THE heading which we have placed over these lines, implies the position that the revelation given to John on the isle of Patmos, was not given at one and the same time, but is composed of different visions given at different times. Is this a correct position? We are inclined to think it is. None will doubt that the revelation was given to John in vision. This state is implied in the expression "in the Spirit." He says in Chap. i, 10, "I was in the Spirit on the Lord's day and heard behind me a great voice as of a trumpet &c., meaning by the expression, in the Spirit, that he was then in vision. The vision which composes the first part of this book appears to be well defined; and the second vision is introduced by an expression similar to the one which introduces the first. In the first verse of Chap. iv John says, After this, I looked and behold a door was opened in heaven, and the first voice which I heard was, as it were the voice of a trumpet talking with me which said, Come up hither and I will show thee things which must be hereafter; and immediately I was in the Spirit, &c. If the same expression in chap. i, 10, denotes that he was then in vision, this expression in chap. iv, 2, would denote the same; but if the vision of chap. i, was continued, embracing the whole book, the fourth chapter with the rest, there would have been no occasion for his saying that he was again in the Spirit, or again in vision, and certainly there would be no propriety in using such language.
We conclude then, that the first vision is contained in the first three chapters of the book, and that chap. iv, by the repetition of the declaration that he was in the Spirit, introduces another and a subsequent vision; and that the expression "after these things," which introduces the chapter, does not denote that what he saw, as related in chapter iv, and onward, took place after what he had previously related was fulfilled, but only that he saw these things after he had seen the former. It may here be asked, if John was in vision only when he says he was in the Spirit, how he could say in the first verse of the chapter that he looked and a door was opened in heaven, &c. Answer. He could behold it just as Stephen [Acts vii, 54-56] filled with the Holy Ghost, looked up and saw the heavens opened and the Son of man standing on the right hand of God. There are doubtless such ecstasies independent of vision. If there are not, the question still remains to be settled, what John meant in chap. iv, 2, by being in the Spirit, a state into which he entered, after he had seen heaven opened and heard the voice telling him to come up hither.
If then the first three chapters contain in themselves a complete vision, as seems to be evident, we inquire, How much is embraced in that vision? One principal feature of the book of Revelation, which every one recognizes and allows, is that events are not introduced throughout the book in chronological order. One train of events is introduced and we are carried down through that to the end. We are then taken back and placed upon another track of prophecy, and carried down through that to the end in the same manner. And so on. By the seven seals [chaps. iv-vii], events are introduced commencing far back in the past, and reaching down to the great day of the wrath of the Lamb; or rather, seven great periods are introduced, each distinguished by certain great events to the end of time. The same may be said of the seven trumpets. Chaps. viii, ix. In the first three chapters, as the subject of the first vision, seven churches are brought to view. Do these partake of the same nature of the seals and trumpets, and denote seven periods to be especially marked by the condition and experience of God's people, during the times to which they apply? We think they do. It would be extremely natural that with the history of the course of empire, and the transactions of the powers and kings of earth, the history of God's people, the journeyings and circumstances of the church, till her final triumph, should also be presented. And if what is said of the seven churches is a view complete in itself, the probabilities in favor of this position are greatly increased. "Write the things which thou hast seen," were the directions given to John [chap. i, 19], "and the things which are, and the things which shall be hereafter." This vision then contains events which were future in the days of John. But this idea alone is incompatible with that view which would make the messages to the seven churches descriptions merely of seven literal churches existing in the days of the apostle.
The words, "which are in Asia," in verse 11, which speaks of the seven churches, are not found, according to Dr. Clarke, in ancient and reliable manuscripts. Understanding the seven churches in whatever way we may, those words seem to be unnecessary. As denoting seven periods, they certainly are so, and as denoting seven literal churches in Asia they are equally so; for where would be the propriety of singling out seven churches in Asia with the definite article the—the seven churches in Asia, when there were many more than that all about in that region? Even in that portion of Asia Minor, where the seven which are mentioned were situated, and right in their very midst, were other important churches. Colosse, to the Christians of which place Paul addressed his epistle to the Colossians, was but a slight distance from Laodicea. Miletus was nearer than any of the seven to Patmos where John had his vision. It was an important station for the church, as we may judge from the fact that Paul during one of his stays there sent for the elders of the church of Ephesus to meet him at that place. Acts xx, 17-38. At the same place he also once left, in good Christian hands no doubt, Trophimus, his disciple, sick. 2 Tim. iv, 20. And Troas was not far removed from Pergamos. We must hence conclude that there is a significance in the seven churches far beyond anything that could be derived from the application of the language to seven literal churches, which among many others existed in Asia in the days of John.
This conclusion is further strengthened by the description of the mystery of the seven golden candlesticks, and the seven stars. When John turned to see the voice that spake with him [verse 12], he saw seven golden candlesticks, and in the midst of the seven candlesticks one like the Son of man, who had in his right hand seven stars. These were thus explained to John: The seven stars are the angels of the seven churches, and the seven candlesticks which thou sawest are the seven churches. Verse 20. The angels of the churches are the ministers of the churches. Their being held in the right hand of the Son of man, denotes the upholding power, guidance, and protection vouchsafed to them. But there were only seven of them in his right hand. And are there only seven thus cared for by the great Master of assemblies? May not rather, all the ministers of the gospel dispensation learn from this that they are held in the right hand of the great head of the church? Such looks to us to be the only consistent conclusion. Again, John looking into the Christian dispensation, saw only seven candlesticks in the presence of the Son of man, symbolizing only seven churches. Why only seven? Seven as used in scripture is a number denoting fullness and completeness; and like the seven stars, the seven candlesticks can denote nothing less than the whole of the things which they represent. The whole gospel church in seven periods must be symbolized by them. No other conclusion seems admissible.
With the application of these churches to the periods of time which they occupy, the readers of the REVIEW are already familiar. We have only designed here to present a few general reasons for the position that the seven churches denote seven periods or states of the christian church, and reach down to the end of time. In conclusion let us express the hope that the fearful warning to the Laodiceans, that which now concerns the church, will not by frequent repetition in reading and writing, lose its power to stir our hearts to their inmost depths. We are too apt to go to sleep over the most alarming warnings, if they are oft repeated. May the true Witness help us to be keenly sensitive to his counsel, repent of our backslidings, avail ourselves of his gracious offers, and be prepared at last to have a seat with him upon his throne.