(3) The nature of the call to the hearers of each epistle to give heed to the words addressed to them leads to the same conclusion. Had each epistle been designed only for those to whom it was immediately sent, that call would probably have been addressed to them alone. Instead of this it is couched in the most general form: He that hath an ear, let him hear what the Spirit saith to the churches.
(4) The character in which the Saviour speaks to each of the seven churches is always taken from the vision of the Son of man beheld by St. John in the first chapter of his book. It is true that in the case of one or two of the particulars mentioned this is not at once apparent; but in that of by far the larger number it is so clear that we are entitled to infer the existence of some secret link of connexion in the mind of the sacred writer even when it may not be distinctly perceptible to us. The descriptions, too, of the epistles are no doubt fuller and more elaborate than those of the vision; but this circumstance is easily accounted for when we remember that the seven different delineations of our Lord contained in the second and third chapters are in the first chapter combined in one. Keeping these considerations in view, the main point is incontestable that the germ of the epistolary description is to be found in every case in the preliminary vision.
Thus to the first church—that of Ephesus—Jesus introduces Himself as He that holdeth the seven stars in His right hand, He that walketh in the midst of the seven golden candlesticks[32]; and the description is evidently that of chap. i. 12, 13, 16, where the Seer beheld "seven golden candlesticks; and in the midst of the candlesticks one like unto a Son of man; and He had in His right hand seven stars." To the second—the church of Smyrna—Jesus introduces Himself with the words, These things saith the first and the last, which became dead, and lived again[33]; and the description is taken from chap. i. 17, 18: "I am the first and the last, and the Living One; and I became dead, and behold, I am alive for evermore." To the third—the church of Pergamum—the introduction is, These things saith He that hath a sharp two-edged sword[34]; and the original of the description is found in chap. i. 16: and out of His mouth proceeded a sharp two-edged sword. To the fourth—the church of Thyatira—the Saviour begins, These things saith the Son of God, who hath His eyes like a flame of fire, and His feet are like unto burnished brass[35]; and we see the source whence the words are drawn when we read in chap. i. 14, 15, "And His eyes were as a flame of fire; and His feet like unto burnished brass, as if it had been refined in a furnace." Of the latter part of the salutation to the fifth church—that of Sardis—which runs, These things saith He that hath the seven Spirits of God, and the seven stars,[36] it is unnecessary to speak; but the first part is more difficult to trace. Comparing chap. v. 6 and chap. iv. 5, we learn that the seven Spirits of God are the possession of the Redeemer, and that they are symbolized by seven lamps burning before the throne of God. Turning now to chap. i., we find the Seer speaking in ver. 4 of "the seven Spirits which are before the throne," those very spirits which in chap. v. 6 he tells us that the Redeemer "hath." This latter thought therefore he is accustomed to associate with them; and though in chap. i. 4 he does not expressly say that the seven Spirits there referred to are the possession of Jesus, this view of them is obviously a part of his general conception of the matter. In chap. i. 4, therefore, the source of the words addressed to Sardis is to be found. To the sixth church—that of Philadelphia—it is said, These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and none shall shut, and that shutteth, and none openeth[37]; and we can have no difficulty in recognising the germ of the extended description in chap. i. 14, 18, where we are told that Jesus Christ, in token of His holiness, hath "His head and His hair white as white wool, white as snow," and that He hath "the keys of death and of Hades." Lastly, we have the introductory address to the seventh church—that of Laodicea—These things saith the Amen, the faithful and true Witness, the beginning of the creation of God[38]; and the origin of it is to be seen in chap. i. 5, where we are told of "Jesus Christ, who is the faithful Witness, and the first-born of the dead, and the Ruler of the kings of the earth." Each salutation of the seven epistles is thus part of the description of the Son of man in the first chapter of the book; and it is a legitimate inference that the contents of the epistles are, like the salutations, only portions of one whole.
(5) Many expressions are to be met with in the seven epistles which find their explanation only in those later chapters of the book where a reference to the Church universal cannot be denied. The tree of life of the first epistle meets us again, more fully spoken of, in the description of the new Jerusalem.[39] The second death mentioned in the second epistle is not explained till judgment upon the Church's enemies is complete.[40] The writing upon believers of the new name, promised in the third epistle, is almost unintelligible until we behold the hundred and forty-four thousand upon Mount Zion.[41] The authority over the nations, and more especially the gift of the morning star, referred to in the fourth epistle, cannot be comprehended until we are introduced to the vision of the thousand years and the last utterances of the glorified Redeemer.[42] The white garments of the fifth epistle can hardly be rightly understood until we see the white-robed company standing before the throne and before the Lamb.[43] The mention in the sixth epistle of the city of My God, the new Jerusalem, which cometh down out of heaven from My God, remains a mystery until we actually witness her descent.[44] And, finally, the sitting in Christ's throne of the seventh epistle is only elucidated by the reign of the thousand years with Him.[45]
(6) It is worthy of notice that the descriptions of our Lord given in the first and last epistles have a wider application than to the churches of Ephesus and Laodicea, to which they are immediately addressed, thus making it evident that, while each of these epistles has its own place in the series, it is at the same time treated as the first or last member of a group which is to be regarded as a whole.
