College Press Bible Study Textbook Series
Revelation 2:1-7
Strauss-' Comments
SECTION 4
Text Revelation 2:1-7
To the angel of the church in Ephesus write:
These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks: 2 I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false; 3 and thou hast patience and didst bear for my name's sake, and hast not grown weary 4 But I have this against thee, that thou didst leave thy first love. 4 Remember therefore whence thou art fallen, and repent and do the first works; or else I come to thee, and will move thy candlestick out of its place, except thou repent. 6 But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate. 7 He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give to eat of the tree of life which is in the Paradise of God.
Initial Questions Revelation 2:1-7
1.
Who is he who holds the seven stars in his hand and walks among the seven golden candlesticks - Revelation 2:1?
2.
How does the Lord commend the Ephesian Church - Revelation 2:2-3?
3.
Were these commendable characteristics enough to save the Church from the purging power of Christ - Revelation 2:4-5?
4.
What is our first love to be?
5.
Does the Lord tell this Church that after all no one is perfect, therefore, they are not to worry too much about their spiritual condition - Revelation 2:5?
6.
Who were the Nicolaitans?
7.
Is this message and warning applicable to us today?
8.
If John was writing to the Church at Ephesus (singular in chp. 2), why does John conclude with the plural - churches, Revelation 2:7?
9.
How long must a Christian remain loyal and continue to mature in Christ - Revelation 2:7?
The Church in Ephesus
Chapter Revelation 2:1-7
Dr. Merril Tenney (Revelation Interpreted, pp. 50-69) has an excellent simple preaching - teaching break down of each of the letters to the seven churches. The analysis contains seven factors which are as follows: (from p. 51 of chapter 5)
1.
The Commission
2.
The Character
3.
The Commendation
4.
The Condemnation
5.
The Correction
6.
The Call
7.
The Challenge
We shall not follow this analysis in our comments, but it might prove beneficial for outlines study of the seven letters. The first city which the Lord visited was the New York of Roman province of Asia. This great metropolis had heard the Apostle born out of due time preach Jesus Christ as saviour. Paul had resided in that city of sin three years (Acts 19:1-10; Acts 20:17-38). The mystery cults flourished there. Their apparent self-satisfied attitude stood at marked tension with the man banned to Patmos just sixty miles away. Pliny called Ephesus the Light of Asia. The light of that city must be understood in view of its sanctioning the Temple of Diana where every vile act imaginable was committed. It was a religious city in need of a saviour fit for the problem of reclaiming souls from the sinkhole of sin. Only one other city in the ministry of the great Apostle received so much watering and gave so little increase, and that city was the imperial city itself - Rome.
It was to this proud, arrogant, religious city that John was Commissioned to write to the angel of the Church.
The speaker is identified as the one holding the seven stars in his right hand. This was Jesus Christ (see imagery in Revelation 1:16)1 The speaker's first hand knowledge of the congregation is brought out by the imagery latent in the word (perapaton - pres. part) walketh. Literally it says - the one walking around observing the conditions. His knowledge is not second handed - hear-say or grape-vine information.
The personal knowledge of the spiritual condition of the church is further brought out by the verb I know (oida - 2nd perfect with present) - sense. Here Christ's commendation of the Church seems, on the surface, to put that congregation in the fore of spiritual victory. Thy toil implies that they were an active (busy) congregation. The next very vivid descriptive term presents the congregation as engaged in an exhausting type of work. The term John used was kopon which means a work which is very hard, i.e., requires much energy. This is indeed commendable - so far! Many contemporary congregations are also busy keeping its membership busy. The Church in Ephesus was also a paradigm of patience. Surely the Lord loves a Church which exemplifies characteristics like the light Asia does. This congregation was also morally alert. It could not bear evil men (bastasai - aor.act.). (Paul uses a form of this term in Galatians 6:2 - bearing each others burdens). This congregation hated evil men to the extent that put them to the test and found them wanting.
Apparently, there existed in Asia more than one (plural of Apostles) who made the claim that they were Apostles of the Lord. The Ephesian congregation put them to the test (the passage does not say what constituted the test) and found that they were not Apostles. From this situation it appears that the Lord's Apostles (or at least many of them) were not personally known in Asia, or else this situation could have never come about. This congregation was so committed that they gave priority to the truth.
So concerned were the Christians in Ephesus to protect the name of Christ, that they did not grow weary (kekopiakos - perfect, ind.). The use of the perfect tense implies that they have been laboring for the Lord, and their concern enabled them to avoid becoming weary or tired of their work.
