Fellowship and the Seven Ecclesias

Fellowship

and the

Seven Ecclesias

For some considerable time we have felt the need to set forth the scriptural facts relative to the messages to the 7 ecclesias in the Apocalypse. Wrong interpretations have been used to justify the retention of errors in fellowship. What follows is based upon an address which was given 5 September 1984 on this subject.

The aim of this study tonight is to set forth clearly the teaching of the Scripture, and to extract the very important lessons contained therein for us in these last days. It is indeed the Lord Jesus Christ's message on fellowship to the Seven Ecclesias. This teaching is for all to hear and obey. "He that hath an ear, let him hear what the Spirit saith unto the ecclesias". This is repeated after each message, thus demonstrating the universality of these principles for our admonition and obedience. John Thomas, a beloved brother, followed in the footsteps of those who before him set forth the Truth. Although not inspired, he had an identity of faith with the prophets, apostles, and Jesus Christ.

"The Apocalypse was given to the end that the servants of the Deity who are keeping their garments might be able to discern the signs of the times preceding the apocalypse of Christ; and the real nature of things extant in their several generations. No believer, understanding this prophecy, could be seduced into fellowship with the clerical institutions of the world; because he would see them in all their native deformity and sin".

J. Thomas, 'Eureka'.

If we are to be counted amongst those "who are keeping their garments" we should therefore pay careful heed to these important messages to the 7 ecclesias, which form an integral part of the Apocalypse. They are totally in harmony with the first of the great Promises of God - the "enmity" between two principles and two "seed(s)". This results in the ultimate victory of the woman's "seed" (Jesus Christ) through sacrifice and resurrection. Consider Genesis 3v15 - link to 'promises'. This principle of separation between light (truth) and darkness (sin) is repeated time and time again throughout the Scriptures - cp 1st John 1.

This applies equally to the Apocalypse, the last message from the Lord to His people until His return, which is now imminent. We see this clearly in ch.14v4 cp ch.17v5. The redeemed will only be there because they "are not defiled with women", i.e. the harlotrous women shown to be the Roman "church" and her spiritual progeny - link to 'departure' - page 1. Salvation totally depends upon witness against and separation from this idolatrous system - link to 'apocalypse'. A careful examination will show that in the messages to the 7 ecclesias, the Lord sets forth the way in which this victory over the apostacy can and must be achieved. We find that these messages are in total agreement with the principle of separation from iniquity which is found throughout the Apocalypse.

Most calling themselves "Christadelphian" would agree with the above proposition. It is a general statement, and therefore (except in some quarters) it encounters little resistance. It is easy to give lip-service to any proposition which does not involve personal suffering. However, when it comes to the application of what is entailed in total obedience to the Lord's words, we must part company with the vast majority.

Some have been grievously misled by Rome's insistence that the apostacy foretold in the Apocalypse cannot apply to her (she claims most of the prophecies apply to AD66-73 or after the coming of Christ). However there can be no excuse for any believer being misled by this obvious subterfuge (see the words of John Thomas above). The subject is covered in detail in 'apocalypse'. It is evident that we can only witness and contend against the prophesied apostacy if we are able to identify it. The purpose of Rome (to turn attention away from herself) is served when her dupes are lulled into compliance by the intoxication of "the wine of her fornication" (ch.17v2). Should we individually adopt these lies, it will be fatal to our spiritual well-being and salvation. Let us beware.

This is the background of the messages to the 7 ecclesias. As we read each one, & carefully consider the words of the Lord Jesus Christ, let us ask ourselves the question - are we on the Lord's side? Do we belong to "the seed of the woman" or "the seed of the serpent"? We cannot have "a foot in both camps". The heresy that we should not withdraw from error is not new. As with false ideas on the Sacrifice of Christ, it is pleasing to the flesh.

Such serpent-minded reasoning has been rejected time and time again in the history of the Truth. But in these last days, backsliders have become the norm, and we live in times when the Lord appeals only to individuals, and not to whole assemblies - "if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" - ch.3v20. This terrible state of things underlines that the 7 messages contain a composite theme as well as individual admonitions.

