In examining the seven churches of Revelation 2-3, we have found that Christ usually commends them for their good works, though He also includes some negative analysis and correction. Pergamos is no exception: He compliments them for holding fast to His name and not denying His faith, while criticizing them for tolerating the "doctrine of Balaam" among them. Christ finds good and bad mixed fairly consistently throughout the whole church and warns all to overcome.
Whatever branch of God's church we belong to, we need to take a long, hard look at ourselves, lest we deceive ourselves into thinking we are better, more special and more divinely favored above our sisters than we really are. Some seem to think there is one Philadelphia group and six Laodicean ones, but Christ describes seven distinct attitudes and approaches. In this study we will concentrate on the third of these, Pergamos.
1. Christ says Pergamos is "where Satan's throne is" and "where Satan dwells." What could He mean? Revelation 2:12-13; 12:9-10; Job 41:34.
Comment: Pergamos was no more wicked than other cities of the day—consider Corinth and Ephesus, for example. Some commentators say the governor of Pergamos, like Satan, heavily persecuted the church, and likely oversaw the martyrdom of Antipas. Satan, king of all the children of pride, deceives the whole world and is the accuser or persecutor of the brethren. The lesson for us may be that where criticism, put-down and persecution of others are common, Satan spends a great deal of time, taking bizarre, twisted pleasure in accusation and negativity. Satan dwells where pride and self-exaltation are present, attitudes we need to avoid diligently.
2. Christ notes that Pergamos undergoes very difficult circumstances—persecution, idolatrous and immoral people and Satanic influence. Does He take this into account? Revelation 2:14-16; Hebrews 4:12-13; Psalm 103:13-17; Luke 12:48.
Comment: God knows all and sees all. He can read the intents of the heart and understands our frame. These people were faithful and held fast His name under trying circumstances and great temptations, but they also tolerated evil. He instructs them to repent or face "the sword of My mouth." To whom much is given much is required.
3. Christ criticizes Pergamos for tolerating those who teach the doctrine of Balaam, the eating of things offered to idols and fornication. Does this apply to the church today? Revelation 2:14; Exodus 20:3-5; Romans 8:35-39; I Corinthians 15:31-34.
Comment: No one in today's greater church of God overtly teaches we should worship idols of wood or stone and eat meat offered to them, as occurred among the early churches Paul administered. Nor does anyone openly teach fornication as a personal or religious practice, as happened in the Temple of Diana at Ephesus. However, anything that comes between us and devotion to God, including self-worship, is an idol, and any concourse with this world that diverts our attention from Him is spiritual fornication. Paul slew the idol of self daily. We too often tolerate spiritual idolatry and fornication in ourselves and others, giving Christ plenty of fodder for His criticism.
4. Some in Pergamos also held the doctrine of the Nicolaitans, as in Ephesus. What about it does Christ hate so much? Revelation 2:6, 15; Ephesians 1-6 (especially 2:1-3; 4:17-22, 30-31).
Comment: Though no one seems to know just who these people were, an examination of Ephesians, written by Paul to "the church at Ephesus" may give some important clues. A frequent companion of idolatry is illicit, sensual pleasures. If we place anything ahead of God, it is generally for personal pleasure and self-fulfillment, centering on the works of the flesh, vanity, pride, power and social standing. These Paul decries in Ephesians (for more detail, see "Bible Study: Ephesus" in the October-November 1999 issue).
5. To those of Pergamos who repent, Christ will allow to eat of the hidden manna and give them a white stone engraved with a new name, known only to themselves. Does this set them apart as special? Revelation 2:17.
Comment: The manna that fed Israel was spread on the ground for all to see and gather (Exodus 16:4, 35). Hidden manna, symbolizing God's Word, is concealed from the rest of the world; it is special insight from God that feeds the soul and sustains spiritual life. In the ancient world, a white stone was given to one under judgment as an absolution from guilt, a black stone to the condemned. A white stone signifies innocence through forgiveness and grace to enter the Kingdom of God. The new name reflects the holy character built by the repentant overcomer. These gifts, though certainly special and wonderful, are available to every true child of God.
There is little doubt that the apostle John wrote the book of Revelation near the close of the first century. It is also clear the entire book concerns itself with revealing conditions and events leading to Christ's return. So sharp is the focus that beginning with the fifth seal in Revelation 6:9 and ending in chapter 19, most of the prophetic events occur in the final three and one-half years!
Of what interest would the condition of seven first-century congregations in Asia Minor be to Christians living almost 1,900 years later? When considering the context of the book, only one solid answer to that question remains: any time in the history of the church, some members would have "Ephesian" attitudes, some "Sardis" attitudes, some "Laodicean" attitudes and so on.
Others, though, would contend, "Yes, that is true, but the book was not written just for the benefit of the end-time church. Revelation was written to show the church where it stands in relation to Christ's return. Thus, the churches represent stages in the life of the church." Some see this evidence compelling enough to persuade them. However, Christ nowhere says, "These churches represent eras." No, the evidence is more subtle and must be more carefully analyzed.
First, one must consider that Revelation does not stand by itself, but completes what precedes it. It concludes hundreds of Old and New Testament prophecies. Daniel complements it especially well. Revelation often gives in detail what Daniel gives only in overview; it finishes what Daniel begins. Also linked closely with Revelation is Jesus' Olivet prophecy in Matthew 24.
Next, one must remember that Jesus said in Matthew 16:18, "I will build my church . . . and the gates of Hades shall not prevail against it." Was not Jesus prophesying here? Clearly, Jesus intends His church to continue until His return, but He does not say it will always express the same personality. Isn't a purpose of prophecy to provide the church with signs along the way to prepare for His coming? The letters in chapters 2 and 3 provide some of these signs.
Are prophecies fulfilled in one grand, smashing climax? Rarely. Aren't the prophecies of Daniel, Matthew 24 and Revelation chronologically progressive? Don't they start at point "A" and through a series of events arrive at their conclusion?
Virtually every chapter in Revelation is a prophecy. Although the chapters are parts of a larger movement of prophecy marching toward a climax, each chapter has a series of events progressing toward its own conclusion. Christ designed the book this way. Like a good novel, a major plot and subplots entwine within it.
Revelation 1:1 says, "The Revelation of Jesus Christ, which God gave Him to show His servants . . . things which must shortly take place." This states the book's specific purpose. After laying this foundation by identifying the Revelator's relationship to the church, the prophecies begin.
Notice the progression of time. Were the seven seals broken all at once? Do the seven trumpets sound at once? Do the seven thunders peal at once? If so, how did John count them? Are the vials of God's wrath poured out at once? Even the inset chapters show time progression. Doesn't chapter twelve move from ancient Israel to a time yet future? Doesn't chapter eleven progress through the preaching of the two witnesses? Revelation 2 and 3 fit this pattern perfectly, progressing from the beginning of the prophecies until Christ's return.
From other scriptures we know the church is one body. Why then does Christ stand among seven candlesticks (Revelation 1:12-20)? Why not just one? He could just as easily have said that one candlestick has seven attitudes. Clearly, He is showing not just attitudes, but also that He is in the midst of one church during seven stages as events progress to the end. These seven represent the entire church for the period covered by the prophecies.
Why not choose Corinth, Rome, Philippi, Antioch, Pella, Derbe and Jerusalem, or any other seven churches? Is it merely coincidence that Ephesus to Laodicea is clearly established by history as seven stages on a first-century mail route? Could a postman deliver his mail to all seven at once? Also, groups of seven are characteristic of Christ's writing style. In each case, the seven are sequential, not simultaneous. Why should chapters 2 and 3 break the pattern? Christ chose those cities because the patterns suited His purpose perfectly.
