A LETTER TO A FRIEND, ON THE SEVEN CHURCHES by John Norton Loughborough

Publishing Committee · Battle Creek, Mich. · Mar 19, 1857

A LETTER TO A FRIEND, ON THE SEVEN CHURCHES.

By John Norton Loughborough

BY J. N. LOUGHBOROUGH.

DEAR BROTHER:—You ask me in your letter for "the evidence from the Bible that the seven churches of Rev. ii, and iii, succeed one another." Or, "in other words, Where is one candlestick removed, and another put in its place?" I will try, by the help of the Lord, to look at these questions, hoping to be guided in the investigation, by the Spirit which seems to accompany this message wherever it is advocated.

Seven is a number used many times in the book of Revelation. Inspiration has seemingly selected it as a number which signifies the whole of that to which it is applied. That whole being divided into seven parts, either applying to seven different periods, and a work accomplished in those periods; or to seven different manifestations of the one thing spoken of. "The seven Spirits of God" are spoken of, [Rev. i, 4; iii, 1; iv, 5; v, 6,] and yet "the Spirit of God" is definitely spoken of in other portions of scripture as one Spirit. Paul says, [1 Cor. xii, 11,] "All these worketh that one and the selfsame Spirit, dividing to every man severally as he will." "The seven Spirits of God" probably refer to seven different manifestations of that Spirit. In several instances where the number seven is used, it applies to a series of events to transpire in consecutive order during seven different periods. The seven angels with their seven trumpets, and the seven seals, are instances where it occurs in that manner.

How do we ascertain that the seven seals and seven trumpets are consecutive? You may reply, Because they are numbered. But I understand the best evidence we now have that the seven seals and seven trumpets are consecutive, is, that they are prophetic, and have been fulfilled in consecutive order. Now to look at the testimony concerning the seven seals, (without an understanding of the facts brought out by them,) we see nothing very definite in the first four seals to give their chronology; but when we come to the sixth seal, events are there introduced as transpiring under that seal, which we learn by other scriptures, are signs immediately to precede the second coming of Christ. In noticing the seven trumpets, (aside from their fulfillment,) we see in the seventh that we are carried to the setting up of Christ's kingdom. So we might infer (before tracing out the events under each trumpet, or each seal,) that they cover the whole gospel age.

The strongest evidence I had that the seven churches in Asia signify simply seven literal churches was that there were seven such churches in Asia, and John was commanded to send his testimony to them. The testimony to John, [chap. i, 11,] "What thou seest write in a book, and send it unto the seven churches which are in Asia," I now understand applies to the whole book of Revelation. Those seven churches in Asia could get some information and help from the book; although most of its teaching might have its definite application to other ages of the world.

It would seem singular indeed if seven churches in Asia only are designated by this testimony, [chap. ii, and iii,] that those churches all living (as we claimed) within a territory one hundred miles in length, and fifty miles in breadth, having enjoyed the labors of the same Apostle, holding like faith, and fellowshiping each other, should be so widely different in their character. This is not generally the case; but those churches situated in such a manner rise or fall together. We as a church of Sabbath-keepers have shared alike in going into a lukewarm state, and a general move is now being made to arise.

A strong argument I now rely upon as proof that the seven churches apply to seven states, or seven different periods of the church, is that events are introduced in the testimony to some of those churches, which could not have their fulfillment in Asia; but have their fulfillment in the close of time; and therefore some of the members of those churches exist as we to the close of time. Christ's second coming is one event. The time of trouble is another. Christ says to the Thyatirans, "Hold fast till I come;" to the members of the Sardis church, "If therefore thou shalt not watch I will come on thee as a thief;" to the Philadelphians, "I will keep thee from the hour of temptation, (time of trouble,) which shall come upon all the world, to try them that dwell upon the earth."

