03.09. The Message to Ephesus
The Message to Ephesus (Revelation 2:1-7) Meaning of the Name
Ephesus means "full purpose" and in the Epistle to the Ephesians, which the apostle Paul wrote to them, we have the full purposes of God as to His Church fully brought out and developed. The apostle had spent much time there and God wrought a great work in that city. The Word of God grew mightily and prevailed (Acts 19:1-41). The Assembly at Ephesus was in a wonderful spiritual condition in the days of Paul, and thus he was free to unfold to them the highest spiritual truths as to the Church and the counsels of God. We have then the full purposes of God in Ephesus . Ephesians 1:9-11; Ephesians 3:10-11 contain the very word "purpose" and tell us something of God’s purposes in Christ. But now at the time of the revelation here given to the apostle John, some thirty-two years after the Epistle to the Ephesians had been written, the root of spiritual decline and departure had already set in among this wonderful Assembly at Ephesus . Amidst so much that was highly commendable, the divine eyes "as a flame of fire" discerned that they had left their first love. Of this we shall speak later in its proper place. The Approach of the Lord
"These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks" (Revelation 2:1). He presents Himself to Ephesus as the One who has the seven stars, the angels or representatives, the responsible element in the Assemblies, in His right hand, and, as the One who walks in the midst of the Churches and beholds what manner of light and testimony their candlestick is giving forth. The Lord presents Himself here in the general character in which He presented Himself to the whole Church in chapter 1. He walks amidst the candlesticks to survey the condition of the Churches, to test their state by His Word and His infallible standard of holiness, and to judge their character as His responsible light-bearers in a dark and evil world. The stars and candlesticks are explained to us in their symbolical meaning in Revelation 1:20, which we have previously considered. Stars give light and rule the course of time (Genesis 1:14-18) and would represent those whom the Lord has set in the Church for giving the light of His Word, for teaching, and for government. The gift and authority for these purposes belong to Christ - the stars are in His right hand. This was known and recognized in the apostolic period when the Lord was owned as the Head of His Church. The making of rules for the government of the Church and the ordination of teachers and pastors, which has since come in, is really a usurpation, however unintentionally, of Christ’s authority. The Commendation
"I know thy works, and thy labour, and thy patience, and how 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: and hast borne, and hast patience, and for My name’s sake hast laboured, and hast not fainted. . But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate."
Such are the wonderful words of approval and commendation the Lord could say to the Church at Ephesus and of the whole Church of God in this first epoch of its prophetic history. There were works pleasing to Himself, labours, patience, abhorrence of evil, testing of profession in godly care, long-suffering, devotion to His Name, and perseverance in difficult labour. Wonderful features indeed were found in the Assembly at Ephesus, and in all this there is a pattern and example for the Church at all times. Oh, that such exquisite characteristics were found in Assemblies of believers today!
They not only laboured, but continued in labour and fainted not amidst difficulties and discouragements. They had endurance in labour for His name’s sake. How many times we have laboured, but have grown weary in it, fainted and given up. It is a great thing to persevere in work for Christ. "Let us not be weary in well doing: for in due season we shall reap, if we faint not" (Galatians 6:9).
"Thou canst not bear them that are evil." Ephesus realized something of the holy character of the Lord to whom they were gathered and who was in their midst, and thus they were not careless or indifferent to evildoers. This feature should be found in us today also when the tendency is to wink at evil, let down the bars, make excuses for many things and be indifferent about that which the Lord hates. There was an abhorrence of evildoers at Ephesus, and the Lord commends them for it.
"Thou hast tried them which say they are apostles, and are not, and hast found them liars." This was another commendable feature found in the Assembly at Ephesus . They tested profession and didn’t take everyone at his own say-so. Some even claimed to be apostles, but they were tried and manifested as liars. They examined all who came before them as Christians. The apostle John had written, "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world" (1John 4:1). This trait of godly care is missing in most of evangelical Christendom today, for in most places the Lord’s supper is left open for any to partake of, who so desire, to any who say they are saved. On their own profession they are allowed this holy privilege, but that is not according to the Word of God, or the way Ephesus and the early Church did. They tried those who professed to be Christians and found out, as much as possible, those that were true and those that were false. In the days of Nehemiah, porters were placed at the gates of Jerusalem to watch them so that the enemy would not gain entrance (Nehemiah 7:1-3). Likewise porters are needed in the Assembly of God, who, with godly care and love, will watch and examine those who seek to be admitted to the privileges of God’s house. Our concern should be that none should be brought into the Assembly who have no title or right to be there, those who are not the Lord’s or whose walk and associations are not right, and that none should be kept out whom the Lord would have inside. The Lord said, "Wherefore by their fruits ye shall know them. Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father" (Matthew 7:20-21). The Scripture, "Judge not, that ye be not judged," found in the same chapter, verse 1, does not apply in this connection, but to one’s inward motives. The outward life and actions are the fruits by which we are to judge Christian profession.
