The next several articles of Straightway are collectively entitled “Christ’s Final Plea to the Final Church Age.” This burden is drawn from the Book of Revelation, which contains the last words of Jesus Christ specifically to the churches. Dated around a.d. 96, Revelation was the last of the New Testament books to be written.
The Book of Revelation, like the Book of Daniel, is apocalyptic. Apocalyptic is a term meaning “to unveil” or “to uncover” and thus “to reveal” something which has been beforehand hidden. Apocalyptic writings are usually written in times of trouble and distress of God’s people. It becomes evident from reading this particular apocalyptic book that persecution and difficulty were already threatening the Church. Both without and within, serious problems and sufferings were present.
In Daniel 9:20–27, Gabriel reveals to Daniel that following the seventy years of the Babylonian Captivity another seventy weeks of years (490 years) are determined against the Jews and the city of Jerusalem. It is evident that the first sixty-nine weeks of years take us through the first coming of Christ and His rejection by the Jewish nation (9:25, 26). Although we know that there is a final week against the Jews and Jerusalem still unresolved, Daniel does not inform us of what takes place between the sixty-ninth and seventieth week. It has been some two thousand years since the fulfillment of the sixty-ninth week; the seventieth week is yet to come.
The Seven Churches of Revelation 2–3
Could it be that the seven churches mentioned in Revelation 2 and 3 are representative of time periods between the sixty-ninth and seventieth week? We dare not minimize the literality of the seven churches of Asia Minor chosen by the Lord. There were many churches located in the areas where these churches were found. In Asia Minor alone there were well over five hundred districts; one could only speculate as to how many churches populated these districts. Nevertheless, God divinely chose only these seven churches, electing not to send messages to other churches that conceivably might have been more important.
The geographical order of presentation begins with Ephesus and moves north to Smyrna, farther north to Pergamos, then east to Thyatira, south to Sardis, southeast to Philadelphia, and finally southeast to Laodicea. Did these seven churches collectively represent all of the characteristics that marked the churches in existence at that time? Each church needed a particular message, and the spiritual state of each church corresponded precisely to the exhortation which was given by the Lord. The selection of these churches was also governed by the fact that each church illustrated conditions common in local churches at that time as well as throughout later Church history.
These seven churches teach the decline of the Church on earth. The professing church, instead of increasing in spiritual and world-converting power, becomes lukewarm, faithless, and Christless. Like the decline of Israel in the Old Testament, there is a clear decline of the church even within the epistles of the New Testament.
In Romans 11:15–27, the apostle Paul presents a parable of two olive trees. He shows how the “natural branches” of the “good olive tree” (Israel) were broken off because of “unbelief.” As a result, the “wild olive tree” (the Gentile church) was “grafted in.” Eventually (also because of unbelief), the wild olive tree is taken out in order that the “natural branches” might be “grafted back again” thus revealing that the Church does not take the place of Israel permanently. The Church simply fills in the “gap” between Israel’s “casting off” and its “restoration of divine favor.” This “gap” period helps explain the separation between the sixty-ninth and seventieth weeks.
Although the Laodicean period closes the Church ages (or as Paul explains that the “fulness of the Gentiles be come in”—Romans 11:25), we must realize that this particular time period concludes earlier than the “times of the Gentiles” (Luke 21:24b). The “times of the Gentiles” continues through the Tribulation Period culminating with the world-ruling powers of Antichrist. The “times of the Gentiles” began with Nebuchadnezzar, while the “fullness of the Gentiles” began possibly in Acts 13 with the sending forth of Barnabas and Paul unto the Gentiles. Although at that time God did not specifically declare they were going to the Gentiles, it was simply stated, “Separate me Barnabas and Saul for the work whereunto I have called them.” The rest of the Book of Acts indicates predominately Gentile churches being established, not Jewish churches. It is at this time that the Gentiles spiritually came to the forefront in Bible history.
Now that two thousand years have passed, it is evident in the way Church history has unfolded that the Gentile church has come to the same end as the nation of Israel. The Jewish nation rejected the first coming of Christ; this final church age is rejecting Christ and particularly His return. Much was declared and prophesied to the Jews concerning the first coming of Christ, yet only a few knew Him at that coming. The Institutional Church is saying much about the Second Coming, but only a few are truly looking for the biblical Jesus Christ. Are we coming to the end of the “fullness of the Gentiles” when God will turn the church over to apostasy as He did Israel?
