Revelation 1:20 - Homilies By S. Conway

The seven Churches: their common characteristics.

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.

(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 . 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.

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.

(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.