Prelude to Chapters 2 & 3
SEVEN LAMPSTANDS A MESSAGE FOR TODAY
“ WHAT THOU SEEST WRITE”
Wherefore gird up the loins of your minds, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.
INTRODUCTION
These real letters afford us concrete insight into the condition of each of the seven ecclesias of Asia Minor. Commendations, admonitions, warnings culminate each time in the promise of eternal life. All the letters have the same basic theme in common; that the resurrected Lord is present in his ecclesia, that he takes charge, he admonishes and guides, and he stands by her in times of difficulty and he ultimately rewards her loyalty with life eternal.
Eternal life, the judgment of God and the victory of the saints are major themes of Revelation. These themes run throughout the book. John reminds us that judgment begins with the household of God. To each of the seven ecclesias Jesus says I know your works and then gives the proper commendation or rebuke. Peter wrote as he was preparing Christians for the suffering ahead, “For the time is come that judgment must begin at the household of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” It is time that we, the ecclesia of the last days begin to look at ourselves and judge ourselves, for if we do not, then God will.
Apart from the four Gospels, the books of the New Testament were written in the form of epistles to individuals, or to ecclesias, or to the body of Christ as a whole. But like all scriptures, they have a message for believers in Christ throughout all generations and especially those who live at the time of his return.
Paul wrote nine epistles to seven ecclesias and three to two of his companions in labour, and no one has any difficulty applying the eternal truths to twenty first century life. The same is true of the epistles of Peter and John and of all the writings of the New Testament. The person who reads or preaches from these scriptures in this modern age is just as much challenged by their message, as were those to whom they were originally sent.
But only one book in the New Testament bears the name of Jesus Christ as its author and begins with seven epistles addressed to seven ecclesias in Asia Minor. Should not reason and logic place this book and these epistles of Jesus on the same basis as all the others of the New Testament, giving them an application, which transcends time and place? In fact it would seem most natural and reasonable for the epistles written by Christ and without which the canon of Scripture would not be complete, to receive as much attention as those written by His apostles. However, the Apocalypse and its introductory epistles to the ecclesias of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea, constitute a neglected portion of the New Testament.
In the light of this amazing fact the writer is constrained to say to the members of the modern ecclesia; “My brethren, these things ought not so to be.” Many are earnestly trying to change this situation (especially noticed in the amount of books written by Brethren in the last quarter of the 20-Century and the increase in discussion groups and classes being held on prophecy). Whilst we thank God for this it still behoves each of us not to neglect these chapters if we are to meet without fear and trembling him who holds the seven stars in his right hand, because the message of Revelation 2& 3 is a message for the end time ecclesia.
End-time language
Notice the end-time language found throughout the letters to the seven Ecclesias:
Ephesus: repent, and do the first works; or else I will come unto thee quickly. (2:5)
Pergamos: Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. (2:16)
Thyatira: Behold, I will cast her [Jezebel] into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. But that which ye have already hold fast till I come. (2:22, 25)
Sardis: If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. (3:3)
Philadelphia: Because thou hast kept the word of My patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly. (3:10-11)
Laodicea: Behold, I stand at the door, and knock. (3:20)
Rev.2& 3 is primarily speaking of the state of the ecclesias before AD 70. However is it not also a prophecy of the end time condition of the ecclesia?
A message for the last generation
Revelation is essentially a last-day book, written especially for the last generation. It therefore contains the instruction most needed by the ecclesia of the last days. Its purpose is to prepare Gods people for the closing crisis of human history and the return of our Lord. This book should therefore be of special interest to us. I come quickly is said three times in Chapter 22. All the prophecies and revelations of the book climax in the return of our Lord. The book therefore demands our careful study especially because we stress the proximity of the Second Advent more than any other denomination.
Although this last book is called a revelation, it is also declared to be a prophecy. In the first chapter the writer uses the expression, the words of this prophecy, and in the last chapter he refers to what he has written as the prophecy of this book, the book of this prophecy, and the words of the prophecy of this book. Prophecy is history written in advance (not secular history but Jewish salvic history: HAW visions in Daniel chapter 1). Revelation speaks of the events and condition of the Jewish nation and the ecclesia of Christ in the last days. It is imperative therefore to examine Rev.2& 3 for we claim to be the true ecclesia of Christ, the only people of God surrounded by a sea of false Christianity. Who then is Rev.2& 3 directed at? Those who hold to apostolic faith or false Christianity?
