Jesus was feeling the loss of love

JESUS WAS FEELING THE LOSS OF LOVE
EDITED BY GLENN PEASE
Revelation2:4 4Yet I hold this againstyou: You have
forsakenthe love you had at first.
BIBLEHUB RESOURCES
Going Back In The Ways Of God
Revelation2:4
S. Conway
Nevertheless Ihave... first love. There is no stage of our heavenwardjourney
that is so hard as that which we go over for the third time. When in the
ardour of our first love we first traversedthat part of the road, we went along
vigorously, with a strong elastic step. And when we went back, though we
went slowly enoughat first, like as when the boy's ball, which he has flung
high into the air, when ceasing its upward ascent, begins to descend, that
beginning is slow, but quickens every second. And so on the backwardroad
we quicken speed in a mournful way. But when we have finished this
retrogression, and with a startled shock discoverwhatwe have lost, but, by
God's exceeding grace, resolve to recoverit - hic labor hoc opus est - this is toil
indeed. Our text brings before us the case ofthose who have thus gone back,
and whom the Lord is lovingly rousing to the resolve that they will regain
what they have lost. Note -
I. WHAT THEY LEFT AND LOST. It was that blessedearlycondition of
peace and joy Godwardwhich the beginning of the religious life so often

witnesses."All things were new - Christ was new, the Word a new light,
worship a new gift, the world a new realm of beauty, shining in the brightness
of its Author; even the man himself was new to himself. Sin was gone, and fear
also was gone with it. To love was his all, and he loved everything. The day
dawned in joy, and the thoughts of the night were songs in his heart. Then
how tender, how teachable!in his consciencehow true! in his works how
dutiful! It was the Divine childhood, as it were, of his faith, and the beauty of
childhood was in it. This was his first love; and if all do not remember any
precise experience of the kind, they do at leastremember what so far
resembled this as to leave no important distinction." There was fervour of
feeling: a greatoutgoing of the soul towards Christ; much prayer, and that
very real; hearty service;delight in worship - the sabbath, the sanctuary, the
sacredservice;the avoiding, not sin only, but its occasions, the "hating of the
garment spotted by the flesh;" in short, there was a close walk with God.
Blessed, blessedtime, the primeval Paradise ofthe soul, the goldenage, the
leaving of which one might mourn, even as our first parents mourned when
they were driven forth from Eden to the thorns and briars of the wilderness!
II. How IT CAME TO BE LEFT. Many are the explanations that might be
given. In some, absorption overmuch in business;in others, the influence of
unspiritual and worldly companions; in others, intellectual doubts, insinuated
into the mind by unbelieving or scepticalbooks;in others, the chill moral
atmosphere of the Church itself; in others, some lingering, lurking lust
reasserting itself;and so on in ever increasing variety; but eachone knows for
himself how the going back was brought about. But that we may not make
sorry those whom God has not made sorry, we would add the caution not to
regard every fluctuation of feeling as proof of this going back. Some are
forever tormenting themselves in this way, and so kill the very love they are
looking for, and in looking for it. "The complications of the heart are infinite,
and we may become confusedin our attempts to untwist them." Men dig at
the roots of their motives to see that they are the right ones, and the roots of
tender plants cannot stand such rough handling. But whilst there are some
who distress themselves when they have no need, there are more who have
greatneed, and yet are not distressedas they should be. Let such consider-

III. WHAT COMES OF LEAVING OUR FIRST LOVE.
1. The Spirit of God is grieved. Cana father see his child turn cold and sullen
towards him, and not be grieved? And in view of such turnings back from
him, must not our Lord be in a very realsense "the Man of sorrows"still?
2. Sinful men are hardened in their sin. Their boastis that there is no reality
in religion; that it is all a spasmodic passing thing; that the fervour of it in the
beginning will sooncooldown, and here is another proof that there is nothing
in it.
3. The Church of God is distressed. Its members had relied upon those who
have gone back, had hoped for much goodfrom them, had lookedto see them
carrying on and extending the work of God around them; and now they are
disappointed and made ashamed. The enemies of God blaspheme, and those
who have gone back are the cause.
4. And they themselves suffer most of all.
(1) They are miserable; they have enough of religion left to give them disrelish
for the ways of the world, but not near enough to give them the joy which
belongs only to those who are whole hearted in the service of God.
(2) And they are on the verge of greatand awful judgment. If they still go
back, it will be "unto perdition;" and if, in God's mercy, they be made to stop
ere they have gone to that lastlength, it will most likely have to be by some
sharp scourging process, withmany tears, and amid terrible trouble both

without and within. What a pitiful journey that must have been when the
wretchedprodigal resolvedat length that he would "arise, and go to his
Father"!In what humiliation, fear, shame, distress, he had to urge his weary
way along the return road! Only one thing could have been worse - that be
should not have come back. Oh, you who are forsaking Christ, if you be really
his, you will have to come back;but no joyous journey will that be for you.
No, indeed! It never has been, and never canbe. Still blessedbe the Lord, who
forces you to make it, difficult and hard though it be. It is the hand which was
nailed to the cross, and the heart which there was pierced for you, that now
wields the scourge whichcompels you, in sorrow and in shame, to come back
to him whom you left. But -
IV. WHAT FOLLY IT IS TO LEAVE HIM AT ALL. Ministers of Christ are
so fond, as well they may be, of proclaiming God's pardoning love, that they
too much pass over his preserving love. We take it too much for granted that
men will go off into "the far country," as that foolishyounger son did; and we
forgetthat much-maligned elder son who stayed at home with his father, and
who was therefore far more blessedthan the other could ever be. He could not
understand his father's gentleness to that ne'er-do-wellbrother of his - as
many still, and ever since the gospelhas been preached, have failed to
understand God's gentleness to returning sinners; and so he complained. But
how did his father answerhim? It is too little noted. "Son, thou art ever with
me, and all that I have is thine;" the meaning of all which was, "What, my
son! you complain at my forgiving and welcoming your poor wretched
brother! you who are so much better off, you complain!" Yes, he was better
off; his lot, as is the lot of all those who never leave their first love, is far the
preferable one, and there is no need that we should choose the other. Never let
it be forgotten that he who brought you to himself will keepyou near to and in
himself, as willingly as, surely more willingly than, he will receive you after
you have gone astray. To be pardoned, ah! well may we thank God for that;
but to have been preserved, to have been "kept from the evil so that it should
not hurt us," to have been "kept in the love of God," - for that more
thanksgiving still is due; and may God grant that we may be able forever and
ever in his blessedpresence to render it unto him. - S.C.

Biblical Illustrator
Thyatira.
Revelation2:18-29
Thyatira -- the sentimental Church
A. Mackennal, D. D.
One thing which Ephesus had Thyatira wanted, and it was a blessedwant;
nothing is said of Thyatira's "toil." The temper which animated the Church
made all its service joyous, Therefore the Lord's commendation is so full and
unreserved; He does not talk of removing the candlestick out of its place;
instead He frankly recognisesthe growing efficiency of His servants: "I know
that thy latest works are more than the first." Nevertheless there is a great
and grievous lack. As in Ephesus, the mention of this defect is unqualified;
not, "I have a few things againstthee," nor, "I have this againstthee," but, "I
have againstthee that thou are tolerating that woman Jezebel," etc. The name
is a mystic one. Jezebelwas the lady-wife of the half-barbarous king Ahab;

