SECTION TWO LETTERS TO THE SEVEN Revelation 2:1 to 3:22 Preliminary Note: The record does not tell why messages were sent to just seven churches, nor why sent to the seven named. Considering the many times the number seven is used in the Bible, the view that it indicates completeness or perfection appears certainly correct. If so, these churches were doubtless selected because they furnished the occasion for just the amount of instruction, exhortation, and warning necessary in completing the divine record. These seven brief messages deal with actual facts that existed at the time John wrote. While primarily intended for the churches named. yet they were, of course, also intended for congregations in all ages for like conditions would need like treatment. This is also true of all the New Testament letters to churches. It is unnecessary to conclude that these very short letters were sent separately to the respective churches named. It is far more probable that each congregation received all of them along with all the rest of the book, since any one of them might at some future time need the very instruction given to another. Then the symbolical descriptions of things to come, presented in the remainder of the book, would also be needed by all of them. Evidently the entire book was intended for all the seven; if so, then for all congregations for all time. 1. LETTER TO THE CHURCH AT EPHESUS Revelation 2:1-7 1 To the angel of the church in Ephesus write:--See notes on 1:20 for the application of the word "angel." At the time John wrote Ephesus was the chief city of Asia Minor. It was noted for magical arts and the temple of the heathen goddess Diana. (Acts 19:19; Acts 19:35.) It is generally supposed from tradition that John resided in Asia Minor from about A.D. 70 till his death. If so, Ephesus was doubtless his headquarters. Paul was mainly responsible for the establishment of the congregation there, having labored for them two years and three months at one time which resulted in the gospel being preached in all Asia. (Acts 19:8-10.) Later Paul wrote them the Ephesian letter. All this shows that the congregation was one of considerable prominence, and probably accounts for the first letter in this chapter being addressed to them. These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:--Here Jesus repeats two of the descriptive features of the person John saw in the vision. (1:13, 16.) These would impress them with the necessity of being obedient to his commands. Holding the stars in his hands would mean that the teachers of the church must depend upon him for the source of their knowledge; walking in the midst of the candlesticks--moving among the churches--indicates that he would not only bless their labors, but punish them for their evil deeds. It also implies that his favor would be necessary to their continued existence. "Walking" among them may imply that he was able to care for all, and would be constantly watching over them. Surely this was an impressive way to introduce the letter. 2 I know thy works, and thy toil and patience,--"I know" is the common form of introducing all these letters. It would impress them with the fact that he was able to know the motives of their hearts, and could render just decisions in each case. He would not overlook their faults nor forget their good deeds. This is a peculiar characteristic of Christ, (John 2:25.) "Works" here mean general conduct rather than simple deeds. The items mentioned to the end of verse 3 are an explanation of what is included in their works. Toil and patience present the positive and negative sides of their commendable works. Toil means excessive labor even up to the point of suffering and sadness, shown in their earnest opposition to false teachers. Patience means their steadfast endurance to the right in spite of the influence of such false teaching. Fighting error to the point of suffering and remaining faithful to gospel truth is the compliment here paid this congregation. 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; --The compliment here is further extended by the statement that they could not endure or tolerate evil men. They had tested certain ones that claimed to be apostles and found them false. John had already given the standard by which such test could be made. Only those who accepted what the apostles said were of God. (1 John 4:1; 1 John 4:6.) Probably those calling themselves apostles claimed to be directly called as were the true apostles, or that they were successors to them. Either claim was, of course, false. It is no surprise to find such false teachers in the early church. for Paul said he knew that after his departure some among them would speak perverse things "to draw away the disciples after them." (Acts 20:29-30.) John had also instructed that those who did not abide in the doctrine should not be received into their houses or given greetings. (2 John 1:9-10.) Paul refers to "false apostles" at Corinth as "deceitful workers, fashioning themselves into apostles of Christ," yet being ministers of Satan. (2 Corinthians 11:13-15.) The Ephesian church had insisted on pure teaching, and rejected those who taught falsehood. This deserves unstinted praise. 3 and thou hast patience and didst bear for my name's sake, and hast not grown weary.---With steadfastness they had borne up under the burdens of meeting false teachers and against the influence of false doctrines; they had patiently maintained their defense of the truth for the name of Christ. It was their desire to defend his cause that met all opposition to the true gospel without being exhausted or worn out. This language presents a fine balance of Christian conduct. We should not tolerate error in any kind of teaching and should, regardless of any false doctrines, maintain our faith in God's word with unfailing steadfastness. Such seems to be the full import of this commendation of the church at Ephesus. 4 But I have this against thee, that thou didst leave thy first love.