Agape
Unto Him that loved us, or loveth us (R.V.). The love of Christ is not in the past tense, but continuous. The act of dying for us did not extinguish His affection. His work did not end at the cross. Of course the crucifixion was the greatest of all demonstrations of that undying love. Consider Gods attitude: “can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget thee, yet will I not forget thee. Behold I have graven thee on the palms of my hands.”(Isa.49:15,16). If this then is Gods attitude, how can Christ forget the travail of his soul? Love is the very essence of Gods character and the proof is Christ’s death - this is the corner stone of the ecclesia. The apostle says, “he that loveth not knoweth not God; for God is love”(1 John 4:8). We should more fervently love Him, for we are the supreme objects of His love, and He craves our love in return. It is a tragedy when love is not reciprocated. No wonder Christ is grieved when the objects of His love relax their love for Him. Hence the warnings in Rev. 2& 3.
We are not only loved, and freed from our sins, but we are promised that we shall become kings and priests reigning with him. Let the world despise and ridicule our hopes and beliefs as they may. There is not a believer in Christ, however obscure or humble, who may not rejoice in the fact that we are associated with a power which the potencies of hell cannot withstand, and that we are on the way to possess an eternal priesthood and dominion. Therefore beloved of the Lord take heed, our nature is an overwhelming nature. We are on the brink of the Kingdom let us not make the mistake of thinking that we stand, we must take heed lest we fall. Just look at our Brothers and Sisters in Ephesus, Smyrna, Pergamos, Thyatira, Sardis and Laodicea. There is much for us to consider and learn from their example. We who are at the border of the Promised Land must not be separated from the love of Christ which passeth all understanding.
He knew what was in man, even more so now!
Later Jesus said, “I am He which searcheth the reins and hearts” (Rev 2:23). Jesus discerns the thoughts and motives that give birth to words and actions. He knows all men and what is in man (John 2:25). He is a discerner of the thoughts and intents of the heart. He has all-penetrating intelligence and knowledge. He has the power to read all secrets, and nothing can be concealed from him. His flaming eyes search all hearts and bring all secret and hidden things to light. They penetrate the darkest and uttermost depths of the soul and light up sins most secret hiding places. Christ’s eyes flash fire (Rev.1:14) as He beholds iniquity in the ecclesias for which He is an intercessor. They burn with holy indignation against all wrong. “For His eyes are upon the ways of man, and He seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves” (Job 34:21,22). “Neither is there any creature that is not manifest in His sight: but all things are naked and opened unto the eyes of Him with whom we have to do” (Heb. 4:13). These eyes of fire do not merely look through the hypocrite and sinner, but consume him and his sins together. His eyes also light up with pleasure as He beholds the development of a godly character: For, “the eyes of the Lord run to and fro throughout the whole earth, to shew Himself strong in the behalf of them whose heart is perfect toward Him” (2 Chron.16:9).
The Seven Ecclesias
It is evident that the seven named were chosen as representatives of all the ecclesias of that generation. Seven is the sacred number of the Scriptures, and especially of the Apocalypse. Numbers in the Scriptures are as significant and important as words. The Bible contains a divine arithmetic as well as a divine message. Since the creation, when the weekly cycle of seven days was instituted to divide time, seven has been a sacred number. The seven ecclesias are used to represent the whole body of Christ in its entirety at the time of the end. For this reason Rev.2& 3 is more relevant than any of the other epistles of the New Testament. They are a specific warning to us at the time of the end. Why should the seven epistles of Christ to the ecclesias of Asia be localised and confined to the first century any more than the epistles of Paul to local ecclesias of the same period?
The seven letters of Christ to the ecclesias of Asia represent a complete gospel message to the body of Christ. They are not merely historical portraits of the ecclesia, but prophetic of conditions in the ecclesia at the time of the end. Seven times the command is repeated to hear the instruction contained in them. And yet no other portion of the Bible receives so little study. They are of equal importance with the other epistles of the New Testament yet they have not received a tithe of the attention, even though they were written under Christ’s direct command.
Although the book of Revelation was directed at seven distinct historical ecclesias, the evidence is conclusive that it was written especially for the ecclesia of the last period. Its chief purpose is to prepare the remnant at the time of the end for the revealing of Christ at His Second Coming. The study of the Revelation of Jesus Christ supplies an appropriate corrective influence.
Sevenfold Division
Each of these seven letters is divided into seven parts, indicating that it contains a perfect and complete message to the ecclesia and period to which it applies, containing all the warnings, reproofs, counsels, and promises necessary for correction. These divisions are:
1. The greeting, which names the recipient, or the ecclesia addressed.
2. A title of the risen Christ taken from chapter1.
3. A section headed I know-description of the spiritual condition that was praiseworthy, or commendable (except in the case of Laodicea).