The chapters themselves imply the movement of time. The last four messages mention Christ's return, the first three not at all. To Thyatira: "Hold fast till I come" (Revelation 2:25). To Sardis: "You will not know what hour I will come" (3:3). To Philadelphia: "Behold, I come quickly!" (3:11). To Laodicea: "Behold, I stand at the door . . ." (3:20). Isn't it interesting that the last four churches, not the first four, receive this end-time language?
These comments show there will be either remnants of, or sizable portions of, four eras existing at Christ's return. What is wrong about this? Nothing! Think about this. Revelation deals with global events. The church of God is not just an American and Canadian institution raised in the last two generations. Members of the true church live all over the world. Were there not people who believe similarly to us recently found in Ukraine? They were not called through the work of Mr. Herbert Armstrong. Aren't there remnants of the Church of God, Seventh Day in South America and the Philippines? Why, then, can't there be remnants of Thyatira somewhere on this globe? I am confident there are.
God understands humanity to a depth we can only begin to imagine. Along with listing the stages of the church's growth until Christ's return, Revelation 2 and 3 describe the attitudes many Christians go through during their converted lives. Do we go through them all at once or in stages? The chapters also describe the personality changes most congregations experience over time. Nobody has to be any one of these attitudes simply as a random matter of calling.
Revelation 2 and 3 reflect both eras and attitudes. Christ simply asks us to use this to identify where we stand as individuals, a congregation or a church.
Having studied the letters to the seven churches of Revelation 2-3 in general, we will now begin examining each of them separately. Since God's church has recently split into hundreds of different pieces, it would be futile to seek to identify each as one of the seven. Even attempting to identify the larger ones would be fruitless and create unwise comparisons among ourselves (II Corinthians 10:12). Certainly, to try to identify ourselves as "Philadelphian" rather than any other of the seven could be spiritually self-deceiving. After all, Christ addresses His seven individual instructions to the churches.
The best approach seems to be that we understand each letter from the standpoint that it might have personal instruction for us. Since we are undergoing similar spiritual circumstances, the attitudes and positions taken by each church could reflect our own. We would be wise to take the advice Christ offers. With this in mind, on to Ephesus!
1. Can taking the analysis of each church personally have a positive, encouraging effect? Revelation 2:2-3; Jude 4; Psalm 119:126; Romans 3:31.
Comment: Any saint who has sorted right from wrong doctrine, discerned good from evil leadership, and patiently continued to labor in Christ's name can identify with Ephesus! Identifying today's false apostles was not initially easy either, but many have seen how church leaders have turned true grace into lawlessness and voided God's law from their lives. If we have continued in patience and good works, we can be encouraged by Christ's initial words to Ephesus, for they apply to us in principle, if not directly.
2. The first negative comment to Ephesus can apply to many Christians today, no matter what corporate organization or "era" they identify with. Could it apply to us? Revelation 2:4; Jude 3; I John 3:18, 22; 4:18-5:3.
Comment: Can we remember our "first love" and "first works"? Have we slipped from our initial overwhelming zeal, excitement, desire, spirit of service and love for God and the brethren? Have we become somewhat jaded, cynical, critical, even bitter (Jude 8; Hebrews 12:14-16)? Have we turned selfish and accusing (Revelation 12:10)? Or have we maintained and increased our love and service to our Father, soon-coming Husband and brethren? Have our relationships become better or worse?
3. Locking ourselves into a "Philadelphian only" posture could make us overlook a very critical need. What happens to us if we fail to see this lack in ourselves? Revelation 2:5; Hebrews 2:1-3; 4:1-2; 10:19-27.
Comment: Our eternal life is at stake if we have let these things slip! Paul even reduces it to whether we care enough about our brethren and Father in heaven to meet with them on the appointed Sabbaths. Once, we were willing to drive long distances to attend Sabbath services or annual Feasts, to sacrifice whatever was required to worship before God and fellowship with our brethren. Has anything slipped in this or other areas?
4. Do we hate the deeds of the Nicolaitans as God does? Who are the Nicolaitans? Revelation 2:6; Ephesians 1-6.
Comment: To be included in these seven letters, "the deeds of the Nicolaitans" are obviously very important to be understood. Bible commentaries are very confused on the Nicolaitans. Some think the name is a Greek translation of Balaam, "destroyer of the people." Others believe they were a Gnostic sect under the umbrella of Christianity. Still others suggest that the deacon Nicolas (Acts 6:5) may have begun his own group.
Perhaps a careful study of Ephesians will shed light on their problems, how the Nicolaitans may have affected them and what we need to look for today. Some of the subjects Paul addresses are the purpose of man and the plan of God, which they may have been abandoning (1:1-23); lawlessness, exhibited in fleshly sins and doctrinally defined as false grace (2:1-10); inclusion of all peoples in salvation and basic governmental principles (2:11-3:21); church unity and the purpose of the ministry (4:1-16); putting aside sin and walking in holiness with love toward one another (4:17-5:20); family and other relationships as symbols of Christ and the church (5:20-6:9); Satan as the enemy (6:10-13); and a final plea for holiness, zeal, energy and faith through the whole armor of God—characteristics Christ rebukes them for losing in Revelation 2:4-5. A closer study of Ephesians reveals other specific sins and problems.
Paul's other writings indicate an apostasy already in progress when he wrote Ephesians. By the time John received the Revelation, that apostasy was almost complete, and Christ commends the Ephesians for hating the deeds of the Nicolaitans. It would seem, then, they were throwing off the effects of apostasy but needed to return to their first love and first works—restore their zeal and service. Does this not have relevance today?
Based on Paul's admonitions, the Nicolaitans, whoever they were, surely must have been turning the Ephesians from godly principles and the understanding of God's purpose to create a divine Family. They must have being leading them toward false grace and lawlessness, worldliness, sensual lust and selfishness. God hates these things and advises us to repent if we are headed that way, lest we be destroyed. He promises to give those who overcome this problem eternal life in His Kingdom.
Internal evidence in Revelation shows that a fulfillment of these messages to the churches—perhaps the major one—is an end-time message to all seven at once. Though there may be an application continuously from the era of the apostles until now, that is history. The setting of the book of Revelation is the end-time Day of the Lord (Revelation 1:10) and impacts us today. Therefore, no matter the historical application, all seven messages are pertinent to the end-time church.
Since they pertain to our time, it behooves us to determine if their instruction applies to us individually. Each church, though a part of the body of Christ, is different in various ways, just as individual church members differ. The Ephesian condition, we found, contains a mixture of praiseworthy and blameworthy actions and attitudes. This will be true of all the churches—except for the one we will now analyze, Smyrna.
1. Who addresses the church in Smyrna? Revelation 2:8.
Comment: Lest there be any question, the message to Christians who fit the category and attitudes of Smyrna in the end time comes directly from Jesus Christ Himself. At the beginning of each letter, He makes it clear that this is not anyone else's opinion, but is word-for-word instruction from the Head of the church. We must examine ourselves and see if the message includes any of our attitudes, problems or situations. If so, the message is for us.
2. Is it good to be classified by Christ as Smyrnan? Revelation 2:9-11.
Comment: Though most people in the church of God today like to think of themselves as "Philadelphian," Smyrna is the only one of the seven to receive no criticism whatsoever from Christ! Philadelphia does not receive harsh criticism, but Christ says it has "a little [spiritual] strength," while He mentions nothing at all negative about Smyrna.
