Lecture given at Edinburgh on New Year’s Day, 1966
By Rev. D. Campbell, M.A.
“Write the things which thou hast seen, and the things which are, and the things which shall be hereafter.”
—Rev. i: 19.
John saw this Revelation when he was in Patmos, a prisoner for the Word of God and the testimony of Jesus Christ. The purpose of the Revelation was to show the servants of God “things which must shortly come to pass” (v. 1). The contents are “the words of this prophecy wherein is revealed the purpose of God regarding His Church and the kingdoms of this world.” The text, which is a reference to the Christian Church, we would consider under the following heads:—
1. The Church in Christ.
2. The Church in the world.
It seems obvious from the parts of the Revelation preceding and following the text that these two main aspects of the Christian Church are intended. The reference to the churches in Asia, mentioned by name in chapters i-xi, and more fully described in chapters ii and iii, directs attention to the church in the world. On that subject we shall have more to say under the second head.
The Church in Christ
The Church in Christ is set forth under a very striking figure. The Jews, and others familiar with the Old Testament, see an allusion to the order of Divine worship under the Mosaic dispensation. The candlestick was a prominent part of the furniture both of the Tabernacle and the Temple. It signified the Church in the Lord. As the candlestick in the Temple was used, during the hours of darkness, to cast light on the shewbread, the Church in Christ is used to declare Him as the Bread of Life.
The figure, however, has features which are not found in the candlestick in the Temple. These features should help us to trace the following properties of the Church:—
- Her relationship to Christ Himself.
- Her nature.
- Her proper functions.
The figure presents an ideal order, the perfection of which strikes one immediately. It will be readily agreed that the figure illustrates the perfection of the body represented, and this perfection is clearly derived from the relationship of the candlestick to the “Son of Man.”
Let us begin with the foundation of the candlesticks, as set forth in verse 15: “His (Christ’s) feet like . . . brass as if they burned in a furnace.” The feet like “brass” form the base of the candlestick and unite them into one. Does not this illustrate the Church founded upon Christ, Who is the Rock upon which the Church is built, and against which the gates of hell shall not prevail? The Church is elected in Christ, chosen in Him before the beginning of the world; moreover, it is in Him every individual member of Christ’s Body, the Church, is justified. The election and the justification of the members of the Church cannot be altered, the foundation standeth sure, having these seals “The Lord knoweth them that are His,” and “It is God that justifieth, who is he that condemneth?” The Church stands in Christ as He stands in her midst—she must stand as long as He stands—they stand or fall together. This is a perfection of the Church which is beyond change, for the Church in Christ cannot fall in as much as she is chosen in Him to salvation.
Let us now proceed to consider the relationship of Christ to the Church, illustrated in the words “His Countenance was as the sun shineth in his strength.” These words bespeak the absolute dependence of the Church on Christ, not only as Her foundation, but as the source of her continued existence. As the planets within the solar system rotate round the sun, so the Church runs her course, “looking unto Jesus, the Author and Finisher of her faith.” He is the source of her life and light. He shines on the Church with a pleasant countenance. This illustration also gives the Church the form and existence of a new creation—”If any man be in Christ he is a new creature”—”We are His workmanship, created in Christ unto good works.”
These two parts of the illustration are intended to show that the Church in Christ is so formed and established that nothing can change it. From these sources the Church derives a perfection of state which does not depend on her own piety, but on the purpose of God as contained in the Covenant of Grace.
(2) The words “seven golden candlesticks” illustrate the nature of the Church. The number seven in the Scriptures signifies perfection. God rested on the seventh day from His works of creation—the works were perfect and the rest was holy. The Church rests in the works of Christ Who has wrought out her redemption. She trusts in Him and finds rest for her soul. It is the nature of the Church in Christ to trust and rejoice in His finished work. He is altogether lovely and He is all and in all. To add to His finished work is not only superfluous, but sinful.
The candlesticks were of gold. This signifies the preciousness of the Church in the eyes of the Lord—”Because thou wast precious. . . .” Wealth is usually assessed in terms of gold because it is a most precious commodity, rare, and capable of being purified from allied dross. The Church is bought with the precious blood of Christ, and separated from the lusts of the world, consequently this part of the figure illustrates the nature of the Church born again, washed with the washing of regeneration and renewing of life, and endowed with a spiritual mind capable of rejoicing and resting in Christ. Further, the redemption price paid for her deliverance from a state of condemnation so enhances her value in the sight of God that not even a hair of hers will be lost.