4. The things to be reproved, censured, or condemned (not in the case of Smyrna and Philadelphia).
5. A warning and an exhortation beginning with He that hath an ear, let him hear what the Spirit says and to repent in view of the need.
6. The appeal to hear.
7. The promised reward to him or those who overcome
In the four last letters the order of 6 & 7 is reversed.
A further pattern is to seen in the arrangement:
Ecclesias 1& 7 (Ephesus & Laodicea) are in grave danger.
Ecclesias 2 & 6 (Smyrna & Philadelphia) are in excellent shape.
Ecclesias 3 & 4 & 5 (Pergamum, Thyatira, and Sardis) are middling, neither very good or very bad.
In the first three letters the appeal precedes the promised reward and in the last four it follows, Smyrna and Philadelphia are given no reproof and Sardis and Laodicea receive no praise.
Of course, as previously mentioned the seven letters are not meant only for the seven ecclesias addressed. The seven are addressed to the body of Christ of all ages. The situations and struggles described in the seven letters characterise every ecclesia and every believer. We all share the marks of these ecclesias, both good and bad, to a certain extent.
Meaning of the names
In the Bible, names have great significance.
Ephesus: Desirable; having relaxed let go; full purposed.
Smyrna: Death, or myrrh, a pleasant odour.
Pergamos: High and exalted, union through marriage.
Thyatira: Sacrifice of nearest and dearest, odour of affliction, a daughter.
Sardis: That which is left, those escaping.
Philadelphia: Brotherly love, faithful remnant.
Laodicea: Judgment of the people, righteous judgment, people’s rights
Apostasy in the household of faith
The theme of the seven letters is the developing apostasy in the Ecclesia. Ephesus, of which Timothy was bishop, had left thy first love, as Paul said in 2Tim.1:15, “All they which are in Asia be turned away from me.” Smyrna had not only left its first love, but some in it claimed to be spiritual Jews and were following commandments and traditions of men. In Pergamos, doctrinal heresies of Balaam and the Nicolaitanes were arising, which divided some into clergy and laity. Thyatira shows that some had reached the depths of Satan, as Jezebel reigned supreme. In Sardis, another phase of apostasy reveals itself, as the truth barely survives, in name only. Each letter to each Ecclesia ends with the warning message, the solemn exhortation to hear what the Spirit is saying (present tense) to the Ecclesias.
One company of Philadelphia falsely claim to be spiritual Jews. They say they have received the Apostolic Truth, but actually reject the Saviour, and are the Synagogue (Ecclesia) of Satan. Another part of Philadelphia has kept His word of patience. They are given an open door to proclaim His message. As a result, Christ will keep them out of the coming tribulation.
The Epistle to the Laodiceans shows that it has hopelessly departed from the truth. Apostasy is at its height. There is no faithful company within it. The door is shut and the Lord is on the outside. However, there is hope for His sheep, for they hear His voice and He will come in and sup with them. In the last days, as it was in Mal.3:16-17, only a few think on His mighty name.
The Saviour foresaw how the departure from His truth would increase. Therefore, He sent messages by John to warn these Ecclesias, and us, “to hear what the Spirit saith unto the Ecclesias.” The New Testament is full of predictions that the first century ecclesia would largely fall away from the revealed truth, (Acts 20:29-30; 2Tim.4:3,4; 2 Thess.2:3; Tit.1:16; 2 Pet.2:2; Jude 3,19; 1John 2:18-19; 2 John 7; 3 John 9-10) the messages to the seven ecclesias continue this theme.
Ephesus: Found false apostles to be liars, but didn’t give up. In later period, there was a general leaving their first love of the truth.
Smyrna: Faced tribulation 10 days, some cast into prison. They recognised the blasphemy of those of the Synagogue of Satan.
Pergamos: Lived where Satan’s seat was, Antipas was martyred, wrestled with false doctrines of Balaam and the Nicolaitanes.
Thyatira: Allowed Jezebel to teach and seduce true believers to commit fornication; some went into the depths of Satan.
Sardis: Almost died out, except for the true name.
Philadelphia: Had to face those of the Synagogue of Satan, and those trying to shut the open door before it.
Laodicea: A lukewarm, compromising, ecclesia about which there was nothing good to say.
Down throughout its history, the true ecclesia has always wrestled against false teachers.
