(Chapters 2-3)
These two chapters contain the Lord’s addresses to the seven churches of Asia. These churches, taken consecutively, give us a prophetic history of the Christian testimony, portraying the various stages through which the Church would pass. These particular churches in Asia were selected in order to present pictures of the moral and spiritual conditions that would successively develop in the Christian profession from the days of the apostles to the coming of the Lord (the Rapture). The fact that the Church’s witness for Christ is symbolized by “lamps” indicates that the time of this witness is during the Lord’s absence from this world, when it is night spiritually (Rev. 1:2020The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. (Revelation 1:20); John 9:4-54I must work the works of him that sent me, while it is day: the night cometh, when no man can work. 5As long as I am in the world, I am the light of the world. (John 9:4‑5)).
The Lord walks “in the midst” of the seven golden lamps. He is not there as an object of worship (John 20:19-2219Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. 20And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. 21Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. 22And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: (John 20:19‑22); Rev. 5:6-146And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7And he came and took the book out of the right hand of him that sat upon the throne. 8And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. 9And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10And hast made us unto our God kings and priests: and we shall reign on the earth. 11And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. 13And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. (Revelation 5:6‑14)), or to authorize assembly actions done in His name (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)), but as a Judge assessing the state of things in the public testimony of the Church.
Ephesus—the Loveless Church
(Chap. 2:1-7)
The assembly at Ephesus represents the Church historically, from the days just after the apostles to 167 A.D.
This church was outwardly blameless in its testimony before the world, but inwardly it was in a fallen condition. There was soundness of doctrine and godly jealousy for holiness as proved in their exercising discipline on all falsehood, but the inner spring of affection for Christ was sadly broken. The Thessalonians were marked by the “work of faith, the “labour of love,” and “the patience of hope” (1 Thess. 1:33Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; (1 Thessalonians 1:3)). This pretty much marked the condition of the Church at large in those early days. But now, a relatively few years later, there were only “works,” “labour,” and “patience.” The faith, love, and hope that was once the driving force in their activities has dissipated.
Declension had come in, not because they weren’t serving the Lord anymore, but because their affections toward Him had decayed. The Lord says to them, “Thou hast left thy first love” (vs. 4). The root of all failure in the Church can be traced to defection in the heart. Something had dampened the love that was once there in their hearts, and the Lord felt it. The word translated “first” in the original language can be translated “best,” as it is in Luke 15:2222But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: (Luke 15:22). Hence, “first love” does not refer to what is first in time, but what is first in quality. It is our chief (or best) love that the Lord wants. T. B. Baines said, “What is it to the loving Bridegroom that the bride be faultless in her behaviour, if her affections were growing cold? Will mere propriety of conduct, or diligence in duty satisfy the heart that thirsts for love?”
Signs of this decay of first love were in evidence among the saints in the apostles’ day (2 Tim. 4:1010For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. (2 Timothy 4:10); 3 John 99I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. (3 John 9)), but it was not long before the Church generally was marked by this decay. (Compare Jeremiah 2:22Go and cry in the ears of Jerusalem, saying, Thus saith the Lord; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown. (Jeremiah 2:2).)
The word to the overcomer in each of the churches shows that there is a way of recovery from the condition that prevailed in that particular church—but it is all on an individual level. The Lord says, “He that hath an ear, let him hear ... ” He does not say, “They that have an ear, let them hear ... ” The point we are to get from this is that we don’t have to be content with the general state that marks Christians as a whole; we can rise above it and walk in a way that will meet the Lord’s approval.
Smyrna—the Persecuted Church
(Chap. 2:8-11)
The assembly at Smyrna represents the Church historically from 167 A.D. to 313 A.D. The word “Smyrna” means “suffering.” The Lord’s words to this church fittingly describe the period of suffering the church went through in the second and third centuries.
Satan came at the Church as a roaring lion and unleashed a terrible persecution on the saints. During this period many thousands of Christians died as martyrs. The Lord presents Himself to them as a sympathetic Judge, having known what it is to have died as a martyr Himself (vs. 8).
The persecution leveled at the Church at this time was two-fold:
Firstly, from a religious element within the Christian testimony (vs. 9). A definite party had developed in the Church called, “the synagogue of Satan” that sought to attach the forms, ceremonies, and principles of Judaism to Christianity. It was Satan’s attempt to Judaize the Church, and to rob it of its heavenly calling and character.
