Gooding, David: 4 - The Power of the Throne

So then, as we resume our study of chapter four and its description of the throne of the Creator, we shall notice how we are first treated to a pair of things that surround the throne, the rainbow round about the throne, and round about the throne, twenty four thrones. Then we are told that the throne is active now, and out of the throne proceed lightnings and voices and thunders. The throne that many people have felt has been strangely silent for centuries. So much so that it becomes a problem to many thinking minds, if there is a throne in heaven at all, why is it so silent? When horrific crimes, individual and international, are, are perpetrated. We are now reaching in the vision the time when the throne shall be no longer silent, but shall convene to communicate its solemn warnings. But after that remark, now come another pair of descriptions, and we are told that there were seven lamps of fire burning before the throne, and before the throne, as it were a glassy sea like unto crystal. So just as there were two things round the throne, now there are two things before the throne. And since the geographical expression, the geometrical expression, sorry, was so important the first time, presumably it is here again. What is the significance of these two objects now being before the throne? We may help ourselves by Old Testament analogies. When Solomon, the great king of Israel, built his palace and built himself a throne, the throne, as you might imagine, was exceeding magnificent, as befitted a sovereign of such tremendous power and wisdom. Not content with that, Solomon, we are told, had lions built on the steps of his throne. For obvious reasons, you know, it was quite, uh, quite an experience to approach His Majesty as he sat in all his glory upon the throne, and you came in in your dungarees or, or, or, or, or denims or something, and you see, you not only saw His Majesty, but the first impression as you came from your lowly level to the steps of the throne were these great lions, and I don't think they had their mouths shut either. Like the Assyrians who, who had a thing about lions and depicted them all round the palace, roaring jungle lions with open mouths and in the posture ready to spring. Yes, for many an emperor has been pleased to advertise his power by having lions on the steps of his throne. Because I don't suppose Mr. Gorbachev sits on a throne. But if you went to see Mr. Gorbachev, he would have his little techniques, you know, for impressing you with his power, would he not? He'd invite you on May Day and bid you stand by his side, you see, in expectation of lunch, as he had hauled past you those colossal rockets, a push of a button. They could devastate the world. He doesn't trundle them out for nothing. It's a reminder to men of the power of Soviet Russia. Now in vision we approach the throne of the Almighty. What will he have before his throne with which to impress us by its power. There were, says John, seven torches, seven lamps, if you like. They were torches, burning, of course. Seven torches of fire, burning before the throne. They are the seven spirits of God. When we read of the seven spirits of God, of course, it refers to the Holy Spirit, but in its symbolic language is telling us of the plenitude and efficiency of his universal power. What power resides in God's Holy Spirit, we shall begin to perceive, if we will, when we remember the story of the creation. The darkness was upon the face of the deep, and the Spirit of God moved on the face of the waters. The scientists tell us that there are so many basic powers in our universe, and just recently they thought they had discovered another one, didn't they? A force of anti-gravity working over about thirty meters to put alongside of the strong atomic and the, uh, and the, and the weak atomic power, uh, gravity and electromagnetism. There is another, ladies and gentlemen. Seven spirits of God that are before his creatorial throne. Here, what interests us is the symbolism under which they are represented. Not as you see rockets or tempests, but torches for illuminating people in the night. That was what torches were for in the ancient world, for light, for illumination, for seeing things with. I am happy tonight to introduce you to this throne and him who sits on it. For this, ladies and gentlemen, in contrast to the power of darkness is the kingdom of light. Ponder it for a moment. We are not talking now merely of things physical, though light in our universe is such a basic and important thing in more ways than one. But by the humble metaphors of the physical world, we are rising now to the basic principles of the throne of heaven. How does God govern his creatures? For some, he governs by sheer instinct, but humans and upwards at least, God is a God who governs not by keeping them in the dark. He governs by giving them light. This is the kingdom of light. It's more significant than you might think. Alas for governments that govern by secrecy, do they not? You mustn't photograph this, you mustn't report that. It's an offense to be found with certain information. They govern by keeping people in the dark. Alas for medieval Christendom, where great ecclesiastical structures sought the same technique and, uh, rule people by denying them the ability and permission to read God's holy word and govern them by keeping them in the dark. This is not the power of darkness that belongs to his satanic majesty. This is the power of light. It's a lovely thing, what it tells you about God, isn't it? Are you a scientist, sir? Well, then be looking down your old microscope, won't you, and working out your computer. Tell me when you come across a notice in the nuclear, uh, uh, complex, trespassers will be prosecuted no further. Tell me, you who work in biology, when you come across a notice that says no further. God is a God of light, you know. He