Apocalipse 2:1

II.

(1) Unto the angel of the church of (literally, in) Ephesus. — On the word “angel,” see Note on Apocalipse 1:20, and Excursus A. Adopting the view that the angel represents the chief pastor or bishop of the Church, it would be interesting to know who was its presiding minister at this time; but this must be deternined by another question, viz., the date of the Apocalypse. Accepting the earlier date — i.e., the reign of Nero, or (with Gebhardt) of Galba — the angel is no other than Timothy. Some striking coincidences favour this view. Labour, work, endurance, are what St. Paul acknowledges in Timothy, and which he exhorts him to cultivate more and more (2 Timóteo 2:6; 2 Timóteo 2:15; 2 Timóteo 4:5). Again, against false teachers he warns him (1 Timóteo 1:7). Further, there is “a latent tone of anxiety” in the Epistles to Timothy. The nature with which he had to do was emotional even to tears, ascetic, devout; but there was in it a tendency to lack of energy and sustained enthusiasm. “He urges him to stand up, to rekindle the grace of God, just as here there is a hint of a first love left.” (See Prof. Plumptre, Ep. to Seven Churches.)

Ephesus. — The chief city of Ionia, and at this time the most important city in Asia. It possessed advantages commercial, geographical, and ecclesiastical, and, in addition, great Christian privileges. It was a wealthy focus for trade; it reached out one hand to the East, while with the other it grasped Greek culture. Its magnificent temple was one of the seven wonders of the world; the skill of Praxiteles had contributed to its beauty. The fragments of its richly-sculptured columns, now to be seen in the British Museum, will convey some idea of its gigantic proportions and splendid decorations. But the religious tone induced by its pagan worship was of the lowest order. Degrading superstitions were upheld by a mercenary priesthood; the commercial instinct and the fanatical spirit had joined hands in support of a soul-enslaving creed, and in defence of a sanctuary which none but those devoid of taste could contemplate without admiration. But its spiritual opportunities were proportioned to its needs. It had been the scene of three years’ labour of St. Paul (Atos 20:31), of the captivating and convincing eloquence of Apollos (Atos 18:24), of the persistent labours of Aquila and Priscilla (Atos 18:26); Tychicus, the beloved and faithful, had been minister there (Efésios 6:21); Timothy was its chief pastor.

These things saith he.... — The titles by which Christ is described at the opening of the seven epistles are mainly drawn from Apocalipse 1. The vision is found to supply features appropriate to the needs of the several churches. The message comes in this epistle from One who “holdeth” firmly in His grasp (a stronger word than “He that hath” of Apocalipse 1:16), and walketh in the midst of the seven golden candlesticks. The Church at Ephesus needed to remember their Lord as such. The first love had gone out of their religion; there was a tendency to fall into a mechanical faith, strong against heresy, but tolerant of conventionalism. Their temptations did not arise from the prevalence of error, or the bitterness of persecution, but from a disposition to fall backward and again do the dead works of the past. There was not so much need to take heed unto their doctrine, but there was great need that they should take heed unto themselves (1 Timóteo 4:16). But when there is danger because earnestness in the holy cause is dying out, and the very decorum of religion has become a snare, what more fitting than to be reminded of Him whose hand can strengthen and uphold them, and who walks among the candlesticks, to supply them with the oil of fresh love? (Comp. Zacarias 4:2; Mateus 25:3.)