Secondly, from the pagan Roman world without (vs. 10). The devil stirred up the Roman authorities to begin a purge of the empire of Christians. There were ten specific periods of intense persecution at this time that answer to the Lord’s remark that they would have tribulation for “ten days.”
The reoccurring appearance of “Satan” and “the devil” in these two chapters indicates that he was very active in smashing and corrupting the Christian testimony (chap. 2:9, 2:10, 2:13(x2), 2:24; 3:9). During these great persecutions in Smyrna Satan worked to take the Scriptures away from the Church. The Roman authorities enforced laws to confiscate all copies of the Word of God. This was a giant step toward the Church losing the truth.
The overcomer is promised “the crown of life.” This is a special crown given to those who are “faithful unto death.” It is sometimes called “the martyr’s crown.”
Pergamos—the Worldly Church
(Chap. 2:12-17)
The assembly at Pergamos represents the Church historically from 313 A.D to about 580 A.D.
The word “Pergamos” means “marriage” or “twice married.” It marks the period in history when the Church gave up principles of separation and married the world. The weapon of violence used by the enemy in Smyrna only proved the reality of the Christian faith. Christians would not compromise and sacrifice to pagan gods. Therefore, Satan changed his tactics and sought to infiltrate the Christian ranks to corrupt it and bring discredit on its testimony. He failed in his attacks in Smyrna, but he succeeded to a large measure in Pergamos.
Satan had his instrument to accomplish his plan. He used emperor Constantine. His mother (Helenus) apparently was a believer, and through her influence, before he was emperor, he was somewhat favourable towards Christians when they were being persecuted. Not long after he got to the throne, he granted liberty to the Christians to worship according to their conscience. Christianity became one of the many religions in the empire. As time wore on, Constantine became better acquainted with Christianity. He realized that Christians made better subjects than pagans. They could be relied on to uphold the king and the kingdom, or at least, not interfere with it. They were peaceful people who even prayed for the king, whereas the pagans were continually involved in uprisings and required constant maintenance.
Learning of the positive benefit of having Christians as subjects, Constantine figured that it would consolidate his power if all were Christians. Therefore, in 324 A.D. he issued edicts against paganism, and sought to force Christianity on all in the empire. In many places it was forced on people at the point of a sword. For them it was either Christian baptism or death, so they opted for baptism. (It is interesting to note that no one was convicted enough of their paganism to die for it, as were the Christians in the times of persecution!) The result was tens of thousands of pagans became nominal Christians.
However, while pagans left their paganism formally, paganism didn’t leave them practically, and a lot of it was brought into Christianity at that time. Since the gorgeous heathen temples and vestments of their priests were no longer being used, the emperor offered them to the Christians, along with gold and patronage. And the Church eagerly swallowed the bait! Christians came out of meeting in their homes and moved into the grand temples that were vacated by the pagans. To accommodate the influx of pagans who clung to their ancient superstitions, professing Christianity adopted many of these things by giving them Christianized names. Ancient pagan feasts and festivals that were around long before the church were brought into the Christian profession at this time. This is where Christmas and Easter, etc., came from.
Christianity received a whole new look, but it also imbibed the deadly venom of the serpent’s bite. In a relatively short period of time the Church “married” the world. Previously, the world and the Church walked apart; now they walked hand in hand. The Church at this time was characterized by:
Tolerating the unjust practice in the treatment of faithful believers (vs. 13). Faithful believers, such as “Antipas,” who protested the terrible compromise were persecuted and killed. The Lord held the “angel” of the church responsible because it took place “among” them.
Tolerating two evil doctrines. One is “the doctrine of Balaam,” which is idolatry. This refers to the acceptance of pagan feasts and rituals into the church under Christianized names (vs. 14). The other is “the doctrine of the Nicolaitans,” which is the beginnings of the clergy system. “Nico” means to rule, and “laitan” is the same word as laity, which is the people (vs. 15). Both of these doctrines did not directly touch the Person and work of Christ, so it could be said that the angel of this church (the responsible leaders) did not deny the faith (vs. 13). While the angel is not charged with holding these doctrines, it was guilty of tolerating them. They did not denounce them as did the angel in Ephesus.