We can see by looking at the map of the ecclesias that the messages follow a geographical pattern. And the first ecclesia addressed has one fault listed - the last has seven. This deterioration becomes the basis also of the time-applications of these messages expounded elsewhere on this site - link to 'messages'. It is now time to examine each of the messages, to ascertain the individual and composite commendations and admonitions contained therein. This is vital information for those who would be part of the woman's "seed".

Ephesus: Revelation 2v1-7

Purveyors of loose fellowship will find nothing here to promote their pernicious ideas. Christ commends the ecclesia because it has implemented the principles of sound fellowship. This is obvious in the following: "thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars" (v2). The ecclesia had obeyed the words of John in his 1st epistle ch.4v1-6 - also cp 2nd ep. Also see v6 - "But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate". The reference is to those who tried to introduce pagan ideas into the ecclesia. So Jewish & Gentile apostacy were both rejected.

We remember that it was this ecclesia which Paul had admonished & encouraged on his way to Jerusalem - see Acts 20v17-38. Present were the elders of the ecclesia, & these were the precursors of the "angel" later primarily addressed in the Revelation by Jesus Christ. Paul warned of the apostacy which would arise from within their midst and from outside. He directed them "to God, and to the word of his grace" - see v28-32, and the ecclesia later heeded his warning & acted upon his advice, as recorded in Revelation 2v2,3,6.

One point that errorists may try to twist is "thou hast left thy first love" (v4). But what was this fault? Let us note the exhortation "Remember therefore from whence thou art fallen..repent..do the first works" (v5). This has nothing to do with disobedience to the implementation of the principles of sound fellowship. But it has everything to do with what Paul wrote to this same ecclesia in Ephesians 1v3 concerning their "spiritual blessings in heavenly places in Christ" cp ch.2v4-6.They had lost their first enthusiasm motivated by love, 2nd John 6, involved in their spiritual elevation at the time of the "love of (their) espousals" to Christ - cp Jeremiah 2v2.

It is worthy of note that the "commandments" of 2nd John 6 included the implementation of sound fellowship - cp v7-11. This reinforces the fact that the ecclesia was commended for their sound fellowship position. Moreover it is thought that John laboured at Ephesus, and if this is so he would have taught them personally!

One other attempt to subvert scriptural fellowship principles is to misapply the words of Christ (v5): "I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent". Therefore it is argued that only the Lord is able to withdraw fellowship from ecclesias. This specious and untrue assertion is answered above and more fully below (see Laodicea). Let us note again that Christ commends the ecclesia for withdrawing from errorists. The fact is that this ecclesia had dealt with those who denied the Truth. If they had not done so, the problem would have got out of hand, as we see later with Laodicea - where Christ found it necessary to withdraw fellowship because of its total corruption. The problem at Ephesus was their spiritual condition (see above) which only Christ could properly identify and personally deal with. And of course only He had the power to physically remove the ecclesia.

Smyrna: Revelation 2v8-11

Error in this ecclesia had taken root, and caused a division. Christ commends those who implemented the principles of sound fellowship. How then can it be argued that we should not do the same? Those from whom the faithful had withdrawn did not state that they had left the Truth - far from it.

Instead, their claim was that they were the ones who were right. This has been dealt with at length in 'satan', where we have shown that when the definite article appears before 'satan' in the original, it always signifies an opponent who claims to represent the Truth. This is vital information for us today, for we face exactly the same situation.

The identification of Christ as "the first and the last, which was dead,and is alive" strongly suggests that the division had revolved around the Sacrifice of Christ. Also "the devil" is shown as the enemy, i.e. sin, represented here by the persecuting pagan authorities(cp1st Peter 5v8,9). God condemned sin in the flesh of Jesus, cp Heb. 2v14;Rom. 8v3. A denial of this truth is the pre-eminent error which has been foisted upon the ecclesias in these last days.

The solution is the same. A vigorous denunciation of this virulent error. And as a final resort, withdrawal of fellowship from those who teach, believe or retain connection with the heresy. It is also significant that there are only two ecclesias of which no fault is recorded. These are Smyrna and Philadelphia.