Characteristics of the Seven Churches
As there are seven empires mentioned by Daniel and John (in Revelation), beginning with Egypt and culminating with the worst (the Antichrist), there seems to be seven periods of the Kingdom of Heaven on earth. The first to be mentioned by the Lord in Revelation 2 is the church of Ephesus. It seems to cover a period from a.d. 70 to 170, beginning with the destruction of Jerusalem and the scattering of the Jewish nation and ending with the last of the Apostolic Fathers. It was a time of a backsliding church. The final epistles to have been written in the New Testament warned of such an impending reality.
Smyrna, the second church, is presented as a persecuted church. God took the earthly church through a great crucible of persecution, especially from around a.d. 170–312 (when the Edict of Milan was passed legalizing Christianity).
Pergamos, the third church (a.d. 313–606), was a very licentious church. That time period was marked by the Roman government’s taking over much of the leadership of the organized church, while allowing more of the world into its congregations. This period is consummated with the leadership of Gregory I.
The fourth church addressed is Thyatira, meaning “feminine oppression.” In Thyatira one witnesses the rise of the papal system from Gregory I to the maturation of the Roman Catholic Church at the beginning of the Reformation (a.d. 606–1517).
Sardis, the fifth church, means the “escaping one” or “coming out” one. This church had a name that it was alive, but it was dead. Though the Reformation came in 1517, the powers of the Enlightenment Period eventually invaded Reformation churches bringing sad religious and political effects. This church period lasted from a.d. 1517–1750.
Philadelphia, the sixth church, represents a period from around a.d. 1750–1900. During this time, there was a great stir in dead Christendom. This was the era of revivals, missions, and the awakenings in Europe and America. There has been no move of God like this time period in the church. It was a time of revival of life and spiritual fraternity among Christians. Christ gave several commendable words to this church. They had kept His Word and had not denied His Name; therefore, the promise had been given that they would be kept from the Tribulation to come. This seemed to be a great move of God before the final collapse of the organized church. Clearly, an awakening was taking place, anticipating the cry, “Behold the Bridegroom cometh.”
This brings us to the last church mentioned by the Lord Jesus Christ—the church of Laodicea. One of the classic commentaries written on the Book of Revelation in the 1870s was by Joseph A. Seiss (1823–1904). After viewing the six churches from a similar historical perspective, he writes concerning Laodicea:
There is yet one other phase. Shall I say that it is yet future, or that we have already entered it [referring to the Laodicean Church Age]? Here are still some whom Christ loves, mostly suffering ones, under the rebukes and chastenings of their gracious Lord. But the body of Christendom is quite apostate, with Christ outside, and knocking for admission into his own professed Church. Paul prophesied of the church that in the last period, men would be mere “lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God, having a form of godliness but denying the power thereof” (II Timothy 3:1–5). This is a fearful picture, almost as dark as that which he gave of the heathen world before Christianity touched it presented in Romans one. But it answers precisely to the Saviour’s portraiture of the characteristics of the church in its last phase.
Is this the last phase of the Church’s history? When did it start? Many place it at the turn of the so-called “Christian Century,” the twentieth century. The Philadelphian Church Age was the time period of the initial cry of the Second Coming of Christ. This does not mean, however, that the Second Coming was not believed or acknowledged in preaching and writings of God’s men throughout the centuries. However, the Holy Spirit did not bring this truth to the forefront of preaching until the last half of the Philadelphian Church Age. As the Lord was preparing His people for His coming, the worst apostasy of the church in history came in like a flood. It was the Laodicean Church Age.
The Laodicean Church Age
This is our church age, and we are well into it. This church is conformed in everything to the popular judgment and will of the people. It is the extreme opposite of the Nicolaitans, who though found in the first and third church ages, culminated their power in the fourth. Instead of being a church of domineering clericals, Laodicea is the church of the domineering mob, in which nothing may be safely preached except what the people are pleased to hear. This is the church age in which the teachings of the pulpit are fashioned to the tastes of the pew, and the feelings of the individual override the authority of God’s Word. It is “lukewarm” with nothing decided; partly hot and partly cold, divided between Christ and the world; it is not willing to give up the pretense and claim to heaven and being a Christian yet still clings close to the world! It is a church age that has too much conscience to cast off the name of Christ and too much love for the world to take a firm and honest stand entirely on Christ’s side. It has much profession, but little faith. The ballroom of the world adjoins its communion table. It is self-satisfied, boastful, and empty. Having descended to the world’s tastes and acquired the world’s praise and patronage, the Laodiceans think they are rich, and increased with goods, and have need of nothing.
