Revelation 1:20 The mystery of the seven stars which you saw in my right hand, and the seven golden candlesticks… Seven times is heard the solemn charge, given at the close of each of the letters addressed to these Churches, "He that hath an ear," etc. And we would obey this word so far as we may, and, ere considering these letters one by one, would glance at their common characteristics. To the most superficial reader it is evident that in arrangement and plan they are all alike. The "angel of the Church" is addressed in each; then comes the title of the Lord, setting forth that aspect of his character which it was especially well for the Church addressed to take heed to. Then follows the Lord's solemn, "I know thy works," meaning that he had perfectly seen and so perfectly knew all they had done and suffered, all that they were or might be. Then, where, as in most cases, there was aught of good to commemorate, it is named first, before accusation of failure or faithlessness is made. Then follows the earnest warning, and finally comes the promise to all that overcome, and the exhortation to hear and heed what has been said. This is the order of thought in them all, and the aim and purpose of all are one. But, looking at these letters as a whole, the teachings that they convey may be summed up under these three heads. I. ECCLESIASTICAL. For we may gain from these epistles some clear outlines and learn some of the fundamental principles of the primitive Churches. The picture may not be complete, the portraiture only a sketch; but what it does tell is distinct as well as important. We learn concerning the Churches: 1. Their spread and increase. (1) We are not told why these seven are mentioned and not others. It was not (a) because they were all, or for the most part, chief cities. Outside these there were, of course, many far more important - Antioch, Jerusalem, Alexandria, Rome, etc. And even near to these seven there were others greater than they, as Miletus, Colossae, Hierapolis, and probably others. Some that are mentioned are quite insignificant. But perhaps, (b) being near one to the other, and all not far from Ephesus, St. John knew more of them. They all lay within the area of two ordinary English counties, and, following the order of their names, they formed a complete circle, starting from and returning to Ephesus. And (c) yet more, because in them the character and conduct told of were conspicuous. (2) Nor are we told why these seven only are named. Why not less or more? But the reason probably was to show, by the use of the symbolic number, seven, that what was said concerning these Churches was of world-wide and world-enduring importance. For "seven" is the sacred number, and indicates Divine selection, and so enforces the charge that those who hear what the Spirit saith should give all heed thereto. (3) But these being mentioned, the spread of the Church of Christ is shown. For if in places so obscure as some of these were the faith of Christ was found, how much more in larger places? We know the tide has come in when we see that the little inland creeks are filled. We have no doubt then that the whole stretch of the seashore which, when the tide was out, was left uncovered, is now bright and sparkling with waves. So if to Thyatira and such places the gospel had spread, much more might we be assured that in more populous places it would also be found. 2. Their fundamental principle. That the Church should consist of true believers in Christ, whose faith worked by love and produced holiness of life. For when and wherever praise is given, - and large and blessed promises are held out - it is ever to those who are faithful followers of the Lord. On the other hand, censure and threatening, warning and expostulation, are addressed only to those who are found unfaithful, or are in peril of becoming so. It is, therefore, evident that the place of any in the Church was due to their being regarded as sincere and true believers. If it was not expected of them to be this, wherefore such terrible blame and threats pronounced against them for not being so? It is plain that purity and holiness are regarded as their proper character; that as holy they were called into and continued in the Church, and that on no other ground had they a right there. No nationality and no religious rite could make men living members of the Church; only they were so who so believed in Christ that they became renewed in heart and life. And it is so still; God help us to remember it! 3. Their form. From the mention of these several Churches it is surely evident that at the first there was no idea that the Church of Christ was to be one visible organized body coextensive with the whole world. We believe in "one holy Catholic Church," but we dispute the right of any one organization to claim so august a title. Christ's prayer, "That they all may be one," is heard, and its answer is seen in the fact of the identity in love, faith, and character of all who are really his. And it is these in their totality, visible and known