the story of her reign is the story of the quick corruption and utter downfall of
the kingdom of Israel. Idol-feasts were followedby "chambering and
wantonness,"and corruption spreadrapidly among the youth of Israel. So
was this prophetess introducing the speculations ofAsiatic freethinkers and
the Asiatic habit of voluptuousness into the Church of Thyatira. A love of talk
about forbidden things was setting in; regard for law was being weakened;
audacity was taking the place of reserve;the teaching spread that self-
indulgence was nobler than self-denial, and more in accordancewiththe
freedom of the gospel. There was a double attractionin the teaching of the
prophetess — the subtle charm of womanhood, and the seductiveness ofthe
thoughts themselves she was disseminating. Thus she led her votaries on into
what they loved to call the "deeperaspects"oflife and morals. We must
observe that the Church is not chargedwith complicity in this teaching. Nor is
the minister accusedof sharing in the doctrine; the implication is that he is
pure. But it is chargedagainsthim that he tolerates it; and both he and the
Church are warned of their neglectofduty. Why is he so tolerant of this
modern Jezebel — a woman who is working in the Church mischiefs as subtle,
and in their consequencesas dire, as those which destroyed the manhood of
Israel? First, doubtless, he bore with her because she was a woman. The
gracious tolerance ofa strong man often takes this form. It is very hard for
such a one to asserthimself at all; most hard where self-assertionseemsmost
easy. Next, the woman calledherself "a prophetess." Here comes in regard for
"the freedom of prophecy"; the very inspiration of the Church was a
hindrance. "Who knows whetherGod is not speaking by her, notwithstanding
all that is suspicious in her teaching?" The very spirit of service might help to
mislead a gracious man. Underneath the easytemper of the pastorof Thyatira
there was, however, a grave deficiency, one of the gravestin a Church ruler:
he had an inadequate sense of the authority of law. Thyatira stands before us
the type of a sentimental Church; the charm and the danger of the
sentimental temperament are both set before us here. There is a
sentimentalism of the strong as wellas of the weak. In the weak sentiment
takes the place which belongs to conviction; they try to make feeling do the
work of moral qualities. And they miserably fail; their Christian character
itself degenerates;like the Amy of "LocksleyHall," they are doomed to
"perish in their self-contempt." The strong are not in danger of this: their

personalcharactermay seem to keepitself unstained. But if they have
responsibilities for others laid upon them, their sentimentalism may mean
unfaithfulness. If Ephesus may be lookedupon as typifying the peril of the
Puritan habit, Thyatira is a type of what we may callNeo-Puritanism. The
Puritan was the guardian of the claims and rights of the individual. He trusted
his ownconscienceto see the will of God, his own intelligence to interpret it.
In strenuous years the man of such a temper, and with this lofty ambition,
tends to be hard, self-confident, a dogmatistin his thinking, a precisianin his
conduct. He is the man who cantry the spirits; who can tearaside disguises;
can see through them who call themselves apostles whenthey are not, and can
find them false. Times have grown easier;there has sweptover us a great
impulse of tenderness, which has become the prevailing habit, and the
characteristic individualism of the Puritan has changed its form. Out of
regard for the sanctity of the individual conscienceandjudgment, varying
interpretations of God's law are to be receivedas binding on various persons;
and where divers interpretations of law are admitted, the law itself ceasesto
be law. In the freedom which is to be allowedto self-development, the
educative influence of positive enactments is gone;every man is to be his own
schoolmasteras well as his own judge.
I. THE APPEAL TO REALITY. In contrast with their readiness to be
deluded, He sets out His own clearvision, piercing through all plausibilities,
and detecting the heart of the matter; His fervid indignation, too, that will not
long be restrained. Nothing is more needed than occasionalplain speechabout
the foulness which lurks in much that professesto be an enlargedspirituality.
There is more than an etymologicalconnectionbetweensentimentalismand
sensuality. They who encourage display of the peculiar charms of
womanhood, and seek to advance public causes by constantspeechof things
which both nature and piety tell us should be held in strict reserve, degrade
the womanthey seek to emancipate and brutalise the man. More than once
the world has been startledby the announcement of "esoteric"teachings and
practices among some who have posedas heralds of a higher morality, which
differ not at all from the words and deeds of others who are frankly vicious.
And what is still more startling is the discoverythat some who have not

acceptedall the doctrines of their circle have known of the prevalence of
them, and suffered them to pass without rebuke. These are really the coarse.
II. THE APPEAL TO COMPASSION."Behold,"says the Lord, "I castthem
that commit adultery with her into greattribulation"; "and I will kill her
children with death." There were simple souls in Thyatira savedfrom moral
ruin by their ignorance. They "knew not the deep things of Satan" which the
initiated talked of. There were other simple ones who fell by their curiosity. It
was the place of the pastor to stand betweenthese and the Lord of the flaming
eyes and the glowing feet; to save them from, seeming judgment by
instruction, warning, "if need were by discipline, pulling them out of the fire,
hating eventhe garment spotted with the flesh." It is a cruel thing to be
tolerant of those who are destroying the souls of the unwary.
III. THE APPEAL TO DUTY. "I lay upon you the charge to be faithful to the
law you have received. I impose no other obligation on you. But this you have;
hold it fast until I come." It was the duty of all in Thyatira; it was the special
duty of "the angelof the Church." An unwelcome duty it might be, but not on
that accountless urgent. And it was enforcedby the promise "to him that
overcometh." God's rewards are of two classes. We are to have more of what
we have; there is to be given us that which we have not. We think more
habitually of the former class — "to him that hath shall be given" — but the
Lord thinks also of the latter class, and this is well for us. For if we were only
to go on enlarging and developing the gracesmostcongenialto us, which we
find it easiestto exercise, we might attain to excellence, but we should be ever
one-sidedmen. God would make us perfect men. He will not let us keepthe
defects of our qualities.
(A. Mackennal, D. D.)

Christ's letter to the Church at Thyatira
CalebMorris.
I. THE COMMENDABLE IN CHARACTER. "I know thy works," etc. Its
progressive excellence is here commended. "And the last to be more than the
first." Severalexcellentthings are here mentioned — "Charity," which is
love. The one genuine principle has various manifestations. "Service," thatis
ministry. "Faith." By this I understand not belief in propositions, but
universal and living confidence in God, Christ, and eternal principles.
"Patience"— that is calm endurance of those evils over which we have no
control. "Works" — all the practicaldevelopments of holy principles.
II. THE REPREHENSIBLE IN DOCTRINE.Whateverwas the particular
doctrine that this prophetess taught, it was a great evil; it led to two things.
1. It led to greatwickednessin conduct.(1) Licentiousness — "commit
fornication."(2)Idolatry — "eatthings sacrificedto idols." A corrupt
doctrine will lead to a corrupt life. Creedand conduct have a vital connection
with eachother.
2. It incurred the displeasure of Christ. "BeholdI will cast her into a bed,"
etc., etc.(1)A terrible retribution. The couchof indulgence would be changed
into a bed of torture.(2) An enlightened retribution. "I am He which searcheth
the reins and the hearts." There will be no ignorance in the dispensationof the
punishment; the Judge knows all.(3) A righteous retribution. "I will give unto
every one of you according to your works."
III. THE INDISPENSABLE IN DUTY. What is to be done to correctthese
evils, and to avoid this threateneddoom?

1. Repentof the wrong. Kind Heavengives all sinners time for repentance,
and unless repentance takes place punishment must come.
2. Hold fastto the right.(1) You have something good. You have some right
views, right feelings, right principles; hold them fast.(2) This something you
are in danger of losing. There are seductive influences around you in society.
Error is a prophetess ever at work, seeking to rifle the soulof all good.(3)This
something will be safe after Christ's advent. "Till I come." He will perfect all,
put all beyond the reach of the tempter. Meanwhile hold fast.
IV. THE BLESSED IN DESTINY. There are severalglorious things here
promised to the faithful and true.
1. Freedomfrom all future inconvenience. No other burden will be put on
them. Freedomfrom evil, what a blessing!
2. Exaltationto authority. "To him I will give powerover the nations." The
Christian victor shall share in the dominion of Christ (1 Corinthians 6:2).
3. The possessionofChrist. "I will give him the morning star," that is, I will
give Myselfto him, the light of life, the light that breaks upon the world after
a night of darkness and tempest.
(Caleb Morris.)
Thyatira
D. C. Hughes, M. A.

