By J. C. Philpot

If we examine the features of the New Testament churches as reflected in the inspired page, and seek to gather from that mode of internal evidence the spiritual condition of each, we shall find that though in Christ Jesus, all were one, yet in grace and gift, in state and standing, in knowledge and experience, in walk and conduct they widely differed from one another.

Thus the church at Rome seems to have been distinguished above her sister churches for the strength of her faith. “I thank my God,” says the apostle, “through Jesus Christ for you all that your faith is spoken of throughout the whole world.” (Romans 1 verse 8) So conspicuous and eminent was the faith of the Roman believers that they had become an object of universal mention and thankfulness among the churches. And this seems to be one reason why the apostle in his Epistle to the Romans dwells so fully and largely upon justification, they being able above other churches to enter experimentally into the glorious doctrine of justification by faith in the righteousness of the Son of God. Thus the whole church to the end of time profits by the strength of their faith; for had they been weak in faith they could not have received an epistle so fully declaring the way whereby a sinner stands justified before God by the imputation of the obedience of Christ without the works of the law.

The Corinthian church was particularly favoured with the gifts of utterance and knowledge, as the apostle declares: “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in everything ye are enriched by him in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you; so that ye came behind in no gift; waiting for the coming of the Lord Jesus Christ.” (1st Corinthians chapter 1 verses 4 to 7) These gifts indeed had their attendant perils, for we find the apostle warning them against being puffed up thereby, and assuring them that they might speak with the tongues of men and of angels, have the gift of prophecy, and understand all mysteries and all knowledge, and yet be nothing. (1st Corinthians chapter 8 verses 1; and chapter 13 verse 2).

The Galatian Churches had unhappily become “removed from him that called them into the grace of Christ unto another gospel,” which the apostle declares was really “not another,” as not being worthy of the name of gospel, but was a perversion of the gospel of Christ. (Galatians chapter 1 verses 6 and 7) They had thus strayed from the green pastures and still waters of gospel grace, and got upon the barren heath of legal service; had left the warm sunshine of Mount Zion, and become entangled in the smoke of Mount Sinai.

The church at Philippi was suffering under persecution, for to it we read “was given in the behalf of Christ not only to believe on him but also to suffer for his sake” (Philippians chapter 1 verse 29): and yet it continued firm in “the fellowship of the gospel from the first day until now.” (Philippians chapter 1 verse 5) There was also in it a great spirit of love and liberality; for no church communicated with Paul as concerning giving and receiving but it only. (Philippians chapter 4 verse 15) The wealthy Corinthians allowed him to preach to them the gospel of God freely, suffering the poorer church at Philippi to supply that which was lacking to him (2nd Corinthians chapter 11 verses 7 to 9); proving, as is often the case, the greater willingness of the poor than of the rich to give to the cause and servants of God.

The churches of Ephesus and of Colosse seem to have been further advanced in knowledge, and more fully and firmly established in the truth than most of the other New Testament churches, the former especially having had the benefit of Paul's personal ministry for three years. They were therefore better qualified to receive those deep epistles which were severally addressed to them, in which the grandest and most glorious mysteries of our most holy faith are unfolded with a wisdom and a power which seem to leave us ever learners and never able to grasp them fully to our satisfaction.

The church at Thessalonica, was inferior to that at Rome in faith, to that of Corinth in gifts, to that at Ephesus in knowledge, and yet was one of the most favoured in the New Testament. The two epistles which Paul sent them were the first which ever issued from his pen, and were written to them in the early days of their profession, about a year after the gospel had “come to them not in word only, but also in power and in the Holy Ghost and in much assurance.” They had been much persecuted for righteousness' sake, and had received the word in much affliction, with joy of the Holy Ghost.” (1st Thessalonians chapter 1 verses 5 and 6) There was also one feature in their Christian character which shone forth with distinguished lustre – brotherly love – according to the prophet's own testimony: “But as touching brotherly love, ye need not that I write unto you: for ye yourselves are taught of God to love one another.” (1st Thessalonians chapter 4 verse 9) Blessed mark of heavenly grace! The apostle also seems to have been peculiarly attached to them, for he says, “So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.” (1st Thessalonians chapter 2 verse 8) The reason of his great love to them appears to have been, first, the power which he felt in his own soul in preaching to them the word of life, for he calls to their mind, “Ye know what manner of men we were among you for your sake;” and, secondly, the way in which they received the word from his lips, which made him say, “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy.” (1st Thessalonians chapter 2 verses 19 and 20).