"Thou . hast borne, and hast patience." Patience is a wonderful virtue and a characteristic of God. The Assembly at Ephesus was characterized by it, and so should it be with believers today. We often get impatient when we are tried. They had to contend with evildoers at Ephesus, but they endured and had patience. Patience in evil is characteristic of the Lord and His dealings with man. He looks for this feature in His saints too. Ignorance of the truth of God by many also calls for patient instruction on our part. "The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves" (2 Timothy 2:24-25).
"Thou hatest the deeds of the Nicolaitanes, which I also hate." Here the Lord speaks of the deeds of the Nicolaitanes, and in the message to Pergamos he speaks of those among this Assembly that held the doctrine of the Nicolaitanes. What the deeds or doctrine were we are not told. Many conjectures have been made as to this, but nothing is known with real certainty from church history as to any such sect, its deeds or doctrine. Irenaeus, Bishop of Lyons, who died around 200 AD, is the earliest Christian writer to mention the Nicolaitanes. He says: "It very clearly appears from the Apocalypse that the Nicolaitanes held fornication, and the eating of idol sacrifices, to be things indifferent, and therefore permitted to Christians."
All early writers agree on the main features of Nicolaitanism as being of an impure and licentious character, combining the profession of Christianity with the impurities of Paganism, "turning the grace of our God into lasciviousness" as Jude warned (Revelation 2:4). In the 18th and 19th century other ideas as to this sect were brought forth. Some scholars conjectured that the Nicolaitanes were of similar character with the followers of the way of Balaam (2 Peter 2:15 ), and that "Nicolaitanes" is simply the Greek translation of the Hebrew "Balaam," both signifying "conquerors or masters of the people." In Revelation 2:14-15, the doctrine of Balaam and that of the Nicolaitanes are spoken of together, yet distinguished.
Others confining themselves to the meaning of the name have pointed out that "Nicolaitanes" comes from "nikao," meaning "to conquer", and from " laos," "the people," or "laity." Thus the term would refer to the development of a class, which we know as "the clergy", rising up in the Church above the laity and ruling over them.
There is ample evidence in church history that the system of the clergy, as separate from the laity, sprang up early in the Church. The common priesthood of all believers, as taught in Scripture (1 Peter 2:5, 1 Peter 2:9), was soon set aside, also the presence of the Holy Spirit and His free ministry in the Church, and the unscriptural distinction between clergy and laity fast became a regular thing. Thus the belief so prominent through the centuries that only a certain class, humanly ordained, have the exclusive right to preach and teach and administer the sacraments of baptism and the Lord’s supper in the Church.
Ignatius, a disciple and friend of the apostle John, who survived him only by about seven years and was Bishop of Antioch, metropolis of Syria, wrote seven epistles on his journey to martyrdom, around AD 107. Therein he stressed submission to the bishop, and "to look upon the bishop even as we do upon the Lord Himself." Another sentence from his letters shows how a clerical system, not found in Scripture, had already formed in the Church at this early date: "I cried whilst I was among you; I spake with a loud voice, ’attend to the bishop, and to the presbytery, and to the deacons.’" (See Miller’s Church History, Vol.1, pages 150-157). (It may be of interest to know that the Episcopal form of church government is based on Ignatius’ writings.)
Believing the subject of Nicolaitanism to be of vital importance, the writer has searched into this matter and taken some space to give the two main views of Bible scholars thereon. It may well be that both views are embraced by the term Nicolaitanes in a literal and symbolical sense. The writer is convinced that the system of the clergy, which certainly began in this Ephesus period, is referred to by this symbolical term, though not necessarily limiting it to this.