I. THE MAJESTYAND JUDICIAL ASPECTS OF ITS DIVINE AUTHOR.
1. His majesty — "Sonof God."
(1)Our Lord's resurrection; its grand and unanswerable demonstration
(Romans 1:4).
(2)The title proof of His glory and Divinity (Hebrews 1:2-8).
2. His judicial aspects.
(1)Nothing canescape His piercing glance.
(2)No one can escapeHis resistlesspower.
II. HIS LOVING RECOGNITIONOF EVERYCOMMENDABLE
QUALITY (ver. 19).
III. HIS HOLY ABHORRENCE OF THE EVILS PERMITTED IN THE
CHURCH (ver. 20).
IV. HIS LOVING FORBEARANCE OF THIS WICKED PARTY (ver. 21).
V. THE TERRIBLE DOOM THAT AWAITS THIS PARTY UNLESS THEY
REPENT (vers. 22, 23).

VI. OUR LORD'S INSPIRING WORDS TO THE FAITHFUL (ver. 24).
1. The importance of not giving heed to false doctrine.
2. The connectionbetweenfalse doctrine and the knowing "the depths of
Satan."
VII. THE IMPORTANCE OF FIRMLY HOLDING THE TRUTH AND
GRACE OF CHRIST (ver. 25).
VIII. THE BLESSED REWARD OF CHRISTIAN HEROISM (vers. 26-28).
IX. OUR LORD'S EARNEST EXHORTATION TO THE CHURCHES (ver.
29).
(D. C. Hughes, M. A.)
The Church contaminatedby doctrinal error
J. S. Exell, M. A.
I. THIS CHURCH HAD PREVIOUSLY BEEN OF HIGH MORAL
CHARACTER.
1. Fervent in its love.

2. Faithful in its service.
3. Constantin its faith.
4. Genuine in its patience.
5. Progressive in its excellences.
II. THIS CHURCH, NOTWITHSTANDING ITS PREVIOUS HIGH
MORAL CHARACTER, WAS CONTAMINATED BYDOCTRINAL
ERROR THROUGHTHE SEDUCTIVE INFLUENCE OF A CORRUPT
WOMAN (ver. 20).
1. This Church was contaminatedin doctrine by the teaching of a woman.
(1)Of wickedname. sake.
(2)Of vain pretensions.
(3)Of corrupt morality.
(4)Of seductive influence.
2. This Church, through its doctrinal error, was led into sinful practices.

3. There is a contaminating influence in doctrinal error.
III. THOSE WHO ARE INSTRUMENTALIN LEADING A CHURCH
INTO DOCTRINALERROR, AND ITS CONSEQUENT EVILS, ARE
THREATENED WITHSEVERE RETRIBUTION(vers. 22, 23). Lessons:
1. To cultivate in Church life an increase of all Christian graces.
2. To avoid vain and impious teachers who profess the prophetic gift.
3. That womenshould keepsilence in the Church.
4. That doctrinal heresy will lead to an awful destiny.
(J. S. Exell, M. A.)
I know thy works and charity... and the last to be more than the first. —
The first and last works
A. Maclaren, D. D.
I. WHAT EVERY CHRISTIAN LIFE IS MEANT TO BE. A life of continual
progress in which each"to-morrow shall be as this day, and much more
abundant," in reference to all that is goodand noble. A continuous progress
towards and in all goodof every sort is the very law of the Christian life.
Every metaphor about the life of the Christian soulcarries the same lesson. Is

it a building? Then course by course it rises. Is it a tree? Then year by year it
spreads a broader shadow, and its leafy crownreaches nearerheaven. Is it a
body? Then from childhood to youth, and youth to manhood, it grows.
Christianity is growth, continual, all-embracing, and unending.
II. WHAT A SADLY LARGE PROPORTIONOF PROFESSEDLY
CHRISTIAN LIVES ARE NOT. Many professing Christians are cases of
arresteddevelopment, like some of those monstrosities that you see about our
pavements — a full grownman in the upper part with no under limbs at all to
speak of, agedhalf a century, and only half the height of a ten years old child.
They grow, if at all, by fits and starts, after the fashion, say, of a tree that
every winter goes to sleep, and only makes woodfor a little while in the
summer time. Or they do not grow even as regularly as that, but. there will
come sometimes an hour or two of growth, and then long dreary tracks in
which there is no progress atall, either in understanding of Christian doctrine
or in the application of Christian precept; no increase ofconformity to Jesus
Christ, no increase of realising hold of His love, no cleareror more fixed and
penetrating contemplation of the unseenrealities, than there used to be long,
long ago. Let us learn the lessonthat either to-day is better than yesterdayor
it is worse. If a man on a bicycle stands still he tumbles. The condition of
keeping upright is to go onwards. If a climber on an Alpine ice-slope does not
put all his powerinto the effort to ascend, he cannot stick at the place, at an
angle of forty-five degrees upon the ice, but down he is bound to go. Unless, by
effort, he overcomes gravitation, he will be at the bottom very soon. And so if
Christian people are not daily getting better, they are daily getting worse.
There are two alternatives before us. Either we are getting more Christlike or
we are daily getting less so.
III. How THIS COMMENDATIONMAY BECOME OURS. Notice the
context. Christ says, "I know thy works and love and faith and service" (for
ministry), "and patience and that thy last works are more than the first."
That is to say, the greatway by which we can secure this continual growthin
the manifestations of Christian life is by making it a habit to cultivate what
produces it, viz., these two things, charity (or love) and faith. These are the

roots;they need cultivating. If they are not cultivated then their results of
"service" (or"ministry") and patience are sure to become less and less. These
two, faith and rove, are the roots;their vitality determines the strength and
abundance of the fruit that is borne. If we want our works to increase in
number and to rise in quality, let us see to it that we make an honesthabit of
cultivating that which is their producing cause — love to Jesus Christ and
faith in Him. And then the text still further suggests anotherthought. At the
end of the letter I read: "He that overcomethand keepethMy works to the
end, to him will I give," etc. Now, mark what were called"thy works" in the
beginning of the letter are called"My works" in its close. If we want that the
Mastershall see in us a continuous growthtowards Himself, then, in addition
to cultivating the habit of faith and love, we must cultivate the other habit of
looking to Him as the source of all the work that we do for Him. And when we
have passedfrom the contemplation of our deeds as ours, and come to look
upon all that we do of right and truth and beauty as Christ working in us,
then there is a certainty of our work increasing in nobility and in extent.
There is still another thing to be remembered, and that is, that if we are to
have this progressive godlinesswe must put forth continuous effort right away
to the very close. We come to no point in our lives when we canslack off in the
earnestnessofour endeavour to make more and more of Christ's fulness our
own.
(A. Maclaren, D. D.)
Notwithstanding, I have a few things
An imperfect Church
J. Hyatt.
I. A SERIOUS CHARGE ALLEGED AGAINST THE CHURCH AT
THYATIRA. The most perfectChurch upon earth is very imperfect. A
seriouslyobservant man will soonperceive "an end of all perfection" in the
most excellentcharacters. All our Lord's descriptions of characterare

