"CHRIST IN HIS RELATION TO THE CHURCHES"

“CHRIST IN HIS RELATION TO THE CHURCHES”

We are here arrived at a most important subject, where, if ever, we may find something of the spiritual and heavenly character of the church of God during this dispensation. But I would draw at once attention to the title — Christ’s relation to the churches. Is that all? Has He no relation to the church? Is there nothing during thus dispensation of what is special in Christ’s relationship to the church? This book “especially refers to the period during which Christ is hidden with God” — “the church being a body chosen out of the nations and separated to God.” The church, then, is spoken of as regards this period. “We might expect in a book treating of this period [though all the actings of God spoken of in it are, according to the author, future] that His excellent relation to such a body would be distinctly marked.” Now let the reader examine this chapter, and say what this excellent relation is? or see whether he finds nothing about it at all. The very title betrays the fact, and what is in the writer’s mind. It is, “Christ in His relation to the churches,” not to the church.

⁺Hence, perhaps, the resurrection is not spoken of in it, save as a recognised fact to enumerate those who have part in it, when the thrones are set, and judgment given to those on them. But, as the act of life-giving power, it is never historically mentioned.

“Accordingly” (page 15), “the very first chapter reveals Christ in His relation to the churches.” His excellent relation to the church during the period He is hidden with God is His walking in judgment in the midst of the churches. There it is His excellent relation is “distinctly marked.” Nor can there be any doubt of its being the full object of the writer’s contemplation; for it is said, “It is a kingdom set to confess Him thus — to own union with Him in glory, and seek likeness to Him in suffering obedience here.” And all His excellent relation to such a body (a kingdom) is that He is walking in the midst of the candlesticks of gold. In respect to “union with Him in glory,” this is all which “His excellent relation to such a body” amounts to — that by which it is “distinctly marked.”

Let us come to some particulars, and we shall see the entire confusion of the statements in detail. The Revelation treats, we are told, of the period during which Christ is hidden with God. Hence His relation to the church would be marked. Its chief subject is the relation of the throne of God to the nations, but it has another object in relation to the churches; it reveals the present relation of Christ to them, but the Gentiles supreme and glorious, and the church suffering. This characterises our dispensation, and the period of which the Revelation treats.

But is it merely another object during this period? Why is it concealed that the period is distinguished, as well as the object? And therefore if this account of the churches reveals the present relation of Christ to them — the prophetic part, which treats of the Gentiles, is after the close of the present relation of Christ to the churches. The apostle is directed to write “the things which he had seen,” “the things which are,” and “the things which are after these.” Now “the things which are” are the seven churches; and then the apostle is caught up to see the things which are “after these.” So that “the things that are” are closed before the prophetic part begins; or else the things which come after certain others, whose history has been ended, are at the same time with them. Yet this is what the chapter leaves us to suppose.

Next, it is stated that “He hath made it a kingdom, even a priestly kingdom.” It is never said, He has made “it” a kingdom. He has made us a kingdom, supposing the new reading right. And this makes all the difference; because it is then, not a sphere of government, but a term of personal dignity, just as priest is. And though this is sought to be eked out by the terms “a kingdom of priests, and a kingdom of kings,” yet it is clearly a sphere of government; for it is added “His, and His only, to govern.” And if so, there is no warrant to say “of kings”; because kingdom means a thing governed, not governing, according to the author himself. This is merely saving appearances, in order to avoid the idea of taking away the glory of the saints. In chapter 5 the term kings is applied to Israel. If the church be a kingdom in the midst of kingdoms, and that this is its present relation, surely we do not reign now, even if we be reigned over by Christ. And it is a mere delusion to confound Christ’s reigning over us now (and therefore our being a kingdom), and our reigning with Him hereafter, as being expressed by the same word kingdom. It is when Christ’s present relation to the churches will have quite closed, that we shall be kings in that sense, as reigning with Him.

Next, to make the church merely a kingdom lowers it altogether from the proper scriptural idea of His excellent relation to such a body. And what is meant here by such a body? “It is a kingdom in the midst of kingdoms.” It is not, though the word body is used, His — Christ’s — body. It is a kingdom which He governs which He orders by His own peculiar laws. It is true the author speaks of giving it life, but this only increases the confusion, and reduces life-giving union to the idea of a governed body. Accordingly (as we have seen) it is accomplished in relation to the churches among which He walks, which churches, we may further remark, exist no longer. “We cannot hear” the Lord’s addresses “as churches, for churches have ceased to be.” (Page 31.) All idea of the unity of the body of Christ as the state and portion of the church, as sitting in heavenly places in Him, is altogether lost. His excellent relation to such a body is to a kingdom governed upon earth, and that is all. Indeed more than all: for that which is addressed in the Revelation directly exists no more. It is in vain to say, that this is the way it is treated in the Revelation; because what is sought to be proved is, that the Revelation treats of our dispensation — the church dispensation. If it does not, and that the Revelation does not speak of our dispensation, of the church in its proper relation to Christ, but merely of churches as once existing, but which exist no longer, and of certain prophetic subjects which come after churches have ceased to exist, then the whole system falls which makes it treat of the church dispensation, and places us in its prophetic statements. If it do treat of it, then, I repeat, the writer lowers the distinct marking of Christ’s excellent relation to such a body, to churches, and to the government of a kingdom in the midst of kingdoms, setting aside the proper relation of the church to Christ.

^[p. 24] But to proceed. It is alleged that candlesticks of gold lead to the candlestick of the tabernacle, and then, that “every thing that typified the person or attributes of Christ, as seen in heaven, was of gold.” That the gold may shew that the candlesticks or churches are viewed in a divine or heavenly character, may be very true. But it is not Christ’s Person, or attributes, which are seen here, nor is He seen in heaven. The Spirit speaks of churches, and of Christ upon earth walking amongst them. Lights in the holy place was not the proper place of churches, but lights in the world, holding forth the word of life, presenting divine excellency among men. But John turned, and saw seven golden candlesticks. He did not see the sanctuary, nor candlesticks in it. To say he was for a season withdrawn from the sphere of mere human thought and action is merely confounding with words. Of course he was, when he had a vision; but he was in the isle called Patmos, and turned, and saw the candlesticks. Afterwards, “after these things,” he is taken out of the sphere of earth, and it is said to him “Come up hither”; but this he saw on earth — a vision no doubt; but John was not yet for a season out of earthly connection, unless the isle called Patmos be so. There was no hidden and separated sanctuary, no secret holy place. All this statement is merely added and contrary to the statements of the chapter. That he saw them in vision, according to the abstract or divine idea, of what they should be, or were, according to that idea, and not in the ordinary exercise of apostolic care, is quite true; but the vision was not what it is represented here to be. Moreover, Christ is seen with a golden girdle, it is true; but His feet were like fine brass, not of gold, which is stated to be His heavenly character. The author states that He walked among the candlesticks, not the churches; but it is explained by the word itself, that the candlesticks were the churches.

^[p. 25] And if He was walking among the candlesticks judging, it was clear it was not the candlesticks as the divine type of what they were in God’s mind that He would judge. The candlesticks were God’s idea of them. The report is of things that are — what man had actually made of them here below. Christ judicially brought what the Spirit saw to bear on what man had produced. I would only add that, while the judgment was priestly as well as divine, yet I do not (whatever His capacity to give) find grace in anything characterise His dealings here — i.e., His activity in priestly grace: for patience in judgment is grace. But the next chapter will give us further matter on what is most important in thus.