(3) The functions of the Church in Christ—the figure shows that the main function of the Church is to declare the mediatorial glory of the Redeemer. This glory exclusively belongs to Christ—”There is one Mediator between God and man, the Man Christ Jesus.” In the midst of the seven candlesticks is seen One like unto the Son of man.” This is the Incarnation of the Son of God. The purpose of this Incarnation was to take away the sin of the world; to deny the Incarnation of the Son of God is anti-Christian—it is essential to declare this doctrine as fundamental to the Christian religion. The Son of Man in the midst of the seven candlesticks is also an affirmation of His resurrection. This is further confirmed in verse 5—”Jesus Christ, Who is the faithful witness, and the first begotten of the dead, and the Prince of the kings of the earth.” This doctrine also is fundamental to the faith, yet men professing to be ministers of the Gospel question it. The Church in Christ must declare it. The doctrines issuing from the Incarnation are set forth in the figure. The Son of Man is “clothed with a garment down to the foot, and girt about the paps with a golden girdle.” The allusion here is to the priest at the altar engaged in the performance of his official duties. The Church in Christ reflects and proclaims the priestly office of Christ (a) in the pardon of her sins—”there is no condemnation to them who are in Christ Jesus,” and (b) in His Intercession, which is the basis of her continued favour before an holy and just God.
It is, as verse 14 shows, a function of the Christian Church to claim for Christ the pre-eminence in all things. He is before all. He is the Head over all things to His Church. There is a greater than Solomon here—”His eyes were as a flame of fire.” Thus He stands in the midst of His Church, showing His perfect knowledge of her, and from this the Church derives comfort—”Search Me . . .” We also have here signified the authority with which He reproves. He looked on Peter.
It is through the Church Christ speaks to the world, and His Voice is as the sound of many waters. He has committed to us the word of reconciliation as described in verse 16—”out of His Mouth went a sharp two-edged sword.” This illustrates the irresistible power of the Word of God coming from Christ through the Church, and applied by the Holy Spirit. Paul planted, Apollos watered, “but God gave the increase.” Through the Church in Christ, as the custodian of the Word of God, the ministry of the Word is committed to faithful men who will be able to teach others, consequently the stars, who are the ministers of the Church, are in the right hand of Christ—”He received gifts for men . . .” for the building up of the Body of Christ. The figure clearly shows that the Church in Christ is adequately invested with power, and provided with means for the mission assigned to her. This mission is to preach the Gospel to every creature. It is in the measure in which she projects that perfect image she has in Christ, that she will succeed in the performance of her mission.
(2) Let us now consider the Church engaged in her mission, i.e. the Church in the world. The pattern of the Church in the world is set in the history of the churches unto which Christ addressed His Epistles. This is implied in the words “the seven candle-sticks . . . are the seven churches.” The witness of these is found in chapters 2 and 3. The number seven would indicate that these churches do not signify a period of church history, but rather a pattern of the Church in the world. In this pattern is seen a paradox, perfection and imperfection running parallel. The perfection is derived from Christ and the imperfection is of the churches—the treasure is in earthen vessels. In tracing the pattern, we must examine the message sent to each church, and, having done so, compare the position of the Church in our time with the general pattern of the Church in the messages. It is the Lord’s estimate of the Church in the world we have in these messages. Notice also that Christ addressed the churches through their angels, i.e. messengers. This signifies the essential place the ministry has in the Christian Church, and the tremendous responsibility the ministers of the Word bear. It is also important to note that it is as He appears in the midst of the Church perfect in Him that He addresses Himself to the Church in the world. In chapter 2, v. 1, when addressing the Church of Ephesus, He introduces Himself as He is in the midst of the ideal Church, i.e. the Church in Him.
The seven churches present different aspects of the public testimony and work of the Church in the world. The Church at Ephesus laboured and had patience, could not tolerate evil, tried and exposed the hypocrisy of feigned apostles. This was done for Christ’s sake, i.e. in defence of Him. This witness, prompted by grace, was worthy of the Church in Christ, nevertheless, (v. 4) imperfection betrayed itself in that she had left her first love. Though not condemned for this, yet they were admonished, and repentance was necessary. If that grace were not exercised, her usefulness would be greatly threatened. She still had the mind of Christ (v. 6) and should give heed to His inspired Word for success in labour.
In this part of the pattern we trace the Church diligently active in showing a good example and suppressing evil without, but failing to keep her own heart in the love of God. She was so aware of external dangers that she almost forgot the internal one. In these circumstances, she created for herself an extra duty. “Remember from whence thou art fallen, and repent. Where do we find the corresponding section of the Church to-day? May we not find something here for ourselves, who profess to adhere to the Word of God as our supreme standard, and the Confession of Faith as our subordinate one? The public image is tolerably good, but is our love unabated?
The second aspect traceable in the pattern is in the message to the Church in Smyrna. Here we find Christ declaring His own resurrection as self-evident—”These things saith the first and the last, which was dead and is alive.” The Church in Smyrna had works and tribulation and poverty, but was rich. Satan would cast some into prison, but to continue faithful was a prime duty, and the promise was deliverance from the second death. In this part of the pattern is seen the Church in the world fighting against Satan, who had the power of death while Christ was manifesting Himself as the Resurrection and the Life. His witnesses might be put to death, but the second death would have no power over them. It is in such a situation that the doctrine re the resurrection of Christ becomes particularly precious. This aspect would have a most fitting application during times of persecution.