faithful. He never drew a false likeness. ByHim neither excellencesor
imperfection were ever exaggerated. The designof the Holy Ghost in exposing
the sins and imperfections of the people of God is to warn Christians of their
danger, and to excite them to constantwatchfulness and fervent prayer. The
faithful reproof marks the line of conduct we are bound conscientiouslyto
pursue in dealing with professors ofthe religion of Christ.
II. DIVINE PATIENCE SPARES FOR A SEASON THE MOST
ABANDONED AND GUILTY CHARACTERS. Justice might instantly inflict
condign punishment upon licentious characters.
III. TREMENDOUS JUDGMENTSWILL SUCCEED THE EXERCISE OF
PATIENCE UPON THOSE WHO CONTINUE IMPENITENT.
IV. OUR LORD ASSERTS HIS OMNISCIENCEAND HIS PREROGATIVE
TO PUNISH AND REWARD MANKIND.
V. THE EPISTLE CONCLUDES WITHEXHORTATION AND
ENCOURAGEMENTADDRESSEDTO THOSE WHO HAD NOT
APPROVED OF THE DOCTRINE OF JEZEBEL.
(J. Hyatt.)
Inconsistency
W. Mitchell, M. A.
Alas for our many inconsistencies,our varied imperfections; alas for the
mischief they do to our own souls and to the cause ofChrist everywhere!Up
to a certain point, by the grace ofGod and a steadfastwill, we have done, let
us suppose, pretty well. We have gainedsomething. But the difficulty is to get

on a little farther. Consciencehas always a few things againstus which we
cannot quite conquer — very unimportant, perhaps, according to the world's
judgment, and yet, we know, very contrary to the Spirit of Christ. We ought
to be humble, and we are proud. We ought to be grave, and we are frivolous.
We ought to be exactin our times of prayer, and we suffer all manner of
things to interrupt us. We ought to be overflowing with kindness;and we are
reserved, impatient, and unsympathising. It is well for us if we can perceive
our inconsistenciesandtry to amend them. The devil does his best to keepour
attention fixed on what we have gained. Our inconsistencies,whateverthey
may appear to us, are spots and blemishes in the soul, disfiguring that image
of Christ into which we desire to be transformed, holding us back from God
only knows what higher degrees ofperfection, spoiling the offering of our life,
keeping back a part of the spoil. Moreover, it is by these inconsistencies that
the devil gains powerover us in other ways. These are his stations which he
seizes and fortifies, establishing on them his engines of war, from which he
hurls his fiery darts of temptation so as to overcome our defence in the matter
of some kindred fault, and to throw in other forces ofhis own as soonas the
breach is opened. And who shall tell the disheartening effectupon ourselves of
these inconsistencies? So much for the effectof our inconsistencyon ourselves.
And what shall we sayof its effectupon the world at large? There is nothing
which does the devil's work half so well as the unholy life combined with great
profession.
(W. Mitchell, M. A.)
The Jezebelof Thyatira
R. Burgess, B. D.
proceededin the same wayas all do who succeedin making havoc of the
Church of Christ. She came under the semblance of religion; she pretended to
be inspired of God; and she appears to have gained such credit with the
bishop himself that he was beguiledby her enticing words, and suffered her to
teach;this was his sin. Now it is evident when we read the characterofthis
man that he had not lent himself knowingly to any wickeddesigns ofthe false

prophetess. What does this show but our constantliability to error, even
though we should be exalted to the higheststation in the Church of Christ?
We may be compromising our high and evangelicalprinciples by unworthy
and undignified concessionto the errors of others, as effectually as did those
deceivedChristians of Thyatira; and there will never be wanting a Jezebelor
a doctrine which that name will denote to assure us that it is right so to do,
and that we thereby gain a universal esteemwhich will help us to extend our
own particular views and influence. But, besides this practice, the false
prophetess had a doctrine, and it is characterisedby "the depths of Satan."
Our Lord pronounces the things whereofJezebeland her followers made
their boastto be deep, but they were not the deep things of God, but of Satan;
there is a spirit which searcheththe mysteries of godliness;and there is a
spirit which is busy in diving into the depths of evil under the pretension of
seeking outcauses, until it becomes whatmay be termed mysticism. The false
prophetess, no doubt, led her votaries to believe that some other revelation
than what was in God's Word had been made to her, and professedto
communicate some superior light on the deepestand most intricate points of
faith. Generallyspeaking, whenerror is workedinto a system, it must have an
air of mystery thrown around it, and be supposedto concealsomething which
cannot meet the vulgar eye or be known to the uninitiated. Nothing but truth
will bear an open investigation; truth is the only systemthat may be
committed with safetyto a whole community; not that it will be so safe as
never to be perverted, but it will finally triumph, and requires neither secret
machinery nor open violence to force it on men's minds. Beware ofan
inordinate love of speculationon the nature and counsels ofthe MostHigh;
deep things, though most alluring, are not the best elements for the health of
the soul, and very few who have exercisedthemselves much therein have been
able to maintain a spirit of sobriety unto the end. Let us beware of a tendency
to begin our inquiries where all wise men make an end. Let us seek to be wise
up to the word, not beyond it; and thus keeping our hearts in all simplicity we
shall soonlearn to whom the Father reveals His mysteries, and we shall retain
an unclouded judgment to approve things that are excellent, and to discuss
with patience and candour.

2. The other lessonto be learnt from this history regards the discipline and
ordinances of the Church. The deluded followers ofthe false prophetess had
setat nought the discipline of the overseers ofthe Church for the time being,
apparently esteeming it a burden not to be tolerated by them who pretended
to such greatgifts. God, however, is not a God of confusion but of order, and
was carefulto confirm that burden and thereby to give His sanctionto
discipline.
(R. Burgess, B. D.)
Jezebelto be castout of the Church
J. Murray.
Why they did not insist upon having this Jezebelturned out of the Church
appears exceedinglystrange. Perhaps she was a woman of wealthand riches,
of some note and rank in Thyatira. There are few Churches so exactly
apostolic as to pursue a strict impartiality. The gold ring and the gay clothing
goes a greatway. A woman, whether she was a prophetess or not, provided
she had some thousands a year, and knew how to apply it among her friends,
might be guilty of a greatmany peccadillos andhave them winked at, when
one of low degree couldnot escape censure forthe first trip. There is
something bewitching in riches and worldly dignity — they make mankind do
very absurd and inconsistent things, and even New TestamentChurches have
been fascinatedtherewith. Perhaps this prophetess would have been
accounteda goodChristian in these soft, good-naturedtimes when divorces
are so common. She would probably have endoweda church, entertained the
clergy, like a goodChristian and orthodox believer; and this would cover a
multitude of sins. But Christ does not judge as men do, for He looks into the
heart and sees that many specious actions are only intended as a coverto
concealotherdesigns than those that are pretended publicly. There is no
imposing upon Him that searches the hearts. It is a greatmercy that the

Church has such an Head, who knows all things, and discerns all characters,
and will not suffer sin to pass without rebuke.
(J. Murray.)
Sins of omission
J. Trapp.
It is a fault, then, not only to be active in evil, but to be passive of evil.
(J. Trapp.)
Jezebela type of worldliness
W. Milligan, D. D.
Jezebelwas a heathenprincess, the first heathen queen who had been married
by a king of the northern kingdom of Israel. She was, therefore, peculiarly
fitted to represent the influences of the world; and the charge againstthe first
Church of the secondgroup is that she tolerated the world with its heathen
thoughts and practices. She knew it to be the world that it was, but
notwithstanding this she was contentto be at peace, perhaps even to ally
herself with it.
(W. Milligan, D. D.)
And I gave her space to repent
A timely period
Homilist.
God is the greatgiver; He gives life and food and happiness to all His
creatures.

I. A DEFINITION OF TIME. Some call time the measure of duration; others
the successionofideas, pearls strung upon a golden thread. But is not this as
goodas either — "space to repent?"
II. A LIMITATION OF MERCY. "Space," a definite period of time. Man's
"days are determined" (Job 14:5).
1. How rash the calculations of the sinner.
2. How simple the reckoning of the saint (Genesis 47:9;Job 14:14; 1
Corinthians 7:29).
III. A DECLARATION OF DUTY. "Repent."
IV. A FORESHADOWINGOF DESTINY. Manis related to eternity.
(Homilist.)
Time for repentance
J. S. Exell, M. A.
I. DIVINELY ALLOTTED.
1. The wealth of Divine mercy.
2. Man will have no excuse if finally lost.