Through worldliness, the Church in this period grew careless as to holding the truth, and this resulted in it being lost. As the Church entered the dark ages, the truth that was once given by the apostles to the saints (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)) was replaced with Judaizing teaching, clerical ideas, and pagan superstitions.
Thyatira—the Pagan Church
(Chap. 2:18-29)
The assembly at Thyatira represents a powerful system in the Church that began around 580 A.D. known as Catholicism. It marks the time when this ecclesiastical system ruled the Church and the world. The word “Thyatira” means “continual sacrifice” and points to the Catholic Mass that came into practice at that time.
The bringing in of unconverted pagans in the Pergamos period, over time, resulted in the professing Church becoming mostly pagan in character. However, in the midst of all this corruption there were some good things that were said of the church at Thyatira. They were helpful toward those in need, and the Lord commended them for their benevolence (vs. 19). But the chief thing that marks this period in Church history is that the wicked system of Catholicism gained control over the Church at large. Hence, a worse condition prevailed than what had been in Pergamos.
“Jezebel” represents that wicked system. She called herself “a prophetess” and assumed a role in the Church that God had never given to her. She began to “teach and to seduce” her subjects with her evil doctrines and practices. Note the progression; the evil doctrines which were held by some in Pergamos are now taught publicly in Thyatira! (vss. 14, 20) The woman through her evil teachings turned the great mass of professing Christians from Christ to Mary; from Christ the Head of the Church to the pope; from the one sacrifice of Christ to the continual sacrifice of the Mass. The Mass is an insult to the “one sacrifice” of Christ, and a denial of that finished work (John 19:3030When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. (John 19:30); Heb. 10:12-1412But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. 14For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:12‑14)).
The Catholic system began to legislate its dogmas and force them upon the Christian profession. At the risk of losing one’s life, the great mass of the people were forced to sin in partaking of her corruptions.
Some Outstanding Evil Doctrines and Practices Introduced by the Catholic Church
• The Mass.
• Pontifical authority (the succession of popes).
• Baptismal Regeneration.
• Justification by Works.
• Image Worship.
• Celibacy.
• Mariolatry.
• Confessional.
• Purgatory.
• Transubstantiation.
• Indulgences.
• Penance.
Four Classes of Persons in Thyatira
Four different groups of persons are referred to here. The first is the “angel” of this assembly, which is the responsible leaders who are married to Jezebel. (Verse 20 should be translated, “Thy wife Jezebel.”) As Jezebel of old controlled her husband Ahab and the kingdom in Israel, the Church of Rome entered the political arena and controlled and dominated the nations of Europe. In Pergamos, the world entered the Church, but in Thyatira, things sunk to a lower point, and the Church was found ruling the world! As Jezebel in old times killed the Lord’s prophets (1 Kings 18:44For it was so, when Jezebel cut off the prophets of the Lord, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) (1 Kings 18:4)), the wicked system of Romanism drenched the earth with the blood of those who would not accept its evil doctrines and practices (Rev. 17:66And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. (Revelation 17:6)).
The second group of persons is Jezebel’s “children” (vs. 23) These are merely professing believers who accept, imbibe, and promote her doctrines, and are thus marked by her character and ways of corruption.
The third and fourth groups represent a remnant of real believers amidst the mass of the people. The first of these is “My servants.” These were real believers who, out of ignorance and fear, went along with Jezebel’s evil without protest, and were “seduced” by her corruptions (vs. 20). Obadiah is a type of these. He “feared the Lord greatly,” but served Ahab and Jezebel (1 Kings 18:1-41And it came to pass after many days, that the word of the Lord came to Elijah in the third year, saying, Go, show thyself unto Ahab; and I will send rain upon the earth. 2And Elijah went to show himself unto Ahab. And there was a sore famine in Samaria. 3And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the Lord greatly: 4For it was so, when Jezebel cut off the prophets of the Lord, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) (1 Kings 18:1‑4)). Then there is “the rest [remnant].” These were believers who had the courage and conviction to stand apart from the corruptions of Jezebel, and they suffered persecution for it (vs. 24). Elijah and the seven thousand in Israel who would not bow the knee to Baal are a type of these faithful ones (1 Kings 19:1818Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. (1 Kings 19:18)).