3. Is Smyrna, then, a perfect church with perfect people? Did Christ overlook some of its problems? Revelation 2:9-11; Romans 3:23; John 15:2.
Comment: Our Savior is not bashful about pointing out sin—witness some fairly harsh words to the other six! Apparently, a certain number of people today fit the Smyrnan category: They have no major flaws worth mentioning. They are not self-righteous, for that would be pointed out as a major flaw, as said of Laodicea. The Laodicean church is wealthy in physical goods and assumes spiritual wealth, but this is a false self-assessment. Smyrna is apparently of little material wealth, but rich spiritually, as Christ attests (Revelation 2:9).
However, Christ commands those of Smyrna to overcome just like the others if they will be in the Kingdom of God. No one is without sin, so Smyrna must grow in faith, love and obedience like the rest. Some in Smyrna will be tried in tribulation and persecution—jailed and tried to the point of death. Some of them may even die as martyrs! As Christ says, He will prune even a good branch that it might bear more fruit.
4. Does Smyrna have enemies? Revelation 2:9-10; II Timothy 3:12; Daniel 11:32-35.
Comment: Both Smyrna and Philadelphia are beset by those who claim to be Christian but are not. Because Smyrnans are more truly righteous than some others in the end-time church, Satan hates them and brings heavy religious persecution on them. They may be some of those in Daniel 11 who show strength in the face of such persecution and "carry out great exploits."
5. Smyrnans suffer persecution for ten days. How long is that? Revelation 2:10; Daniel 1:12, 14; Numbers 14:34; John 16:33.
Comment: Daniel and his companions ate vegetables for ten literal days, so maybe this persecution will last ten days as well. On the other hand, God sometimes uses a day to represent a year, so maybe Smyrna will face ten years of persecution. Daniel 11:32-35 indicates "many days," "some days" (The Emphasized Bible) or "for some time" (The New American Bible). The commentaries say it could be metaphorical, meaning "a short while." In such a case, we should hope for the best and prepare for the worst! Jesus says those who are His will suffer persecution, but we should not fear, for He has overcome the world. He will see us through it.
6. Though Smyrna is not criticized, her faithfulness is tried. Is it "worth it" to be righteous, given the Smyrnans will be severely tried? Revelation 2:10-11; 3:18-19; Matthew 10:28; Deuteronomy 30:19.
Comment: God will heavily chasten Laodicea and try them "in the fire" of the Great Tribulation. Is it not preferable to be righteous, with God allowing persecution by men within His limits, rather than face God's wrath for sin? Job faced heavy trials, but God, on his side throughout, made them turn out beautifully. Jesus says, "Do not fear those who kill the body. . . . But rather fear Him who is able to destroy both soul and body in hell"!
Being truly righteous will bring its problems from outsiders and Satan, but the reward is worth the effort! Smyrna is promised a crown of life and protection from the second death for remaining faithful. If we could choose which of the seven churches we would prefer Christ to consider us part, Smyrna just might be the top choice. We have that choice—by making righteous choices daily. God has set before us the choice of life and death, blessing and cursing, and He urges us to choose life—eternal life!
In examining the seven churches of Revelation 2-3, we have found that Christ usually commends them for their good works, though He also includes some negative analysis and correction. Pergamos is no exception: He compliments them for holding fast to His name and not denying His faith, while criticizing them for tolerating the "doctrine of Balaam" among them. Christ finds good and bad mixed fairly consistently throughout the whole church and warns all to overcome.
Whatever branch of God's church we belong to, we need to take a long, hard look at ourselves, lest we deceive ourselves into thinking we are better, more special and more divinely favored above our sisters than we really are. Some seem to think there is one Philadelphia group and six Laodicean ones, but Christ describes seven distinct attitudes and approaches. In this study we will concentrate on the third of these, Pergamos.
1. Christ says Pergamos is "where Satan's throne is" and "where Satan dwells." What could He mean? Revelation 2:12-13; 12:9-10; Job 41:34.
Comment: Pergamos was no more wicked than other cities of the day—consider Corinth and Ephesus, for example. Some commentators say the governor of Pergamos, like Satan, heavily persecuted the church, and likely oversaw the martyrdom of Antipas. Satan, king of all the children of pride, deceives the whole world and is the accuser or persecutor of the brethren. The lesson for us may be that where criticism, put-down and persecution of others are common, Satan spends a great deal of time, taking bizarre, twisted pleasure in accusation and negativity. Satan dwells where pride and self-exaltation are present, attitudes we need to avoid diligently.
2. Christ notes that Pergamos undergoes very difficult circumstances—persecution, idolatrous and immoral people and Satanic influence. Does He take this into account? Revelation 2:14-16; Hebrews 4:12-13; Psalm 103:13-17; Luke 12:48.
Comment: God knows all and sees all. He can read the intents of the heart and understands our frame. These people were faithful and held fast His name under trying circumstances and great temptations, but they also tolerated evil. He instructs them to repent or face "the sword of My mouth." To whom much is given much is required.
3. Christ criticizes Pergamos for tolerating those who teach the doctrine of Balaam, the eating of things offered to idols and fornication. Does this apply to the church today? Revelation 2:14; Exodus 20:3-5; Romans 8:35-39; I Corinthians 15:31-34.
Comment: No one in today's greater church of God overtly teaches we should worship idols of wood or stone and eat meat offered to them, as occurred among the early churches Paul administered. Nor does anyone openly teach fornication as a personal or religious practice, as happened in the Temple of Diana at Ephesus. However, anything that comes between us and devotion to God, including self-worship, is an idol, and any concourse with this world that diverts our attention from Him is spiritual fornication. Paul slew the idol of self daily. We too often tolerate spiritual idolatry and fornication in ourselves and others, giving Christ plenty of fodder for His criticism.
4. Some in Pergamos also held the doctrine of the Nicolaitans, as in Ephesus. What about it does Christ hate so much? Revelation 2:6, 15; Ephesians 1-6 (especially 2:1-3; 4:17-22, 30-31).
Comment: Though no one seems to know just who these people were, an examination of Ephesians, written by Paul to "the church at Ephesus" may give some important clues. A frequent companion of idolatry is illicit, sensual pleasures. If we place anything ahead of God, it is generally for personal pleasure and self-fulfillment, centering on the works of the flesh, vanity, pride, power and social standing. These Paul decries in Ephesians (for more detail, see "Bible Study: Ephesus" in the October-November 1999 issue).
5. To those of Pergamos who repent, Christ will allow to eat of the hidden manna and give them a white stone engraved with a new name, known only to themselves. Does this set them apart as special? Revelation 2:17.
Comment: The manna that fed Israel was spread on the ground for all to see and gather (Exodus 16:4, 35). Hidden manna, symbolizing God's Word, is concealed from the rest of the world; it is special insight from God that feeds the soul and sustains spiritual life. In the ancient world, a white stone was given to one under judgment as an absolution from guilt, a black stone to the condemned. A white stone signifies innocence through forgiveness and grace to enter the Kingdom of God. The new name reflects the holy character built by the repentant overcomer. These gifts, though certainly special and wonderful, are available to every true child of God.
The messages to the seven churches are intended for those whom God has called in the end time wherever they are fellowshipping today, whether in an organized church or scattered as individuals. The attitudes of one or several of these messages, then, could reflect our character traits and should be approached as such, Thyatira included. This middle message among the seven contains considerable internal evidence that all the messages are written to the end-time church, culminating in the return of Jesus Christ.