What possibly could be wrong with a congregation that worked so diligently to protect the purity of the Lord's name? This active church was condemned for departing from their first commitment. How could this be? John emphatically stated that this congregation was not merely in danger of or in process of leaving their first love; he stated that they had completed the act of leaving (aphçkas, 1st aor. act. ind.). This speaks eloquently against the denominational, anti-biblical doctrine of Eternal Security or Once in Grace Always in Grace.
Note: See Robert Shank, Life in The Son: A Study of the Doctrine of Perseverance, Westcott Pub. Springfield, Missouri, 1960. This is a very fine study by a Southern Baptist Minister, who once held the doctrine of Eternal Security, but after finishing this study, he rejected the doctrine. It has caused a great deal of discussion among Southern Baptists - both present and past generations.
The fact of the possibility of apostacy from the Christian faith is categorically claimed in this verse. The first love is Christ!
They were commanded (mnçmoneue - sing. pres. imp.) as individuals to remember. The singular form of the term translated remember makes it apparent that repentance is an individual and not a group matter. What were they to remember? Before they could be restored, they must recall whence thou art fallen (peptokas - sing. perf. ind. - expresses the state of completeness) and repent (metanonson - sing. aor. imp.). As the command to remember was singular and imperative, so is the command to repent - singular and imperative - do at once before it is too late! Each individual member of the Church in Ephesus was commanded to repent! The consequences of repentance would be a restored relationship with the Lord or their first love. Christ declared unless they repented (conditional ei de me - and if not) he would come and will remove (kinçsw - fut. ind. act.) their lampstand (the lampstand was identified as the church - Revelation 1:20).
After that warning, Christ again commends them for hating the works of the Nicolatians. Who were they? The name is formed by combining nikon - to conquer, and laos - the people. Martin Kiddle is probably right in his views about the Nicolaitans. They were followers of Nikolaos, the proselyte from Antioch (see Acts 6:1-6). This view is at least the general patristic tradition. (See Martin Kiddle, Moffatt Commentary Revelation, Harper & Bros. N.Y., pp. 33-34 - In the liberal British tradition).
Jesus Christ warns and challenges the Church in Ephesus with these words (literally) the one having an ear, let him hear what the Spirit keeps on saying to the Churches. Each individual is addressed, and charged with the responsibility of hearing (akousatô - sing. 1st aor. imp.). Each individual is commanded to hear immediately! This is not mere passive listening, but an active response to what is heard. Does this command of the Lord fit any contemporary congregations, or any of the legion of church attenders? How many of us listen to the Word and just attend to what we like to hear? There is as much a responsibility to God to prepare to listen as there is responsibility on the part of the one who prepares to speak. Often Churches act as though only the speaker is responsible to prepare to speak and they are free from responsibility to prepare to listen.
Though it is to the Church in Ephesus that the warning is directed the conclusion is reached for all of the Churches (plural).
The promises of the Lord are available only for (literally) the one overcoming (nikônti - pres. part. i.e., continual victory). I will give to him to eat of the tree of life which is in the paradise of God. It is not to the indifferent Church member or to the infrequent attender that the promise is given, but rather to the one (individual) who continually overcomes (is ultimately victorious in his Christian life).
Note: See Ragnar Leivstad, Christ the Conqueror: Idea of Conflict and Victory in the New Testament, MacMillan, N.Y. 1954; also Special Study on Theme of Victory in The Revelation.
Review Questions
1.
Who is the speaker addressing the Church in Ephesus - Revelation 2:1?
2.
Does the congregation at Ephesus have commendable characteristics - Revelation 2:2? What were they? Discuss.
3.
Does being busy in Church work necessarily mean that we are pleasing God - Revelation 2:4?
4.
Is it possible to fall from the grace of God - Revelation 2:4?
5.
What was the initial condition for repentance as stated in Revelation 2:5?
6.
Does John declare in Revelation 2:5 that individuals had actually completed the act of falling?
7.
What would happen, if they failed to repent - Revelation 2:5?
8.
Is there a responsibility for each of us to prepare to hear and heed the Word of God - Revelation 2:7?
9.
Discuss the spiritual implications of the tense of the verb - hear in Revelation 2:7.
10.
Are the warnings of this section of scripture only applicable to the Church in Ephesus - Revelation 2:7?
Tomlinson's Comments
The Church in Ephesus
Text (Revelation 2:1-7)
1 To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks: 2 I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false; 3 and thou hast patience and didst bear for my name's sake, and hast not grown weary. 4 But I have this against thee, that thou didst leave thy first love. 5 Remember therefore whence thou art fallen, and repent and do the first works; or else I come to thee, and will move thy candlestick out of its place, except thou repent. 6 But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate. 7 He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.