A Remnant Distinguished From the Mass
When widespread corruption thoroughly permeated the Christian testimony through the wickedness of Catholicism, conditions reached a point of no recovery. A similar thing happened in the history of Israel (2 Chron. 36:1616But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. (2 Chronicles 36:16) – “no remedy”). Hence, there is no call to repent given to this church as there was with the previous churches. The only mention of repentance is that they had an opportunity to repent, but that time had passed them by (vs. 21). Consequently, from this point forward, a marked change takes place in the Lord’s ways with the Church; He no longer calls for a restoration of the public testimony of the Church at large. Instead, He separates a remnant of true believers, saying, “But unto you I say, the rest [remnant] ... ” (vs. 24) and He works with them to strengthen and encourage them, and leaves the public mass to go on its way to judgment.
This change in God’s ways with the Church is indicated by the call to “hear what the Spirit says to the churches [assemblies]” following the promise held out to the overcomer, instead of preceding it, as was the pattern in the churches before Thyatira. In the first three churches, the reward to the overcomer was set before the whole Church because the Lord was still dealing with it at large. All who heard and obeyed would receive the overcomer’s reward. But that is given up now. Remarking on this change, J. N. Darby said, “The body at large is dropped.” Walter Scott added, “The public mass of the Christian profession is treated as being incapable of hearing and repenting.” The call to “hear what the Spirit says to the churches,” in the last four churches, is given to a remnant (not the whole Church), because only they will hear and overcome. W. Kelly said, “The Lord thenceforth puts the promise [to the overcomer] first, and this is because it is vain to expect the Church as a whole to receive it ...a remnant only, overcome, and the promise is for them; as for the others, it is all over.” This marked change in the Lord’s addresses to the seven churches indicates that He no longer expects the mass of the Christian profession to hear and return to the point from which it departed. All thought of restoring the public testimony of the Church at large is abandoned because it has reached a point of “no remedy.”
Vss. 25-29—The remnant of faithful believers in the dark ages were the Nestorians, Paulicians, Waldenses and the Albigenses, and other pre-reformers. They are told to “hold fast” to what little truth they had, and the Lord would reward them. For the first time in these addresses we hear of the Lord’s coming—without distinguishing the Rapture from the Appearing. It is held out as a hope, since the hope of recovering the public testimony of the Church is impossible. In each of the last four churches there is an allusion to the Lord’s coming. This indicates that each of the ecclesiastical conditions which those churches represent will continue on earth until He comes.
Sardis—the Lifeless Church
(Chap. 3:1-6)
The assembly in Sardis represents Protestantism, which began in 1529 A. D. The word “Sardis” means “those escaping,” and it signifies what happened at that time. Just as Jehu of old was used to break the hold that Jezebel had on the kingdom in Israel (2 Kings 9-10), God raised up the reformers whom He used to break the power of Romanism and this allowed many of the saints to escape from its clutches. This was the result of God giving His faithful ones more light, and in obedience they acted on it. The two chief things that the reformers insisted on were:
• The supremacy of the Bible over all church dogma.
• Salvation is by faith alone.
It is significant that the Lord said to this assembly, “I have not found thy works perfect [complete].” Sadly, the spiritual energy that marked the reformers did not continue. What began in the power of the Spirit lapsed into cold, formal, dead orthodoxy. This was the result of lifeless men joining this movement away from the Roman Catholic Church. The kings of Europe were tired of Rome controlling them and gladly offered their support to the Protestant movement, because of their natural animosity against Romanism. The reformers accepted the protection the national governments gave them from persecution by the Church of Rome and they established the great national churches in Protestantism that still exist today.
The assembly at Sardis represents the condition of things in Christendom after the impulse of the Reformation had passed. It is a description of what the reformers fell into—Protestantism. While the Reformation was a mighty work of God—energized by the Spirit, Protestantism was a work of men—energized by the flesh. Sad to say, the reformers came out of Romanism, but Romanism did not altogether come out of them. Hence, the Protestant churches have a lot of Romish ideas and practices. In the dark ages the Catholic Church ruled the governments of the world, but in Protestantism, we see the Church and the State ruling co-jointly. This is not at all according to God’s mind. As a result, the recovery of truth that God was affecting was halted.