You perhaps will say, if those churches in Asia had continued faithful, they would have existed till Christ's second advent. But, we answer, the Lord who "knoweth the end from the beginning," must have known that they would fall away. This testimony to the Philadelphia church, "I will keep thee from the hour of temptation," is a fallacy, if the view is correct that the testimony to the seven churches have their definite application in Asia. Where (with that view) is the hour of temptation? Just before us, in the future. Where are the members of the Philadelphia church? In their graves. "They hear not the voice of the oppressor." Job iii, 18. Then they are not kept in the hour of temptation. We cannot claim that this promise to keep the faithful ones in the Philadelphia church was on condition that the church existed till the time of trouble; but the testimony shows that when the time of trouble and hour of temptation come, some who were members of the Philadelphia church will still exist and be kept by the power of the Lord. The sum of this reasoning is this: Some members of the Philadelphia church are to be kept in the time of trouble; but those who are kept in the time of trouble are those who have been faithful up to that time; therefore the Philadelphia church has its application just prior to the time of trouble.

Perhaps you will still contend that those churches apply in Asia, and are ready to refer to the testimony of Paul to the Corinthians and Thessalonians concerning the coming of Christ, as a parallel to the above. If this testimony applies to the seven literal churches in Asia only, and those who find themselves in similar circumstances are to heed the testimony given to them, then it is not similar to the testimony referred to in Corinthians or Thessalonians; for the events there spoken of have their definite application at the coming of Christ, and yet the Thessalonians and Corinthians could get some information from the testimony. The testimonies (spoken of) in the epistle to the churches of Corinth and Thessalonica, have their definite application to those who will live just prior to the coming of Christ. I understand that these churches have their definite application where the events specified in the testimony to those churches were to have their fulfillment.

Let those who read the testimonies given to those churches, prior to the time of their definite application, heed the exhortation given to them. I understand that there are prophecies in the Bible that have a two-fold application. So I understand the seven churches. The exhortation in such prophecies should be heeded by any who find themselves in similar circumstances; but the definite application of such prophecies must be on that people where the events introduced by those prophecies are about to be accomplished. Peter says, [1 Pet. iv, 7,] "But the end of all things is at hand; be ye therefore sober and watch unto prayer." It was a duty to be sober and watch unto prayer in the days of Peter, but was the end of all things then at hand? No. The end of all things is now at hand, and the testimony of Peter now has its definite application.

The Philadelphia church has an open door set before it, by him who hath the key, (power, or throne,) of David. This refers to the open door of the Sanctuary in heaven, which (in vain) many have tried to prove was not open, but they cannot shut the door. According to the type, that door can be open for no other purpose than to cleanse the Sanctuary, which we firmly believe is a work that commenced in 1844.

In my remarks thus far I have assigned some reasons why I consider that the seven churches cannot apply definitely to seven literal churches in Asia. Before passing to give the chronology of the seven churches, or as you inquire, "show where one candlestick is removed and another takes its place," it may be proper to notice some things which we formerly considered objections to the view that the seven churches apply to seven states of the gospel church.

The first position we took was, that the testimony of Rev. i, 19, divided the book of Revelation into three parts. I cannot now see how that verse divides the book into three parts. Whiting says, "Write the things which thou hast seen, and the things which are, and the things which shall take place hereafter." The Rheims' Testament, published by the English College, translates it, "Write therefore the things which thou hast seen, and which are, and which must be done hereafter." I understand from this testimony that John was to write what he had seen, a portion of which was then before him, and a portion should afterward take place. We cannot claim that what was shown him after chap. ii and iii, was then all in the future, for in having those views, he runs back many times into the past. Neither can we claim that what he had seen related to the past; because in what he had seen, [chap. i,] he had a view of the second coming of Christ. This testimony, instead of dividing the book into three parts, shows that three classes of events are given in the book. Events of the past, events then fulfilling, and events of the future. We cannot claim that all the events of the past were in the first chapter, or that all the events then transpiring were in chapters ii and iii, or all which occurs after those chapters, refer to the future. But we find that in nearly every chain of prophecy in the book events are introduced which occurred prior to A. D. 96.

I now understand the whole of the book of Revelation as prophetic. With the view I had before of the seven churches, applying them only to the time that John wrote the Revelation, I did not look on chapters ii and iii as prophetic, but merely a description of things as they then existed. But in the three verses at the commencement of the book we have a preface to the whole book, followed by John's interrelation.

"The revelation of Jesus Christ which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John, who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand."

