his son. The two were on a train together. The father rose and went forward to another part of the train. As he went out a man sitting opposite came over and spoke to the son. His flashy manner of dress and the fact that he seemed to have been drinking suggested the sort of man he was. He said to the son:

"Wasn't that Mr. So-and-so?"

"Yes," the son replied.

"Well," the man said, as though talking half to himself, "if there were more men like him, there'd be fewer like me."

And he turned to his seat and sat as though absorbed in his thought. The son, in speaking of it after his father's death, said it was one of the tenderest memories he had of his father.

The common crowd on the street and our Lord Jesus are united in one thing: they want more men like Him, Jesus our Saviour. Then there'd be fewer of the other sort.

V.—AN ADVANCE STEP IN THE ROYAL PROGRAMME

A Look into Heaven.

Heaven is a place of intensest and tenderest interest to every one. It is true that there is less emphasis on getting to heaven as a result of being saved than there was a generation ago. Indeed, no emphasis at all. The whole thought now is about our life here on the earth. We think less about dying and more about living.

This is true. Yet every one of us has loved ones who have slipped from our grasp, and gone from our midst. We think of them. The tenderest memories brood over us, and come like a flood sometimes.

We may have the sweet sense of assurance that these loved ones are saved. But there is an intense longing at times to know more about them, where they are, what they are doing, how much they know of things down here. These thoughts will come crowding in upon us.

Now here is some light. All the questions are not answered. But there comes clear, sweet light to comfort our hearts during the waiting time until we shall be joined with them again. We are given here in John's Revelation the first clear, definite glimpse into the upper world. It is told us in the language of earth of course. It must be, else we would not understand. But clearly there is a glory and happiness clear beyond what earthly words can tell.

This is the first glimpse into heaven given us in this old Book of God. Jacob wakes up in his dream and sees a ladder set up connecting earth and heaven, and the angels going up and returning again while God talks with him. It means much to him, but gives us no answer to our questions, except to make plain that there is a very real and wondrous world up there where our loved ones go.

Moses is up in the mount with God for six weeks nearly, twice over, but there is no suggestion of what he may have seen; only the transfiguring change in his face, and the strongly gentling change in his character.

Ezekiel finds the heavens opening and sees the vision, so like John's, of the wondrous Man. Stephen looks up steadfastly into heaven and sees the resplendent glory of God, and the crucified Jesus standing at the right hand of God. Paul is caught up into heaven, not improbably at the time that his body lay bruised and bleeding and apparently lifeless outside Lystra. But the sights he sees and the over-awing glory are too much to be told. But here John is taken up in vision into the heavens, into the presence of God, and sees much, and tells us what he sees.

It was after the vision of the glorified Man and His message. John is sitting thinking on all he has seen and heard, thinking back to Ephesus and the other Churches he knew so well. He is wondering perhaps how he can tell them what, whom, he has seen; and wondering too how he can tell them this message entrusted to him.

The holy spell is still strong upon him, when all at once he noticed what looks like a door, a door opened above him in the blue. And as he is looking, astonished, that same voice that had been speaking with him before speaks again. He is bidden to "come up hither," and he will be shown the things that are to happen some time in the future. At once he is conscious of that same gentle, enveloping presence of the Holy Spirit as before. At once He is up in heaven. And he tells us the scene that opens to his eyes.

There is a throne set. What a comfort! There is a throne. There is a centre of authority and power to our world. This Revelation is peculiarly the book of a throne. Up yonder above the moral tangle and confusion of earth is a reigning throne.

There is One sitting on the throne. That throne is occupied. It has not been vacated. Men down here may push God off the throne of their lives, and try to push Him out of the affairs of the earth. But He sits on the throne above. And that throne dominates the life of the earth. Nothing can be done without permission.

John can't describe this one sitting on the throne. The sight is too much for his eyes. When the seventy elders of Israel see God, all that they can remember is the dazzle of glory in the wonderful pavement under His feet. It seems like a pavement of precious stones of sapphire, but as clear as crystal. So now all that John can see is some One who seems to his eyes like transparent precious stones blazing with light. This is the only thing he can think of to tell of what he sees.