The "few" names in Sardis which had "not defiled their garments" would be groups such as the Puritans who lived with great devotion to the Lord.
Philadelphia—the Faithful Church
(Chap. 3:7-13)
The assembly in Philadelphia represents a movement of God in Christendom that began in 1827 A.D. Essentially, it was a reviving of what began with the Reformation, but what had faded out. “Philadelphia” means “brotherly love” and signifies the happy state of a remnant testimony of believers who were exercised to return to first principles in regard to assembly order and practice.
In each of the previous churches, the Lord described Himself according to one of the features in which John had seen Him in chapter 1. But in addressing this church He presents Himself in an entirely new way. This indicates a new departure in the Lord’s ways. Heretofore, the remnant of exercised believers walked as individuals, but at this time, the Lord brought into existence a remnant testimony in a corporate sense. This led to a recovery of the truth that had been lost for centuries—particularly Paul’s doctrine (2 Tim. 3:1010But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, (2 Timothy 3:10)).
The Lord’s Three-fold Presentation of Himself
Vs. 7—The Lord presented Himself to this church in a three-fold way. The result of believers apprehending Him after these characteristics is that three great things happened at that time.
Firstly, the Lord said, “He that is holy, He that is true.” At that time, exercised saints saw the Lord in the character of being "holy" and "true," and understood that to have fellowship with Him, holiness and truth were required of them. This led them through various exercises in regard to separation from evil. It resulted in them breaking all unscriptural ties that they had—particularly ecclesiastical (2 Tim. 2:19-2219Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:19‑22)).
Secondly, the Lord presented Himself as having “the key of David.” This is a reference to the Old Testament prophecies concerning the Messiah of Israel. They are prophecies connected with the promises made to David regarding Christ who would come out of his house (lineage) to reign in His kingdom (Isa. 22:2222And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. (Isaiah 22:22)). At that time, the Lord caused a general awakening and interest in prophecy in the Christian profession. In searching out prophetic subjects, they discovered that the Church has no part in the future earthly blessings of Israel, but has its own distinct and heavenly blessings. Thus, they were given to see the true nature and calling of the Church, with its practical arrangements for worship and ministry while on earth. This led many to return to the simple pattern in God's Word as to assembly order.
Thirdly, the Lord presented Himself to this church as “He who opens and no man shall shut, and shuts and no man shall open.” At that time, the Lord opened the door to God's treasure house of truth, and caused a full recovery of the truth that was once delivered to the saints (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3)). This included the truth of the Lord’s coming (the Rapture), of which they are commended for holding in their affections (vs. 10). It was a sovereign movement of God that no man or devil could stop. Apprehending this gave the saints confidence to meet together for worship and ministry as led by the Spirit.
It is significant that this church is not called to repent, as was the case in the previous churches (except Smyrna), because they were already in a state of repentance. They were deeply grieved over the fallen condition of the Church’s testimony and confessed their part in its failure (compare Daniel 9; Ezra 9; Nehemiah 9). Consequently, there was nothing for the Lord to judge because they had judged themselves.
Three Qualities the Lord Appreciated in the Philadelphians
Vs. 8—There are three qualities that the Lord particularly notes in His assessment of this church.
2) “Thou hast kept My Word”—Those connected with this movement were students of the Scriptures. They were not just hearers only, but were doers of the Word (James 1:2222But be ye doers of the word, and not hearers only, deceiving your own selves. (James 1:22)). They treasured His Word and put it into practice, and therefore, were commended for keeping His Word.
3) “Thou hast not denied My name”—A name in Scripture often implies character. Hence, in practical life, the very character of Christ Himself marked these people. All that tended to deny Christ’s character was refused in a practical way. They also forsook all denominational names and titles, and were happy to meet simply in His name alone (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)).
Vs. 9—There was reproach connected with identifying with this movement. Walking in what they apprehended from the Word of God put them into a position of great reproach from those who were not willing to walk in those things (vs. 9). This revival of the truth sparked a revival of Satanic opposition. The evil attack of the enemy in Smyrna raised its ugly head again. Those styled as “the synagogue of Satan” are professing Christians who are governed by Judaic principles in organized ecclesiastical Christianity. It is these who were the opposers to this divine movement, and Satan himself was behind it.