The letter to Thyatira is the longest of the seven, containing more detail of the Thyatirans good and bad characteristics. Though their works increase and they display love, service, faith and patience, they also allow "Jezebel" and her teachings among them. This mixture of good and evil displeases our Savior, who seeks their wholehearted devotion. Yet to those who repent, He promises eternal life and positions of rulership in His Kingdom. This study will concentrate on the attitude Christ discerns in the church at Thyatira.
1. If allowed to choose which church we would be part of, most might overlook Thyatira. Is this a fair analysis? Revelation 2:18-19.
Comment: Christ compliments these people for their works, love, service, faith and patience. He mentions "works" (ergon, "deeds, doings, labor") twice, probably for emphasis. These five traits are among the most highly prized of New Testament admonitions to Christians. Not only do these people have them, but they have continued to grow in them—even during the confusion, scattering and apostasy the church is suffering! What a compliment, considering the woeful spiritual downfall and lackadaisical approach of so many!
2. Is the message to Thyatira for today or for the church during the Middle Ages? Revelation 2:23; 1:4, 7, 10.
Comment: Revelation is written for the time just preceding and including the return of Christ, the Day of the Lord. Unless Thyatira repents, all the churches will see the fruit of her lack of repentance, thus they all must exist at the end to witness Christ's judgment. The message to Thyatira, then, may apply to the historical church, but only in type.
3. What is Christ's greatest criticism of Thyatira? Revelation 2:20-21; 18:4; Jeremiah 3:10; 24:7.
Comment: The world's corrupt, godless society influences God's people beyond our realization, and spiritual fornication and idol worship in particular have long been the bane of both physical and spiritual Israel. For instance, when Judah's exile ended, only a remnant of the people (42,360) returned to Jerusalem (Ezra 2:64); the vast majority chose to remain in pagan Babylon. How many of us today put the things of this world ahead of God? The Bible suggests only a small faithful remnant will pay the price to return to God with their whole hearts and "come out of her" in the end time (Isaiah 1:9).
4. Is God fair in allowing opportunity for improvement? What happens to those who continue to put the things of this life before God? Revelation 2:21-23; II Peter 3:9.
Comment: God mercifully provides time and opportunity for repentance from idolatry and spiritual fornication with this world. If He does not receive a proper response, He promises great tribulation and martyrdom—not necessarily as punishment, but as an inducement to repent.
5. Is all of Thyatira affected by the idolatry and fornication of "Jezebel"? Revelation 2:24; Haggai 2:12-14.
Comment: Some in Thyatira apparently do not allow themselves to imbibe of Satan's society to the extent that others have, denying the doctrines of Jezebel. That Christ considers these people part of Thyatira implies that they have compromised somewhat, though not to "the depths of Satan" as have others among them.
6. Are these Thyatirans who avoid "that woman Jezebel" in good spiritual condition and standing with God? Revelation 2:24-26; Jude 3; I John 2:24; I Timothy 4:16; 6:20; Ephesians 4:13.
Comment: Having been commended for their deeds, love, service, faith and patience, those who reject Satan will be fine if they hold fast the doctrines and character they have shown. Christ lays on them no further burden beyond holding fast. He does, however, give the same admonishment to them that He gives to all the churches: Overcome and keep Christ's works to the end. No matter what our spiritual state is, we all must continue to grow in the stature and fullness of Christ throughout our walk to God's Kingdom.
In dealing with the first four churches of Revelation 2, we have examined churches that the church of God has considered to have existed before the "end-time era." We have generally taught that the last three churches exist in this age. Many have pigeonholed them as Sardis, the church Herbert Armstrong began with in the church of God; Philadelphia, Herbert Armstrong's work and the one most consider to be their group; and Laodicea, everyone else today. Let us first examine Sardis, an era few would knowingly choose for themselves, to see if Sardis fits this perceived pigeonhole.
1. Sardis has a "name" that they are living. Is this something in the name itself or in the reputation? Revelation 3:1.
Comment: If we consider only the Church of God, Seventh Day that Herbert Armstrong affiliated with, nothing in its name or reputation indicates life. Herbert Armstrong saw it had most of the basic doctrines correct, but judged the organization as not really doing a work. Hence, he called it dead, not alive. Perhaps it did have a Sardis approach, but since neither its official name nor reputation indicates life, we must look elsewhere for a larger fulfillment of Christ's words.
Somewhere within the church of God are people who—either by name or reputation—appear to be living, yet whom God judges essentially spiritually dead, save a few names. How easy it is to deceive ourselves about our true standing with God!
2. Does God indicate why He judges Sardis mostly dead? Revelation 3:2-3.
Comment: Christ warns these people to take heed because what they have received is about to die in them. Spiritually, they are "dead men walking."
3. Is their problem doctrinal or in their relationship with God? Revelation 3:2; James 2:17-20; I Peter 2:5; Matthew 24:2.
Comment: God first addresses their "works." While they may still have the truth, their dead works indicate a lack of living faith. This indicates a people who perceive themselves to be alive, but who apparently are basically standing still, spiritually catatonic and comatose. They may exist as stones in the Temple, but not as "living stones." Perhaps this is why Christ says "not one stone will be left upon another"!
4. Though Christ addresses Sardis' works as the first problem, is there another? Revelation 3:3; Jude 3; I John 2:24.
Comment: Not only in deeds or works is Sardis deficient, but the people are in danger of losing what they have "received and heard." Many people today are straying from what God gave us through Herbert Armstrong. This includes not just many of those who remained in the Worldwide Church of God, but also some that left who are allowing sound doctrine to be eroded and lost.
5. What danger does their spiritual coma present? Revelation 3:3; Matthew 24:42-25:13.
Comment: A characteristic of the dead, physically or spiritually, is that they are unaware. Perhaps those of Sardis are not aware of what is really happening in the church and world. Maybe they think Christ "is delaying His coming" and have relaxed spiritually. Whatever the reason, they are standing still and not growing, slowly losing what life they had. In this spiritual state, end-time events could catch them by surprise like a thief in the night.
6. Is it possible to be among Sardis people and still be alive? Revelation 3:4.
Comment: A few names in Sardis are still alive spiritually. One might judge himself of another group entirely if he judges himself alive, but God says some are living among the dead. Are any of us really willing to call ourselves dead? We all judge ourselves as part of any group but Sardis! Yet God says Sardis exists, maybe not "alive and well" but it exists nonetheless. We all need to examine ourselves. Would God judge our works as lively, our faith as living? Are we slowly losing what we originally received and heard? Today, many tend to criticize and malign Herbert Armstrong, but is he not from whom we "received and heard"?
7. Is there hope for Sardis? Revelation 3:4-5; 19:8; Acts 24:15; I Peter 1:3.
Comment: There is hope even for the dead! They can be resurrected, physically or spiritually. Christ offers Sardis the same hope He gives the other six churches: Overcome and inherit the Kingdom of God. In this case, He offers them white garments, since most in Sardis have soiled their "fine linen." If they repent and overcome, Christ will confess their names to the Father, who will gladly accept them into His Family!
The letter to the church at Philadelphia is the one to which most current church members relate. Upon analyzing Revelation 2 and 3, the vast majority among us consider it to be the best of the churches through the ages. This rosy evaluation is suspect from the standpoint that we also think it is the church era to which we believe we belong. Is our evaluation of Philadelphia justified, or have we allowed our bias to color our understanding?