This third verse certainly calls the whole book a prophecy. We read, [chap. xxii, 10.] "Seal not the sayings of the prophecy of this book." Verse 18. "For I testify unto every man that heareth the words of the prophecy of this book." Verse 19. "If any man shall take away from the words of the book of this prophecy." This last expression certainly marks the whole book as prophecy. What was in the book? Rev. i, 11: "What thou seest write in a book." Verse 19: "Write the things which thou hast seen, and things which are, and the things which shall be hereafter." If this expression, "The things which are," (as we claimed,) applies to the seven churches, then the seven churches are a part of the book, and therefore are called in chap. xxii, 19, prophecy.

Another objection which was urged against the testimony to the seven churches' being prophetic of the whole gospel church, was based on the seven angels of the seven churches. We claimed that the angel must be the chief messenger in each period of the church, and therefore each age of the church must acknowledge a head, which we thought favored the Catholic doctrine of apostolic succession, and a head of the church in every age. But let us look at it on the ground that it applies to the churches in Asia only. With that view it makes the testimonies to those seven angels apply to seven men. Then one man had tried the apostles. Another should have tribulation ten days, and the Devil should cast some of him into prison. And with this view when we come to the Philadelphia church, "Because thou hast kept the word of my patience, I also will keep thee, (one man, the bishop of the Philadelphia church,) from the hour of temptation."

If the angel of the church in Philadelphia signifies only the bishop of that church, then there is but one man that has the promise of being kept in the time of trouble, for the testimony is to the angel of that church. But you will probably say that those bishops stood as representatives of their churches, and this testimony to the seven angels applies to those churches which were under them, and not simply to seven men. If this would be a just principle of interpretation, respecting the seven angels, when applying them as the bishop of seven churches in Asia, it is as just to make the angels representatives of those churches when applied to seven states of the church. If the testimony given to the seven angels applies to the church, it virtually makes those angels representatives of the churches.

An objection was urged against the seven churches' applying to seven periods of the church, from the testimony concerning the woman Jezebel. It was claimed that the true church during the Thyatian period must have been those who had seceded from the Catholic church, or her children. Christ says, [Rev. ii, 23.] "I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts; and I will give unto every one of you according to your works."

It was claimed, if the children of Jezebel were killed, the true church would be killed, and the expression, "all the churches shall know that I am he that searcheth the reins and hearts," seemed to be absurd; for if the children of Jezebel were all the churches, and they were all killed, there would be no church to know it.

I think when we get a proper understanding of this matter, there is after all no objection in it to the view I am here advocating of the seven churches. There is a plain distinction made between Jezebel's children, and Christ's servants. Who are the children of Jezebel, the mother of harlots, chap. xvii? The harlot daughters of the Catholic church. But is every church that might dissent from that church necessarily a daughter of the old mother? Not if they maintain pure principles; but if they engage in the sins of the mother church, and begin to hold an unlawful connection with the kings of the earth, they are then fully incorporated into the family of Jezebel. Now there were those in the days of the Papal reign (the Waldenses and others) that kept themselves free from the mass of Papal corruptions; yet some of them even submitted to be taught by the ministers of the Papacy; and then some were drawn away into the corruptions of that church and fell from their steadfastness, and were caused to engage in the spiritual fornication of the Papal church. This idea is expressed in Dan. xi, 34, 35: "But many shall cleave to them with flatteries. And some of them of understanding shall fall to try them, and to purge, and to make them white, even to the time of the end."

But how shall we understand this testimony concerning the killing of Jezebel's children? When were they to be killed? This testimony concerning the killing of Jezebel's children, we understand refers to the punishment of Jezebel. Were they to be killed in the Thyatian period? We answer, No; for when Jezebel's children are killed with death, Christ gives to every one of that church according to their works. We understand that the time when Jezebel's children are killed with death, is when God commences to inflict his punishment on Babylon, both mother and daughters. But this takes place under the seventh seal. Rev. xvi, 17. Then the mighty earthquake comes that opens the dusty beds of the saints, the islands will flee away, &c. In chap. xviii, we have a description of the judgment of God upon Babylon; and in chap. xix, 1, 2, we read what the church knows about it at that time. "And after these things I heard a great voice of much people in heaven, saying, Alleluia; salvation, and glory, and honor, and power, unto the Lord our God; for true and righteous are his judgments; for he hath judged the great whore which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand." Here we see Jezebel's children are killed and the whole family of the redeemed, (all the churches, patriarchs, prophets, and gospel church,) know that God searcheth the reins and hearts; and as they see this demonstration of it upon Babylon they raise the mighty shout of, "Alleluia, for the Lord God omnipotent reigneth."