Vs. 10—The Philadelphians were commended for keeping the Word of His “patience” which is an aspect of the truth that has to do with the hope of the Lord’s coming (vs. 10). Keeping it (not just knowing it) made them live as heavenly strangers in separation from the world. Hence, as pilgrims they did not involve themselves with the politics of the world, or any other aspect of the world. The Lord promised to keep them “out of the hour of temptation” (the Tribulation period) that was coming on the world. Note: the Lord says, “Keep thee out of,” not “keep thee in” the hour of temptation. This shows that the Church will not go through the Tribulation, as will the Jews (compare Jeremiah 14:88O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? (Jeremiah 14:8)).
Vs. 11—The Lord promises to come “quickly.” This refers to the imminence of His coming, which was particularly before this church. While the Lord finds nothing to judge in Philadelphia, He does warn them of the possibility of letting go of what they had been given, and thus lose their “crown.” He says, “Hold that fast which thou hast.” Note: they are counseled not just to “hold” it, but to hold it “fast.” This indicates the need of tenacity. The Philadelphian’s ever-present danger was to surrender the truths that had been recovered, and to get drawn back into the confusion in Christendom from which they had separated. History tells us that this is exactly what happened with many who were connected with this movement. They gave up pieces of the truth that was recovered by this movement, and were taken away in divisions among brethren or scattered into the evangelical churches. Today, the spiritual energy connected with this movement, which was once considerable, is now down to a trickle.
Vss. 12-13—As with all of the other churches, the Lord also gave a word for the overcomer. We might wonder why there would be such a word given to this church since there was nothing out of order that required overcoming. However, a true overcomer in Philadelphia is not just to have been in that path of keeping His Word and not denying His name, but to have continued in it until the end of one’s life, or until the Lord comes—the Rapture.
Laodicea—the Lukewarm Church
(Chap. 3:14-22)
The assembly at Laodicea represents a condition in the church that grew out of the truth being recovered in Philadelphia. Historically it began in the latter half of the 1800s and it will continue to the Lord’s coming—the Rapture. “Laodicea” means, “the rights of the people,” and it denotes the modern democratic ideas that have influenced the Church in these last days. In evangelical Christendom today, local churches choose their elders and nominate their so-called Pastors, and thus, in essence, they somewhat control their leaders.
What is described in Laodicea answers to the Church’s testimony in its closing days. It is the holding of Christian truth (recovered in Philadelphian times) or parts thereof, nominally, or intellectually, without it having any moral bearing on one’s life. For example, most Christian groups in the last 100 years have held and taught the truth of the Lord’s coming for His saints at any moment (the Rapture), but with many it has had little or no practical effect on their personal lives. Instead of it making the Church more pilgrim-like in character, it has become worldlier than ever.
This state of being “lukewarm” is so obnoxious to the Lord that He announces that He is “about to spue” it out of His mouth. This will happen at His coming—the Rapture. Instead of the Lord assessing the state of the assembly, as He does with the previous assemblies, the Laodiceans put Him outside their door and assumed His place, and assessed their own condition as being right and good! This is quite incredible; they are the only church of the seven that commend themselves. And they are in the worst condition of all the churches! They speak of themselves as having great (spiritual) riches, but in reality, they don’t have any real spiritual substance. “Laodicea” is descriptive of a sector in the Christian testimony that is characterized by self-sufficient greatness that imagines itself to be endowed with great spiritual riches (truth) and miraculous powers. Their true condition is “wretched, and miserable, and poor, and blind, and naked.”
The Contrast Between Philadelphia and Laodicea
Philadelphia is marked by an open door (vs. 8), but Laodicea is marked by a closed door (vs. 20).
The Lord has no condemnation for the Philadelphians, but He doesn’t have one thing to commend in Laodicea. (Even in Thyatira the Lord found something to commend!)
The Philadelphians have nothing to say for themselves, whereas the Laodiceans have much to say of themselves.
The Philadelphians are told that they will be “caught up” at the Lord’s coming, whereas the Laodiceans are told that they will be “spued out” at His coming.