Rest in the Midst of Unrest.

There is a rainbow around the throne. The radiance of light shining out from this One on the throne makes a rainbow. If one wonders how God can look down on the misery and sin, the rebellion and wretchedness that dominate most of the earth, here is the answer. His finger is never off the pulse. He knows all as we never can. And he feels as we never do the pain of life, and the discord of earth. The unceasing cry of earth comes up in his ears.

But He is controlled by a purpose. It is a purpose of strong patient love. He has made a promise that man shall have fullest opportunity unchecked by the natural sweeping judgment, that invariable working out of sin and wrong. That throne keeps the order of nature working smoothly and faithfully for man's sake, holding in restraint the forces that would hinder and destroy. The rainbow is the signature to His promise. That rainbow is always before His face. That promise has never been forgotten. This explains the quietness of the One on the throne, looking down on the moral confusion of the race.

But this rainbow is not like the common rainbows that we know. It completely encircles the throne. Our rainbows are broken up. They are never seen in their completeness. Our lookout on things sees only a part; it never sees all. It is never complete. The view of things up there is complete. Everything is seen and is seen in its true relation to everything else. The throne is the one place of perfect perspective and poise.

And this rainbow is all of one colour, a clear, soft emerald-green. We know that green is the most restful of all colours. Some colours are irritating. Some persons of very sensitive, nervous temperament are even made sick by certain colours. And we are all affected more than we know in a hurtful way by certain colours. But green is the colour of rest. It soothes the eyes and nerves and even the spirit. The rainbow round about the throne looked like a quiet, quieting emerald-green. The One on the throne is at perfect rest regarding things down here. He knows all. His ears hear all, the cry of distress and despair, the defiance and arrogance and blasphemy. His eyes see His children down here, creative children all of them, prodigal children so many of them, and trusting children walking in the shadows. He sees all. And He feels all with His great feeling heart.

Yet He is at rest. Do you wonder how He can be? When Jesus saw the multitudes He was moved with compassion; He suffered in heart with them, for they were as shepherdless sheep, torn and distressed. And the heart beating in rhythm with His has as hard a time as He. If He lead you in service to some foreign mission land, you see and know and feel as no tourist party hurried through the outer fringes ever does or can.

And in Christian lands of the West, and the homeland, in slum as in polite circles, in commercial quarters as in the university world, the heart that is in touch with Jesus' heart sees and hears and feels and senses things as they are under the surface or sticking boldly out through the surface. And feels at times as though it can never again be at rest.

How can He, on the throne, be so quiet, and be at rest? And there is an answer to our burning question, a simple, real answer. He knows the end. He has a purpose and a plan. The present is only one stage in His great plan. This is man's opportunity, and possibly some one's else opportunity, too. It is to be followed by something else radically different down on this earth.

He is held steady during this time by a great purpose. It is a purpose of great, tender love. To His eye looking sleeplessly down there is rest even as of emerald-green. And so there will be rest for him who looks sleeplessly up to the throne of control, encircled in the emerald rainbow of perfect peace. And we can be of best service to Him by resting in our hearts, resting in Him, even while working in the thick of things as they are down here.

They See His Face.

Then John sees twenty-four other thrones round about the central throne. And on these there are twenty-four men sitting. These men are wearing white garments, and have crowns of gold upon their heads. This is the part of intense interest. Who are these? And what does this mean?

What has been said before about picture language, the language of the Orient, of childhood, of the common crowd, the universal language, will help us here. The Bible is an Oriental book. It talks in picture language. This is humanly what gives it such freshness and peculiar adaptation. The radical change of circumstances and speech and mode of thought in different centuries makes all books antiquated after a certain time. This book has the freshness of youth, for in its simple picture language it deals in principles. But picture language must be held to its simplicity. And something of familiarity with the whole range of the Scripture is needful to use the key to the simple picture language.

Let us look a bit at the simple scene here. These men are elders, that is they are leaders. They represent multitudes of others. Throughout the Bible twelve is the number of completeness, both in things and people. A complete gathering or throng of people is represented by the number twelve. There are twelve tribes of Israel, and so on. This is so familiar that it need only be named without further illustration.

