1881 299 Redemption puts the government into the hands of the Lamb. This part of Revelation gives us the process (after the church is done with) of putting the inheritance into the hand of the Lamb, or rather the preparing by chastenings those who are to be in the inheritance.
It is a "Book written within, and on the backside," quite full, so that both sides of the parchment were covered. "Christ came to do his Father's will" might be the heading of a roll, or volume — "In the volume of the book it is written of me." The contents of it would show what that will was, but before it was opened He was ready to do it. "Thy law is within my heart."
Rev. 5:3. No one, none, not literally "no man."
Rev. 5:5. The elders are those who have intelligence in this revelation — they have "the mind of Christ."
Christ, to take the inheritance, must take it by redemption, or else He would have had a polluted inheritance, and as God-man He could not do so. Therefore, although when He first appears to open the book, the elders give Him His title as "Lion of the tribe of Judah," this character, which was one connected with earth, gives way to that of the Lamb "slain." (Rev. 5:6.) He is called the ROOT, and not the Offspring, of David here, because He is taking that of which He is the source.* It is the puzzle the Lord put to the Pharisees when He asked, "What think ye of Christ? and they say, The Son of David. How then doth David in spirit call him Lord?" "Sit thou on my right hand," etc., was the Lordship of the Son of man. And they could not understand the riddle. None could be the Root but God, and this was what He would have had them understand as to David's Lord.
[*In the other place, where He says He is the Root and the Offspring, He alludes to the fulfilment in Himself of the promises as the Offspring.]
There are three things connected with having the "mind of Christ;" and the Christian has all three. (See 1 Cor. 2:9-16.) First, communication by the Spirit, which is revelation; secondly, reception by the Spirit, which is inspiration; thirdly, discernment by the Spirit, which is spiritual understanding.
The Lamb is described as having seven horns, denoting power; and seven eyes, intelligence. We find the eyes of the Lord mentioned in other passages (2 Chron. 16) as providential care of His people through the earth. (Zech. 4) In chapter 3:9 is a stone, on which are seven eyes; it is in view of the temple — seven eyes of God fixed on the stone laid in Jerusalem. Take Christ as the stone, Jerusalem is the centre of His chosen people. Then Rev. 4:10 shows us His government reaching out through the earth. That which is seen in Revelation 5 is the commencement of the taking the government, the same which will be first in Jerusalem, and then over the whole earth — known now to faith; and if the elders and living creatures begin the song, the joy spreads anticipatively, so as to take in every creature.
In Zechariah 6 "The counsel of peace shall be between them both" — between Jehovah and the man. There had been no war between the offices, therefore no peace to be made. But this peace will take place after He has had to chasten the people. It was not peace, when He had to say, You are not going on right: I must send the Assyrian upon you. But now, instead of that, there is a Man on the throne of God on behalf of His people; and He is competent to go and take the book without its being opened for action. When thus opened, it becomes a different thing — He has a new place. Not only is He the securer of His people's blessing, but through judgment the dispenser of blessing to the earth.
There is both worthiness and competency in Him to unfold the counsels of God. "Lo, I come to do thy will," whatever it might be. The Lamb in the glory is the centre of worship. Observe, they worship before the seals are opened.
Rev. 5:8 is the priestly character of the worshippers. They have "harps," symbolical of praise, Harps were brought in by David. Before that they had trumpets to call to war, etc., but instruments for praise were introduced by David. They are called instruments of God. (1 Chron. 16:6.)
The "prayers" alluded to are those that go up from saints on earth, after the church is taken. Vials are bowls, or censers. The saints in heaven are in intercession for the saints then to be on earth. This present is the day of atonement. The public manifestation of the acceptance of the sacrifice is not yet. We know it, because we have the Holy Ghost the proof of it, but the Priest will come forth in glory to the earth, as in Leviticus 9:23, the consecration of the priests (the same thing). Moses (king in Jeshurun), and Aaron the priest, typical of Christ as King and Priest, went into the tabernacle, and then came out to bless the people. This is yet to come; and the difference between what we have now by virtue of the Holy Ghost, and what will be in the future glory, is typified in the two different accounts in Kings and Chronicles, where in the one the glory in the house is spoken of, and in the other before all the people, Chronicles being throughout more relative to the inheritance than Kings.
The bells and pomegranates on the priests' garments are significant: the bells, which were heard when he went in and when he came out, of the gifts of the Holy Ghost; and the pomegranates, of fruit. These gifts were given when Christ went into the glory on the day of Pentecost, and will be when He comes out, when there will be a fresh outpouring of the Spirit (these are diffused through the church now, and known to faith).
John 14 gives us to see that the Holy Ghost was sent because Christ interceded, and gained that gift for them; He took as much interest there for them as when down here. The Father, too, was interested. He gave Christ, and He will not leave us without another Comforter, or Advocate, who abides in and with us forever. In John 15. Christ sends Him. The glorified Man has power to give the Holy Ghost. "He shall testify of me." The distinctive truth in John 16 is that the Holy Ghost as the One come, and what He was to do when come. (Rev. 5:8-14.)