What is most important to notice is that the Lord commended Ephesus for hating the deeds of the Nicolaitanes which He also hated. He speaks of this after the necessary censure and warning of Revelation 2:4-5, which is the more touching as an added appreciation of His wounded heart. We are to hate what the Lord hates, not the persons, but the deeds. The Psalmist could say he hated "every false way," "vain thoughts," and "lying" (Psalms 119:104; Psalms 119:113; Psalms 119:163). Everything not according to Holy Scripture is a false way, vain, a lie and to be hated, even though it may boast of antiquity as from the church fathers. The Censure
"Nevertheless I have somewhat against thee, because thou hast left thy first love" (Revelation 2:4). Here we have the reproof and censure of the Lord against the Assembly at Ephesus . This is the third characteristic of these messages to the churches. In spite of all that was so commendable in Ephesus, which we have previously noted, the Lord has to say, "but I have against thee, that thou hast left thy first love." So the more correct rendering of the New Translation reads. The word "somewhat" in our King James Version is in italics, showing that it was supplied by the translators and is not in the original manuscripts. It weakens the force of the Lord’s reproof and should be left out.
"Thou hast left thy first love." This is what the Lord had against Ephesus . What does this say to us? It tells us that, though the Lord appreciates all the wonderful features of works, labours, patience, abhorrence of evil, etc., which were found in the Assembly at Ephesus, He looks for that first love in our hearts. He wants the best love which springs from a heart fully enamoured and taken up with Himself as its object. The word "first" here is the same word in the original as that which is translated "best" in Luke 15:22, "the best robe." So it is our best or chief love which the Lord desires. It is not first love as to point of time, as when first converted, though the love of the newborn convert is very wonderful and fresh, but first in quality. He wants our best and chief love and will not be satisfied with anything else.
So, if we have ever loved the Lord better than we do today, this word of censure and blame; "thou hast left thy first love," is directed to us also. The Lord says to us, "I do not have the same place in your heart which I once had; that place I desire again." He is a jealous God (Exodus 20:5) and wants our whole heart, our chief love in all its freshness. As another has well said, "The first love is that absorption of heart with Christ which is ever produced by an overwhelming sense of His grace and love in redemption" ( E. Dennett ). It is the result of coming under the powerful and personal influence of His love, that character of love which His love gives impulse to. As His love fills and floods our souls, a responding love will be produced in our hearts, the best love He is looking for. Thus the exhortation in Jude twenty-one is, "Keep yourselves in the love of God." In his Epistle to the Assembly at Thessalonica, written to those newly converted, the apostle speaks of their "work of faith, and labour of love, and patience of hope in our Lord Jesus Christ" (1 Thessalonians 1:3). There was faith, love and hope. In Ephesus there were works, but they are not called the "work of faith." There was labour, but it is not called "labour of love"; there was patience, but it is not spoken of as the "patience of hope." Christ was ever before the Thessalonians and thus faith, love and hope were all connected with Himself. Some of this was still left at Ephesus, but it was ebbing. The first love for Christ, as the spring from which all must flow, was missing. His discerning eyes detected it and this was charged against them.
Work for the Lord is necessary; there is much to be done for Him and the Lord is looking for servants, but our service must spring from love to Himself. Self and rivalry with others may enter into our service. Then love for the Lord is not the spring of our labours and they do not have the same value to the Lord as when done out of love to Him.