There are two great divisions of this Bible, the Old Testament and the New. These stand naturally for the two great divisions of time, before Christ and after. This division is strongly marked in the Bible, and sharply marked in our Christian consciousness. It has been a common thing to wonder about the salvation and spiritual knowledge and privileges of people who lived before Christ came and died.

Twice twelve make twenty-four. These twenty-four elders represent the redeemed ones from both of these great divisions of time. That is to say, the picture tells us this. All the people from creation's earliest morn up to the present, including the one who went out last from some sorrowing family circle, all who have had the touch of heart with God, are gathered in the presence of Him who sits on the throne. That is one simple thing that stands out clear and sure.

These are represented as sitting. The slave or servant never sat in his master's presence. Friends sit together. Angels are never spoken of as sitting in the presence of God. When our Lord Jesus was received up He sat down at the Father's right hand. We are spoken of as seated in the heavenly places in Christ Jesus. Sitting together means being on terms of intimacy and fellowship. Through the precious blood of our Lord Jesus we are all accepted in the Beloved and received and trusted as He is.

These elders are clad in white garments. That is one of the familiar things spoken of much in this end-book. Part of the promise to those of overcoming faith is that they shall be arrayed in white garments, and walk with Christ in white.[84] Those who are faulty in the Church are urged to get white garments.[85] The martyrs waiting their vindication,[86] and the great multitudes who come up out of the tribulation are given white raiment.[87] The bride at the joyous marriage supper, and the armies following the conquering Christ, are clad in fine linen, bright and pure.[88]

We are told that this white linen means a pure life.[89] These garments have been washed in the blood of the Lamb.[90] These multitudes have been cleansed in the blood of Christ and purified by the Holy Spirit and made perfect in purity and holiness as they came up into the presence of the Father on the throne.

These elders are wearing golden crowns. This language, too, is familiar. The acknowledgment and reward of faithfulness and of service is spoken of commonly under this bit of picture talk.[91] The angels are never spoken of as being crowned. Christ was crowned, that is received into the presence of the Father, as the full recognition of His worthiness and of what He had done, and in vindication after the shameful rejection by men.

These men and women and children in the Father's presence have been rewarded and are being rewarded for their faithfulness in obedience and in life. All the struggles and difficulties, the hard road, the endurance, the patient suffering for His name's sake, the faithfulness in doing the allotted tasks, all these have been noted and acknowledged. There is the sweet peace of the Father's approval in all of these before the throne.

Going to School to God.

And these are sitting on thrones. When Jesus was teaching His disciples, in the dark days of bitter opposition He wooed them with this: "Ye shall sit upon twelve thrones."[92] And a bit later as they sat round the supper table on the night of His betrayal, when things are getting to the darkest, again He woos them: "Ye may eat and drink at my table in my Kingdom; and ye shall sit on thrones."[93] He that overcometh is assured of sitting with Christ on His throne.[94]

All the redeemed ones of earth are to have part with Christ in the coming Kingdom time. They reign with Him.[95] During this present time the countless hosts of angels have a part in ministering to man on the earth.[96] Even so during the Kingdom time to come the countless hosts of the redeemed will have the sweet privilege of service with Christ and on behalf of those on the earth. And it is quite possible that they already have a part in such a ministry.

And there is one other thing we know here at once without being told. If a friend tells me that he has a rose garden under the care of a skilled gardener, I know without being told that the roses are growing. I at once look through my friend's words and see bushes full of roses of all colours, some full blown, some half blown, some bursting buds, and some just budding. For there is a garden, and a gardener, and sun and rain and dew. I know there must be growth and beauty.

Even so we know that the loved ones who have parted from us, are growing. They are in the Father's presence, in intimate fellowship. That tells me of their growth. That little one who slipped away so young, years ago, has been growing in mental powers, in character as well as in what down here we call stature, and growing most of all in love. And so at the meeting time, in the air or up there, there will be instant recognition, as well as instant delight over the growth under such wondrous tutorage.

This is the glimpse into the upper world which John sees and is allowed to give us here. The redeemed ones of earth of all the ages are in the presence of the Father and of the Lord Jesus and of the angels, on terms of intimate fellowship, made pure and perfect in character, but always growing from more to more, and having a share in blessed ministry. And they listen to and have share in making music more exquisite than our earthly language can describe.