II. CERTAINLY LIMITED. Then use it well, prize it highly, see that the
Divine purpose concerning your destiny is accomplished.
III. WILFULLY NEGLECTED.
1. Becausetheir minds are darkened.
2. Becausetheir hearts are insensible.
3. Becausetheir retributions are delayed.
IV. ETERNALLY RUINOUS. Lessons:
1. We are Divinely calledto repentance.
2. We should repent now, because now is the acceptedtime, now is the day of
salvation.
(J. S. Exell, M. A.)
Space to repent
John Trapp.

"In space comes grace"proves not always a true proverb. They that defer the
work, and saythat men may repent hereafter, say truly, but not safely. The
branch that bears not timely fruit is cut off (John 15:2). The ground that
yields not a seasonable and suitable return is nigh unto cursing (Hebrews 6:8).
(John Trapp.)
I will give unto every one of you according to your works
Self-prepared penalties
G. Vianney.
My children, if you saw a man prepare a greatpile of wood, heaping up fagots
one upon another, and when you askedhim what he was doing, he were to
answeryou, "I am preparing the fire that is to burn me," what would you
think? And if you saw this same man setfire to the pile, and when it was
lighted, throw himself upon it, what would you say? This is what we do when
we commit sin.
(G. Vianney.)
The depths of Satan
J. Murray.
This is not the name which these persons gave to the doctrines they held, but
the realcharacterthey deserved. Mankind have always been fond of depths
and mysteries, and more disposedto adhere to things which they do not
understand, than to simple and plain truths that are more plain and obvious.
It would appearto have been one of the particular stratagems ofthe wicked
one to persuade mankind that Divine revelationis beyond the understanding
of the inferior ranks of Church members, and that whey must depend for
their direction how to understand them, upon some selectcommissioners that
are initiated in the secrets thereof. The depths of Satandiffer from all things
that may be calleddepths in the Word of God, in the following particulars.

1. Satanappoints trustees to keepthe key of his secrets, anddoes not show an
index to the mysteries which are in his system. But there are no mysteries in
the Word of God, but what have a keyto open them, and an index to point
them out.
2. The interpretation of Scripture mysteries is always shorter, and expressed
in fewerwords, than the mysteries themselves. The vision of
Nebuchadnezzar's greatimage pointed out himself in a mystery; the
interpretation was short, and yet exceedinglyplain. The depths and mysteries
of Satan are quite different; the mystery is short, but the interpretation long,
and the opening of the mystery very tedious.
3. The depths of God are always openedup by the Spirit of God, in the course
of Divine revelation, and without the interpretation of the Holy Ghost, who is
the originalauthor, all the art of men and angels could not developone single
emblem in either the Old or New Testament, with any degree of certainty. The
depths of Satanare like Milton's DarknessVisible, incapable of any consistent
interpretation, nor are they everintended to be understood. They are believed
because they are inscrutable, and on that accountrequire a large measure of
faith. But what Godreveals, the nature and characterthereofis plain, though
the measure is unfathomable.
4. These doctrines, whichJohn calls the depths of Satan, appear to have been
the dogmas of men, and the conceits ofsophisters in religion, which were
intended to render godliness more fashionable and agreeable to the taste of
corrupt professors;and they differed from the simplicity of the gospelin the
ease they promised to those who embraced them.
(J. Murray.)

But that which ye have already, hold fasttill I come
A little religion is worth retaining
J. Alexander.
I. HOLD FAST THAT WHICH YOU HAVE, BECAUSE IT IS WORTH
RETAINING.
1. Becauseofthe means which God has employed to put you in the possession
of it.
2. Becauseit is connectedwith the salvationof your soul.
3. Becausethe minutest portion of it is valuable, and is capable of unlimited
increase. Whenthe whole substance is composedofgold and silver and
precious stones, intrinsic value belongs to every particle and to every grain, so
that its very dust is carefully preserved. And so it is with all the impressions
and feelings which belong to true religion, for they are fruits of the Spirit, and
portions of the ways of the unsearchable God. The mariner does not throw
awaythe little light which shines upon him from the polar star, but retains it
in his eye till it has guided his vesselinto port. And though in some periods of
your religious experience, Jesus Christmay not appearto you in His full tide
of glory, as the Sun of Righteousness, yetif He appears to you in the feebler
beams of the morning star, ever remember that what you see, though but a
glimmering, still is light, real heavenly light. Hold it, therefore, in your view. If
you possessedbut one single grain of wheat, its intrinsic value would be
trifling; but how is its value enhanced, and with what care will it be preserved,
when you know that if it be sown and reaped, and sownand reapedagain, its
production will soonbe seenwaving in the valleys, and crowning the
mountain tops, till it has furnished food sufficient for a city, a continent, a
world. And who can setlimits to the increase ofgrace? Who can tell what
advances he may make in knowledge, in holiness, and in joy, who is now for
the first time sitting at the feetof Jesus?

II. HOLD FAST THAT WHICH YOU HAVE, BECAUSE VARIOUS
EFFORTSARE MADE TO DEPRIVE YOU OF IT.
1. Such efforts are made by our own evil propensities. As the guards and the
cultivators of that which we have, there must be vigilance and resistance and
persevering prayer; there must be a war continually wagedagainstevil
thoughts, evil propensities, and evil actions;and there must be an unceasing
and determined effort to bring the whole soul under the supreme dominion of
gospelprinciples and of gospelinfluences.
2. Such efforts are made by the world. The mere presence ofmaterial and
worldly objects has a tendency to divert our attention and our affections from
those objects which are spiritual and unseen. The quantity of time and
thought and labour which worldly business receives, fromboth the master
and the servant, is often unfavourable, and sometimes fatal to fervency of
spirit.
3. Such efforts are made by Satan.
III. HOLD FAST THAT WHICH YOU HAVE, BECAUSE THE GOSPEL
FURNISHES YOU WITH THE MEANS OF RETAINING IT.
1. The gospelfurnishes you with the examples of righteous men, who have
retained their spiritual possessionseven in the midst of multiplied difficulties
and dangers.

2. The gospelpromises the Holy Spirit to help your infirmities, and to make
your strength equal to your day.
IV. HOLD FAST THAT WHICH YOU HAVE, BECAUSE JESUS CHRIST
IS APPROACHING.
1. This announcement, you perceive, prescribes the term of your endurance. It
is to continue till the Lord comes. The oathwhich Christ requires from us,
when we enter His service, is an oath of fidelity for life; and, in this respect,
Christ's requirements accordwith the dispositions of all His faithful servants.
They desire to persevere. Theypray that they may persevere.
2. The announcement that Christ is coming affords greatencouragementto
sustain your endurance; for He is coming to receive His people to Himself,
that where He is, there they may be also. And as the shipwreckedmariner is
encouragedto hold fast the rope which he has grasped, when he hears that the
lifeboat is coming to convey him to the shore, so be you strengthened and
encouragedby the announced approaching of your Lord, who even now is
walking on the waters to conduct you to the desired haven.
(J. Alexander.)
Christian excellence
Homilist.
I. Christian excellence is an ATTAINMENT.
1. Christian excellence is an attainment in contradistinction to a native
growth. It does not spring up in the soul as an indigenous germ. It is a seed
that has been takenin and cultivated.

