Hymn: 1274

Scripture Reading:

Rev. 1:4a John to the seven churches which are in Asia.

Rev. 3:1 And to the messenger of the church in Sardis write: These things says He who has the seven Spirits of God and the seven stars: I know your works, that you have a name that you are living, and yet you are dead.

Rev. 3:8 I know your works; behold, I have put before you an opened door which no one can shut, because you have a little power and have kept My word and have not denied My name.

 

I. The seven churches in Asia, being actual local churches, signify prophetically the seven stages which the church has gone through and will go through until the Lord’s coming back—Rev. 2-3.

II. The church in Ephesus depicts the end of the stage of the initial church during the last part of the first century—Rev. 2:1-7.

III. The church in Smyrna prefigures the suffering church under the persecution of the Roman Empire from the last part of the first century to the early part of the fourth century—Rev. 2:8-11.

IV. The church in Pergamos pre-symbolizes the worldly church, the church married the world, from the day Constantine accepted Christianity in the early part of the fourth century to the time the papal system was established in the latter part of the sixth century—Rev. 2:12-17.

V. The church in Thyatira pre-symbolizes the apostate church, from the ordination of the papal system in the latter part of the sixth century to the end of the church age—Rev. 2:18-29.

VI. The church in Sardis prefigures the Protestant church, from the reformation in the early part of the sixteenth century to Christ’s coming back—Rev. 3:1-6.

VII. The church in Philadelphia prefigures the church of brotherly love, the recovery of the proper church life, from the early part of the nineteenth century to the second appearing of the Lord—Rev. 3:7-13.

VIII. The church in Laodicea foreshadows the degraded church life of the brothers from the latter part of the nineteenth century to the Lord’s return—Rev. 3:14-22.

IX. All the last four kinds of churches will remain until the Lord’s coming back.

 

Reference: The Conclusion of the New Testament, messages 235-238.

 

Excerpts from the ministry:

THE SEVEN CHURCHES IN ASIA, BEING ACTUAL LOCAL CHURCHES,
SIGNIFY PROPHETICALLY THE SEVEN STAGES
WHICH THE CHURCH HAS GONE THROUGH
AND WILL GO THROUGH UNTIL THE LORD’S COMING BACK

Revelation is a book of prophecy (Rev. 1:3; 22:7), for the revelation it contains is in the nature of prophecy. Most of the visions refer to things to come. Even the seven epistles to the seven churches in chapters two and three, in the sense of signs, are prophecies regarding the church on earth until the Lord’s coming back.

The seven epistles in chapters two and three of Revelation are the record of the actual situation existing in the seven churches of Asia (1:4) at the time these epistles were written. However, since this book is a book of signs with a prophetic nature, the situations of the seven churches are also signs, signifying prophetically the progress of the church in seven stages. The first epistle, to the church in Ephesus, affords a picture of the church at the end of first stage, during the last part of the first century. The second epistle, to the church in Smyrna, prefigures the suffering church under the persecution of the Roman Empire, from the last part of the first century to the early part of the fourth century, when Constantine the Great brought the church into imperial favor. The third epistle, to the church in Pergamos, pre-symbolizes the worldly church, the church married to the world, from the time Constantine accepted Christianity to the time the papal system was established in the latter part of the sixth century. The epistle to the church in Thyatira depicts prophetically the apostate church, from the ordination of the papal system in the latter part of the sixth century to the end of this age, when Christ comes back. The fifth epistle, to the church in Sardis, prefigures the Protestant church, from the Reformation in the early part of the sixteenth century to Christ’s coming back. The sixth epistle, to the church in Philadelphia, predicts the church of brotherly love, the recovery of the proper church life, from the early part of the nineteenth century, when the brothers were raised up in England to practice the church life outside all denominational and divisive systems, to the second appearing of the Lord. The seventh epistle, to the church in Laodicea, foreshadows the degraded church life of the brothers in the nineteenth century, from the latter part of the nineteenth century until the Lord’s return.