Is Philadelphia a faithful church? Does she have any faults? Should every Christian strive to be "Philadelphian"? Could spiritual pride have entered this church, causing God to tear her apart and scatter her? We need to examine the letter to Philadelphia honestly, considering recent church history before and since the death of Herbert W. Armstrong, to see if our bias is warranted.
1. Did Philadelphia have the key of David? Is it possible other organizations have this key following the scattering of Worldwide Church of God (WCG)? Revelation 3:7; Isaiah 22:22; 9:6; Matthew 28:18.
Comment: A misunderstanding of this symbol may have fostered abuses of church or ministerial authority. For decades, the church interpreted Revelation 3:7 to mean the church had "God's government," and the ministry too often wielded this club with a heavy hand (Ezekiel 34:1-10; Jeremiah 23:1-3). Revelation 3:7, however, is clear that the key of David belongs, not to the church, but to the One who is holy and true, Jesus Christ. He alone has the authority to govern the church and to open and shut doors before it.
Jeremiah 23:20 predicts that we will fully understand this problem "in the latter days." Having experienced man's misuse of Christ's authority and the church's scattering, we should now see that in its administration the church must be very careful to stay within the bounds of true Christianity and not usurp God's prerogatives. Have we learned this lesson?
2. Recent history appears to show that Philadelphia had an open door. Is it still open? Revelation 3:7-8.
Comment: Christ says He has the power both to open and to shut. WCG grew incredibly fast for several decades, we thought, because of this "open door." However, WCG has declined to the point that she has repudiated the doctrines of the true church. In the past decade the daughter churches that split from her have had scant success in reviving what she was and did. With apostasy and scattering still in progress, it appears that Christ has slammed the door in the Philadelphia church's face.
Late in his life, Herbert Armstrong postulated—and it has since become apparent—that all seven churches exist as end-time attitudes, not just as a succession of eras over the past 2000 years. Individuals still have Philadelphian characteristics, but the Philadelphia "era" seems to have ended. When Christ shuts a door, no man can open it!
3. Philadelphia has some fine characteristics: She keeps God's Word and upholds His name. But is she strong? Revelation 3:8; Matthew 24:2, 9-12.
Comment: Due to the open door, WCG grew rapidly and God called many through her. However, Christ says she has only "a little strength." We see this proved by the apostasy, offense, betrayal, deception and iniquity that has thrived in the scattering of the church. Jesus' end-time prophecy of not one stone being left upon another in the spiritual Temple, the church, is occurring apace. Thus, it is not the Philadelphians' spiritual strength but Christ's opening of doors that empowers the church's accomplishments.
4. Both Smyrna and Philadelphia are beset by those who claim to be Jews but are not. Who are they? Revelation 3:9; Matthew 13:24-30, 36-43.
Comment: Before WCG's apostasy, this prophecy was mystifying, but it is now obvious that many members and ministers entered the church as wolves in sheep's clothing. They were not Philadelphian at all, nor apparently even converted. Ultimately, these harmful tares will worship before the feet of the faithful.
5. Does patience pay off? Revelation 3:10; 12:14-16; Matthew 24:13-22; Luke 21:34-36.
Comment: God will protect those who patiently cling to His Word from the imminent Great Tribulation. Though her small spiritual strength caused her destruction, a remnant from Philadelphia will faithfully endure to the end.
6. Does Philadelphia have what God requires for salvation? Revelation 3:11.
Comment: True Philadelphians have enough doctrinal truth, devotion, obedience and the grace of God to attain salvation if they hold fast. As an organization and era, Philadelphia has virtually disappeared, but individual Philadelphians can ensure their salvation by guarding the truth God reveals (I Timothy 4:16; II Timothy 1:13-14; 3:14; Jude 3). Sadly, a majority of them have already apostatized.
7. Is "just being there" enough? Revelation 3:12; I John 5:4.
Comment: Because Christ criticizes Philadelphia very little, opens doors before her and offers protection from the Tribulation, it is easy to think we "have it made" if we were or are part of Philadelphia. Yet Christ admonishes Philadelphia just as He does the other churches: Overcome! A Christian must never rest on his oars, no matter what his situation or era. We all must overcome the world, our nature and Satan to be granted salvation, and if we do, entrance to God's Kingdom is an absolute promise!
Very few among us wish to be associated with "the church of the Laodiceans." Among the seven churches, Laodicea is the last before the return of Christ, and it is unquestionably dominant today. Philadelphia, both chronologically and organizationally, has now virtually disappeared from the scene, leaving only patiently enduring individuals scattered through many church groups. The far-reaching works conducted under the direction of Herbert W. Armstrong are fading memories.
What is so bad about Laodiceanism? Why is Christ, the Head of the church, so angry with this church? Laodiceans have an infectious spiritual malaise that, if left to fester, will seriously jeopardize their eternal life! Those who consider themselves Philadelphians must now contend for their spiritual welfare or succumb to Laodiceanism. This study will examine this seventh church and its implications for all Christians.
1. Christ calls Laodicea "lukewarm." Where does this condition originate and to whom does it apply? Revelation 3:15-16.
Comment: Herbert Armstrong said he first noticed Laodiceanism in the church in 1969. Fervent, zealous Christians began to cool off. A feeling of "we will automatically qualify for the Place of Safety and the Kingdom of God simply by being here" began to affect God's people. This lukewarm approach was in and among "Philadelphians." Either Philadelphians were morphing into Laodiceans, or new members were Laodicean from the beginning.
2. Can a person change church "eras"? Did some "on fire" Christians turn lukewarm so that Christ had to spew them out? Revelation 3:16.
Comment: One can indeed change eras. Anyone in the Worldwide Church of God (WCG) over several decades has observed many ministers and lay members alike turn from zealous crusaders to complacent deadbeats. After years of diligent service, some ministers became merely tired hirelings.
3. How did this happen? Can one believe he is Philadelphian when he is actually Laodicean? Revelation 3:17; Hosea 12:8.
Comment: Part of the "Philadelphian psyche" is that Philadelphia "has it made"—that it is the golden age of God's fondest affections, and simply being a part of it guarantees a spot in the Place of Safety and a high position in the Kingdom. This exaltation of the era and the accompanying personal pride create complacency and poor, biased judgment of themselves. Some still consider themselves Philadelphian and that those in any other church group are Laodicean. This is a dangerous spiritual position to take.
4. What does this approach indicate? Revelation 3:17; Matthew 25:1-13; Jeremiah 17:9; James 1:22-27.
Comment: Just as with Sardis, those in Laodicea are completely self-deceived. Their view of their spiritual state is diametrically opposed to that of Jesus Christ. Laodiceans think they are okay; they generally do not know they are Laodicean. In most cases, they think they are still Philadelphian and thus in good standing with God. They believe everyone has been asleep but themselves, yet Christ says, "They all slumbered and slept"!
One of Laodiceanism's major characteristics is utter self-deception. Each of us must look carefully into the Word of God for a true test of our spiritual condition, not presuming our evaluation of ourselves is the same as our Savior's. He is the ultimate Judge.
5. How do we know Philadelphia has lapsed into Laodicea? Revelation 3:16; Lamentations 2:1-8; Romans 3:10-23; Deuteronomy 28:15-47; Leviticus 26:33; Jeremiah 3-5 and especially 3:10.