--The warm praise now changes to reproof and warning. Commendations for virtues could not atone for faults or sins. With a casual reading such a strong rebuke immediately following an equally strong commendation seems almost contradictory, yet we know it cannot be. Rather more careful thought will show that the situation was not an unusual one. We have many similar cases in the churches today. The evidence of love to Jesus is obedience to his commands. (1 John 2:4-5.) That consists in doing what he says. Hence, the expression "first love" is explained by the expression "first works" in verse 5. While they would not tolerate false teachers and false doctrines, yet their first early enthusiasm for the worship and progress of the church had waned. They were not as untiring in their devotion to the church as they were against false teaching. Multitudes of individual Christians are in that condition all the time. The danger of such a state is that one is likely soon to lose practically all interest in the church. Happy is the Christian who does not allow his early zeal for worship and the spread of truth to burn low. The church at Ephesus had been established many years and their having lost their early spiritual ardor is not surprising when we remember the difficulty of holding a high level in anything. 5 Remember therefore whence thou art fallen, and repent and do the first works;--Remember here means to consider: that is, to compare the former burning zeal in the Lord's work with their present apathy and note how much they had lost both in work and satisfaction. Such serious reflections should lead them to repentance, which would be necessary to prevent other losses. Repentance means a change of mind that results in a change of conduct. Honest meditation on their neglect would produce sorrow; that would lead to a decision to change their conduct--become again zealous in good works. Their "first works" do not mean their obedience to the commands by which they became Christians, but to their works in teaching the truth and righteous living. or else I come to thee, and will move thy candlestick out of its place, except thou repent.--The present tense of "come" here clearly has the force of the future, meaning "I will come." This does not mean a personal coming, but in some kind of judgment that would fall upon the church. Just how or what that would be is not stated. To remove a candlestick would mean to take away the light. But the candlestick, we are told, was the church itself. (1:20.) Moving the candlestick out of its place, therefore, means that the congregation was to cease to exist. This, however, was conditional; to be prevented only by the fact that the congregation would repent and return to its first love. 6 But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.--Just who and what were these people is conceded by all commentators to be uncertain. They were well known then, of course, else John would have given some description of them. There is uncertainty both as to the meaning and origin of the name and the peculiar works they did. The following probably is as likely to be correct as anything suggested: The word was derived from a leader whose name was Nicholas, and their practices which the Lord hates were gross social sins and idolatry. But whatever their doctrines and deeds were they were severely condemned. The Ephesian church was commended because they hated these abominable practices which God hated. It is useless to speculate on what we have no means of learning, but all good people will hate that which is grossly wicked, whether the practices of the Nicolaitans or other sinners. 7 He that hath an ear, let him hear what the Spirit saith to the churches.--Those having ears to hear are willing to listen to the message. To such the invitation and exhortation was to give heed to what was said. This shows that God's revelations are spoken to man, not put into his heart through some mysterious spiritual power. Those who are not willing to hear God's word will never learn his message of life. It also implies man's ability to hear and understand what God says. In chapter 1 Jesus is represented as making the revelation and John is commanded to write it, but here the Spirit is said to be speaking to the churches. Jesus had told the apostles before his death that the Spirit would guide them into all truth (John 14:26; John 16:13-15) and declare things to come. We know that the Spirit directed John what to write, and was through him speaking to the churches. This shows the method used by the Holy Spirit in delivering his messages to man. He speaks them; man must hear and obey. Those not willing to hear and obey cannot be benefited by the Spirit's work. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.--To overcome translates a Greek word that means to conquer in some battle or trial. There is no definite statement regarding the things in which Christians are to gain a victory, the expression being used independently. But the whole passage shows that it means a victory over all kinds of evil that would harm the church or prevent the salvation of the contender. In a general sense it would mean a continued victory over sinful things until one's life is ended. This statement, with an appropriate promise attached, is the way all these short letters are closed. To "eat of the tree of life" is a very expressive figure indicating the spiritual joys to he received in heaven. It is a reference to the "tree of life" in the Garden of Eden. (Genesis 2:9; Genesis 3:22.) The fruit of that tree was designed to make one live forever; hence, Adam after his sin was forbidden to eat of it. In like manner the things in heaven that sustain eternal life are represented as a "tree of life." In the glorious picture of heaven presented in Revelation 22:1-5 we again find the same imagery. Paradise is said to be a Persian word that means a park or pleasure ground; hence, can appropriately be applied to any place especially prepared for enjoyment. For this reason Eden is referred to as "Paradise." The place of the righteous dead in the intermediate state is also a "Paradise." (Luke 23:43.) Our text calls the final state "Paradise" also. This word, because it means a place of pleasure and may be applied figuratively to any place of pleasure, must be considered in the light of the context each time to learn its proper application. Here the redeemed are viewed as existing upon life-giving fruit in a garden of delights. An entrancing vision, surely.