The seven churches of Revelation, as described in chapters two and three of that Book, have intrigued Bible expositors down through the age. Were the messages to these churches intended mainly for the congregations to which they were sent during the apostolic period? Were they intended to be instructive in a general way to the church worldwide in every period of its development? Or were they actually prophetic of Seven Historical Ages of the church, with each successive stage reflecting the conditions and characteristics ascribed to the original churches?

Most believers have concluded that truth is found in all these possibilities: that the messages were designed for the original congregations, as well as generally throughout the age, and chronologically through seven major periods of church history. Nevertheless, the latter view seems to receive particular emphasis from the widely held belief that the Book of Revelation is a forecast of unfolding church history, both good and bad, of the false church as well as the true, from the apostle’s day all the way to the end of the age. This conception views the Book as a panorama of colorful pictures portraying the successive development of the church through struggles in a hostile world, near extinction by the rise of apostate elements, gradual recovery to an active role, and a final triumph after tumultuous end time experiences.

From a careful study of the events of the long period of the history of the Christian church, it does indeed appear to be plausible to view its development as seven distinct stages that parallel the messages to the seven churches of Revelation. Many prophetic expositors of the past have drawn this conclusion, and this continues to be the main current of present Bible Student thinking. Some observers have felt it was not possible always to draw fine lines of separation between the periods and believed that the seven “angels” or messengers represented a class of leaders throughout the age, rather than individuals assigned those responsibilities. Yet others have felt strongly that close students of history and the Book of Revelation can identify both the periods and the particular individuals serving as messengers to a reasonable degree of accuracy.

Certainly for 200 years there has been virtual concurrence on the first four stages: Ephesus, that of the apostolic church, when truths were held in basic purity; Smyrna, the early persecutions of pagan Rome and beginnings of doctrinal corruption; Pergamos, the rise of papacy and compromise with the world; and Thyatira, the reign of the apostate church, the counterfeit to the true Kingdom of God, which brought on the dark ages of the civilized world and the near extinction of the saints.

For the next two periods, Sardis and Philadelphia, some differences of view were evident. But in the past century, a consensus has emerged which appears reasonable and might be termed the traditional or common view of the Bible Students, though there are some notable exceptions. The majority identify Philadelphia with the Reformation movement and Sardis as the brief interval just prior to it. Laodicea is then almost always taken as the lukewarm end-time church, identified with the harvest message, “Come out of her, my people.”

The chart is a graphical portrayal of the composite view. Drawn to scale, it allows the lengths of the periods to be compared visually, along with the ministries of each of the messengers. Two points become startlingly clear from the chart:

First, that several of the church stages cover long periods of time, with Pergamos the most outstanding in this regard. Thus Arius is credited as its messenger for over 800 years, as the light of truth grew dimmer and dimmer. Strange as it may seem, a search of history reveals no other champion of truth of his stature throughout this period until Waldo appears on the scene.

And second, it is typical of the ministries of the messengers that these are relatively short as compared to the overall lengths of the various stages of the church which they are credited with guiding and that they appear at the beginning of these respective periods. Thus the fact that we are yet benefiting from the ministry of the seventh messenger long after his death should not seem inappropriate; such was simply the pattern throughout the Gospel Age.

Why do we believe the traditional view is correct and deserves our support? First, pertaining to the periods: Ephesus, from the Pentecostal blessing to about 70 A.D. The latter date, marking the fall of Jerusalem, seems a significant transition from the early period of Jewish influence dominated by Paul’s ministry to the phase of rapid expansion into the Gentile world. Smyrna, from 70 A.D. to 313 and the Edict of Milan, again seems well marked, with the ending point accepted almost universally, since it brought to a close the bitter afflictions that characterized the period. Pergamos runs from 313 to 1157, the time of the early beginning of the Waldensian movement. This synchronizes exactly with the 360-year “space” to repent given to Jezebel (Rev. 2:20,21), extending from 1157 to 1517 (Thyatira through Sardis), the very year that Luther nailed his theses on the church doors at Wittenberg.

Any attempt to shorten Pergamos, for example to 800 A.D., the year of Charlemagne’s crowning by the pope and the start of the “papal millennium” runs into a double snag: there is no champion of truth to replace Arius prior to Waldo; and if Waldo is selected as the messenger to Thyatira, he would not appear on the scene (1157) for hundreds of years after the start of the stage of the church which he is credited with overseeing, a premise that seems most unreasonable.

 

Thyatira, from 1157 to 1367, then seems substantiated by the latter date’s opening of the 150-year (five months) stinging of the locusts (Rev. 9:5, under the sounding of the fifth trumpet which parallels the fifth stage of the church), which so markedly characterized Wycliffe’s tormenting attacks upon the papal system, extending to the very beginning of the Reformation movement (1517). Sardis, from 1367 to 1517, is thus clearly delineated by this 150-year period. Laodicea, the end-time church beginning with our Lord’s presence and knocking at the door (Rev. 3:20), would extend from 1874 to the full end of the harvest period. Philadelphia, the church of the Reformation and subsequent Protestant expansion, would then be cradled between 1517 and 1874.