Comment: Christ's grotesque use of vomit spewing from His mouth captures the violent and repulsive scattering of the church. No part of His church has escaped the scattering of God. We have all sinned and come short of His glory. None have been righteous, no, not one! Among the curses for following the Word of God improperly is scattering and withdrawal of blessings. Some still claim God is blessing them greatly, but these are mainly empty words and false hopes. The scattering continues and will do so until God is satisfied that repentance has been achieved. God's objective is to show us that we are still far too complacent, not having turned to Him wholeheartedly, merely feignedly.
6. Can any in the church today honestly deny his participation in the rebuke and chastening of the Lord? Revelation 3:17-19.
Comment: The Laodicean's problem is that he does not even grasp that he is one, nor does he seriously consider the possibility. He really believes he is Philadelphian. He is blind to his nakedness and instructed to salve his eyes so he might see. This should cause anyone who considers himself a Philadelphian to take a long, hard look at himself in the light of Scripture. Could we be deceiving ourselves about our true state? Jesus Christ says so. It is somewhat paradoxical, but in this day of scattering and chastening, if we think we are of Philadelphia, we are probably Laodicean. If we think we are Laodicean, we may be waking up and beginning to see our faults. If we do something about them, we will be donning garments of true righteousness.
7. Do we hear the analysis of the One who can read the thoughts and intents of the heart? Is He knocking on our door? Do we hear His voice? Revelation 3:20; Isaiah 52:1-2, 11.
Comment: Laodiceanism is not the end of the world. It can be overcome. Those who wake up to what Christ is saying here, who really hear Him, will overcome this spiritual blindness, nakedness and self-deception and sit with Him on His throne in His glorious Kingdom!
The Book is addressed to the "seven churches which are in Asia." By Asia is not meant the great Continent of Asia, or even the whole of Asia Minor, but only its western end. Neither were the seven churches named the only churches in that district, for there were at least three other churches: Colosse, Col. 1:2; Hierapolis, Col. 4:13; and Troas, Acts 20:6,7. These Seven Churches then must be representative or "typical" churches, chosen for certain characteristics typical of the character of the Church of Christ from the end of the First Century down to the time of Christ's return for His Church, and descriptive of
clearly defined in Church History.
John when he received his message was a prisoner on the Isle of Patmos. He heard behind him a "great voice," as of a trumpet, and when he turned he saw "Seven Golden Candlesticks," and standing in their midst one like unto the "Son of Man," who held in His right hand "Seven Stars." He was told that the "Seven Stars" were the "Angels" (Ministers or Messengers) of the Seven Churches, and the "Seven Candlesticks" represented the Seven Churches. "Lampstand" is a better translation for the word "Candlestick," and is so given in the margin of our Bibles. A "Candlestick" requires a light which is self. onsuming, while a "Lampstand" is simply the "Holder" of a lamp whose light is fed from a reservoir of oil, thus typifying the oil of the Holy Spirit. Thus Christ looks upon the churches as not the Light, but simply the "Light Holder." The use of the figures "Lampstands" and "Stars," which are only for service in the night, indicates that we are living in the "Night" of this Age.
The "Key" to the interpretation of the Book of Revelation is its "Threefold Division." Rev. 1:19.
The Vision of Christ in the midst of the "Lampstands." Chapter one.
Obviously the Seven Churches. Chapters two and three. John was not far from 100 years old, and the only remaining Apostle. The Temple and city of Jerusalem had been destroyed, and the Jews dispersed 26 years before, and John's attention was called to the condition of the "Seven" representative churches of Asia.
Beginning with the fourth chapter unto the end of the Book. Rev. 4:1.
It is worthy of note that the "Messages to the Seven Churches" are inserted between Two Visions, the "Vision of Christ" in the midst of the "Seven Lampstands" in chapter one, and the "Vision of the Four and Twenty Elders" round about the Throne, in chapter four.
As chapter four is a vision of the "Glorified Church" with the Lord, after it has been caught out (1 Thess. 4:13-17), then the Second Division of the Book-
and which includes chapters two and three, must be a description or prophetic outline of the "Spiritual History" of the Church from the time when John wrote the Book in A.D. 96, down to the taking out of the Church, or else we have no "prophetic view" of the Church during that period, for she disappears from the earth at the close of chapter three, and is not seen again until she reappears with her Lord in chapter nineteen. This we shall find to be the case.
This interpretation of the "Messages to the Seven Churches" was hidden to the early Church, because time was required for Church History to develop and be written, so a comparison could be made to reveal the correspondence, if it had been clearly revealed that the Seven Churches stood for "Seven Church Periods" that would have to elapse before Christ could come back, the incentive to watch would have been absent.
While the character of these Seven Churches is descriptive of the Church during seven periods of her history, we must not forget that the condition of those churches, as described, were their exact condition in John's day. So we see that at the close of the First Century the leaven of "False Doctrine" was at work in the Churches. The churches are given in the order named, because the peculiar characteristic of that Church applied to the period of Church History to which it is assigned. It also must not be forgotten, that, that which is a distinctive characteristic of each Church Period, does not disappear with that Period, but continues on down through the next Period, and so on until the end, thus increasing the imperfections of the visible Church, until it ends in an open Apostasy, as shown on the chart "The Messages to the Seven Churches Compared with Church History."
We will now consider each message separately.
I. The Message to the Church at EPHESUS. Rev. 2:1-7.
The complaint that Christ makes against this Church is that it "had left its First Love." Its character is seen in its very name, for Ephesus means to "let go," "to relax." It had become a Backslidden Church. Paul, who founded it, warned it of what should happen, in his parting message.
"I know this, that after my departing shall grievous 'wolves' enter in among you, not sparing the flock. Also of your own selves shall men arise, 'speaking perverse things,' to draw away disciples after them." Acts 20:29,30.
The significance of this warning is seen in the commendation of the Message, vs. 6 "But this thou hast, that thou 'hatest' the deeds of the Nicolaitans which I also hate." Here Paul's "wolves" are called Nicolaitanes. They were not a sect, but a party in the Church who were trying to establish a "Priestly Order." Probably trying to model the Church after the Old Testament order of Priests, Levites, and common people. This is seen in the meaning of the word, which is from "Niko" to conquer, to overthrow, and "Laos" the people or laity. The object was to establish a 'Holy Order of Men," and place them over the laity, which was foreign to the New Testament plan, and call them not pastors, but Clergy, Bishops, Archbishops, Cardinals, Popes. Here we have the origin of the dogma of "Apostolic Succession," and the separation of the Clergy from the Laity, a thing that God "hates." The Church at Ephesus was not deceived, but recognized them as false apostles and liars.
The character of the Church at Ephesus is a fair outline of the Church Period from A.D. 70 to A.D. 170.
II. The Message to the Church at Smyrna. Rev. 2:8-11.
The Church in its "Ephesian Period" having lost its "First Love," the Lord is now about to "chastise" it, so as to cause it to return to Him. Smyrna has for its root meaning "bitterness," and means "Myrrh," an ointment associated with death, and we see in the meaning of the word a prophecy of the persecution and death which was to befall the members of the Smyrna Church. They were told not to "fear" the things that they should be called on to suffer, but to be faithful "unto" death, not "until" death. That is, not until the end of their "natural" life, they were not to "recant" when called upon to face a Martyr's death, but remain faithful until death relieved them of their suffering. The reward would be a "Crown of Life." This is the Martyr's crown.
