The Spirit of God has given us in the addresses to the seven churches a picture of the moral phases of the Church's history from the time of its departure in heart from Christ until its utter rejection by Him. The last four are clearly all found at the end, and are the result of the first three, which we shall note briefly. At Ephesus there was the leaving of first love, the heart having gone from Christ. No activities in judging evil could compensate in His estimation for that; and while it exposed the Church to His judgment, it also left an open door for other evils which soon followed.
At Smyrna there were two divisions in the church-those who held to the truth and suffered at the hands of the world for it, and those who set up an earthly legal system to oppose. The clearly marked division within into two parts existed—those who maintained the true, and therefore heavenly, calling, and those who set up Judaism, an earthly calling, with Christian names for things. It is remarkable that we only get those who "say they are Jews," again mentioned in Philadelphia where, after a long period of forgetfulness of these truths, the Lord has revived the heavenly side of Christianity. Smyrna is followed by Pergamos, and the Church then openly accepted the patronage of the world; its downfall was complete. What the enemy cannot successfully oppose, he will change his attitude toward, and under his patronage it is sure to wither. When Balaam accused Israel to God, it was of no avail; when he got at the people and allied them with the Midianites, his ends were accomplished.
One need not dwell on popery with its dark history of idolatry, blood, and crime which Jezebel in Thyatira presents. The eyes must be blind that do not see its character depicted here. Yet it has its remnant who are discerned amidst the corrupt mass by the searching, yet gracious, eye of the Master-those who have not known the depths of Satan, and who are counseled to hold fast till He comes.
Sardis is well recognized as giving us a picture of Protestantism, the state religions which came out of the Reformation when God raised up deliverers for His people from the yoke of their oppressors, and gave back to the Church an open Bible, and the precious foundation truth of justification by faith, through chosen and honored vessels. But how soon they sank down, as Israel under the judges, into forgetfulness of the God who had wrought for their deliverance! State churches are necessarily but the stereotyping of the truth as far as it has been known, with a gross admixture of worldliness and politics, though one gladly owns the faith and faithfulness of the many honored servants of the Lord who have been used of Him to maintain something of life toward God amidst it all. So here too is a remnant of faithful ones who will be fully owned of Him in that day, while the dead and formal part will share the judgment of the world at His coming, since it is only that in reality, with the heightened guilt of the Christian name attached to what openly dishonors Him.
Philadelphia is the revival of the truth of the heavenly calling, the knowledge of the Person of Christ, and a care for His name and glory. Its condition of "little strength" is answered by the pledge on His part who has "all power... in heaven and in earth" of an "opened door, which no one can shut" (J.N.D. Trans.). Nothing can hinder the testimony save the unfaithfulness of those who should maintain it. But it will be a testimony to Him, and not to their own knowledge or zeal, if it is to meet His approval. A warning is here given to "hold fast" lest the crown be taken by another; and the encouragement is, "I come quickly." To limit it in its application to any select company savors of the narrowness of man's heart and mind. Doubtless it points to the revival of God's truth, which manifestly is found among His people today (as the wise virgins wake up to trim their lamps), but to seek to define its limits would be to forget the widespread dissemination and, let us hope, love of Christ and truth; though many sad blemishes are found in the ways of those who are content with a wider path than the one many are assured the Lord delights to have His people found in. But all will get their share of praise or blame when He who silently is taking account of His people's ways shall manifest everything in the penetrating light of His presence.
What then of Laodicea? It seems hardly a gracious thing for saints to brand each other with this mark. Yet few there are, if truthful, who cannot find a measure of it not far distant to be judged and confessed, unless sufficiently blinded by a good opinion of themselves to have forgotten the measure of the Christian's responsibility and path—the obligation or the call to walk as He walked. How much room for confession this leaves! How little for boastful pretension! Yet if it humbles, how it also cheers to look at Him and His blessed pathway through a world of sin and sorrow-ministering, not ministered to, save by the hands and hearts of those who out of His fullness were receiving "grace upon grace."
If I look around in Christendom, I need not be at a loss to discover what is really Laodicea. "Lukewarm" is a mixture of hot and cold, and modern revivalism is just that. The alabaster box of ointment has been forgotten, and man is the object of many an earnest worker who creates a stir amidst what otherwise would soon be seen to be dead enough toward God. But we see growing rapidly today wealthy churches, where the poor have no place, popular and eloquent preachers, sensuous music, and religious songs which the world can adopt; all this, while, save in a remnant, life to God is wanting, we see growing rapidly today. Laodicea is to Philadelphia, I believe, what Peramos was to Smyrna. Popularize truth and you have spoiled it effectually. Adapt the gospel to man's tastes and you most effectually take away the offense of the cross; and if the whole counsel of God is not declared, the world will thank you for so yielding the cross as to make it attractive.
The sensuous in religion is eagerly sought today, and all that appeals to the natural man; and this, in its broad features, is Laodicea. The Lord recognizes those mixed up with it who are really not of it, and whose hearts can only be kept awake by the rebukes and chastening which love inflicts. But for them Christ knocks at the door. He proffers the most intimate fellowship with those who care for His company. "I will come in to him, and will sup with him, and he with Me."
The mass, however, know Him not at all. Like the foolish virgins, they have no oil. The Lord counsels them to buy of Him what they lack. If we look at these pictures of the four churches as thus developed, each one continuing as a distinct thing until the end, we must not forget that instead of closely defined edges they are found to overlap and interlace at their edges; while the nearer we get to the distinctly pronounced character of each, the more marked and separate the lines will be.
May the Lord give us discernment as to these things that we may avoid what is offensive to Him, and be content with His approval and His company until He calls us up through that open door in heaven to share His throne and glory, and to view from thence the execution of this well-earned wrath upon those who in a day of grace have refused to own Him Lord.