But we will suppose, (to further elicit light on the objection,) that that testimony concerning Jezebel has its application, (as we claimed,) to the wife of the bishop of a church in Asia. Then her children (literally) were to be killed with death. What had her children done? Nothing. Why kill the children then? For the sins of the mother. But the days of that proverb are ceased. Jer. xxxi, 29, 30: "In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. But every one shall die for his own iniquity; every man that eateth the sour grape, his teeth shall be set on edge."

There is a promise made to some of the members of the Thyatian church of the same nature as the one we noticed in the testimony to the Philadelphia church—a promise, the conditions of which relate to the closing up scene. Rev. ii, 26. "He that overcometh, and keepeth my works unto the end, to him will I give power over the nations." What does the expression, "the end," refer to in this testimony? I suppose it to refer to the end of the world. That is, that those members of the Thyatian church that should continue faithful to the end of time, should participate with Christ in the work of subduing the nations. We say of this church as we did of the testimony to the Philadelphia church. The promise made to this church is proof positive that some of its members will continue to the end.

Suppose this testimony has its application only in Thyatira in Asia; that church has long since passed away with its members; but the end has not yet come. In case we applied this testimony to a literal church in Asia, the end could only refer to the end of that church; but the end of that church could not come while any of its members were keeping God's works. Allowing that this church is to stand a little prior to the end, and some of its members prove faithful and continue to the end, then there is a promise made that they can receive. But if it is applied exclusively to a church that ceased hundreds of years ago, it amounts to nothing. Some one is to have power over the nations with Christ, and some of the members of the Thyatian church are to receive that blessing; viz., those of them that would keep his works to the end.

Another objection which we considered of considerable importance against the view that the seven churches applied to seven states of the gospel church, was this: We claimed that the book given by the Father to the Son, [Rev. v,] was the book of the future, and as that book was sealed up when given by the Father to the Son, we concluded that till John saw those seals broken off, (in the vision of chap. vi,) the events of the future were closed up. And if the future was closed up till John had this vision of the breaking off of the seals, then the seven churches, as described in chapters ii and iii, could not relate to the future, but must apply to things that existed prior to the opening of that book. The whole force of that objection rests on the point, that the events of the future were closed up till John had the view recorded in chap. vi. But, we inquire, Was the future closed up till that time? Paul in nearly all his epistles had introduced events that reached into the future, even down to the coming of Christ and the resurrection. So had Peter, and described the course of those who would oppose the truth, even so minutely as to tell us their language. 2 Pet iii, 3, 4.

Now admitting that the book given by the Father to the Son was the book of the future, and that those events contained in that book were kept secret till the book was opened, the next question would be, Where and when begun the breaking off of those seals? You will probably answer, Where John had his vision, recorded in chap. vi. But if that was the case, the events of the first seal were still closed up after they commenced to have their fulfillment. The events of the first seal are applied by most commentators as having their commencement with the commencement of the gospel church, when that church went forth in power, their mission being attended by "signs, divers miracles, and gifts of the Holy Ghost," and they, as represented by the rider on the white horse, "went forth conquering and to conquer."

But what happened at the time of the giving of this vision that should prevail with the Father, to then and there open the book? That which prevailed with the Father and gave power to open the book, was that the lion of the tribe of Juda (Christ) appeared in the midst of the four beasts, and four and twenty elders, as a lamb slain. We will admit that John had a view of the opening of the first seal as well as the others. The events of that seal were then transpiring and were among "the things that are," which we understand John was commanded to write. I understand that John's mind was carried back to the commencement of this chain of events, as his mind was carried back in other chains of prophecy; for the purpose of shedding light on the prophecy, and to give the commencement of those events. It does not necessarily follow, because John had a vision of the opening of those seals, that none of them were opened till he had had a view of their opening.