If we study church history in the light of these seven epistles, we shall realize that these epistles present us a picture of the stages which the church has gone through and will go through until the Lord’s coming back. The sequence is marvelous, with each stage corresponding respectively to one of the seven churches. Therefore, the Lord’s seven epistles to the seven churches depict the stages of the church. (The Conclusion of the New Testament, pp. 2497-2498)

THE CHURCH IN EPHESUS—
THE END OF THE STAGE OF THE INITIAL CHURCH

The church in Ephesus depicts the end of the stage of the initial church during the last part of the first century. Because there have been apostles not only at the beginning of the church but also later, it is better to speak of the initial church rather than the apostolic church. Ephesus depicts the church at the end of the initial period.

“Ephesus” in Greek means desirable. This signifies that the initial church at its end was still desirable to the Lord; the Lord still had much expectation in her. (pp. 2498-2499)

THE CHURCH IN SMYRNA—
THE SUFFERING CHURCH UNDER
THE PERSECUTION OF THE ROMAN EMPIRE

In Greek “Smyrna” means myrrh, a sweet spice which, in figure, signifies suffering. In typology, myrrh signifies the sweet suffering of Christ. Thus, the church in Smyrna was a suffering church, prefiguring the church under the persecution of the Roman Empire from the latter part of the first century to the early part of the fourth century. This persecuted church suffered in the sweetness and fragrance of Christ. In other words, this church was in the tribulation of Jesus and in the fellowship of His sufferings. The church in Smyrna suffered as Christ Himself did and thereby became a continuation of His suffering.

In Colossians 1:24 Paul tells us that he filled up “that which is lacking of the afflictions of Christ in my flesh for His Body, which is the church.” The afflictions of Christ are of two categories: those for accomplishing redemption, which have been completed by Christ Himself, and those for producing and building the church, which need to be filled up by the apostles and the believers. Although no one can continue Christ’s redemption, His sufferings must be completed by all His followers both individually and collectively. In the church in Smyrna we see the collective continuation of the sufferings of Jesus. Because this church was a continuation of Jesus’ suffering, it was truly the testimony of Jesus. (pp. 2507-2508)

THE CHURCH IN PERGAMOS—
THE WORLDLY CHURCH, THE CHURCH MARRIED THE WORLD

In Greek “Pergamos” means “marriage,” implying union, and “fortified tower.” As a sign, the church in Pergamos prefigures the church which entered into a marriage union with the world and became a high fortified tower, the equivalent of the great tree prophesied by the Lord in the parable of the mustard seed (Matt. 13:31-32). When
Satan failed to destroy the church through the persecution of the Roman Empire in the first three centuries, he changed his strategy. He sought instead to corrupt her through Constantine’s welcoming her as the state religion in the first part of the fourth century. Through Constantine’s encouragement and political influence, multitudes of unbelieving ones were baptized into the “church,” and the “church” became monstrously great. Because the church, as a chaste bride, is the spouse the Christ, her union with the world is considered spiritual fornication in the eyes of God.

According to the facts of history, during the first three centuries, the church suffered a great deal as the Roman Empire tried its best to damage her. Eventually, Satan realized that persecution did not work very well. Therefore, being the subtle one, he changed his strategy from persecuting the church to welcoming her. In the early part of the fourth century, Constantine the Great accepted Christianity and made it a state religion. From that time onward, Christianity became a kind of Roman state church. This welcoming of the church by the Roman Empire ruined her because it caused the church to become worldly. The church has been called out of the world and has been separated from the world to God for the fulfillment of His purpose. However, by being welcomed by the Roman Empire, the church went back to the world and, in the eyes of God, even married the world. (p. 2511)

THE CHURCH IN THYATIRA—
THE APOSTATE CHURCH

The church in Thyatira is the church in apostasy. “Thyatira” in Greek means “sacrifice of perfume” or “unceasing sacrifice.” As a sign, the church in Thyatira prefigures the Roman Catholic Church, which was fully formed as the apostate church by the establishment of the universal papal system in the latter part of the sixth century. This apostate church is full of sacrifices, as demonstrated in her unceasing mass. This apostate church will remain until the Lord’s coming back.