wants you to have all the information you can get hold of. He does not govern by keeping people in the dark. And the true light, says John, lightens every man. Men will be lost only because, being shown God's light, they deliberately shut their eyes to that light. That Let does us not not tolerate tolerate any slanders against God's holy word. Let our not our young folks be given the impression that it is too difficult for them, and they're not expected to read it. It's given us by him who is the light of the world, inspired by his spirit. How God gives us freedom is to bring us into his marvelous light. But there is another object before the throne, and that is a sea of glass, as it were, of glass pure as crystal. How shall we interpret it? Here difficulties commence, do they not, with the symbolism. Various are the suggestions that have been made about the symbolism of this sea of glass. Some people have seen it to be connected with the great oceans of earth, to start with. The sea that never rests. And because of that, the sea becomes a simile and a metaphor in the Psalms and the poetry of the Old Testament for the wicked themselves. The wicked are like the troubled sea, and it cannot rest, and its waters churn up mire and filth. Yet, contrary wise, when the psalmist wishes to impress us with the power of God, he says that he has set a bound to the sea that its waters should not go over their limit. That impressed the ancient world necessarily, but if you had been an ancient person sitting on your beach and the waves came in unusually high, not knowing about, uh, cosmology as you now know, you might have feared that one day the oceans would override the Earth. And the ancients were impressed by the power of a creator that could control the raging of the sea and set it its limits. If thus we are to think about it, the sea becomes a symbol for the great surging powers, not only of our Earth, but of our universe and all its galaxies. Let me introduce you to the man of Nazareth, who one day stood in an open boat as the wind and the wave raged in a storm before them, showed himself the creator incarnate as he said, peace, be still, and there was a great calm. Some people, on the other hand, have said, no, it isn't a symbol, it's not using the seas of the world as a symbol. It is based on the Son- Solomon's temple. In the co- forecourt of the temple of Solomon, there was a laver filled with water for the purifying of the priests, to prepare them for their ministry. It was so big it was called a sea, and here before the throne of God and all the other tabernacle furniture is the golden sea, like the sea in Solomon's temple. If that is the background to the imagery, it is interesting again, isn't it? For that sea, that laver, was for the cleansing away of the defilement of sin. Not its guilt, its defilement. What shall that tell us? Why, here is a case, as so often in the revelation, where the background of the symbols begin all to come together in a sophisticated pattern. If the wicked are like the troubled sea when it cannot rest, the literal sea whose waters churn up filth. What about your heart, my dear sir, and mine? What a lot of filth they turn, churn up from time to time, don't they? Is there a power in this universe that can control not only the vast oceans of the world, nor the milling metaphorical seas of the nation and the wickedness and filth that they churn up? Is there a power in the world that can bring peace to my heart and cleanse my heart and cleanse my will and make me an obedient subject of that throne? Ah, sure there is. Sure there is. When later in this book we see a vast multitude coming victorious from the beast, and they stand by the sea of glass, as it were crystal, mingled with fire, we shall hear them sing the song of Moses and remember the triumph of the Israelites as escaping the power of Pharaoh, they came through the Reed Sea and out the other side and learned two things, the power of the Creator to control the waters of a literal sea, and the lesson of a redeemer who taught them and us the way to deliverance from disobedience and uncleanness through being baptized in the cloud and in the sea. The great washing of regeneration, the renewal by the Holy Spirit that will make us obedient subjects of the throne. Then come the living creatures. There are four of them, excuse this version of a line, but it's Tate Gallery stuff, as I told you, you'll see. And these four living creatures are in the midst and round about the throne. That is to say, their backs were in and under the throne, their heads looked out, so they were round about, but they were in the midst. It was supported, like Ezekiel's vision of the throne, on the four living creatures. Not beasts, as in the old translations, but living creatures. We have already thought about their enjoyment of life. Now let's observe two other features about them. There was a lion and an ox and a man and an eagle. Different forms of life. This is life in all its fullness. I've often wished I was a bird, not that I admire the old intelligence of the creatures, though they have a good brain box, or a computer at least, you know, but when I'm tired of my books and tired of other people as well, and myself, wouldn't it be nice to hop off the roof and go flying for a while? That's the thing I don't possess except in my dreams. Hm. And, uh, when I, I feel my weakness, you know, I think then I'd like to be a lion, or an ox maybe. Some people think I'm more of a donkey, but never mind. Here is life. What's it doing under the throne of God? Once more, it's telling us in its symbolism a secret about that throne. How does that throne govern? You say it governs by setting laws. Yes, it does. Gravity, electromagnetics, instinct in the animals. But instinct has not been enough for you and me, has it? How does the throne govern? Well, it's interesting when you come to agriculture. Take the apple trees. God