The Philadelphia period brings into focus a couple of interesting points which should be addressed. The “open door” of Rev. 3:8 seems to be a strong key unlocking the main activity that characterized this stage. Prior to this time the forces of darkness had prevailed to the point where the light bearers had been worn out and almost totally suppressed, so that true witnessing work was virtually at a standstill. Then came Luther’s daring proclamations that set all Europe aflame and brought about a sweeping change in conditions that opened the floodgate of truth and began a process that has continued ever since. We are strongly persuaded that the descriptive picture of the “open door” is best seen as beginning in the Reformation movement.

How did the Church of Philadelphia live up to the meaning of its name, “brotherly love”? It was hardly to be expected that all believers could at once catch the spirit of their newfound Bible truths and suppress all bitterness toward the corrupt church that had kept them in bondage so long. Yet in coming to a fuller understanding of the great appreciation of one another as fellow believers in Christ would also grow. Such a growing realization of the fellowship and close ties of all believers and their privileged standing before God, as contrasted with the dictatorial and hierarchical structure of the established church, would surely have kindled the spirit of brotherly love for each other in their hearts.

THE MESSENGERS

Next, some comments pertaining to the messengers: Paul’s ministry in the early church was so outstanding as to make him the almost universal choice as the first “angel.” Highlights are his special commission by God, authoring most of the New Testament books, providing the doctrinal foundation for the Christian faith, extensive missionary efforts and care of all the early churches.

The Apostle John seems logical as the overseer for the second church, having received the visions of Revelation, authoring four additional books of the New Testament, and offering by way of teaching and example great encouragement to the believers during the period of intense persecution by pagan Rome.

Arius is universally selected as the shining light for Pergamos on the basis of his leading role in defending the early church’s view of Jesus as the created Son of God and resisting mounting efforts to equate him with the Father.

Waldo seems a strong choice as the guide for Thyatira, considering his translation of the Bible into the common tongue and his effective ministry for the truth in a very dark period of the church’s history.

Wycliffe likewise stands out as the messenger to Sardis and seems fully deserving of the wide acclaim given to him for his relentless opposition to Papacy, outstanding work as an early reformer, and first translation of the complete Bible into English.

Luther, though one of many leaders of the Reformation movement, clearly was its moving force and rightly should be recognized as the overseer to the Philadelphia church. His accomplishments were truly extraordinary: powerful sermons and writings that shook all Europe, shattered the claims of Rome and initiated the founding of widespread protest movements; translation of the Bible into the vernacular and restoring it to its rightful place of authority among men; and steadfast opposition to the fundamental errors and abuses of the papal system in the face of personal threats and overwhelming odds.

Finally, C. T. Russell is seen to emerge as the messenger to Laodicea and the harvest church. His unique contributions have given rise to unanimous recognition and acclaim by Bible Students for such a position: a Bible-centered ministry that stressed Christ’s ransom sacrifice, revealed the Divine Plan of the Ages for blessing all mankind, discarded errors of the past, clarified the High Calling, opened an awareness of the end times and the parousia of Christ, and especially called attention to the imminent establishment of God’s Kingdom on earth.

We are impressed by the foreknowledge of our great God as displayed in the progressive unfolding of the prophetic messages to the seven churches of Revelation. We see His majestic hand in the outworking of the affairs of the church, both true and nominal, while recognizing also that there has been no interference in the exercise of man’s free moral agency. The drama that has unfolded has been an exciting one, though saddened with the accounts of suffering, persecution, and privation for the faithful few.

With the events of the harvest and end times fully upon us, we realize that the course of the saints is rapidly nearing its completion this side of the veil. Let those who remain of the overcomer class rejoice greatly that their faithfulness is soon to be rewarded in complete victory with Christ, the King of Kings and Lord of Lords, leaving all apostate elements exposed and destroyed forever.

And may this realization stir the Lord’s people to yet further zeal in His service, doing with their might what their hands find to do. Let us work while it is called day; for “the night cometh when no man can work.” – John 9:4

– Charles F Redeker

REWARDS OF VICTORY

Ephesus. Those who labored and did not faint, were promised nourishment from “the tree of life … in the midst of the paradise of God.”

Smyrna. Those who suffered the pains of martyrdom were assured by him “which was dead, and is alive,” that they would not be hurt of the second death.

Pergamos. Those who held fast “my name” while being disowned as Christian for opposing the church hierarchy (thus earning the name “Antipas”) were promised a “white stone” of endorsement, inscribed with “a new name” of honor.

Thyatira. Those traduced by Jezebel, and crushed by her paramour (Ahab), were promised “power over the nations.”

Sardis. Those who kept their garments undefiled will be confessed “before my Father, and before his angels,” in white raiment.

Philadelphia. Those who suffered rebuke from “them of the synagogue of Satan” are promised to become “a pillar in the temple of God.”

Laodicea. Those who recognize their true abasement, humbly receive chastening, and respond to the “knock” of our day, are promised a share in the Lord’s throne.

– Summarized from Rev. 2 & Rev. 3

Download PDF