only to him, found in all sections of the Church, but confined none, who make up the "holy Catholic Church." But, so far as visible form is concerned, we read not of "the Church," but of "Churches." Nor were these Churches national or provincial - one Church for a nation or province. All these seven Churches were in one province. Nor was their form presbyterian, for they were not welded together into one, but remained distinct and apart. Nor were they congregational - the Church consisting only of those worshipping in one building. For so there might have been, as there were not, many such Churches in any one of these seven cities. But their form seems to have been municipal rather than aught beside. The believers in one town or city might meet in several congregations, and probably in large cities did so; but we read of only one Church at such places; as the Church at Philippi, Corinth, Antioch, Rome, etc.; not "the Churches," but "the Church." But for the several congregations there were bishops and deacons, as many as might be needed. Hence we read of "the Church, with its bishops and deacons" (Philippians 1:1). Each congregation seems to have had its presiding officer and assistants, but such congregation, with these, did not form a separate Church; the Church consisted of all the believers in the city or town to which they belonged. And, surely, it was an "excellent way." But what matter the form in which the Church or Churches may be organized? It is the life within, the Divine life, begotten of the Spirit of God, that is the all important thing. Without that the best form is no better than the worst; and with that the worst form serves almost as well as the best. 4. Their ministry. (1) The Churches were presided over by pastors. For by "the angel of the Church" we seem obliged to understand its chief pastor. No doubt it looks mere simple and reasonable to regard the word "angel" as meaning an angel in the ordinary sense of the word. And those who say we should so understand it refer us to the fourth chapter of this book, where we read of "the angel of the waters;" and also to the words of our Lord, who speaks of the "angels" of little children ("Their angels do always behold," etc.); and it is urged that, as we must understand these passages as telling of angels who presided over, had charge of, "the waters" (as in Revelation 4.) and of "children" (as in the Gospels), so here we must understand, by "the angel of the Church," the angel who had the charge of the Church, and was, therefore, its representative before God. And it is also urged that Michael is in Daniel represented as the guardian of Israel. And the Jews believed in such angels. "It is his angel" - so said those gathered at Mary's house when Peter, whom they thought to be in prison, knocked at the door. But in reply to all this there is one conclusive answer - How could John write a letter to an angel and send it to him? He could write and send to the Churches and their pastors; but to an angel! Hence we regard the chief pastor as meant by the angel. In Haggai and Malachi, prophets are called "messengers," or angels; and such, we believe, are meant here. But what a view of the pastoral office and its solemn responsibility we get when we thus understand this word! They are addressed as representing and responsible for the Churches over whom they preside. Well might St. Paul cry - and well may we - "Brethren, pray for us." (2) And there seems to have been a modified episcopate; for the chief pastor had others with him (cf. Acts 20, "Elders of the Church"). Evidently there were several. But the angel seems to have been chief over the rest, as he is held responsible for the faith and practice of the Church. But this need not hurt any one's conscience. Means are not ends. We cannot follow exactly the scriptural pattern in all details. Were we to do so, it would hinder, probably, rather than help forward the end the Church seeks. And our divergences of practice should teach mutual charity and striving after oneness of heart even where there is not oneness of form. II. DOCTRINAL. Note the sublime titles given to our Lord. They are all drawn from the vision told of in this chapter. But how plainly they teach the Divine glory that belongs to our Lord! As we read them over one by one, can we doubt, whilst we regard this book as inspired, as to who and what our Lord was? Here are titles that no creature, of however high an order of intelligence, or sanctity, or power, could dare to assume to himself or permit others to ascribe to him. There is but one conclusion, that he to whom these titles are given, and by whom they are claimed, is in truth one with the Almighty, the uncreated, the supreme God. Therefore let all the angels of God, and every creature of God, and, above all, every soul of man, worship him. III. RELIGIOUS. For they show, concerning the Christian life: 1. Its solemnity. We are under the eye of him who says as none other can, "I know thy works." Thus he speaks to us all. Others do not, cannot, know us as he does. Who, then, will