8. The Seven Churches which are in Asia (part 2)

[Notes of Addresses on Prophetic Subjects by P. Ben, Delivered before the Assembly, Gathered at YMCA, Secunderabad, Feb. 2015.]
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The study of the seven churches involves the consideration of two fold elements- spiritual government and the remnant.*

*The remnant meant here is not a Jewish one but rather true Christian testimony in contrast to a larger body of dead profession.

The spiritual government unfolds itself in a unique semblance of stars and candlesticks. The idea of subordinate spiritual powers (seven stars) runs along with corporate responsibility (seven candlesticks). The candlesticks are made of gold pointing to the profoundness that ought to characterize the testimony of the church as being established by divine power for divine purposes. The mystical bearing of the seven churches forms a pattern peculiar to the first four churches in contrast to the latter three. The first four are characterized by corruption of spiritual power while the last three feature the decline of spiritual power.

The first four churches are shown to be attacked by certain corrupting influences which are pointedly foreign in source. The lying apostles, Balaam and the Nicolaitans do not figure in the churches of Sardis, Philadelphia and Laodicea. The first four churches point to the Catholic phase of church history which is overtly ridden with pretensions of political leverage. At Ephesus, it is to seek apostolic positions and clerical advantage- lying apostles and the Nicolaitans (conquering the people). Smyrna is about persecution- ten day tribulation initiated by the pagan emperors of Rome. It is the collusion of the church with world politics (Satan’s throne) at Pergamos. It is church ruling* the nations at Thyatira (Jezebel).

*Though Jezebel is shown to teach and seduce but the promise to the overcomer in Thyatira is power over the nations. This implies the immediate contrast to the Papal power over the nations.

The last churches are shown to suffer from spiritual declensions resulting not from external forces but internal decay caused by worldliness (Sardis) and democratization (Laodicea- rights of the people). The last three churches form the Protestant part of church history.

Christ addresses Himself to the first four churches in the light of Rev 1 titles*. But new titles emerge from Sardis down to Laodicea. The Protestant phase of church history has to do with certain elements which are peculiar to its age- the worldliness of Sardis is not the same thing as marriage of the church with the world (Pergamos). The former is spiritual deadness while the latter is spiritual corruption. Similarly, Laodicea’s democracy presents the very opposite of Nicolaitan’s hegemony.

*The addresses to Ephesus, Pergamos and Thyatira are taken from Rev 1: 12-16 which constitutes the vision. The titles that belong to this vision carry with them judicial power. He who is in the midst of the candlesticks (Rev 1:13) is the One who is judicially potent to remove the candlestick (Ephesus). He that hath the sharp sword (Rev 1:16) comes out to fight with the sword of His mouth (Pergamos). He that hath his eyes like flame of fire and feet like fine brass (Rev 1:14 and 15) shall kill Jezebel’s children (Thyatira). The address to Smyrna is the same thing as given to John when he fell at His feet as dead (Rev 1:17 and 18). But beginning from Sardis the titles of Rev 1 are no longer adequate to deal with the condition of spiritual decline resulting in the emergence of new titles- seven Spirits of God and seven stars (right hand is not mentioned as in Ephesus), holy, true, having the key of David, Amen, faithful and true witness, the beginning of the creation of God. The emergence of new titles reflects a thorough change in the dealings of Christ with the church as a professing body on earth. Protestantism heralds a new beginning though only to be speud out at the end (Laodicea).

The study of the seven churches from the remnant’s perspective merits a serious consideration. The remnant begins from Thyatira and not before- ‘unto the rest in Thyatira’ (Rev 2:24). But this also means other things- setting aside the concerns as regards to the recovery of the church to its original position and the coming of Christ (Rev 2:25). From Sardis begins the invisible church*- ‘thou hast a few names even in Sardis’ (Rev 3:4). But this meant that the visible church is condemned to share the fears of the world- ‘I will come on thee as a thief’ (Rev 3:3). Compare this with 1 Thess 5:2.

*The invisible church here is not the mystical body of Christ from Pentecost to rapture but the localized testimony of the remnant unknown to the world at large. The visible church (Christendom) is visible to the world but is under divine condemnation.

The first three churches have the exhortation (He that hath an ear) preceding the promise to the overcomer (To him that overcometh). But in the last four, the promise precedes the exhortation. If the exhortation precedes the promise, it meant the church is still expected to return to its pristine originality as in the apostolic days. If the promise precedes the exhortation, it meant the remnant is distinguished from the church to be the competent heirs of promise- the church is set aside.

Thus, we have a four-three division of the seven churches with respect to spiritual government but a three-four division with respect to the remnant. Thyatira being the fourth church falls in both the divisions thus acquiring transitional features of uniqueness.*

*Thyatira following the four-three pattern belongs to the catholic phase of church history reflecting the titles of Rev 1 (eyes like flame of fire and feet like fine brass- Rev 1:14,15) in connection with the first three churches. But at the same time following the three-four division, Thyatira heralds the beginning of the remnant phase reflecting a new title –the Son of God (Rev 2:18) in connection with the last three churches.

(To be continued in the Lord's will.)

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