The Revelation of Jesus Christ - The Herald

are apostles, and are not, and hast found them liars.' So far his pastoral work had the
Divine approval, and He has still words of praise for him. 'And hast borne, and hast
patience, and for My name's sake hast labored, and hast not fainted.' These qualities all
meet with His unfeigned approbation as being just what should distinguish the labors of a
faithful pastor; but here the scene changes, and he is brought face to face with his faults, as
seen by his Lord. 'Nevertheless, I have this against thee, because thou hast left thy first
love.'"
Christ rebukes the ministry of Laodicea
That all but two of these messengers were rebuked by the Savior, indeed, were held
equally, and probably more responsible than the individuals of the Churches for the
wrong conditions existing, is plainly taught in that the words of Christ are addressed to
them. We read, "Unto the angel of the Church at Ephesus write; I know thy works. . . . I
have this against thee, because thou hast left thy first love." We inquire, Whose works did
the Savior know? Was it not the angel's or messenger's? Who was it that the Master said
had left his first love? Is it proper to apply these words alone to the Church, leaving the
messenger without rebuke? It would hardly seem so. All the other Apostles were dead
when St. John was told to write and send these epistles to the messenger at Ephesus. It will
be well that we bear in mind that the condition described by Ephesus which was rebuked
by the Savior, applied to the very close of the Apostolic age--indeed, to the very time St.
John is commissioned to write these messages; and, of course, St. John at this time could
not be one of these unfaithful stars, being an exile on the desert isle of Patmos; and this, of
course, was true of those who were dead. There doubtless were others, a few, to whom the
words of rebuke would not apply, just as there have been in every period. The conditions
described were general, both as to rebukes and commendation.
There can be no question, however, that the Church is also addressed in the message, but
this is seen, not in the words we have quoted, but rather in the words, "He that hath an
ear, let him hear what the Spirit saith unto the Churches," as well as in the fact that St. John
was instructed to write to them. It therefore seems most conclusive that the Lord's words
are addressed and apply, not only to the Churches, but to the angels or messengers as
well; and as we carefully examine the messages, it cannot but be noticed that the Savior's
words imply that the angel addressed is equally and more guilty of the things charged,
and is held responsible with the Churches for the wrong conditions existing in them. Both
the angel and the Church of Pergamos are, as we have noted, held responsible for not
testifying against the doctrines of the "Nicolaitans" and of "Balaam." It is both the angel
and the Church that are rebuked for suffering that woman Jezebel to seduce God's
servants, etc., in Thyatira.
A careful examination of the address to Laodicea will discover that it is a rejected, indeed,
an apostate condition, that is described by Laodicea and its angel. Does it not seem the
more reasonable to interpret this message as describing the utter rejection of both a
Laodicean ministry and laity--indeed, the whole system of Protestant Christendom?