The seven churches of Rev [Archive]

voiceoftruth

November 5th, 2008, 10:42 AM

Hi All.

This is what Ariel Ministries has to say on this matter, so that is the teaching & study of Dr Arnold Fruchtenbaum.

The Seven Churches of Revelation
Revelation two and three contain a series of short letters that comprise Messiah’s last audible statements in the Scriptures. As written by the Apostle John in these letters to seven churches, Yeshua’s words basically describe the nature of the churches during our entire Church Age. They hold great significance and lessons for all of us as believers in churches today. Four of these letters are examined here in this excerpt from Arnold Fruchtenbaum’s extensive study on this topic.
Characteristics

These letters involve the visible rather than the invisible Church. The latter is the Body of Messiah, composed of all true believers since Pentecost, sometimes referred to as the universal Church. But the visible church is the local body of the local church, which may have both believers and unbelievers. It includes all professing believers whether they actually are or not. While the invisible Church has only believers, the visible church can have both. And as shall be seen, the seven churches contain some of both.

The seven letters, with just a few exceptions, follow a basic outline containing six items: destination; description of Christ; commendation; condemnation; exhortation; promise.

Interpretation

The key question is: How are these letters to be interpreted? For one thing, there are statements in these letters that can only be true of the individual church. On the other hand, there are statements that can hardly be limited to that particular church or particular local situation, and sometimes cannot be true of it at all. The best way of interpreting these letters, then, is to use the historical-prophetic method of interpretation – this method of interpretation states three things concerning these letters.

First, it recognizes that these seven churches to whom John was writing were seven real churches, representing seven types of churches that existed in John’s day.

The second factor in the historical-prophetic interpretation is the recognition that all seven church types exist throughout the Church Age. No matter what part of Church history we examine, we will find all seven types of churches. And all seven types will continue to exist until the Rapture.

The third factor in the historical-prophetic viewpoint is the recognition that while all seven types of churches exist throughout the Church Age, one type dominates a particular era of Church history. So, these letters present a prophetic picture of the seven historical periods in which the visible church will develop. The letters are written to the seven churches, representative of the whole. These seven were chosen, first, because of the particular meaning of their names, and, second, because the situation of a particular local church will also characterize a future period of Church history.

The Letters

Ephesus:
The Apostolic Church (A.D. 30-100)

The destination of the first letter, in Revelation 2:1-7, is Ephesus, which means “desired.” It represents the period of the Apostolic Church which began in A.D. 30 and continued to about A.D. 100, the time of the death of the last apostle and author of the Book of Revelation – John. Ephesus was the type of church that typified the Apostolic Church. This is followed by a description of Christ taken from Revelation 1:13, 16, 20. It points to the control He has over the destiny of the churches.
The commendation is found in verses 2, 3 and 6. First, they are commended for condemning false teachers (vv. 2-3). In Acts 20:29-31, Paul warned the elders at Ephesus that false teachers would come and despoil the church. By the time Paul wrote the Books of I and II Timothy, the false teachers had arrived and were causing corruption in the church (I Tim. 1:3-4, 18-20; 6:3-10, 20-21; II Tim. 2:14-18; 4:1-4). These false teachers created havoc, and Timothy was somewhat discouraged, so Paul gave him some advice as to how to handle the situation. By the time John wrote to Ephesus, the church had overcome the problem and resisted the false teachers, and, so, they are commended.

Second, they are commended for hating the work of the Nicolaitans (v. 6). In Church history, there is no record or mention of this group, leaving clues as to its identity to be sought elsewhere. The meaning of the word in Greek is “rulers of the people,” which may imply that this was an attempt to divide and make a distinction between the clergy and the laity. The Ephesians hated this kind of thing and are commended by Christ for it.

The condemnation is found in verse 4. They have lost their first love, referring to love of Christ and love of the Word. The second generation of believers have grown lax and cold. They did not have the fervor of the first generation; hence, there is condemnation. A similar problem is seen in the recipients of the letter to the Hebrews – a group of second-generation Jewish believers who, due to persecution, had grown lax and, hence, lost their first love.

The exhortation is found in verse 5, where they are urged to remember their first love, repent, and return to it. Failure will result in the removal of their candlestick, i.e., the removal of their witness.

The promise is found in verse 7. While the letters are addressed to the churches as a whole, the promises are all to individuals in the church who overcome the problem of the church as a whole. To those who do overcome and return to their first love, there is promised the privilege of eating of the fruit of the Tree of Life in the Eternal Order. Eating with someone implies fellowship; the one who overcomes, then, will fellowship with his Savior. As it also involves the Tree of Life, this is a promise of a share in the Eternal Order.