The third aspect of the Church in the world is in the message to the Church in Pergamos. The Church there laboured where Satan’s seat was, but Christ appeared in her midst, ready to fight for her with His sharp, two-edged sword. She had a faithful martyr to her credit, but she tolerated the presence of those who held the doctrine of Balaam (v. 13). This was a plot against Israel whose co-operation was necessary to its success. The Church in Pergamos also allowed a new heresy—the doctrine of the Nicolaitanes. Repentance was necessary, otherwise the Lord would fight against her with His sword. Victory would be rewarded with the giving of hidden manna and the white stone—symbols of the highest favour.
In this part of the pattern, the Church is seen sealing its faithfulness to Christ and His Cause with the martyr’s blood, but not watchful against heresy. The violence of Satan was resisted, but his subtlety was not noticed. Persecution is not as dangerous to the Church as false charity, under whose cover Satan works to the detriment of souls. Do we not come across this part of the pattern in the Church throughout the world? False doctrines are a greater menace to the moral and spiritual welfare of men than persecution.
The Church on Thyatira supplies the fourth aspect of the Church in the world. Christ addressed her as the Son of God, Who knows her and Who is her foundation (v. 18). The Church there had a good record and was progressing (v. 19), but there also heresy of a most dangerous kind was contemned. Jezebel was allowed to teach and seduce Christ’s servants. Impenitence characterised the life of those associated with this idolatry, and death would be their end. There was also in Thyatira a body of Christians who disowned the doctrine of Jezebel. They were commanded to remain faithful until Christ should come, then they would be rewarded with power of far-reaching consequences—a rod of iron and the morning star.
In this part of the pattern we see the Church made aware of the danger of giving place to a person or doctrine which would rob God and His Anointed of the sole right to be worshipped. Any attempt to displace Christ as Head and Foundation of the Church must prove fatal to all concerned. Giving place to the Papacy in the Christian Church has proved itself fraught with dangers. Those who opposed it have been richly rewarded in the bestowal upon them of freedom which has served man well, both as a custodian and a guide.
In the message to the Church in Sardis, Christ Who has the seven spirits and the seven stars, warns the Church against having a name to live while dead. She is therefore exhorted to be watchful and to strengthen the things which remain. Her works are not perfect; repentance is enjoined, otherwise He will come as a thief in the night, but in the midst of prevailing apathy there were those who had not defiled their garments. These would walk with Him in white, and those who would overcome would be clothed in white raiment and would be acknowledged at last.
The situation in Sardis presents the Church withering under the blight of apathy, satisfied with a form of godliness. However, there was within it the leaven of vital godliness. Christ here gives a solemn warning and a generous promise in answer to prayer. Does this apply to us?
The warning to the Church in Sardis is followed by a message of commendation to the Church in Philadelphia. There the Church is greeted by the Holy One Who has the key of David (v. 7). He knows the work done, and He sets an open door before His Church. Those who would impose on the charity of the Church will be made to submit to her. She kept the word of His patience—He will keep her from temptation. Those who continue faithful in Philadelphia are assured of their citizenship in Heaven. Here we have illustrated the ability of the Church to render perfect service to her Lord. This achievement is possible in dependence on Christ Himself, Who said “Be ye perfect as your Father Who is in Heaven is perfect.” This should be the aim of the Church.
The message to the Church in Laodicea is a condemnation of an attitude which is self-deceptive and perilous. The Church was in need of nothing, in her own opinion, while she was destitute of the riches that endure unto everlasting life. The attitude of this Church shows how indifferent the Church in the world can be to the claims of Christ upon her. She was not, however, beyond redemption, because the love of Christ had not changed. The message also rules out any attempt by the Church to make a compromise with the world.
In the pattern one cannot find the kind of union advocated in our day between heterogeneous elements. To see a union of the followers of Jezebel, Balaam and the Nicolaitanes with the faithful in Ephesus and elsewhere is inconceivable. “Have no fellowship with the unfruitful works of darkness.” A union between Anglicans and Presbyterians, between Roman Catholics and Protestants, between Modernists and Evangelicals, is not less absurd. The Ecumenical Movement, fostered and pressed forward by the World Council of Churches, embraces within its compass not only Christian bodies, but such as are Anti-Christian. The view that Christianity could be strengthened by an infusion of pagan religions is to reduce the “faith once delivered to the saints” to the level of man-made religions. The forces of evil may find their way into the Christian Church. To resist and expel these is the duty of the Church.
In the foregoing pattern, the faithfulness of Christ is traced throughout. He continueth faithful; He cannot deny Himself. The pattern also sets the end which the Church should seek. It is to do the will of God, which is revealed by Christ. Here we see the weakness of the Church, and her absolute dependence on Christ to achieve the purpose of her presence in the world. Notwithstanding, the pattern shows that it is by the agency of the Church in the world Christ will save those given to Him in the Covenant of Grace. Lastly, the pattern traces the constant warfare between the forces of evil and the Kingdom of God. We must be in this conflict.