Both ecclesias were separated from "the synagogue of the satan" (original Greek).

Pergamos: Revelation 2v12-17

It is difficult to imagine anyone trying to justify loose fellowship from the message to this ecclesia. In fact Christ states clearly that He has "a few things against thee, because thou hast there them that hold the doctrine of Balaam". He further identifies their city & ecclesia as where the "seat" of "satan"* was established. (*"the satan" - original Greek - see Smyrna & Philadelphia - both had withdrawn from false teachers)

The Lord called "the devil", i.e. the serpent - link to 'devil', "the father of..a lie" in John 8v44. The father of loose fellowship which caused great apostacy in Israel would have to be Balaam. When his attempts to curse Israel were thwarted, Numbers 22-24, the wily enemy of Israel tried a new ploy, and this time his evil way was successful. God tells us "O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the Lord" - Micah 6v5 - cp Numbers 31v16. The Lord here refers to the same infamous occasion - "Balaam..taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit fornication". The sad result has been recorded in Numbers 25. Yes, the ancient "doctrine of Balaam", who taught fellowship with the world, had eaten into the ecclesia at Pergamos, and this is the first fault which the Lord finds with them. This virulent heresy has continued with Balaam's spiritual "children" who have "follow(ed) his pernicious ways"-2nd Peter 2v1-3,12-22.

But "Antipas" (= 'against all') was His "faithful martyr" - link to 'apocalypse' re "martyr" - even as faithful Phinehas had, by his active faith, stopped the plague & gained Divine approval, Numbers 25v6-13 - cp Psa. 106v28-31 -

link to 'The Yahweh-Nissi Altar'.

We must demonstrate a similar faith in order to share his "covenant of peace" and "everlasting priesthood". Is it worth it? It is worth it! It is a small price to pay now, in self-denial and loneliness - but also with integrity of heart and a confident hope for the future. And this is judging no-one but ourselves. The Lord will judge us, and will choose His own - link to 2nd Timothy 2. The above lesson is reinforced by the second fault which the Lord finds with the ecclesia at Pergamos. Again, we read "So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate". These "conquerors of the people" (rejected by Ephesus) had been allowed within the ecclesia.

What is this but loose fellowship, leading as it always does, to the compromise and eventual loss of the Truth?

Thyatira: Revelation 2v18-29

As we saw above relative to Pergamos, Christ finds fault with ecclesias because of their toleration of error. The error at Thyatira was "thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols" (v20). Thyatira is the 4th ecclesia addressed, and the number '4' represents Divine authority and judgment. For details on this glorious principle link to:

'the Lord's day' - Vision 4

'committees'

'messages' - page 3.

A favourite "straw man" (subterfuge) relied on by advocates of loose fellowship in this message is in vs 24 & 25: "I will put upon you none other burden. But that which ye have already hold fast till I come". It is asserted that therefore the Thyatiran ecclesia could continue to allow the Jezebel-class to spread their poison - this in spite of the fact that the Lord states this is what He holds "against" them in verse 20. Any self-contradictory thesis like this must be dismissed out of hand. What then does the Lord mean in verses 24 & 25?

The first thing which we see by a careful look at the actual Greek text of v24 is that Christ does not say "But unto you I say, and unto the rest in Thyatira", as if he is still addressing "the angel of the ecclesia" - v18 i.e. the spirit-endowed eldership, and the rest. The sense of the original Greek is brought out in the RV, which renders v24:

"But unto you I say, to the rest that are in Thyatira, as many who have not this teaching, which know not the deep things of satan*, as they say; I will cast upon you none other burden".

(*"the satan" - original Greek - see Smyrna & Philadelphia - both had withdrawn from false teachers)

Summarising the facts above: Christ is appealing to the sound members of the Thyatiran ecclesia, "as many as have not this teaching". He plainly states: "I will cast upon you none other burden". What then is "the burden" which He does cast upon them? There is one, and there will be "none other". Is it not to rectify that with which He has already found fault - i.e. the toleration of the Jezebel-class (v20)? And in v25 He does not contradict everything which He has just said!