It should be noted that the Lord does not say they had lost their first love, but that they had "left" it. Something lost may never be found again, but anything left somewhere can be obtained again, generally speaking. So we can go back to the place in our soul’s experience where we may have left our best love and return to it again by self-judgment This is encouraging, is it not? The Call to Remembrance and Repentance
Remember therefore from whence thou art fallen, and repent, and do the first works" (Revelation 2:5). The Lord calls Ephesus to remember the place where they once were in the enjoyment of first love and to repent about their fall from it and to return to those first works of that best and chief love. The Lord would have us realize that leaving our first love is the root of all departure and decline. From that condition of heart flow all backsliding, sins and apostasy. The downward movement and apostasy of Christendom, as set forth in the prophetic history of these seven Churches of Asia in Revelation 2:1-29; Revelation 3:1-22, begins with leaving the first love in Ephesus and goes on to the awful evils found in the following churches. This is a solemn and searching word for our hearts. If we leave our chief love and do not repent or return, other things will come in and the departure from the Lord will increase. When first love is departed from, many wrong things come in among the saints of God, all because the Lord does not have the chief place in our hearts. But when we return that first and chief place to Him, everything else will fall into its proper place: service, worship, separation from the world, all will follow, but only as we return to the Lord in repentance and first love. This word of censure and call to remembrance and repentance, spoken to Ephesus, is very applicable and needful to as today as well. And it is the word of the Lord to His people today as well as to the Assembly at Ephesus in the first century. First love has been left; we have fallen and need to repent and return to the Lord. Surely the Spirit of God would lead us in these last days to realize that what we need individually and collectively is to give the Lord the first and chief place in our hearts and thus return to the first love. May there be genuine repentance, a change of mind, thoughts and of heart about ourselves, and a doing of the first works that flow from the best love for Christ. The Warning Or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent" (Revelation 2:5). What a solemn warning to an Assembly where there was so much good. Just one vital thing was wrong, but the Lord says, as it were, "If you don’t repent, I will remove your candlestick," meaning that the Church would be given up as a light, or vessel of testimony in the world. If Ephesus did not recover her first love, she would be refused as the Lord’s witness and testimony. Her light would be removed because she could no longer be regarded as bearing a true testimony for the Lord. When we come to Laodicea, the seventh church, we find that the Lord says to her, "Because thou art lukewarm, and neither cold nor hot, I am about to spue thee out of My mouth" (Revelation 3:16, N.Tn). This is the final condition of the professing Church, and the Lord is about to give it all up and spue it out as something nauseating and undesirable. Then the candlestick of the Church will be fully removed because she is a faithless and untrue witness that the Lord cannot own as His. In the very beginning of decline in Ephesus, in the first period of the whole Church, the Lord warns the Assembly that He would remove its candlestick unless it repented. We will later see that there was a measure of recovery in the next period of Smyrna and the candlestick was preserved.
Speaking of individual Assemblies, it is a sad day for any Assembly when it comes to that place where it no longer is a testimony or light in the world and the candlestick is removed by the Lord. One sees Assemblies where the light has been so faint and flickering for years, faithful believers finish their course and pass on, new converts are not added and the company decreases and finally there is no Assembly left - the candlestick is completely removed. The root cause is because first love was left long before. May we heed the warning lesson! The Call to the Hearing Ear
"He that hath an ear, let him hear what the Spirit saith unto the churches" (Revelation 2:7). This is the fourth feature of these messages. The individual who has an ear to hear is appealed to to listen and to heed what the Spirit says unto the churches. It is a voice to the individual, and the one who has an exercised heart to hear is to hear what the Spirit has to say. In Matthew 13:1-58 the Lord concluded the parable of the sower with the words, "Who hath ears to hear, let him hear" (Matthew 13:9). He also spoke of some who "seeing see not; and hearing they hear not, neither do they understand" (Matthew 13:13). The Lord looks for those who have opened ears and hearts to hear and consider what the Spirit has to say to the churches. Such will, in communion with the mind of Christ, judge their state by the light of the written Word. This appeal would indicate that every believer is here made responsible to understand the state of things around him in the professing Church. The whole Assembly is addressed by this call to hear, but only the exercised individual with an opened ear will respond to it.
Promise to the Overcomer
"To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God" (Revelation 2:7). This is the fifth characteristic of these messages. The overcomer is always addressed, and here the cheering prom ise of eating of the tree of life is given to the overcomer in Ephesus . Adam lost the right to eat of the tree of life in the Garden of Eden when he sinned and was driven out of it. The overcomer here is promised the tree of life in the paradise of God which will never be lost. It is Christ Himself that the overcomer will feed upon and enjoy forever. In this way the Lord seeks to encourage believers to overcome. This blessed promise would cheer their hearts and sustain them in their conflict as they sought to overcome that which the Lord pointed out as displeasing to Himself. It is only the overcomer that has this promise of the tree of life for present comfort and encouragement in the sphere of responsibility and conflict.
Overcoming here is overcoming the evil specified in the Assembly. What the Lord deplored in Ephesus was the loss of their first love. Whoever, by grace and the Spirit’s power working in the opened ear and heart, regained the condition of first love, would be an overcomer in the sense of this Scripture and be entitled to the special promise here given. May we all desire and endeavour to be overcomers and return to the conditions of the first and best love to our worthy Lord and Saviour.