Christianity around us, today, has woefully degenerated. The Lord Jesus calls to us who say that we are the household of God. We must hear what the Spirit is saying to the Ecclesias, what Christ is saying to his people in the last days. So perverse are men’s thoughts, that the average person, in spite of Christ’s seven-fold warning, persists in reading these admonitions as if they said Let him hear what the Church saith, instead of the original inspired message, Let him hear what the Spirit saith unto the Ecclesias. (Bullinger)
Doctrinal departure
In the October 1898 issue of Things to Come, Dr. Bullinger continues to expound his views on the letters to the Churches. He explains how what the Spirit says to the Churches is covered in the Apostle Paul’s Seven Church Epistles: Romans, Corinthians (1 and 2), Galatians, Ephesians, Philippians, Colossians, and Thessalonians (1 and 2). Seven is the number of spiritual perfection. It was not chance, but divine design, that as John addressed seven Churches in Asia, so also did Paul write letters to seven Churches, giving the Spirit’s teaching to the churches. Paul’s other Epistles (Timothy, Titus, Philemon), were not addressed to specific Churches. James, Peter, John and Jude were general Epistles.
The message of the seven Epistles written by Paul is similar to the messages to the seven Ecclesias of Revelation. The theme is doctrinal departure. In fact, departure from the teachings of Paul was the first step to general apostasy from the truth. The Spirit is saying to the Ecclesias that we ought to take heed and not turn away from the Truth of the Almighty. We must hold fast to the faithful Word. “He that hath an ear, let him hear what the Spirit says to the Churches”, means that every true believer of every time should apply this message to him or her self, and be attentive to the direction and words of the Holy Spirit written text.
Continuous historic
Many theologians believe that Revelation 2& 3 represent seven era of Christendom, which begin in the first century with apostolic times and end in this age where the Laodicean spirit and attitude is dominant. (If that’s the case and we live in the Laodicean period may the Lord help us. See Revelation A Biblical Approach, HAW why this approach is flawed.)
If this is the case where has the true ecclesia been for the last 2,000 years? Religious history gives the story of apostate, fallen Churches in minute detail, but where can believers of the true gospel be found? You will find some who hold certain doctrines with which we agree yet even they and their associates held damnable heresies. Finding true believers in the pages of history is more difficult than finding the proverbial needle in a haystack.
Furthermore when Paul preached the gospel in Ephesus, his ministry continued in Asia for the space of two years (Acts 19:10) and the Word of God grew mightily and prevailed, and that all they which dwelt in Asia heard the word of the Lord Jesus. And yet, at the close of his ministry, and of his life, he writes his last Epistle to Timothy, when he says, “I am now ready to be offered, and the time of my departure is at hand This thou knowest that all they that be in Asia have turned away from me” (2 Tim.1:15).
This turning away could not have been merely personal, but must have included his teaching also. For in chapter 2:18, he speaks of those “who concerning the truth have erred.” In chapter 3: 8, he speaks of those who “resist the truth.” In chapter 4: 4, he speaks of those who “turn away their ears from the truth” and are “turned unto fables.”
It was Gods truth and teaching from which they had all “turned away” (Paraphrase of Bullinger). This was going on in Paul’s lifetime and we still insist on scouring through 2000 years of history to find believers who shared the same doctrines as us.
It is far more profitable to consider these letters as addressed to the true (maybe the only way to look at them) body of Christ, with its wheat and tares, strengths and weaknesses, at the time of the end. The seven ecclesias are representative of the kinds of triumphs, trials, and failures common to all ecclesias and servants of the Master.
The Book of Revelation is prophetic. Prophecy is dual. That means, prophetic patterns repeat themselves. And so it is with the seven epistles. Seven literal ecclesias existed at the time when John wrote Revelation pre AD70. Traits of these seven ecclesias will exist in these last days. Different individuals and ecclesias will exhibit these characteristics to one degree or another.
The body in the last days
The body of Christ is not an organisation, but individual believers who are experiencing the same problems, trials, successes, and attitudes as ALL SEVEN of the ecclesias of Asia in the First Century A.D. Some are in their first love. Others have left their first love, and need to repent and do the first works, like the Ephesian ecclesia. Some are corrupt and in others evil dwells, just like the Thyatira ecclesia. Some are almost asleep spiritually, like Sardis. But a few have not defiled their garments. Some are excited about having a part of walking through the open door given to the ecclesia, and are like Philadelphia. And there are others who are lukewarm, like the Laodiceans, needing to repent and to be zealous for the Work. Let God make the determination of each individual and ecclesia. Time and again in the letters to the seven ecclesias, Jesus tells the ecclesias to Hold Fast!
Hold Fast
Ephesus Loveless
Smyrna Persecuted
Pergamos Compromising
Thyatira Corrupt
Sardis Dying
Philadelphia Revived
Laodicea Lukewarm (no praise)
Ephesus: thou hast left thy first love repent, and do the first works (2:4-5).