They understand the wondrous plans for the earth, for now they see all things through the Lord Jesus' eyes. They have some part without doubt in welcoming those who come to join them, even as they will have part in receiving those who are caught up at our Lord's return. And they look forward eagerly to the glad time of righting that will come then.

But let us look a bit more at what John sees. Out of the throne are seen proceeding lightnings and voices and thunders. Three other times in this book it speaks of lightning and voices and thunder.[97] These things of course are the familiar accompaniments of a storm. It is noticeable that each other time they are named in the book it is in connection with some direct action being taken by God in the affairs of the earth. And each time there is some added item intensifying the scene.

In the confidential talk with the inner group of disciples on the betrayal night, in John's Gospel,[98] Jesus promises that when He has ascended up to the Father He will send down the Holy Spirit to them. When the Spirit has come down to the disciples He will begin a new ministry of witnessing to the world through them.

All through the Acts and Epistles He is constantly spoken of as here on the earth working in the Church and through it. He in the Church is a powerful restraint upon the powers of evil in the world. In Thessalonians,[99] Paul has spoken of a day coming when that restraint would be withdrawn. The Holy Spirit, the "One that restraineth now," is to be taken away.

Now here the Holy Spirit is represented as being, not in the Church, as always in the Acts and Epistles, but as being "before the throne." This is the second significant thing to note in this scene. This also would seem to suggest the beginning of a new order of things.

John goes quietly on with his description. Before the throne he sees a great expanse that looks like a sea of clear, bright, beautiful crystal. Before the throne and around about the throne are four living creatures or creatures of life. These living creatures are of intensest interest. They appear throughout the Scriptures from the Garden of Eden in Genesis to the very close of this Book of Revelation.

They are also called cherubim and seraphim, that is, cherubs and seraphs. They are always associated directly with the immediate presence of God,[100] and with His presence-chamber, in the tabernacle,[101] in the temple,[102] and in Ezekiel's vision of a new temple,[103] and in the thought of the people.[104] There is one possible exception to this, where they are seen at the entrance to the Garden of Eden.[105] The description of them is most full in Ezekiel. It varies in details, but with the essentials always the same.

The general appearance is that of a man, but there are four faces as of a man, a lion, an ox or calf, a flying eagle, and sometimes a cherub face. They are full of eyes everywhere, and they seem enveloped in the pure fire which everywhere is associated with God's own presence. These descriptions combined suggest perfection of purity, of intelligence, of obedience, and of power.

In this book of the Revelation they are spoken of seven times,[106] that is, more frequently than in any other book, though not so fully as in Ezekiel. Five times they are leading or joining in the worship of God, by men and angels, and twice they are coöperating with the Lamb or the angels in what is being done on the earth.

It suggests that He will not rest content until His ideal for the creation shall be a sweet, full realization, all sin and rebellion removed and all His works uniting in joyous, continuous worship, and glad, harmonious obedience.

The Significant Book.

All this is interesting; some of it intense in interest. But it is only a setting. It is incidental. The chief thing is yet to be told. John had been told that he would be shown the things that would come to pass some time in the future. We come now to the beginnings of these "things."

The One who is sitting on the throne has a carefully sealed book or document in his hand. An angel calls out loudly for any one who is qualified to do so to step forward and take the document and break its seals. And as John watches intently no one comes forward. No one can be found, either in the heaven, in earth, or in the region spoken of as under the earth.

At this John is greatly distressed, and weeps much, so he must have understood at once just what this meant. And one of the elders comforts him with the assurance that there is One who has "overcome to open the book, and the seven seals thereof," "the lion of the tribe of Judah." This word "overcome" suggests that this one has been in some great conflict and has gotten the victory and overcome all opposition. And this qualifies Him to take and open the document. He is the only one among untold numbers so qualified.

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 document 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 document 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 entitled.

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 document 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 God 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 God, the character of Christ, and the essential harmony of man's true nature with God. 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 passeth 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.

VI.—A CLEARING-UP STORM IN THE REALM