Revelation 2:1 It was perfectly natural that the first church addressed should be the one in Ephesus. The city was the capítol of the province and its chief religious and commercial center. It was called The light of Asia. One of the seven wonders of the world, the temple of Diana, or Artemis, was located there. Here Paul founded the church and labored with it for more than three years, (Actschapter 18) and afterward addressed to it one of the New Testament epistles. Later he sent Timothy there and addressed two letters to him. Here, too, if early church tradition is to be accepted, John labored from about A. D. 70 until his death.
It was natural that the first message should be addressed to the church nearest to the apostle's heart.
These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the golden candle sticks. By some such phrase each letter is linked to the divine Christ.
In Bible language, to have a thing in one's right hand means to have it under one's power. Thy right hand, O Lord, is become glorious in power; thy right hand, O Lord, hath dashed in pieces the enemy. (Exodus 15:6)
The word holdeth in this verse is a stronger term than the had in (Revelation 1:16). In this salutation Christ assured the Ephesian church, which represented the infant church of the first century that he was not only walking among the churches but holding them in his strong right hand.
Revelation 2:2 The patience of the church had been severely tried in its very inception, but Christ said, I know thy works, and thy labor.
The church was not only to be praised for its work for Christ, but for the travail of labor in bringing the man-child, Christ, to the world.
The church also was commended for its utter abhorrence of those who were evil. This is all the more remarkable when we remember that these Ephesian Christians had but recently left the vileness of paganism. It puts the modern church, with its tolerance for all kinds of worldliness, to shame.
Again the church is commended for its rejection of false apostles. How well they had learned of John himself how such a test should be made. He had taught, Beloved, believe not every spirit, but try the spirits whether they are of God; Every spirit that confesseth that Jesus Christ is come in the flesh is of God. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of anti-christ, whereof ye have heard that it should come. And even now already is in the world. (1 John 4:1-3).
There was no false softness in those first Christians; they found such to be plain liars.
Revelation 2:3 For Christ's name sake the church had borne the labor of opposing those who would corrupt the gospel and had not grown weary, knowing in due season they would reap if they fainted not.
Revelation 2:4 After these words of praise a stain on the church is pointed out. They had been loyal to the truth, orthodox in the faith and outstandingly clean in life, but they had not maintained the ardor and devotion of their first love. Nothing but the fervent love of the bride can satisfy the Bridegroom.
The church had fallen into the temptation to which contenders for the faith once and for all delivered to saints are peculiarly exposed, namely, that of censoriousness, suspicion, bitterness, factiousness and division over non-essentials. Zeal for pure doctrine easily degenerates into hatred for those who differ in their beliefs.
Revelation 2:5 Christ's rebuke is sharp. If they fail to remember from whence they are fallen and repent and do the first works, he will come, and that quickly, and remove their candlestick out of its place.
He would not come in person, but in providence and judgment.
Revelation 2:6 But here is another ground for commendation. Thou hatest the deeds of the Nicolaitanes, which I also hate.
The exact origin of this sect and character of its beliefs are in dispute, but it is generally thought that the followers of Nicolas taught that Christian liberty meant license. More will be given on this sect when it comes to full flower in the life of the Pergamos church.
Revelation 2:7 He hath an ear to hear, let him hear what the spirit saith unto the churches.
Since he addressed this injunction unto the churches it becomes evident that the epistle was not addressed to one local church alone, but to all the churches of the Ephesian period of church history.
This is a characteristic saying of the Lord. None other makes use of it. He employs it in connection with certain of His utterances in order to impress upon us their peculiar importance. It occurs eight times in the gospels, where in each case the plural ears is used. (Matthew 11:15; Matthew 13:9; Matthew 13:43; Mark 4:9; Mark 4:23; Mark 7:16; Luke 8:8; Luke 14:35)
It occurs eight times in Revelation, in each of the seven letters, and again in Revelation 13:9, where the singular ear is usedin each case.
To him that overcometh, is an expression peculiar to John. It occurs once in his gospel, six times in his epistles, I, II and III John, and sixteen times in Revelation, but only three times in all the remainder of the New Testament.
The reward to the overcomer is to eat of the Tree of Life, which is in the midst of the Paradise of God. This tree is seen in the garden of Eden (Genesis 2:9; Genesis 3:22), then here in this letter to Ephesus and, finally, in the New Jerusalem. (Revelation 22:2)
The Tree of Life is seen in the garden of Eden and man was driven from it after he had sinned in eating of the Tree of Knowledge of Good and Evil, lest he should eat of the Tree of Life and live forever. Now in overcoming sin, of transgression, of omission and seduction to false teaching, he is given access to the Tree of Life that he may live forever sinless.
Thus we see the tree figures prominently in the sinless earth at first and then again it figures conspicuously in the vision of the glorified earth with which the book ends. It is a figure of eternal blessedness, eternal salvation in its fullest sense.