Yes, this church age has splendid and expensive churches; the congregations are intelligent and influential in society; the preachers are learned, magnanimous in personality and academic degrees; the worship services are admirably orchestrated with the best of musicians, the moving of its music equal to or greater than Broadway and Hollywood. It has such excellently manned and endowed institutions; it has its missionaries (long term and short term) all over the world; billions and billions of dollars are given for charitable uses. With such an array in all the attributes of greatness and power, what more can be wanted? What more could be asked for? What more could be accomplished? We have reached a grand apex in Christianity: “I am rich, and increased with goods, and have need of nothing.”
Nevertheless, in the sight of the Head of the Church, it is not just the nations that are being weighed in the balance and found wanting, but the Church as well. What the Church declares outwardly is not what the corrupt heart of the Church is in reality; yea, it is wretched, miserable, and poor, and blind, and naked! The Church leaders of today talk of the Church as destined by God to a glorious triumph. They believe it is commissioned of God to convert the world. They do not see that the AMEN hath spoken! The Faithful and True Witness has declared, “I will spue thee out of my mouth.” The Greek rendering suggests, “I am at the point of doing so; I am about to.” When will this take place? How will this take place?
What is found in these two chapters of Revelation is Christ’s own history of His church! They are Christ’s own criticisms upon the “grafted-in” Church over the past two thousand years. These seven declarations are epistles of Christ Jesus. They declare that the history of the Church on earth is a sadder story than that of the fall of Israel. Is the tendency of Christendom toward improvement and perfection? Or, like everything else with which fallen man has to do, is it earthward, deathward, and “hellward”? Will the true flock of God ever be anything else in this segment of history (this present age) than a feeble, rejected, and hated minority? The Institutional Church prides itself in its horizontal accomplishments and its earthly glory. Yet it refuses to see itself as Christ sees it. Oh, to love what Christ loves, and to hate what He hates. Oh, to hope only as He has given us authority to hope!
Is it true that money corrupts? Is it true that the love of money is the root of all evil? We see in the corporate world how it has corrupted a vast majority of businesses. Why is it that in poverty-stricken geographies more spirituality is seen among its Christians than in those living in prosperous places like America? The Philippian Christians, amidst their poverty, knew the presence and communion of Christ, while the believers of the affluent and thriving city of Corinth were filled with the world and carnality.
Ministers in the End Time
A careful observation should be made concerning these brief but sobering epistles to seven churches. Each one of them is addressed to the angel, the messenger, or the minister of the church. Is it a declaration of his life and ministry or of the true messenger and the message that he preaches of his church (or age)? Revelation 1:16, 20; 2:1 speak of seven stars in Christ’s right hand. These seven stars are distinct from the seven candlesticks; He walks among the candlesticks, but He holds these ministers in His right hand.
In the democratic idea of church organization today, all power proceeds from the members and makes the ministerial position nothing more than the collective will or desires of the church. In contrast, true ministers of the gospel have a relationship to Christ and to the Church which ordinary church members have not. They partake directly of Christ’s authority and are responsible directly to Him. They are upheld by His right hand, beyond the power of men or angels to displace them. Christ holds them as precious, as most esteemed! They are His messengers! They will speak what is needed for their generation. They are part of a group of stars from over the centuries of voices speaking to the Church age of their contemporary!
As a minister of the Gospel in the End Time of the Last Days, I must see that this is my Church age! Just as God has appointed me the messenger to the local church (such as Foundations), He has appointed others as messengers to this Church age. It is the last Church age; He is standing now at the door of the heart. Soon another door will be opened, the door that leads to the air—the Rapture. I cannot be deceived by my Age, and I cannot be deceived by my Church age! Yes, things outwardly are looking good and prosperous, but inwardly the church is in the most pitiable state ever in its existence. It is in its most wretched state, its greatest hour of poverty spiritually. I must see this as a minister!
My dear earthly father in a trilogy of books sets forth these contrasting positions upon which each of us must decide: Charismatism: Awakening or Apostasy? Rome: Crusade or Crucible? and Pentecostalism: Purity or Peril? How do I view my church? How do I view my Church age? What part of the dialectic principle am I proclaiming as the true commentary of my Age?
May God deliver me from my secular age and my lukewarm Church age that I believe is the End Age of the Church on earth.