wants them to bear apples. He doesn't send a government white paper down from heaven and say, now from so and so you should start growing apples, does he? No, he gets them to grow apples. How? By giving them apple life. And the dear things grow apples because they've got the life in them. And when our human life went wrong, because we have free will and we perverted ourselves, the throne didn't give up in despair. God has a scheme in hand yet. He proposes to govern at the highest level in his universe, not s- by giving out laws merely, rules and regulations. He governs by putting in the heart of creatures that will trust him the very life of God himself, does he not? How does he govern you, madam? You a believer? It isn't merely, is it, that you have rules in the Bible. But if I mistake not, you are a believer, are you? And you have been born of God's Holy Spirit, have received the divine nature, and already you begin to give evidence of it in the life that you lead, that inside you, in that old human body, fallen still and sinful, yet inside you there is living the very life and nature of God. Ah, that's the secret of God's government at the highest level, sharing the very life and nature of God. Need I say it again? This is not the throne of a tyrant. Who would not worship him? And worship him for the fact that he does have a throne and for the kind of government it represent- it represents. The rest of our story can be told fairly briefly. Let me simply put back here now the list of contents that we shall be reminded of it. The judgments must come, say our book, because the created world of man in particular has gone far in his rebellion against the throne, its purposes, its will, and its counsels. One day God will rise up. The Lamb shall be commissioned to begin those softening up judgments that shall rise in a crescendo and prepare for the coming again of the, of the Lord, our Redeemer and our Judge. He will bring back creation to serve the purpose of the Creator. In chapter five, we see the vision, therefore, of him who sits on the throne, and in his right hand a book written heavily. Here are the claims of God over earth. Here are the counsels of God for his creation, and they must be put into action now. It will involve judgment. And the cry goes out, who is worthy and able, first of all, even to look upon the book? Could you face it? What will be involved in bringing this godless world back to serve its creator? When the accounts are tallied, when the judgment is faced, pray, what will be involved in dealing with human sin? Could you even face it? Well, if no one can face it, how do you s- suppose there's ever going to be a paradise? It is man's folly to suppose you can turn your back and forget sin and go on, and somehow you'll still contrive to come to a paradise. That's innocent nonsense. Not until the question of human rebellion and sin has been faced and dealt with, is there any hope of an age of peace? Who can look upon the book, and who is worthy to open the seals and set loose the judgment? Here we notice the phraseology once more, not who is able to set loose the judgments, who is worthy to set loose the judgments. Any fool could press the button, couldn't he, of our atomic warheads and destroy the world. Any fool could do it. The question is no longer who can do it, but who is worthy to do it. Now before us is heralded the worthiness of the Lamb to let loose the judgments of God. And his worthiness consists in two things. Thou art worthy, for thou wast slain. No man that perishes under the judgments shall be able to point a finger to Christ. First he was slain, and that by men. Then he was slain as the Lamb of God under the judgments of God, that men, sinners though they are, might be redeemed. His blood covers every repentant and believing soul from the very beginning of earth to the end of time. That one great sacrifice for sin avails for all who, in true repentance, have put their faith in God, as Abraham did of old. Not only slain to make forgiveness possible, but listen now, you are worthy, for you were slain, and you have redeemed out of men every kindred, tribe, tongue, people, and nation. You have redeemed this great throng, and you've made them. What have you made them? You have made them a kingdom. People that will obey the throne, and you've made them priests, men and women who will live in priestly fashion, worshiping the throne, till all of life becomes sacred, and all their activity, however humble, is a priestly service to the Creator. Oh, see the genius of Christ and the wonder of his salvation. Before he deluges earth with judgment, he has first saved from out of that guilty world a marvelous multitude of men and women and made them to the creator's desire and pleasure, so that God himself is vindicated. I rejoice as I think about it. God could have smudged out our little planet like you smudge out a mosquito on a summer's evening. He'd have plenty more galaxies, wouldn't he? And suns, let alone little planets. For God Almighty just to have smudged our planet out would have, in a sense, been defeat, wouldn't it? He made a planet, he made a human race, it went wrong, he couldn't do anything about it, so he scrapped it. That's defeat, isn't it? And God isn't going to be defeated. Before the judgments fall, our blessed Lord will have redeemed out of men a great host of the redeemed and made them a kingdom of obedient servants, made them a race of men and women who live like priests to the satisfaction of God. Oh, thank God we serve a God that is never going to be defeated. Happy are you indeed, and I too, if tonight we are among that throng and know ourselves redeemed, a member of the kingdom of priests. God help us to live like it, even now. When the Lamb begins to unloose the seals, what follows at first sight, you might think could be accounted for by human greed, such things as famines and war. And in a sense, I