To the church of Ephesus the Saviour describes Himself as He that holdeth the seven stars in His right hand, He that walketh in the midst of the seven golden candlesticks[46]; and the description has no more reference to Ephesus than to any other of the churches named. In like manner to the church of Laodicea He describes Himself as the Amen, the Witness faithful and true, the Beginning of the creation of God.[47] The first of these appellations is no doubt derived from Isa. lxv. 16, where we have twice repeated in the same verse the formula "God Amen;" and the meaning of the name as applied to Jesus is, not that all the Divine promises shall be accomplished by Him, but that He is Himself the fulfilment of every promise made by the Almighty to His people. The second appellation reminds us of John xviii. 37, where Jesus replies to Pilate's question in the words, "To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth." His whole mission is summed up by Him in the idea of "witnessing." He is the perfect, the true, the real Witness to eternal truth in its deepest sense, in its widest and most comprehensive range. The third appellation, again, cannot be limited to the thought of the mere material creation, as if equivalent to the statement that by the Word were all things made. It would thus fail to correspond with the two appellations preceding it, which undoubtedly apply to the work of redemption, while at the same time the addition of the words "of God" would be meaningless or perplexing. Let us add to this that in chap. i. 5, immediately after Jesus has been called the "faithful Witness," He is described as the "first-begotten of the dead," and we shall not be able to resist the conviction that the words before us refer primarily to the new creation, the Christian Church, that redeemed humanity which has its true life in Christ. It may not indeed be necessary to exclude the thought of the material universe; but, in so far as it is alluded to, it is only as redeemed, in its ideal condition of rest and glory, when the new Jerusalem has come down out of heaven, and when the Church's enemies have been cast into the lake of fire.[48] The three appellations, it will be observed, have thus a general rather than a special aspect; and the salutation containing them is to be distinguished from the salutations of the other epistles, all of which, with the exception of the last, exhibit the closest possible connexion with the contents of the epistles to which they respectively belong. It is no mere fancy, therefore, when we say that we have in this a proof that the first and last epistles are not simply members of a continuous series, the last of which may leave the first far behind, but that they are binding terms which gather up all the members of the series and group them into one.
(7) It ought to be noticed that all the cities to which the seven epistles are addressed were situated beyond the boundaries of the Holy Land, and that the Christian Church in each was certainly composed, at least in large measure, of Gentile converts. These churches cannot therefore represent the Jewish Church alone, but must embody that wider idea of the Christian Church which was brought in when the middle wall of partition between Jews and Gentiles was broken down, and when both were reconciled in one body by the Cross, becoming one Church in the Son and in the Father. Were we dealing with the Jewish-Christian Church, we should unquestionably find it located in Jerusalem or in some of the cities of Palestine. When we are taken to heathen soil, and to churches known to have been at least for the most part Gentile, it is a proof that we have before us that great Gentile Church in the very conception of which lies the thought of universality.
(8) The view now taken is confirmed by the general nature of the Apocalypse. That book is symbolical. It begins with a symbolical representation in the first chapter. Symbolism, by the admission of all, is resumed in the fourth chapter, and is continued from that point to the end. Now it is certainly possible that between these two groups of symbols a passage only strictly historical might be introduced. But if there be reason on independent grounds to think that here also we have facts used at least to a certain extent to serve a higher than a simply historic thought, it cannot fail to be allowed that the general unity of the book is thus preserved, and that a completeness is lent to it which we are entitled to expect, but which would be otherwise wanting.
The seven churches then of chaps. ii. and iii. are thus intended to represent the one universal Church. The Seer selects such particular churches of Asia and such special features of their condition as afford the best illustration of that state of God's kingdom in the world which is to be the great subject of his prophetic words. He is to keep in view throughout all his revelation certain aspects of the Church in herself and in her relation to the world. But these aspects were not merely in the bosom of the future. Still less are they an ideal picture drawn from the resources of the writer's own imagination. To his enlightened eye, looking abroad over that part of the world in which his lot was cast, they were also present, one in one church, another in another. St. John therefore groups them together. They are "the things which are," and they are types of "the things which shall come to pass hereafter."[49]