Smyrna:
The Church of the Roman Persecution (A.D. 100-313)

In the second letter, in Revelation 2:8-11, the destination is to the church in the city of Smyrna (v. 8a). Smyrna means “myrrh,” which is associated with death and embalming (Jn. 19: 31-40). Thus, this church becomes the fitting symbol to represent the second period of Church history, that of the Roman persecution from about A.D. 100 to 313.
The description of Christ (v. 8b) is taken from Revelation 1:17-18. Messiah tells the church that He is the first and the last, and that He Himself died and lived again. Although He died violently, He, nevertheless, did live again through the resurrection. This description is given as comfort, because many of these believers will die violent deaths as well but will also live again by resurrection.

The commendation is found in verse 9. First, they are commended for having patience in sufferings. They are good examples of what the writer of the Book of Hebrews tells its recipients that they need: patient endurance. They have suffered fiercely, but they endured it patiently.
Second, they are commended for enduring the blasphemy of people who claim to be Jews but are not and are, in fact, of the synagogue of Satan. In the local situation, this may refer to a particular incident for which we lack historical confirmation. In Church history, this may refer to the Romans who considered themselves to be the people of God and their emperor a god himself. The Christians were, thus, being persecuted by those falsely claiming to be the people of God. Christians were often killed on the very grounds that they refused to sacrifice to the emperor.
Smyrna is one of two of the seven churches that Christ had nothing against, and, so, there is no condemnation. The passage proceeds to the exhortation (v. 10), which states three things: First, they are urged not to fear the things they are about to suffer; second, he warns them that they are about to suffer a 10-day period of persecution; third, they are exhorted not to fear death, for those who die as martyrs shall secure the crown of life.

The promise is found in verse 11. Although these people may die violently once, they will not die the second time, that is, the Second Death in the Lake of Fire. Their persecutors may not die as martyrs but will eventually die the first time physically. After this, they will be resurrected from the dead at the end of the Millennium and then stand before the Great White Throne for judgment (Rev. 20). Certainly, those who were responsible for martyring and killing believers will suffer greater punishment and will then be cast into the Lake of Fire, the Second Death. Those they have killed (the saints, the believers) may die violently by the sword, crucifixion, stoning, etc., but after they are resurrected, they will never undergo the process of the Second Death; rather, they will be resurrected to enjoy two things: First, the Millennium, where they will co-reign with Yeshua Hamashiach during His 1,000-year Kingdom. Second, they will live eternally in the New Jerusalem on the new earth.

Pergamum:
The Church of the Age of Constantine (A.D. 313-600)

The third letter is in Revelation 2:12-17, and its destination is said to be to Pergamum (v. 12a), meaning “thoroughly married.” It was a major city of idolatry with many temples, one of which was the Temple of Esculapius, containing an idol in the form of a serpent. This may be the site to which “Satan’s throne” refers. It is the church of the age of Constantine, the emperor who, in 313, made Christianity the official state religion of the Roman Empire, thereby marrying the church and the state.

The description of Christ in verse 12b, from Revelation 1:16, is one of judgment, especially of that exercised by the Word of God.
In verse 13, we find the commendation. Messiah commends them for not denying the faith, singling out one of their faithful members, Antipas, who suffered martyrdom for his witness. Nothing more is known of Antipas, who suffered a small hint of what occurred in the local church at Pergamum. His name means “against all” and may indicate that he stood against all satanic worship. The war against their faith was being inspired by satanic opposition. The Pergamum church is said to be dwelling where Satan himself dwells – where Esculapius, the serpent-son, was worshipped.

The condemnation is found in verses 14-15, and two reasons are cited. First, they are condemned for allowing some to hold to the teachings of Balaam (v. 14), the seer of Mesopotamia who tried to pronounce a prophetic curse on Israel (Nu. 22-24). At his recommendation, the females of Moab and Midian were sent out to entice the Jewish men sexually; part of the enticement included the worship of the gods of Moab and Midian. The plot worked, Israel was cursed, and many died in a plague. However, this scheme later caused the destruction of the Midianites and the death of Balaam himself (Nu. 25:1-16; 31:1-20; De. 23:3-6). The teaching of Balaam encouraged corruption by intermarriage resulting in fornication and idolatry. No doubt in the city of Pergamum, intermarriage with the pagan world was a real problem. Because civil and religious life were so intertwined, for believers to accept social engagements probably involved paganism. Apparently, many believers compromised in this way.

In the age of Constantine, the church became married to the state, which eventually resulted in spiritual fornication and idolatry. Now that the church was made a state religion, people all over the Roman Empire were baptized into the church without any real regard to personal faith. By simply being baptized, they were able to join the new establishment. As a result, a massive number of pagans entered the church, bringing idolatry as these people added Jesus to the many other gods that they already had. This led to spiritual fornication and idolatry. It planted the seeds for what later developed into the Roman Catholic Church. Thus, they were rightly condemned for holding to the teachings of Balaam.
Second, in verse 15, they are condemned for permitting the teachings of the Nicolaitans. Pergamum was condemned for tolerating the very group that Ephesus was commended for not tolerating. It was during this period of Church history that a distinction began to emerge between the clergy and the laity with different sets of laws and regulations for each group. A priestly order was set up in the church which further corrupted and laid the foundation for what was to follow in the next phase of the Church Age.