The Philadelphians were marked by being little, but Laodiceans are marked as being great (in their eyes).
The Philadelphians were called to “hold fast” the truth which they had, but the Laodiceans are not called to hold fast anything, because they really didn’t have anything worth holding.
The Lord’s Three-fold Grace Available to Meet Their Pitiful Condition
The Lord never points out failure without giving a remedy. In this case, it is three-fold. He says:
1) “Buy of Me gold tried in the fire, that thou mayest be rich” (vs. 18a). This would meet their destitute condition of being “wretched,” “miserable,” and “poor.” They imagined that they were wealthy (in the sense of having much truth and great spiritual powers), but in reality they needed “gold.” Gold in Scripture speaks of divine righteousness. This means that they did not have a righteous basis on which they could stand before God. It shows that the professing mass in Christendom in the last days will not even be saved! “Buy of Me ... ” indicates the need of having a personal transaction with the Lord in faith.
2) “White raiment, that thou mayest be clothed” (vs. 18b). This would meet their condition of being “naked.” This church did not bear the moral features of Christ. Hence, they needed a life of moral and practical righteousness—of which white raiment speaks.
3) “Anoint thine eyes with eye-salve, that thou mayest see” (vs. 18c). This would meet their condition of being spiritually “blind.” They were self-deceived. They saw themselves as something they were not, and desperately needed to get their eyes open to their true condition; but more importantly, to see the Lord. The Lord promises that if they turned to Him, He would give them spiritual discernment that they lacked.
He says, “As many as I love ... ” (vs. 19). This refers to the true believers amidst the professing mass. Back in the earliest days of the Church it had left its “first love,” but now in the last days we find that the Lord hadn’t left His love for her! All through the long years of departure from Christ and the truth, we find that He hadn’t changed! “Christ also loved the church, and gave Himself for it” (Eph. 5:2525Husbands, love your wives, even as Christ also loved the church, and gave himself for it; (Ephesians 5:25)).
Sadly, in examining the great pretensions of the Laodiceans, we see that the Lord—as far as His rights are concerned—has been left outside (vs. 20). Thus, Laodicea is portrayed as a Christless church, having put the Lord of glory outside of its door. Essentially, they (in practice) excommunicated the Head of the Church! It is marked by gross indifference to the claims of Christ. Such is the pitiful condition that marks modern Christendom in these last days. Hamilton Smith said, “As of old, the nation of Israel sealed its doom by rejecting their Messiah, and their house was left to them desolate; so today, Christendom is sealing its doom by rejecting Christ, and very soon it will be spued out of His mouth.” This is the solemn picture in which chapter 3 closes, and with it, the Church’s history on earth.
Recovery will only be on an individual basis. We cannot expect to see a wholesale recovery of the Church. Hence, the Lord says, “If any man hear my voice ... ” (Rev. 3:2020Behold, I stand at the door, and knock: 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. (Revelation 3:20)). The only hope is that a few individuals will be recovered from this despicable state.
Summary of the Last Four Churches
The fact that the Lord mentions His coming in His addresses to the last four churches indicates that these ecclesiastical conditions will continue on earth in some observable way until He comes. Looking out over the vast Christian profession today, we can see what “Thyatira” represents—Catholicism. Then, we can see what “Sardis” represents—the Protestant churches and the many dissenting bodies that have come out of them. And then also, there is what “Philadelphia” represents—a small and seemingly insignificant remnant testimony wherein is practiced the first principles of assembly order. And then lastly, we can see “Laodicea”—a large sector in the Christian testimony that is characterized by self-sufficient greatness that imagines itself to be endowed with great spiritual riches and miraculous powers.
The last two churches are not just ecclesiastical positions, but are also moral states in which believers are found. For instance, it may be possible to be in a Philadelphian position ecclesiastically, but to be in a Laodicean state practically.
Summary of the Seven Churches
• Ephesus—The decay of first love.
• Smyrna—Suffering.
• Pergamos—Worldliness and clericalism.
• Thyatira—Catholicism controlling the Church.
• Sardis—The deadness of Protestantism.
• Philadelphia—Faithfulness to Christ’s Word and name.
• Laodicea—Indifference to the claims of Christ.