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The remarkable conversion of Dr. W. P. Mackay, author of Grace and Truth. As a student, Mackay pawned the Bible his mother gave him. But, it followed him . . . literally! This edition contains a second parallel story from Russia.
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An Introduction to Revelation 2 & 3 (extracted from Miller’s Church History, highly recommended), by A. Miller
These seven Epistles, so far, will guide our future studies. We believe they are not only historical, but also prophetical. Doubtless they are strictly historical, and this fact must be allowed its full weight in studying their prophetic character. Seven churches actually existed in the seven cities here named, and in the condition here described. But it is equally clear, that they were intended, by Him who knows the end from the beginning, to bear a prophetic meaning, as well as a historical application. They were selected from amongst many, and so arranged and described as to foreshadow what was to come. To limit their application to the seven literal churches then in Asia would be to mar the unity of the Apocalypse, and to lose the promised blessing. “Blessed is he that readeth, and they that hear the words of this prophecy.” The character of the whole book is prophetic and symbolic. The second and third chapters are no exception to this. They are introduced by the Lord Himself in their mystic character:
“The mystery of the seven stars
which thou sawest in My right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.”
The number seven is characteristic. It marks a complete circle of the thoughts or ways of God as to time. Hence the seven days of the week—the seven feasts of Israel –the seven parables of the kingdom of heaven in mystery. It is often used through-out this book, which takes up Jew, Gentile, and the church of God, as responsible on the earth. Hence, we have seven churches, seven stars, seven candlesticks, seven angels, seven seals, seven trumpets, seven vials or the seven last plagues. Only in chapters 2 and 3 is the church seen as responsible on the earth, and the object of divine government. From chapter 4-19 she is seen in heaven. Then she appears in full manifested glory with her Lord. “And the armies which were in heaven followed Him upon white horses, clothed in fine linen, white and clean.”
In the body of the book, especially from chapter 6, the Jews and Gentiles come before us, and are judicially dealt with from the throne of God in heaven. But this will not take place till after the church—the true bride of the Lamb—is caught up to heaven, and the merely nominal corrupt thing is finally rejected.
The threefold division of the book, as given by the Lord Himself, makes the order of events quite plain, and ought to have immense weight as a principle of interpretation in the study of the Apocalypse. In chapter 1:19, He gives us the contents and
plan of the whole book: “Write the things which thou hast seen, and the things which are, and the things which shall be hereafter,”—or, literally, “after these things.” “The things which thou hast seen” refer to the revelation of Jesus as seen by John in chapter 1; “the things which are,” to the time-condition of the professing body as presented in chapters 2 and 3. “The things which shall be hereafter” are from chapter 4 to the end. The third division begins with chapter 4. A door is opened in heaven, and the prophet is called to come up. “Come up hither, and I will show thee things which must be hereafter,” or “after these things.” It is the same phrase in chapter 4:1 as in chapter 1:19. The things which are, and the things which shall be after these things, cannot possibly be concurrent. The one must end before the other begins.
When the number seven is used, not in a literal but in a symbolic sense, it always signifies completeness. It is evidently thus used in chapters 2 and 3. There were other churches, we know, besides those named; but seven are selected and associated to present a complete picture of what would afterward be developed in the church's history on earth. The more important moral elements which then existed, the Lord foresaw, would reappear in course of time. Thus, we have a sevenfold or divinely perfect picture of the successive states of the professing church during the entire period of her responsibility on the earth.
We will now take a rapid glance at the outline of the seven churches; and give a general idea of the different periods in history to which they apply.
Outline of The Seven Churches
Ephesus. In Ephesus the Lord detects the root of all declension. “Thou hast left thy first love.” It is threatened with the removal of the candlestick unless there be repentance. Period—from the apostolic age to the close of the second century.
Smyrna. The message of Ephesus is general, to Smyrna it is specific. And though it applied at that time to the assembly there, it shadowed forth, in the most striking way, the repeated persecutions through which the church passed under the heathen emperors. Yet God may have used the power of the world to arrest the progress of evil in the church. Period—from the second century to Constantine.
Pergamos. Here we have the establishment of Christianity by Constantine as the religion of the State. Instead of persecuting the Christians, he patronized them. From that moment the downward course of the church is rapid. Her unholy alliance with the world proved her saddest and deepest fall. It was then that she lost the true sense of her relationship to Christ in heaven, and of her character on earth as a pilgrim and a stranger. Period—from the beginning of the fourth to the seventh century, when popery was established.
Thyatira. In Thyatira we have the popery of the middle ages, Jezebel-like, practicing all kinds of wickedness, and persecuting the saints of God, under the disguise of religious zeal. Nevertheless, there was a God-fearing remnant in Thyatira, whom the Lord com-forts with the bright hope of His coming, and with the promise of power over the nations, when He Himself shall reign. But the word of exhortation to the remnant is, “That which ye have already, hold fast till I come.” Period—from the establishment of popery to the Lord's coming. It goes on to the end, but is characterized by the dark ages.
Sardis. Here we see the Protestant part of Christendom that which followed the great work of the Reformation. The foul features of popery disappear, but the new system itself has no vitality. “Thou hast a name that thou livest and art dead.” But there are true saints in these lifeless systems, and Christ knows them all. “Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with Me in white: for they are worthy.” Period—from the eventful sixteenth century onwards. Protestantism after the Reformation.
Philadelphia. The church of Philadelphia presents a feeble remnant, but they are faithful to the word and name of the Lord Jesus. That which characterized them was keeping the word of Christ's patience, and not denying His name. Their condition was not marked by 'any outward display of power; nor of anything externally great, but of close, intimate, personal communion with Himself. He is in their midst as the Holy One and the True, and is represented as having charge of the house. He has “the key of David.” The treasures of the prophetic word are unlocked for those inside. They are also in the sympathies of His patience, and in the expectation of His coming. “Because thou hast kept the word of My patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.” Period—especially from an early part of this century; but activity on all hands is now rapidly developing the last phases of Christendom.
Laodicea. In Laodicea we have lukewarm-ness—indifference—latitudinarianism; but with high pretensions, a boastful spirit, and great self-sufficiency. This is the last state of that which bears the name of Christ on the earth. But alas! it is intolerable to Him. Its final doom has come. Having separated every true believer from the corruptions of Christendom to Himself, He spues it out of His mouth. That which ought to have been sweet to His taste has become nauseous, and it is cast off forever. Period—beginning after Philadelphia, but especially the closing scene.
Having thus taken a general view of the seven churches, we would now endeavor, through the Lord's help, briefly to trace these different periods of the church's history. And we purpose examining more fully, each of the seven Epistles as we go along, that we may ascertain what light is shed on the different periods by these addresses; and how far the facts of church history illustrate the scripture history of these two chapters. May the Lord guide for the refreshment and blessing of His own beloved ones.