Pergamos: thou holdest fast My name, and hast not denied My faith (2:13).
Thyatira: But that which ye have already hold fast till I come (2:25).
Sardis: Be watchful, and strengthen the things which remain, that are ready to die hold fast, and repent (3:2-3).
Philadelphia: hold that fast which thou hast, that no man take thy crown (3:11).
These verses tell us that one of the themes of Christ’s message to the seven ecclesias was to hold fast to the truth and not water it down. This is a message for today. This counsel of Christ applies to each of us personally, our family and our ecclesia.
Brothers and Sisters note very carefully that in the seven letters, there is NO command or even a hint that the ecclesia is to challenge or change the world, its governments or its leaders. Every bit of counsel is for the ecclesia to be a witness to the watching world no matter what they might do to the servants of Christ. Jesus will come one day to deal with the world, its governments and its leaders, we must look at ourselves. Every warning, struggle, temptation, promise and victory in the seven epistles will play a part in the ecclesia of the last days.
Removal of the lightstand
Each of the seven ecclesias is like a light stand. The ecclesia is to illuminate in the world, (Mat 5:14-16) [originally Gods plan for the city of Jerusalem]. If an ecclesia does not do this, it is good for nothing, and the Jesus removes the candlestick. Ephesus lost its first love, so Jesus removed its candlestick. Ephesus today is in ruins. And so it is with Laodicea, the ecclesia for which there was nothing good to say.
When John wrote Revelation before AD70 the Ephesian ecclesia had sadly departed from the truth. Many had already apostatised, and more would soon. Only a zealous few would hold fast to essential truths. The time of the twelve Apostles and the big push of spreading the gospel message was over. Apostasy and corruption were firmly entrenched. We must not close our eyes to what came to pass in the lifetime of the Apostles.
To him that overcometh
In contrast it is very encouraging to read the seven messages to the ecclesias and note that those who overcome are promised great rewards:
Ephesus: Eat of the tree of life, 2:7.
Smyrna: Crown of life, not hurt by second death, 2:10-11.
Pergamos: Eat of hidden Manna, receive white stone with new name, 2:17.
Thyatira: Power over nations, ruler ship with rod of iron, morning star, 2:26-28.
Sardis: Clothed in white raiment, name not blotted out of the Book of Life, name confessed before the Father and His angels, 3:5.
Philadelphia: Spared from hour of temptation to come on all world; pillar in God’s Temple and will remain there; write on him, name of God, name of city of God, new name, 3:10-12.
Laodicea: Sit on Christ’s throne with Him, 3:21.
The Seven Stars
Jesus identifies Himself as “He that holdeth the seven stars in His right hand.”
Timothy was the minister, of the ecclesia of Ephesus at that time, for according to tradition he was martyred at Ephesus. The right hand is the symbol of power and authority (Isa.41:10,13). Of those who follow Him Jesus said: “I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand” (John 10:28).
The word ecclesia means a company who have been called out of or from among. It is an assembly of those who have been called out of the world and from among unbelievers and then sent back into the world as Christ's ambassadors. The ecclesia of Ephesus was composed of the Christians of that city, who had been called out of Judaism and heathenism by the gospel.
In each of the introductions to the seven epistles, Christ identifies Himself by one of the sevenfold description given of Him in the introductory vision in Revelation chapter one. The seven different descriptions of our Lord contained in the second and third chapters are combined in one chapter. Also that part of the imagery of the introductory vision is selected which is most appropriate to the needs of the particular ecclesia addressed and the nature of the message sent to it.
The Lampstands of Gold
Christ is the supreme head of the ecclesia. He is seen walking among the seven golden candlesticks, or lampstands. The golden lampstands indicate the high estimation in which Christ holds His ecclesia. It is the apple of His eye, the object of Christ's supreme regard. Nothing on earth is as dear to Christ as His ecclesia, which is represented as His body, and His wife, or bride. Jesus is seen in vision walking about in the midst of the seven lampstands of gold, indicating His ceaseless service and unwearied activity and vigilance on behalf of His people. His work, that of a priest, is evident from the description of His garments in chapter one.
In the OT, one of the duties of the priests was to keep the lamps trimmed and burning. So Christ is seen in the garments of a priest, walking among His ecclesias, speaking messages of warning and reproof, His eyes seeing everything, and with His right hand upholding His messengers, who preach His Word. Supplied with the heavenly oil, the ecclesias shed a celestial radiance in the midst of terrestrial darkness.