The exhortation is found in verse 16, where they are exhorted to repent (change their minds) and to clean up the church, lest it be judged.
The promise is in verse 17, and it is three-fold. First, the one who overcomes is promised hidden manna. Manna in the Old Testament provided food for the children of Israel when they departed from the Land of Egypt. The person leaving the state church might be deprived of his job and welfare, but here he is promised that God will provide his sustenance.

Second, they are promised a white stone. In the ancient world, there were two ways that one received a white stone: A person found innocent in a trial was given a white stone to symbolize acquittal; and one who was to receive membership to a private club was given a white stone as a symbol of acceptance. Both elements might be included in this second promise – the believer will be acquitted of the guilt of that particular church, and accepted by Christ.

The third promise is that he will be given a new name, one to be written on the stone and that only he will know. In Scripture, a person often received a new name after overcoming a spiritual problem. One example is Jacob who was given the name Israel (Gn. 32:22-32). Another is Abram whose name was changed to Abraham (Gn. 17:1-8).

Philadelphia:
The Church of the Great Missionary Movement (1648-1900)

Skipping now to the sixth letter (Rev. 3:7-13), the destination is the church in the city of Philadelphia, which means “brotherly love.” It is a fitting symbol of the Church during the great missionary movement from 1648 to 1900, made so by leaders such as Hudson Taylor, Adoraim Judson, and others.

The description of Christ in verse 7b is taken from Revelation 1:18 and pictures Christ as the one with authority to open and close doors.

This is the second church for which there is no condemnation. As with Smyrna, Christ finds nothing against this church and is satisfied with it.
The commendation is found in verse 8, where He commends the Philadelphians for making use of the open door. It is Messiah Himself who opened the door, and the Philadelphians were faithful in making use of it. From 1648-1900, there was virtually no place that was "off limits" to missionaries. Today, more and more countries are closing their doors to missionaries. But during those two centuries, there were virtually no limitations, and this Church took advantage of it. They had relatively little power, as it was only a minority supporting these missionaries. But the little power was used to accomplish great things, and they are commended for it.

The promise is four-fold (vv. 9-10; 12-13). First, they are promised fruit from those who claim to be Jews or the people of God, but are not (v. 9). Interpretations as to the identity of this group of people vary. It may well be Israel, as this is still the time when Israel is on the sideline of God’s program and considered to be not my people (Hos. 1:8-9; 2:23), though we know that in the future they will again become my people (Hos. 1:10-2:1; 3:5). [It is interesting to note that it is during this time that Jewish missions came into its own, with some 250,000 Jews coming to Christ by 1900. Jewish missions first began in Germany, took root in England, and finally came to fruition in the United States. It was a time when many of the natural branches were regrafted into their own olive tree.] It is also possible that this verse deals more literally with those who claim to be Jews, but are not: This is the period, too, that saw the rise of cults such as Mormonism, Jehovah’s Witnesses, Christian Science, etc. One common element among these cultic groups is their claim to be the “real” Jews, i.e., the 144,000 Jews or the “10 lost tribes” of Israel. Nevertheless, the Philadelphia church will win converts among these as well.

The second promise, in verse 10, is that this Church will not go into the Great Tribulation period. Let’s look at Revelation 3:10 a bit more closely. Here, the Church is promised to be kept from the period of trial that is about to fall upon the whole earth. In the context of the Book of Revelation, this period of trial is the Tribulation (Rev. 6-19). It is from this period of trial that the Church is to be kept. This verse does not say that the Church will be merely kept safe during the trial, but it will be kept from the very hour of the trial, that is, from the very time of it. This, then, requires removal before the Tribulation ever occurs. If, however, Revelation 3:10 only means, as some believe, that the Church will be kept safe during the Tribulation, then we are faced with the following perplexity: We know that throughout the Tribulation saints are being killed on a massive scale (Rev. 6:9-11; 11:7; 12:11; 13:7, 15; 14:13; 17:6; 18:24). If these are Church saints, then they are obviously not being kept safe, making Revelation 3:10 meaningless. Only if Church saints and Tribulation saints are kept distinct does the promise of Revelation 3:10 make any sense.

The third promise in verse 12 is that they will serve as a pillar in the Temple of God. This may be a reference to being a part in the Temple of God, as is seen in the invisible Church. On the other hand, it may also refer to the Millennial Temple during the Messianic Age.

The fourth promise (v. 13) is that they will have on them three new names: the name of God; the name of Jerusalem; and the new name of Yeshua.

The exhortation found in verse 11 – hold fast that which thou hast, that no one take thy crown – is merely for them to continue as they are doing, for they are doing well.

God Bless
VoT