They were told that the "author" of their suffering would be the Devil, and its duration would be "ten days," which was doubtless a prophetic reference to the "Ten Great Persecutions" under the Roman Emperors, beginning with Nero, A.D. 64, and ending with Diocletian in A.D. 310. Seven of these "Great Persecutions" occurred during this "Smyrna Period" of Church History. Or it may refer to the 10 years of the last and fiercest persecution under Diocletian. This Period extended from A.D. 170 to Constantine A.D. 312.
III. The Message to the Church at Pergamos. Rev. 2:12-17.
In this Message Pergamos is spoken of as "Satan's Seat." When Attalus III, the Priest King of the Chaldean Hierarchy, fled before the conquering Persians to Pergamos, and settled there, Satan shifted his capital from Babylon to Pergamos. At first he persecuted the followers of Christ, and Antipas was one of the martyrs. But soon he changed his tactics and began to exalt the Church, and through Constantine united the Church and State, and offered all kinds of inducements for worldly people to come into the Church. Constantine's motive was more political than religious. He wished to weld his Christian and Pagan subjects into one people, and so consolidate his Empire. The result of this union was that two false and pernicious doctrines crept into the Church. The first was the "Doctrine of Balaam," and the second the "Doctrine of the Nicolaitanes." The latter we have already considered under the Message to the Church at Ephesus. And the foothold it had secured in the Church was seen in the First Great Council of the Church held at Nicaea, in A.D. 325. The Council was composed of about 1500 delegates, the laymen outnumbering the Bishops 5 to 1. It was a stormy council, full of intrigue and political methods, and from the supremacy of the "Clergy" over the "Laity" it was evident that the "Doctrine of the Nicolaitanes" had secured a strong and permanent foothold.
The "Doctrine of Balaam" is disclosed in the story of Balaam found in the Book of Numbers, chapters 22 to 25 inclusive. When the Children of Israel on their way to Canaan had reached the land of Moab, Balak the king of Moab sent for Balaam the Son of Beor, who lived at Pethor on the river Euphrates, to come and curse them. When the Lord would not permit Balaam to curse Israel, he suggested to Balak that he invite them to the licentious feasts of "Baal Peor," and thus cause Israel to fall into a snare that would so anger the Lord, that he would Himself destroy them. This Balak did, and the result was that when the men of Israel went to those sensual feasts and saw the "daughters of Moab" they committed whoredoms with them, which so kindled God's anger that He sent a plague that destroyed 42,000 of them. Now the word "Pergamos" means "Marriage," and when the Church entered into a union with the State it was guilty of "Spiritual Fornication" or "Balaamism."
The "Balaam Method" that Constantine employed was to give to the Bishops of the Church a number of imposing buildings called Basilicas for conversion into churches, for whose decoration he was lavish in the gift of money. He also supplied superb vestments for the clergy, and soon the Bishop found himself clad in costly vestments; seated on a lofty throne in the apse of the Basilica, with a marble altar, adorned with gold and gems, on a lower level in front of him. A sensuous form of worship was introduced, the character of the preaching was changed, and the great "Pagan Festivals" were adopted, with but little alteration, to please the Pagan members of the church, and attract Pagans to the church. For illustration, as the Winter Solstice falls on the 21st day of December, which is the shortest day in the year, and it is not until the 25th that the day begins to lengthen, which day was regarded throughout the Heathen world as the "birthday" of the "Sun God," and was a high festival, which was celebrated at Rome by the "Great Games" of the Circus, it was found advisable to change the Birthday of the Son of God, from April, at which time He was probably born, to December 25th, because as He was the "Sun of Righteousness," what more appropriate birthday could He have than the birthday of the Pagan "Sun God"?
It was at this time that
had their origin. As the Church had become rich and powerful, it was suggested that by the union of Church and State a condition of affairs would develop that would usher in the Millennium without the return of Christ, and since some scriptural support was needed for such a doctrine, it was claimed that the Jews had been cast off "forever," and that all the prophecies of Israel's future glory were intended for the Church. This "Period" extends from the accession of Constantine, A.D. 312 to A.D. 606, when Boniface III was crowned "Universal Bishop."
IV. The Message to the Church at Thyatira. Rev. 2:18-29.
In His commendation of this Church, Christ lays the emphasis on their "works," as if they depended on them, and claimed they deserved merit for "works" of "Supererogation." But He had a complaint to make against them that was terrible in its awfulness. He charges them not merely with permitting a bad woman, Jezebel, who called herself a "Prophetess," to remain in the Church, but with permitting her to "teach" her pernicious doctrines, and to "seduce" the servants to "commit fornication," and to "eat things sacrificed to idols."
Who this woman was is a question. She was a "pretender," and called herself a "prophetess." Probably she was of noble lineage. She certainly was a woman of commanding influence. Whether her real name was Jezebel or not, she was so like her prototype in the Old Testament, Jezebel the wife of Ahab, that Christ called her by that name. Jezebel, the wife of Ahab, was not by birth a daughter of Abraham, but a princess of idolatrous Tyre, at a time, too, when its royal family was famed for cruel savagery and intense devotion to Baal and Astarte. Her father, Eth-baal, a priest of the latter deity, murdered the reigning monarch Phales, and succeeded him. Ahab, king of Israel, to strengthen his kingdom, married Jezebel, and she, aided and abetted by Ahab, introduced the licentious worship of Baal into Israel, and killed all the prophets of the Lord she could lay her hands on. And this influence she exercised, not only while her husband was alive, but also during the reign of her two sons, Ahaziah and Jehoram. Moreover, the marriage of her daughter Athaliah to Jehoram, son of jehoshaphat king of Judah, introduced idolatrous worship into Judah, and it was not long before there was a house of Baal built in Jerusalem, and so Jezebel caused all Israel to sin after the sin of Jeroboam the son of Nebat. 1 Kings 16:29-33.
There is no question that, whether Jezebel was a real person or not, she typified a "System" and that "System" was the "Papal Church." When the "Papal Church" introduced images and pictures into its churches for the people to bow down to it became idolatrous. And when it set up its claim that the teaching of the Church is superior to the Word of God, it assumed the role of "Prophetess." A careful study of the "Papal System" from A.D. 606 to the Reformation A.D. 1520, with its institution of the "Sacrifice of the Mass" and other Pagan rites, reveals in it the sway of "Jezebelism." It was also a period of "Jezebelistic Persecution," as seen in the wars of the Crusades, and the rise of the Inquisition. A careful comparison of this "Message" with the Parable of "The Leaven," (see the chapter on "The Kingdom"), will reveal the wonderful correspondence between the two, the "Jezebel" of the Church of Thyatira, being the "Woman" of the Parable, who inserted the "Leaven" of "False Doctrine" into the Meal of the Gospel. This Period extended from A.D. 606 to the Reformation A.D. 1520.
V. The Message to the Church at Sardis. Rev. 3:1-6.
The Church at Sardis was called a "Dead Church" though it had a name to live. That is, it was a "Formalistic Church," a church given over to "formal" or "ritualistic" worship. It had the "Form of Godliness without the power." The meaning of the word "Sardis" is the "escaping one," or those who "come out" and so it is an excellent type of the Church of the
By the Reformation we mean that period in the history of the Christian Church when Martin Luther and a number of other reformers protested against the false teaching, tyranny and claims of the Papal Church.
This Period began about A.D. 1500. The condition of affairs in the realm dominated by the Papal Church became intolerable, and came to a crisis when Martin Luther on October 31, 1517 A.D., nailed his 95 Theses on the church door at Wittenberg, Germany. From that date the Reformation set in. But it was more a struggle for political liberty, than a purely Christian or religious movement.