2. Christian excellence is an attainment in contradistinction to an impartation.
In a sense, it is the gift of God; not in the sense in which life and light and air
and the seasonsofthe year are the gifts of God, blessings that come upon us
irrespective of our own efforts, but rather in the sense in which the crops of
the husbandman, the learning of the scholar, the triumphs of the artist, are
the gifts of God — blessings that come as the result of appropriate labour. We
shall grow neither goodnor be made good; we must become good;we must
struggle after it.
II. Christian excellence is an attainment that REQUIRES FAST HOLDING.
1. Becauseit is worth retaining. Its value will appearby considering three
things.(1) The priceless instrumentality employed to put man in possessionof
it: the mission of Christ.(2) Its essentialconnectionwith man's spiritual well-
being; there is no true happiness apart from it.(3) Its capability of unlimited
progress;it may be as a grain of mustard, but it can grow.
2. Becausethere is a danger of losing it.(1) Men who have had it have lostit
before now.(2) Agencies are in constantoperationhere that threaten its
destruction.
III. Christian excellenceis an attainment that will be placed BEYOND
DANGER AT THE ADVENT OF CHRIST.
1. He comes to every Christian at death.

2. When He thus comes —(1) He crushes for ever our enemies. He bruises the
head of Satan under our feet.(2)He removes from us everything inimical to
the growthof goodness.(3)He introduces us into those heavenly scenes where
there will be nothing but what ministers to the advancementof goodness.
Take heart, Christian, the struggle is not for long.
(Homilist.)
Hold fast the goodobtained
J. Stratten.
I. THERE IS SOMETHING "WHICHWE HAVE ALREADY"; LET US
INQUIRE WHAT IT IS. First, have we obtained pardoning mercy? Secondly,
have we obtained justifying grace? Thirdly, there is sanctifying power.
Fourthly, suppose freedom and comfort in the ways of God. Fifthly, suppose a
sweetsense ofthe love of God in the soul. Lastly, have you obtained an
interest in the promises?
II. Supposing, then, that we have something, "HOLD FAST." And this is
opposedto those who turn round and go back, or who turn aside and go
astray. Let there be an advancementand progress in holiness, in zeal, in love,
in conformity to Christ's image. When it is said, "hold fast," it implies that
there are certainfixed and determinate principles of truth, which we are on
no accountto let go. There is a "form of sound words," whichis not to be
relinquished. The dignity of Christ, the efficacyof His sacrifice, the triumph
of His mediation, the factof His advent and coming again in glory, we are to
give up only with our liven "Hold it fast" implies that there are certainmeans
and instrumentalities to be employed. "What I sayunto you, I sayunto all,
Watch." Considerwhat you will lose, if you hold not fast the things which you
have already obtained. And, again, if you lose what is gained, the dishonour
and shame are greaterthan before.

(J. Stratten.)
Christian steadfastness
T. M. Herbert, M. A.
"Hold fast." Here, as constantly, a material image is used to set forth a
spiritual act, or rather a life-long series of spiritual acts, indicated by the
continuous act"hold fast." It implies, too, that there is something to lay hold
of, and what that is is referred to beforehand, "that which ye have already."
By this we should probably understand all that is included in "the faith once
delivered to the saints";"the sum total," as it has been expressed, "of
Christian doctrine, and hopes, and privileges." How much that is! The laws of
Christ, they are to be held fast, not one forgottenor neglected;the promises of
Christ, they are to be held fast, not one forgottenor neglected;the helps of
Christ, they are all of them to be held fast, and used in the varied and
continued necessitiesofthis mortal life of temptation. To hold all these fast
may be summed up as holding Him fast, as our Divine Lawgiverand
Redeemer, our greatPriestand Sacrifice, our in-dwelling Spirit and life. We
do not need to ask for a Christ of higher endowments and largerresources;it
is enough for us to hold fact the Christ we have already, "who of God is made
unto us, wisdom, and righteousness, andsanctification, and redemption."
"Hold fast till I come." The thoughts suggestedby the words "hold fast" are
very different from those suggestedby "I come." "Hold fast" tells of the
struggles ofearth; "I come" tells of the serene and abiding peace which reigns
where Jesus is. "Hold fast till I come." The earthly effort till the heavenly
reward. The strenuous life-effort, weary, protracted, often seeming doubtful
in result, is to continue till Christ comes, up to the hour of that supreme
disclosure, but not beyond it. Then the wearyhands may relax their painful
effort, the weary eyes their outlook for danger, the wearyheart its patience of
hope, for the security and restof victory will have come.
(T. M. Herbert, M. A.)

Hold fast
J. Trapp.
Tug for it with those that would take it from you.
(J. Trapp.)
And he that overcometh, and keepethMy works unto the end, to him I will
give powerover the nations
The promises to the victors
C. H. Spurgeon., A. Maclaren, D. D.
The service of God — to be constant: — Look at yon miller on the village hill.
How does he grind his grist? Does he bargain that he will only grind in the
westwind, because its gales are so full of health? No, but the eastwind, which
searchesjoints and marrows, makes the mill-stones revolve, and togetherwith
the north and the south it is yokedto his service. Evenso should it be with you
who are true workers for God; all your ups and your downs, your successes
and your defeats, should be turned to the glory of God.
(C. H. Spurgeon.)
The promises to the victors: —
I. We have THE VICTOR'S AUTHORITY. Now, the promise in my next text
is moulded by a remembrance of the greatwords of the secondpsalm. The
psalm in question deals with that Messianic hope under the symbols of an
earthly conquering monarch, and sets forth His dominion as established
throughout the whole earth. And our letter brings this marvellous thought,
that the spirits of just men made perfect are, somehow or other, associated
with Him in that campaignof conquest. And so, notice, that whatever may be
the specific contents of such a promise as this, the general form of it is in full

harmony with the words of the Masterwhilst He was on earth. Our Lord gave
His trembling disciples this greatpromise: "In the regeneration, whenthe Son
of Man shall sit on the throne of His glory, ye also shall sit on twelve thrones,
judging the twelve tribes of Israel." "Thouhast been faithful over a few
things; I will make thee ruler overmany things"; and, linked along with the
promise of authority, the assurance ofunion with the Master:"Enter thou
into the joy of thy Lord." My text adds to that the image of a conquering
campaign, of a sceptre of iron crushing down antagonism, of banded
opposition brokeninto shivers, "as a potter's vessel" dashedupon a pavement
of marble. The New Testamentteaching converges upon this one point, that
the Christ that came to die shall come againto reign, and that He shall reign
and His servants with Him. That is enough; and that is all. But all the other
promises deal not with something in the remoter future, but with something
that begins to take effectthe moment the dust, and confusion, and garments
rolled in blood, of the battle-field, are swept away. At one instant the victors
are fighting, at the next they are partaking of the Tree of Life. There must be
something in the present for blesseddead, as wellas for them in the future.
And this is, that they are united with Jesus Christ in His present activities,
and through Him, and in Him, and with Him, are even now serving Him. The
servant, when he dies, and has been fitted for it, enters at once on his
government of the ten cities. Thus this promise of my text, in its deepest
meaning, corresponds with the deepestneeds of a man's nature. Forwe can
never be at rest unless we are at work; and a heaven of doing nothing is a
heaven of ennui and weariness.This promise of my text comes in to
supplement the three preceding. They were addressedto the legitimate
weariedlongings for restand fulness of satisfactionforoneself. This is
addressedto the deeper and nobler longing for largerservice. And the words
of my text, whateverdim glory they may partially reveal, as accruing to the
victor in the future, do declare that when he passes beyondthe grave there
will be waiting for him nobler work to do than any that he ever has done here.
But let us not forgetthat all this accessofpowerand enlargementof
opportunity are a consequenceofChrist's royalty and Christ's conquering
rule. That is to say, whateverwe have because we have knit to Him, and all
our service there, as all our blessedness here, flows from our union with that
Lord. Whateverthere lies in the heavens, the germ of it all is this, that we are