Daniel had a view in chap. 7, of the lion with the other three beasts coming up out the sea. But we do not conclude from the fact that Daniel had a view of the coming up of the lion, that Babylon did not rise till Daniel had that vision; but we understand that his attention was carried back to the rise of that kingdom, in order that the student of prophecy may have the whole chain before his mind. So we understand in the testimony concerning the seven seals, John's attention was carried back to the first link in the chain of consecutive events in order that the chain may be complete. We understand the time when the events of the future were given into the hands of Christ to be made known to his people, was when he appeared before the throne as a lamb slain. He then shed forth the Holy Ghost upon his people which was to reveal to them the future. John xvi, 13: "When he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will show you things to come."

By reading Acts ii, 33, we find this promise of the Holy Ghost commenced to have its accomplishment on the day of pentecost. "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." Here commenced the manifestations of the Spirit which were to show them things to come. John under the influence of that Spirit, through one of its manifestations was permitted to behold a portion of the events then future.

But we have already shown that some of the testimonies to those churches do apply in the future, and are given in such a manner as to show us that they have their fulfillment near the end of the world; therefore we have concluded that the seven churches cannot apply simply in Asia, but to seven states of the gospel church.

Having noticed thus far the objections to this subject, it may be proper to examine for a short time the chronology of the churches, or as you ask, see where one candlestick is removed and another takes its place. I understand that prophecies which are given without a definite time specified for their accomplishment, must be located by the fulfillment of the specifications introduced. This is the way we shall endeavor to locate the seven churches. The transition from one church to another is not the work of a day, or of a year; so it cannot be expected that we should show the definite day when one church runs out and another comes in. We should conclude that the new candlestick, in nearly every instance comes in by reform, which would make the transition occupy a short space. We understand that each church, or candlestick, when it comes in, is the true church of God; but when they apostatize from the grace of God, the light passes from them to another. The course of the truth is onward, and the Lord will have a people who will strive to obey him. If one class will not serve him, they are set aside and another raised up.

In each instance where a church is introduced, a work is laid upon them different from that in which they have been engaged. In some instances we understand the old candlestick is set aside when a new work is brought before the true church, and the mass reject that work and thus fail. But some might claim that this made two candlesticks stand at the same time. Well, while the light of one lamp is dying, that of the new one is increasing, and that has been the course in which the true church has progressed.

An objection was urged by us on the moving of the candlesticks. We supposed if the view was correct that the seven churches applied to seven states of the church, instead of there being seven candlesticks, there was but one candlestick in seven different positions. But I think this position is not involved in the view of the seven states of the church. There is a propriety in having seven candlesticks, instead of one candlestick in seven different places. Each of the seven churches are different, and are called out by different means, and have a different work to accomplish; therefore seven different candlesticks fitly represent them. We might claim with the same propriety, that one trumpet blown seven times, would answer the same purpose as seven trumpets; as we could claim that one candlestick in seven places would answer the same purpose as seven candlesticks.

Another query arose in regard to the removing of one candlestick and the placing of another, based on the testimony to the church of Ephesus: "I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent." Allowing this view here advanced of the churches, to be correct, the Ephesus candlestick is removed when the Smyrna church was developed. But the Smyrna church is better than the Ephesus was in its decline. How did they become so? By repenting. But, (we said,) if they repented, the candlestick would remain. "I will remove thy candlestick . . . except thou repent." How is this? I think the matter is plain with a few moments' reflection. The fallen Ephesus church, we understand, were addressed by the appeal to repent. The mass did not heed, and the Lord brought in another candlestick. Doubtless a few in that fallen church were striving to serve the Lord, they heeded the testimony, left the fallen mass, came out in a reform, and constituted a new church, and one too started in a different manner from the apostolic. Therefore the propriety of a new candlestick, instead of the Ephesus.

The Lord says, "I will remove thy candlestick out of his place except thou repent." Their place where they stood while they were a pure church was high; they enjoyed much of the favor of God. But after they had backslidden, except they repented they would be cast out of his favor, or in other words, cease to be his covenant people.

(To be Continued.)