It had the advantage of encouraging and aiding the circulation of the Holy Scriptures, that had hitherto been a sealed book, the revival of the Doctrine of "Justification by Faith," and a reversion to more simple modes of worship; but the multiplication of sects only led to bitter controversial contentions, that, while they threw much light on the Word of God, interfered greatly with the spiritual state of the Church, until it could truthfully be said, "That she had a name to live and was dead."
While the reformers swept away much ritualistic and doctrinal rubbish they failed to recover the promise of the Second Advent. They turned to God from idols, but not to "wait for His Son from the Heavens." The "Sardis Period" extended from A.D. 1520 to about A.D. 1750.
VI. The Message to the Church at Philadelphia. Rev. 3:7-13.
There is no question about the meaning of the word Philadelphia. It means "Brotherly Love," and well describes the charity and brotherly fellowship that dissipated the bitter personal animosities that characterized the theological disputants of the "Sardis Period," and made possible the evangelistic and missionary labors of the past 150 years.
Three things are said of this Church.
- It had a "little strength." It was like a person coming back to life who was still very weak. It was the "dead" Sardis Church "revived," and Revivals have been characteristic of the Philadelphia Period. These Revivals began with George Whitefield in A.D. 1739, followed by John Wesley, Charles G. Finney and D. L. Moody.
- It had set before it an "open door," that no "man" could shut. Note that this promise was made by Him, who "hath the 'Key of David,' He that 'openeth' and no man shutteth; and 'shutteth' and no man openeth." In 1793 William Carey sailed for India, where he found an "open door," and since then the Lord has opened the door into China, Japan, Korea, India, Africa and the isles of the sea, until there is not a country in the world where the missionary cannot go.
- It was to be kept from the "hour of temptation" (Tribulation), that shall come upon all the world. As the Church at Philadelphia is still in existence, and the only one of the seven that has survived, and while it suffered more or less under the "Ten Persecutions" of the "Smyrna Period," it has never yet suffered in a persecution that was world-wide. This "hour of temptation" then must be still future and refers doubtless to the "Great Tribulation " that is to come upon the "whole world," just before the return of the Lord to set up His Millennial Kingdom, and as the promise is that the "Philadelphia Church" shall not pass through the Tribulation, is not this additional proof that the Church shall be "caught out" before the Tribulation?
The "Philadelphia Period" covers the time between A.D. 1750 and A.D. 1900. We must not forget that the characteristics of all these Periods continue on in the Church down to the end. This is true of the Evangelistic and Missionary movements of the "Philadelphia Period," but they are now more mechanical and based on business methods, and there is less spiritual power, and this will continue until Christ returns.
VII. The Message to the Church at Laodicea. Rev. 3:14-22.
Christ has no "commendation" for this Church, but much to complain of. He says-
"I know thy works, that thou art neither cold or hot; I would thou wert cold or hot. So then, because thou art luke warm, and neither cold or hot, I will spue thee out of my mouth."
There is nothing more disgusting or nauseating than "tepid" water. So there is nothing more repugnant to Christ than a "tepid" church. He would rather have a church "frozen" or "boiling." It was the "chilly spiritual atmosphere" of the Church of England that drove John Wesley to start those outside meetings which became so noted for their "religious fervor," and it was the same "chilly atmosphere" of the Methodist Church that drove William Booth in turn to become a "Red hot" Salvationist.
Our churches today are largely in this "lukewarm" condition. There is very little of warm hearted spirituality. There is much going on in them, but it is largely mechanical and of a social character. Committees, societies, and clubs are multiplied, but there is an absence of "spiritual heat." Revival meetings are held, but instead of waiting on the Lord for power, evangelists and paid singers are hired and soul winning is made a business.
The cause of this "lukewarmness" is the same as that of the Church of Laodicea Self-Deception.
"Because thou sayest I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind and naked."
They thought they were rich, and outwardly they were, but Christ saw the poverty of their heart. There are many such churches in the world today. More so than in any other period in the history of the church. Many of these churches have Cathedral-like buildings, stained glass windows, eloquent preachers, paid singers, large congregations. Some of them have large landed interests and are well endowed, and yet they are poor. Many of the members, if not the majority, are worldly, card playing, dancing, and theatre going Christians. The poor and the saintly are not wanted in such churches because their presence is a rebuke. These churches do not see that they are wretched, miserable, poor, blind, and naked.
If we were to visit such churches they would take pride in showing us the building, they would praise the preaching and singing, they would boast of the character of their congregations, the exclusiveness of their membership, and the attractiveness of all their services, but if we suggested a series of meetings for the "deepening of the Spiritual Life," or the "conversion of the unsaved," they would say "Oh, no, we do not want such meetings, we have need of nothing." The Church at Laodicea was not burdened with debt, but it was burdened with WEALTH.
The trouble with the church today is that it thinks that nothing can be done without money, and that if we only had the money the world would be converted in this generation. The world is not to be converted by money, but by the Spirit of God.
The trouble with the Church of Laodicea was that its "Gold" was not of the right kind, and so it was counseled to buy of the Lord "gold tried in the fire." What kind of gold is that? It is gold that has no taint upon it. Gold that is not cankered, or secured by fraud, or the withholding of a just wage. What a description we have of these Lao days in James 5:1-4.
But the Church of Laodicea was not only poor, though rich, it was blind. Or to put it more accurately "Near Sighted." They could see their worldly prosperity, but were "Short Sighted" as to heavenly things, so the Lord counseled them to anoint their eyes with "Eye Salve." Their merchants dealt in ointments and herbs of a high degree of healing virtue, but they possessed no salve that would restore impaired Spiritual Vision, only the Unction of the Holy One could do that.
But the Church was not only poor, and blind, it was naked. Their outward garments were doubtless of the finest material and the latest fashionable cut, but not such as should adorn the person of a Child of God. So they were counseled to purchase of Christ "White Raiment," in exchange for the "raven black woolen" garments for which the garment makers of Laodicea were famous.
Then a most startling revelation was made to the Church of Laodicea, Christ said-
These words are generally quoted as an appeal to sinners, but they are not, they are addressed to a Church, and to a Church in whose midst Christ had once stood, but now found Himself excluded and standing outside knocking for admittance.
This is the most startling thing recorded in the New Testament, that it is possible for a church to be outwardly prosperous and yet have no Christ in its midst, and be unconscious of the fact. This is a description of a Christless Church. Oh, the
Excluded from His own nation, for they Rejected Him; excluded from the world, for it Crucified Him; excluded from His Church, for He stands outside its door Knocking for Entrance.
How did Christ come to be outside the Church? He had been within it once or there never would have been a Church. How did He come to leave? It is clear that they had not thrust Him out, for they do not seem to have missed His presence. They continued to worship Him, to sing His praises, and engage in all manner of Christian service, yet He had withdrawn. Why? The reason is summed up in one word Worldliness.
But how is Christ to get back into His Church? Does it require the unanimous vote or invitation of the membership? No. "If any man hear my voice, and open the door, I will come in to Him, and will sup with him, and he with Me." That is, the way to revive a lukewarm church is for the individual members to open their hearts and let Christ re-enter, and thus open the door for His reappearance.
The character of the Church today is Laodicean, and as the Laodicean Period is to continue until the Church of the "New Born" is taken out, we cannot hope for any great change until the Lord comes back.
I'll not be here tomorrow;
He'll take His ransomed ones away
From death and sin and sorrow.
In the midair He'll come
To call His loved ones home,
To take them to the 'place prepared,'
As He, before He left, declared."
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