dare to disobey? "Arm me with jealous care, As in thy sight to live; And oh, thy servant, Lord, prepare A strict account to give." 2. Its nature. (1) It is a battle. All have to wage a warfare. None are exempt. Not poor Sardis and Laodicea alone, the weakest and worst of the Churches, have this warfare to wage, but Smyrna and Philadelphia also, the strongest and best. Every one is spoken to and of as engaged in a conflict in which, if he do not overcome, he will be overcome. We cannot "sit and sing ourselves away to everlasting bliss." But a battle has to be fought, and only to those who overcome will the prize be given. (2) This battle has tremendous issues. Which excel in intensity, the promises to the faithful or the threatenings to the unfaithful, it is hard to say. But they are thus vividly contrasted in each letter, that we may the more readily see and deeply feel that this is no holiday pastime, no child's play, to which we are all inexorably called, but a serious, stern, and awful war. True, today, our foes are spiritual rather than tangible and visible; not cruel and bloody men who hunt our lives to destroy them, but the unseen forces of hell which are within and all around us, and are the more mighty for that they are unseen. We have need to watch and we have need to pray. But there are (3) vast encouragements; for (a) it is assured that all may overcome. We are not mocked. Even to Laodicea this was said, thereby implying that even for them, poor fallen miserable ones that they were, victory was possible, even they might overcome. And so now; they who most of all are "tied and bound by the chain of their sins" (and some are dreadfully so), yet even they, "through the might of Christ their Lord," may conquer in the fight. (b) And we are told how. For the titles of the Lord in these several letters show him to be an all-sufficient Saviour. However many and varied are the wants of his Church, he meets them and ministers to their needs. Are they in peril? He is their Guardian, holding them fast in his right hand. Are they beset by the powers of hell? He is their eternal, their glorified Saviour, possessed of all power. Are they troubled by fierce persecutors or by false friends? He who hath the sharp two-edged sword will avenge them. Are they wandering in heart and life, gone and yet going astray? He whose eyes are as a flame of fire sees them and will follow them, and will surely and, if needs be, sternly correct them. Are they almost worn out with toil and trial? He will uphold them, for has he not the seven Spirits of God? Does he bid them set out in arduous service, telling them that there is an open door before them? He encourages and cheers them, in that he hath the key of David, and that when he opens, no man shuts. Does he tear off the false coverings by which their true and evil state is hidden? As he does so he reminds them that he is their faithful Friend and Counsellor. Surely here, then, is the general lesson to be learnt from these varied letters of the Lord - that there can be no stress or strait in which his servants may be, whether by their own folly and fault or by the malice and might of others, but what he has grace sufficient for all, and his grace shall supply all their need. Finally (c) observe the heart-cheering promise with which these letters all end. Imagery of the most sublime and exalted description is employed to set forth the glorious reward which now to some extent is given, but in the future far more fully shall be given to the faithful Christian. He is to eat of the tree of life, which is in the midst of the Paradise of God; the second death is to have no power over him; he is to be invested with kingly authority over the nations, like to that which Christ possesses; he is to be arrayed in triumphant and beautiful vestments, with white raiment is he to be clothed, and his name is to be confessed by the glorified Redeemer before all heaven; he is to become a pillar in the temple of God, and on him is to be written the Name of God, and the name of the city of God, from which he is to go no more out; he is to sit with Christ on his throne, as Christ is set down with the Father on his throne; he is to eat of the hidden manna, and to receive the white stone on which a new name is written, a name which no man knoweth, saving he who receiveth it. How great then are the encouragements held out to us all to cheer us on in our warfare; so that, if the battle be stern and the issues tremendous, we are not left to wage it at our own charges, but are daily helped by the grace of our Lord now, and animated by the sure prospect of that prize which shall be given hereafter to all who truly strive for it. Such are some of the teachings common to all these letters. Others of a more special and particular kind they doubtless have, but these alone justify and enforce the sevenfold word, "He that hath an ear, let him hear," etc. - S.C. Parallel Verses KJV: The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. |
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