In [Revelation] 2:19 the Lord says, “I know your works and love and faith and service and your endurance, and that your last works are more than the first.” The apostate Catholic Church has many works and services. Her works in the last days are more than in the past.

The church in Thyatira is a continuation of the worldly church, pre-symbolized by the church in Pergamos. The church in Pergamos had the teaching of the Gentile prophet Balaam and the teaching of the Nicolaitans, that is, the teaching of a clerical system. The Catholic Church continues these teachings, the teaching of Balaam to bring people into idol worship and fornication and the teaching of the Nicolaitans to build up the hierarchy. In the Catholic Church today there is a strong teaching concerning the building up of a religious organization with its hierarchy. (pp. 2517-2518)

THE CHURCH IN SARDIS—
THE PROTESTANT CHURCH

“Sardis” in Greek means “the remains,” “the remainder,” or “the restoration.” As a sign, the church in Sardis prefigures the Protestant Church from the time of the Reformation to the second coming of Christ. The Reformation was God’s reaction to the apostate Roman Catholic Church, signified by the degraded church in Thyatira. The Reformation was accomplished by a minority of the believers, the remainder. Hence, it was the restoration by the remainder.

To the messenger of the church in Sardis the Lord says, “I know your works, that you have a name that you are living, and you are dead” (Rev. 3:1). The reformed Protestant Church has been considered by many to be living, but the Lord says that she is dead. Hence, in her dead condition, she needs the seven living Spirits and the shining stars. In name the Protestant denominations are living and are better than the Catholic Church. Actually, the Protestant denominations are dead.

In [Revelation chapter 3] verse 2 the Lord says to “establish the things which remain, which were about to die.” “The things which remain” are the things lost and restored by the Reformation, such as justification by faith and the open Bible. Although these things were restored, they “were about to die.” Hence, the Protestant Church needs revivals to keep things alive.

In verse 2 the Lord also says, “I have not found your works completed before My God.” Nothing begun in the Reformation has been completed by the Protestant churches. Therefore, the church in Philadelphia (3:7-13), signifying the church in recovery, is needed for the completion. In the eyes of God, there are no completed works in the so-called reformed churches. (pp. 2521-2522)

THE CHURCH IN PHILADELPHIA—
THE CHURCH OF BROTHERLY LOVE

In Greek, “Philadelphia” means brotherly love. As a sign, the church in Philadelphia prefigures the proper church life recovered by the brothers who were raised up by the Lord in England in the early part of the nineteenth century. Just as the reformed church, prefigured by the church in Sardis, was a reaction to the apostate Catholic Church, prefigured by the church in Thyatira, so the church of brotherly love is a reaction to the dead reformed church. This reaction will continue as an anti-testimony to both apostate Catholicism and degraded Protestantism until the Lord comes back.

In 3:8b the Lord Jesus says, “You have a little power and have kept My word.” One outstanding feature of the church in Philadelphia is that she kept the Lord’s word. According to history, no other Christians have kept the Lord’s word as strictly as those in the church in Philadelphia. The church in Philadelphia, the recovered church, does not care for tradition; she cares for the word of God.

The church in Philadelphia keeps the Lord’s word with the little power she has. We should not regard the church in Philadelphia as being strong, powerful, and prevailing. Whereas we may estimate the church in Philadelphia very highly, the Lord says that she had “a little power.” What pleases the Lord is not that we are strong but that we use our little power to do the best we can. The strong ones may not please the Lord as much as those who do their best with the little power they have.