He reminds them to "hold fast" to "that which ye have", i.e. do not neglect and lose the faithful attributes which they already have, i.e. "thy works, and love, and service, and faith, and thy patience, and thy works; and the last to be more than the first". This is additional to their "burden", withdrawal from error. A similar comment is made to Ephesus - "this thou hast" - but action is still needed as per the Lord's advice.

Sardis: Revelation 3v1-6

This message would be the most misunderstood of them all. In one way it is similar to the misunderstanding above concerning the "burden" which Christ commanded. In v1 we read: "I know thy works, that thou hast a name that thou livest, and (i.e. "but") thou art dead". More severe criticism follows in v 2 and 3.Yet we read in v4 "Thou hast a few names even in Sardis which have not defiled their garments". Advocates of loose fellowship like to claim that those commended were justified in tolerating this "dead" condition. It has been suggested that the evident faults of Sardis were related to their secret motives, because they did have "a name that (they) live(d)". However the state of this ecclesia had deteriorated to the point that there were only a few "things that remain, that are ready to die" - v2. What then are we meant to understand about the "few names" of v4 "which have not defiled their garments"?

To fully understand this (as in the message to Thyatira) we must consider the Greek of this verse. When we do this, it becomes very clear. The RV renders "a few names...which did not defile their garments". It was in the past! The faithful "few names" refers to those who did not (whilst alive) defile their garments". It is a reference to the good reputations of those who had been faithful members of the Sardian ecclesia. And it is a contrast to the "name", or the false reputation of the Sardian ecclesia in approx. AD96 when Christ delivered these messages through John. Context and correct translation are both vital to understanding any text, whatever the subject.

The above is endorsed by what we read in v3 - "Remember therefore how thou hast received and heard". Yes, the faithful ones in Sardis, probably the pioneers of that ecclesia, had, like the pioneers of the Jerusalem ecclesia, (Hebrews 13v7RV) "spake unto (them) the word of God". They, like the early Sardian believers, had passed to their rest, after giving their faithful testimony. Can we not see an identity of thought and exhortation? And the same theme of remembrance is brought out relative to the pioneers of the ecclesia in the wilderness - cp Deuteronomy 32v7; Joshua 1v13. "Remember the days of old...Remember the word which Moses...commanded".

In actual fact, this theme of remembrance relates to our warfare against sin - link to 'The Yahweh-Nissi Altar' - "Remember what Amalek did to thee...thou shalt not forget it...Write this for a memorial in a book, and rehearse it...I will utterly put out the remembrance of Amalek...Yahweh will have war with Amalek from generation to generation" - Deuteronomy 25v17,18 & Exodus 17v14-16. Cp Genesis 3v15.

If we do not grasp this connection, we cannot fully understand the continuous theme of dedication and separation. And this theme of remembrance is brought out in Hebrews 13v7RV "Remember them that had the rule over you". Do we today "remember" and follow the faithful words and example of pioneers John Thomas & Robert Roberts, who "spake unto (us) the word of God"? We may have their writings, but do they mean anything to us? Without their faithful implementation of fellowship principles, the Truth would once again have disappeared from the earth. Is not this what we are being told in the message to Sardis?

So when Christ spoke, these faithful ones were not in the ecclesia! Their "names", or reputations, lived on after them, but their advice was not being followed. Another thing...Christ says "they have not defiled (RV "did not defile") their garments". And "they shall walk with me in white: for they are worthy". There is a finality about these statements. Could they be written about living disciples, who may well yet fail? The only way these verses make any sense is if we understand that they had fallen asleep in the Lord, in full assurance of faith, and therefore their salvation was assured…cp "considering the issue of their life, imitate their faith" - Hebrews 13v7RV.

This is the message to Sardis - let us not deviate from the sound foundations of the Faith, laid by Christ, and then contended for earnestly by His faithful followers, often at the cost of their lives. To "strengthen the things which remain", therefore, involves the following of all of Christ's teaching, including the withdrawal from errors.