as Christ, so closelyidentified with Him that we are like Him, and share in all
His possessions. He says to us, "All Mine is thine."
II. Note THE VICTOR'S STARRYSPLENDOUR. "Iwill give him the
morning star." Now, no doubt, throughout Scripture a star is a symbol of
royal dominion; and many would propose so to interpret it in the present case.
But it seems to me that whilst that explanation — which makes the second
part of our promise simply identical with the former, though under a different
garb-does justice to one part of the symbol, it entirely omits the other. But the
emphasis is here laid on "morning" rather than on "star." Then another false
scent, as it were, on which interpretations have gone, seems to me to be that,
taking into accountthe fact that in the last chapter of the Revelationour Lord
is Himself describedas "the bright and morning star," they bring this
promise down simply to mean "I will give him Myself." Now, though it be
quite true that, in the deepestof all views, Jesus ChristHimself is the gift as
well as the giver of all these seven-foldpromises, yet the propriety of
representationseems to me to forbid that He should here say "I will give them
Myself!" So that I think we are just to lay hold of the thought — the starry
splendour, the beauty and the lustre that will be poured upon the victor is that
which is expressedby this symbol here. What that lustre will consistin it
becomes us not to say. That future keeps its secretwell, but that it shall be the
perfecting of human nature up to the most exquisite height of which it is
capable, and the enlargementof it beyond all that human experience here can
conceive, we may peaceablyanticipate and quietly trust. Only note the
advance here on the previous promises is as conspicuous as in the former part
of this greatpromise. There the Christian man's influence and authority were
setforth under the emblem of regaldominion. Here they are set forth under
the emblem of lustrous splendour. It is the spectators thatsee the glory of the
beam that comes from the star. And this promise, like the former, implies that
in that future there will be a field in which perfected spirits may ray out their
light, and where they may gladden and draw some eyes by their beams.
Christian souls, in the future, as in the present, will stand forth as the visible
embodiments of the glory and lustre of the unseen God. Further, remember
that this image, like the former, traces up the royalty to communion with

Christ, and to impartation from Him. "I will give him the morning star." We
are not suns, but planets, that move round the Sun of Righteousness, andflash
with His beauty.
III. Lastly, mark THE CONDITION OF THE AUTHORITY, AND THE
LUSTRE. Here I would saya word about the remarkable expansion of the
designationof the victor, to which I have already referred: "He that
overcometh, and keepethMy works unto the end." We do not know why that
expansion was put in, in reference to Thyatira only, but if you will glance over
the letter you will see that there is more than usual about works;works to be
repented of, or works which make the material of a final retribution and
judgment. Bring your metaphor of a victor down to the plain, hard, prose fact
of doing Christ's work right awayto the end of life. It is the explanation of the
victory, and one that we all need to lay to heart. "My works." Thatmeans the
works that He enjoins. No doubt; but look at the verse before my text: "I will
give unto every one of you according to your works." Thatis, the works that
you do, and Christ's works are not only those which He enjoins, but those of
which He Himself setthe pattern. He will "give according to works";He will
"give authority"; "give the morning star" That is to say, the life which has
been moulded according to Christ's pattern, and shaped in obedience to
Christ's commandments is the life which is capable of being granted
participation in His dominion, and invested with the morning star. It is for us
to choose whetherwe shall share in Christ's dominion or be crushed by His
iron sceptre.
(A. Maclaren, D. D.)
Poweroverthe nations
W. Burnet, M. A.

I. POWER IS IN MANY CASES THE RESULT OF CONQUEST. Evenin
this life victory brings new strength. Physicalforce is attained by a long series
of efforts. The blacksmith's brawny, sinewy arm is the natural consequence of
years of vigorous strokes uponthe anvil. Intellectual strength grows in the
same way. It is in greatmeasure acquired by mental application, and comes
from painful, persevering endeavours to mastersome of the branches of art or
science. This is a law of our being, the greatprinciple, according to which the
All-wise and Almighty Ruler of the world dispenses His gifts. It is, therefore,
not surprising to find the same method applied to the highestand noblest kind
of power, known as moral and spiritual. The ability to refuse the evil and
choose the good, as well as to lead others to do the same, is indeed a special
gift of God's grace, and yet it is the result of constant, persevering effort. In
short, this promise to Thyatira is being continually fulfilled in the present life.
II. At the same time, FOR ITS LARGEST AND TRUEST
ACCOMPLISHMENT WE MUST LOOK ON TO THE GRAND AND
GLORIOUS FUTURE. It is to him that shall have overcome, andkept
Christ's works to the end, that He here promises power overthe nations. "The
royalties of Christ," remarks Archbishop Trench, "shall by reflection and
communication be the royalties also of His Church. They shall reign, but only
because Christreigns, and because He is pleasedto share His dignity with
them.
(W. Burnet, M. A.)
I will give him the morning star
Christ, the Morning Star
J. Cairns, D. D.
(compared with Revelation22:16): — In seeking to interpret these words in
the secondchapter, some have supposedthat the "morning star" is not
directly connectedwith Christ; but that the promise is only a generalone,

setting forth the splendour of the rewardof believers. Upon this principle
there would be the same blessing promised to the Church of Thyatira under
two forms: rule over the nations, and the splendour of such an inheritance
here and hereafter. Had our Lord meant to display the splendour of the
Christian's reward, He would have spokenof making His people like the
morning star, rather than of giving them the morning star; hence I agree with
those who understand Christ to promise that lie will give Himself to His
faithful ones as their portion and reward. But it is plain that Christ will not
for the first time become the morning star to His people when He bestows
Himself as their final reward, since He is so alreadyin the present life; and
hence we must understand Him as promising to give Himself in a higher
measure as the reward of their fidelity.
I. I remark THAT CHRIST IS TO HIS PEOPLE THE MORNING STAR OF
TIME, AND WILL BE TO THEM THE MORNING STAR OF ETERNITY,
BECAUSE HIS LIGHT SHINES AFTER DARKNESS. It belongs to the day
star to appear in the midst of gloomwhen the shades of night are still thick
and heavy, and to announce their departure. It was in this sense that Christ
came as the light of the world. There was a generalsense in which the whole
world sat in darkness, as it does still where Christ is not known. "Darkness
coveredthe earth and gross darkness the people." Take the altar at Athens, to
which Paul appealed. If we understand its inscription as to "The Unknown
God," did not this proclaim God at large as still unknown? When Christ came
the world was in the darkness of guilt, with only light enoughto read the
sentence ofconscience, but none to see how it could be reversed. There was
the darkness ofdepravity, for in the night the "beasts ofthe forestwalked
abroad," and foul and hideous lusts degradedevery land. These causes
produced a darkness of untold misery. "The people that walkedin darkness
have seena greatlight: they that dwell in the land of the shadow of death,
upon them hath the light shined." Similar to this first coming of Christ into
the world is His first appearing in His saving characterto individual sinners.
Every sinner to whom Christ has not thus appeared walks in darkness. Let
him at length be arousedby the Spirit of God, and how awful is the sense of
darkness that overwhelms him! The experience of Christians, indeed, is
various. Some have more memory of this darkness than others. Some wander

