* * * You ask why I believe that the seven churches give us the history of the whole church.' I will not say I believe; I believe what God has said; my faith is in the word of God itself; what it says I believe. But we can have our understandings enlightened by the Holy Spirit in order to understand what has been written in this word, and set it before our brethren as a matter of knowledge, not of faith. I think, then, as many other Christians do, and, as far as I am concerned, I have no doubt that this series of churches applies as history to the moral successive state of the whole church; the first four to the history of the church from its first decline to its present condition in popery; and the last three, from Sardis to Laodicea, are the history of Protestantism. If you examine the structure of Revelation, you find it is divided into three parts. Read chapter 1:19: "Write the things which thou halt seen, and the things which are, and the things which shall be hereafter," literally, "after these." Now "the things after these" (or "hereafter") begin in chapter 4. "The things which thou hast seen" precede evidently "the things which are" since the prophet has seen them; so "the things which are" are in chapters 2 and 3. In chapter 4, the throne of judgment is placed in heaven, not the throne of grace to which we draw near with boldness; from this throne proceeded lightnings, etc., the signs of judgment. Now the judgments which proceed from this throne fall on the earth. The church is not seen still in the world, but in heaven, seated upon thrones around the throne of God. It comes with Christ and all the saints in chapter 19. These things are not the things which are, but those that come after these. "The things which are" refer therefore to the church looked on as placed under the responsibility of man, and judged by the Lord; and the Lord is seen, not as head of His body, not as a Priest to intercede for us, and to help our infirmities, but as a Judge: He is not serving, but He walks in the midst of the seven golden candlesticks to see what is the true condition of each, and to pronounce His sentence. However, the series is presented as a whole. It begins with the first decline of the church, and goes on to the Lord's coming, and to the judgment of the church; whether it is judged, and the kingdom and the morning star are substituted for it, or spued out of the Lord's mouth. That this series is looked on as a whole is confirmed by the force of the number seven in the word. It is a whole during the time of the apostle; and the things that take place when God intervenes to judge the world, begin in chapter 6. after the throne is set in chapter 4, and the Lamb has taken the book in chapter 5. It is not, however, a whole at the same time, because the state of each church is different. Still, if we examine the church of Philadelphia, we find that a time of tribulation is spoken of which shall come upon all the world, and the Lord adds, "Behold, I come quickly": this cannot apply to the church of Philadelphia alone. I have already drawn attention to the church of Thyatira, where those who are faithful are to maintain their fidelity until the Lord comes. If we believe-and, for myself, I do not doubt it-that chapters 6-19 relate the history of the judgments of God and of the Lamb after the throne of judgment has been set in chapters 4 and 5, then it is certain the seven churches, "the things which are," give the history of the church from the beginning till the end, until the Lord comes to take it away, and gather it round Himself, in order that the saints should come with the Lord to judge the world, and reign over it.
Now if we believe this, there are some points which may guide our intelligence, and confirm the justness of this way of thinking. The series begins with the decline of the church. It is necessary to observe, that these pictures of the church are not the history of the operations of God. God does not judge His own work, but when it has had its share in bringing about the result, then God judges this result; and that is what we find here. The Lord is not a servant in grace; He is not the Head of His body, and the source of grace and strength for His own as normally; but He wears a garment down to His feet, and He walks in the midst of the seven golden candlesticks to examine their condition. But man is not faithful, and the Lord finds that the church has left its first love. Through the faithfulness of God, persecutions follow; then corruption, and false and corrupt teaching. Then we find, not one teacher who teaches error and deceives the disciples, but that the woman Jezebel not only seduces, but is the mother of the corrupt; in the external church the children of corruption are born. Not only this, we find this solemn word, "And I gave her space to repent of her fornication, but she repented not." Then comes His judgment: there is still time for those who commit adultery with her, but for her children, nothing save judgment. The faithful are exhorted to maintain their fidelity until the coming of the Lord. Then the kingdom and the morning star are substituted for the external church. Thus the history of the church in its responsibility is related from the first decline until its end, brought about by the coming of the Lord, who judges corrupt Jezebel, and her children, and establishes the kingdom and the heavenly glory in their stead.
But in this case, what are the last three churches? I do not doubt that they represent Protestantism. The church of Sardis is not guilty of the horrible corruption of Jezebel, but she 'has a name to live, and yet she is dead; she is to be treated like the world-solemn judgment. Compare 1 Thess. 5:4; Rev. 3:3. Philadelphia walks with little strength, but waits for the Lord's coming, and keeps the word of His patience; and she shall be kept from the day of temptation which shall come upon all the world. Then Laodicea is to be spued out of the mouth of the Lord. Thus we have the history of the external church upon the earth, and the sad result in the hands of men of the grace of God, but to be so much the more a witness of the patience and of the faithfulness of God towards His own.
I send only a few general principles. The understanding of the truth on this point depends on the explanation of all the ways of God towards the church and towards the world.
I send, dearest brother, a few lines on the seven churches -not a finished explanation; but points that may be meditated on if the truth is sought: you can use it as you wish....
Your affectionate brother.
London,
December 22nd, 1870.