Philadelphia: Revelation 3v7-13

This ecclesia is the only one besides Smyrna of which no fault is recorded. As already stated, it is important to note that both were already separated from "the synagogue of the satan" (original Greek). It is clear from the record that in Philadelphia the faithful had only " a little strength", i.e. were small in number (cp the message to Smyrna, where this is not recorded, showing there may have been more in that location who were faithful).

This also points to the pattern of deterioration by the time-applications demonstrated in 'messages'.

Remember -"the synagogue of the satan" represented opponents who claimed to represent the Truth (cp Smyrna). In Smyrna the faithful withdrew from them; in Pergamos & Thyatira they were entrenched and needed to be dealt with; in Philadelphia they had taken over, & the faithful went "out" from a corrupt assembly; the lessons are clear.

In spite of their fewness of numbers the faithful had demonstrated an integrity of purpose and faithfulness. Christ says v12 "Him that overcometh I will make a pillar in the temple of my God, and he shall go no more out". Certain Philadelphians had "gone out" from the corrupted fellowship of the majority, and Christ is thus endorsing their faithful action for others to follow. The faithful "shall go no more out"; theirs is the gracious promise He "will...make (the faithful) a pillar in the temple of my God", which we trace out in 'the Lord's day'-8th Vision.* All of the Lord's true "sheep" "hear his voice" and "follow him" and He "leadeth them out" - link to 'signs' - the 6th. The Lord has set out the formula for withdrawal from an unfaithful ecclesia - link to 'foundation' - page 2.

*also see 'proverbs' - page 1 concerning the "pillars" of "wisdom" which we must emulate today

Their smallness of number did not deter the faithful from withdrawing from "the synagogue of the satan". Christ shows He took full notice of this by drawing attention to a time in Israel when faith had been demonstrated against overwhelming odds in the time of Hezekiah. He quotes (v7) from Isaiah 22v22. Concerning "the key of David" we note that the practice was for one bearing a large key to precede the king. The key "upon" the "shoulder" represented the authority of "government", both then and pointing forward to the future rule of Christ, Isaiah 22v20-22, cp ch.9v6,7. Hezekiah was tested at that time, & showed faith. The Assyrian advance was halted outside of Jerusalem, and the enemy destroyed - cp Isaiah 36 & 37. As a sign of his faith Hezekiah also replaced Shebna (sig. 'lead captive') with Eliakim (sig. 'El (God) will set up') - cp Isaiah 22v15-22 with 36v3. This clearly demonstrated that he did not rely upon the arm of the flesh, but instead committed his righteous cause to God.

Hezekiah held the greatest Passover ever in Judah according to the principle of faith. Individuals responded to his call from the corrupted northern kingdom. Consider 2nd Chronicles 30. The application to our own responsibilities in similar circumstances of prevailing apostacy is so obvious that it needs no added comment.

The issues were out in the open and crystal clear at Philadelphia - "behold, I have set before thee an open door, and no man can shut it" v8. In the Scripture we read of times of open and shut doors - link to 'foundation'. However the faithful at Laodicea (see below) needed to cope with a situation where the "door" of opportunity was shut. In this we can again see the time-application of these messages, and the consequent deterioration in all 7th (last) epochs.

Note also that Hezekiah "opened the doors of the house of Yahweh, and repaired them" for "Ahaz" (his father) had "shut up the doors of the house of Yahweh, and he made him altars in every corner of Jerusalem" - 2nd Chronicles 29v3;28v24. Faithful disciples will always allow "an open door, which no man can shut".

It is fitting that this 6th ecclesia should be the setting (both historical and by time-application) for the great struggle between the spirit and the flesh - truth and error. Link to 'structure'. The conflict and the battle with self must be won. It is in situations of smallness of numbers & strength that this struggle provides the greatest test of our faith. Whatever specious arguments are advanced in support of toleration of error, we must, as the writer of these notes testified before a faithless assembly many years ago, always follow the clear counsel contained in the word of God. We ask that our viewers carefully consider the convergence of all of the above important aspects in the message to Philadelphia. These are not our ideas - they are fundamental principles set forth clearly in the message itself.

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the next section covers

Laodicea and also Inter-Ecclesial Fellowship

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