suppose there are things that you could account for by human greed. What God's judgment is, is that he just unleashes it and lets it go. There comes a point, you see, when God, who has restrained man's wilder excesses, when men prove incorrigibly disobedient, lets them have their own way, withdraws the restraints, and they go on in their folly with a twisted and reprobate mind to do things that are not convenient, that are horribly and hideously sinful, and will bring indescribable plague on themselves, and they can't even see it's a result of their sin. That's God's judgment already. It's not the plague that follows evil distortions of immorality. It's not the plague that follows it merely that is the judgment. It's the divine judgment in the mind of man that takes away the restraints until a man's mind becomes perverted and he destroys himself. They cry at length to be hidden from the face of him that sits upon the throne. But now, as we bring our study to an end, let us think of this final chapter. And let me say that if you would have a proper understanding of the book of the Revelation, you must get yourselves to the commentaries. For insistent will be the desire to know who these companies are, this one hundred and forty four thousand of Israel and this innumerable host of the same. They are questions that I do not propose to answer. I haven't the time. What I wish to concentrate on, rather, is whoever these are and of whatever time it applies to. Let us leave that this evening and simply follow through the major theme of the section. Against the judgments of God, now see two companies that are saved. The first are sealed, the second are said to be saved. Whoever they are, they ins- illustrate two basic principles of salvation, common to all mankind of every age. What shall salvation mean? Sealing. Which means that no drop of God's wrath will ever fall on anybody of whatever age or time or dispensation or period, no drop of wrath of God will ever fall on any person who has sheltered under the blood of Jesus Christ, our Lord. Abram has never and will never suffer the wrath of God. Why? Not because he lived in a past dispensation, but because he trusted God and was covered by the blood of Christ. Generations, however remote in the future and to whatever age they belong, if they likewise have trusted God, they are covered by the blood of Christ. No drop of God's wrath will ever fall upon them. Pray, say not that some believers will be saved from wrath because of the blood of the Lamb, but other believers of another age won't be saved by the blood of Christ, even though they trusted it. That wouldn't do, would it? Not only sealed so that no wrath touches them, but saved. What do you mean by saved? And here we are indebted to the elder who came and nod- nudged John as he was looking on, and nudging John says, John, who are these? And then to make sure that John had noticed, because men don't always notice, it's the ladies that notice it, how these people were clothed. He pointed out to John, he said, who are these? Those are clothed in white raiment, John. You have noticed that their raiment is white, surely, John. They're clothed in white raiment. How did they get the white raiment, John? And who are they? Says John, I don't know. And we tonight shall leave the question unanswered as to who they are. For our purposes, it matters more how their raiment was made white. It was made wide in the blood of the Lamb. Therefore, they are before the throne. We join them tonight, don't we? We may belong to a different age, what does it matter? On what ground can I stand before that throne? Oh, my brother, my sister, I try to live as a Christian should live. Every day finds me still coming short. Where could I stand to be sure of acceptance before that throne. What can wash away my stain? Nothing but the blood of Jesus. Therefore, they are before the throne. What is more, he that sits on the throne shall spread his tabernacle over them, and the sun shall not hurt them by day, nor the moon by night. Pray, what does it mean? We're talking of the Creator's throne, and we're talking of creation. Sometimes the creation has hurt people, hasn't it? Has the sun ever hurt you? Oh, you say, I was at Rimini on holiday, and it hurt me once. I got sunburnt. I see. Good for you, you didn't get sunstroke. Some people have got sunstroke, and missionaries in the middle of hot countries have died as a result. Creation sometimes hurts people. Earthquake, volcano, pest, virus, nature out of gear. Ah, what hurts. As we lay our loved ones to rest, and we think of the hideous disfigurement of their bodies through disease and death. We are reminded we live in a creation that can hurt you, can it not? Ha, but what a prospect we have for those who are redeemed, and their robes are washed in the blood of the Lamb. One day there shall come a time when the Creator himself shall spread his tabernacle over them, and protecting them from all the forces of the universe. The sun shall never smite them again. Creation will never hurt or harm them again. Isn't it delightful? He, the Lamb, who is in the midst of the throne. For at the moment, in the heart of the throne of the universe, at his very heart is not naked power, and certainly not impersonal force. At the heart of the universe is the Lamb of God, the Redeemer. And he shall lead his people to life's fountains of life. How often creation has failed to satisfy you, has shown you possibilities, if only you hadn't been born with a disability, if only you weren't plagued by illness, if only circumstances were better, and it's been tantalizing to see what creation could be, but for you, all you've had to put up with the second best, have been frustrated and unsatisfied. It shall not always be so. For every believer in Christ, the Lamb who is in the midst of the throne shall lead them to life's living waters. Creation will satisfy them for eternity.