In 3:8 the Lord also says that the church in Philadelphia has not denied His name. The brothers who were raised up by the Lord in England in the early part of the nineteenth century did not take any name other than the name of the Lord. The word is the Lord’s expression, and the name is the Lord Himself. The apostate church has deviated from the Lord’s word and has become heretical. The reformed church, though recovered to the Lord’s word to some extent, has denied the Lord’s name by denominating herself with many other names. The recovered church has not only returned to the Lord’s word in a full way but has also abandoned all names other than that of the Lord Jesus Christ. The recovered church belongs to the Lord absolutely, having nothing to do with any denominations (any names). To deviate from the Lord’s word is apostasy, and to denominate the church with any name other that the Lord’s is spiritual fornication. The church as the chaste virgin betrothed to Christ (2 Cor. 11:2) should not have any name other than her Husband’s. All other names are an abomination in the eyes of God. In the recovered church life we have no teachings of Balaam (Rev. 2:14), no teachings of the Nicolaitans (2:15), no teachings of Jezebel (2:20), and no mysterious doctrines of Satan (2:24); we have only the pure word of the Lord. Likewise, the recovered church has no denominations (names) but the unique name of the Lord Jesus Christ. The deviation from the Word to heresies and the exaltation of so many names other than that of Christ are the most striking signs of degraded Christianity. The return to the pure Word from all heresies and traditions and the exaltation of the Lord’s name by abandoning every other name are the most inspiring testimony in the recovered church. (pp. 2525-2527)

THE CHURCH IN LAODICEA—
THE DEGRADED CHURCH LIFE OF THE BROTHERS

In Greek “Laodicea” means the opinion, the judgment, of the people or of the laymen. The church in Laodicea as a sign prefigures the degraded recovered church. Less than a century after the Lord recovered the proper church in the early part of the nineteenth century, some of the recovered churches (“assemblies”) became degrade. This degraded recovered church differs from the reformed church signified by the church in Sardis; it also differs from the proper recovered church signified by the church in Philadelphia. The degraded recovered church, signified by Laodicea, will exist until the Lord comes back.

“I know your works, that you are neither cold nor hot; I wish you were cold or hot. So because you are lukewarm and neither hot nor cold, I am about to vomit you out of My mouth” (3:15-16). Once the recovered church becomes degraded, it is lukewarm—neither cold nor hot.

According to verse 16b, the Lord is about to vomit the lukewarm ones out of His mouth. Once we become lukewarm, we are not fitting for the Lord’s move and shall be vomited out of His mouth. When the recovered church becomes degraded, she is in danger, unless she repents to be hot in seeking the rich experiences of the Lord, of being vomited out of the Lord’s mouth. To be vomited out of the Lord’s mouth is to lose the enjoyment of all that the Lord is to His church.

In verse 17 the Lord continues, “Because you say, I am rich and have become rich and have need of nothing, and do not know that you are wretched and miserable and poor and blind and naked.” The degraded recovered church (“assembly”) boasts of her riches (mainly in the knowledge of doctrines). She does not realize that she is poor in life, blind in sight, and naked in conduct. (pp. 2530-2531)

ALL THE LAST FOUR KINDS OF CHURCHES
WILL REMAIN UNTIL THE LORD’S COMING BACK

The seven churches in Revelation 2 and 3 not only signify prophetically the progress of the church in seven stages but also symbolize the seven kinds of churches in church history: the initial church, the suffering church, the worldly church, the apostate church, the reformed church, the recovered church, and the degraded recovered church. The initial church had its continuation in the suffering church; the suffering church turned into the worldly church; and the worldly church became the apostate church. Hence, the first four churches eventually issued in one kind of church, that is, the apostate church, the Roman Catholic Church. Then, as a reaction to the apostate church, the reformed church came into existence as another kind of church, a church not fully recovered. Following this, the recovered church was raised up as a full recovery of the church life. By the degradation of the recovered church, the degraded recovered church came into being. These four kinds of churches—Roman Catholic Church, the reformed church, the recovered church, and the degraded recovered church—will remain until the Lord comes back. Undoubtedly, only the recovered church can fulfill God’s eternal purpose, and only she is what the Lord is after. (pp. 2534-3535)

 

Questions:

1. Briefly describe the names and the characteristics of the seven churches and the stages of their existence according to the prophecy.

2. Briefly describe the positive aspects of the church in Philadelphia and her relationship with the Lord’s recovery.

3. What kind of warnings should we receive from the condition of the church in Laodicea?

4. Which kind of churches will remain until the Lord comes back?