in it longer and plunge into it more deeply. Such is the first grand deliverance
from darkness which Christ works for all His people, and which during their
earthly history He constantly renews whenthe clouds of ignorance, the shades
of guilt, and the storms of afflictions might gatheraround them. And now in
the secondofour texts He promises, as the reward of their faith and loyalty,
that He will give Himself to eachof them as the morning star of eternity. Here
too the emblem shall be fulfilled, for His light will shine after darkness. To
every Christian, the brightest, the happiest, the most devoted, there is a sense
in which life ends in darkness. The passagefrom time into eternity is a dark
passage. The Christian must enter it alone, and pursue it, it may be, with
failing eye and fainting step. There is no night so deep as that of the valley of
the shadow of death. But here the last victory over darkness is achieved.
"Light is thus sownin the righteous" when the departing spirit is gathered
home. And when the dead, small and great, stand before God, and the mighty
shadow of the judgment throne falls even upon the redeemed in awe and
solemn dread, shall not this bright and morning starrest upon the head of
Him who is at once their Judge and Advocate, so that they shall "rise to meet
Him, free of fear"? Now has come a world of which it is written, "And there
shall be no night there," "the Lord God giveth them light, and the Lamb is the
light thereof."
II. I remark, THAT CHRIST IS TO HIS PEOPLE THE MORNING STAR
OF TIME, AND WILL BE TO THEM THE MORNING STAR OF
ETERNITY, BECAUSE HIS LIGHT TRANSCENDSALL COMPARISON.
No one can mistake the morning star in the firmament or confound it with
any other orb. It shines pre-eminent and alone. In the words of Milton, it
"flames in the foreheadof the morning sky." Thus it is with Christ.
1. Christ is preeminent in His titles. Some of these are shared with others;but
what a stamp of peculiarity is setupon them as applied to Christ! Is He the
Son of God? Then He is His "only begottenSon, who is in the bosom of the
Father." is He the Angel of God? Then He is "made so much better than the

angels, as He hath obtained by inheritance a more excellentname than they."
Is He the Mediator? Then He is "the one Mediator betweenGod and men." Is
He the Saviour? Then there is salvationin no other, "forthere is none other
name under heavengiven among men, whereby we must be saved."
2. Christ is pre-eminent in His offices. As a Prophet, He brings revelation
from the highestheaven. As a Priest, He offers the alone and perfectsacrifice.
As a King, He is without example.
3. Christ is pre-eminent in His history. To Him all history converges, andin
His own it is summed up and transcended. He is the Lion of the tribe of
Judah; He is the Rose ofSharon and the Lily of the Valley; He is the Pearlof
GreatPrice; He is the Plant of Renown; He is the Breadof Life; He is the
precious Corner-stone.
4. What Christ is to His people, He is alone. We have many friends, but only
one Redeemer;many earthly helpers, but only One who delivers our souls
from the lowesthell. The succourthat we receive from others in the things of
salvation, so far from disturbing Christ's pre-eminence, only confirms it. The
unity which the soul of man receives through Christ is as greata proof of
adaptation and designas anything in the outer world. The heart of man needs
something to engross it, an objecton which it can concentrate allits affections
without self-reproach, and which by its admitted swaybrings unity into its
existence, and concordinto all its purposes and aspirations. Now as Christ has
fulfilled this end in time, so shall He yet more by His gloriouslyassertedand
devoutly recognisedpre-eminence fulfil it to endless ages.His supremacy shall
then be disclosedas on earth, in its brightest manifestation, it never yet has
been. The morning starshall then shine forth unsullied by a cloud. What new
displays of grace and glory Christ in these new circumstances shallmake, it is
not given to us to know. And while the morning star shall thus emit new and
dazzling rays, oh, how different the impression of delight and rapture which

His pre-eminence shall make then on His own people from what it made here!
Then there shall be no darkness of ignorance orunbelief to hide His beams —
no sin, or world, or self, to divide the heart with Him — no creature worship
to impair His ascendency — no coldness and lukewarmness evenin the
Church to damp the rising flame of love and adoration! Love and adoration
shall be spontaneous and irresistible.
III. I remark, THAT CHRIST IS THE MORNING STAR OF TIME, AND
WILL BE THE MORNING STAR OF ETERNITY, BECAUSE HIS LIGHT
USHERS IN PERPETUAL DAY. It is the property of the morning star to be
the day's harbinger. Other stars rise and shine and set, and leave the darkness
still behind them. Hence Christ is not comparedto the evening star, though it
be in itself as bright as that of the morning, and indeed the same;because in
that case the associations wouldbe too gloomy, and the victory would seemto
remain for a time on the side of darkness. True, the Christian may be in
darkness evenafter Christ has risen upon him, but it is only "the cloudy and
dark day" — it is no more "the black and dark night." The dawn may be
overcast, but the day still proceeds. Daystill penetrates through the crevices
of your unbelief into the dungeon of your despondency; and you are startled
in your self-made gloomand solitude by rays that travel from beyond the icy
atmosphere from a higher luminary, though you refuse to go forth to them.
(J. Cairns, D. D.)
The morning star
H. Bonar, D. D.
He who speaks is Jesus Himself.
1. He speaks as a promiser. It is to something future that He points the eye of
His Churches — the things "not seen," the "things hoped for."

2. He speaks as a giver. "I will give." He has been a giver from the first.
3. He speaks to the overcomers. Thoughthe gifts are not wages,yetthey
depend on our winning a battle. They are something beyond mere salvation.
4. He speaks ofthe morning star. This is His promised gift, and a very
glorious one it is.(1)What it is naturally. It is not any star that appears in the
morning, but one — one "bright particular star" — a star which, above all
others, is known for its splendour, and is connectedwith the departure of the
night and the arrival of the day. It says, Nightis done: day is coming; the sun
is about to rise.(2)What it is symbolically. Christ Jesus — He is the Star. He is
the giver and the gift; as if He said, "I will give him Myselfas the morning
star." Bright and fair to look upon; attractive and glorious;joy of the
traveller, or the sailor, or the night-watch.(3) What it is prophetically. We get
Christ, in believing, just now, but we do not getHim as the morning star. That
is yet to come.
(H. Bonar, D. D.)
He that hath an ear, let him hear what the Spirit saith unto the Churches.
That the terms of salvationare offered to all men
S. Clarke, D. D.
These words are a strong and generalappealto the reasonand understanding
of all unprejudiced and impartial men.
1. The phrase, "Let him hear," is an authoritative expression, becoming the
majesty of God, and the weight and dignity of what is spokenby His
command. And if they refuse or neglectto hear, and will be at no pains to

examine into the true nature and end of religion, it is no hurt to Him, but to
themselves only.
2. As these words express the authority of God, in requiring men to attend, so
they do further denote His goodness likewise, inproposing to men, universally
and plainly, the doctrine and the way of life.
3. The other phrase in the text, "He that hath an ear," signifies he that hath
understanding, that hath ability, that hath capacityto apprehend what is
spoken(Matthew 19:12). To have an ear, in the Scripture-sense, means to
have an understanding free and unprejudiced, open to attend unto, and apt to
receive the truth. And the want of it is not like the want of natural parts and
abilities, pitiable and compassionable,but faulty and deserving of severe
reproof (Mark 8:17, 18).
4. The capacity men have, and the indispensable obligation they are under, to
hearkento and obey what God delivers to them.
I. GOD, THE GREAT CREATOR AND RIGHTEOUS GOVERNOR AND
MERCIFULJUDGE OF THE WHOLE EARTH, OFFERS TO ALL MEN
THE GRACIOUS TERMS AND POSSIBILITIES OF SALVATION. God
speaks to men originally, by the light of nature, by the order and proportions
of things, by the voice of reason, by the dictates of conscience.
II. THIS OFFER, THOUGH GRACIOUSLY MADE TO ALL, YET IN
EVENT BECOMESEFFECTUALTO THOSE ONLY WHO ARE
QUALIFIED AND CAPABLE TO RECEIVE IT. Light introduced upon any
objectsupposes always that there be eyes to view and to discernit by that
light. The sound of a voice, or the use of speech, supposesalways that men

have ears to hear what the speakeruttereth. And, in matters of religion, God's
offering to men certain terms or conditions of salvationsupposes in like
manner a certain moral disposition in the mind, which causes itto have a
regard to things of that nature, to have a sense and relish of things relating to
morality; otherwise men would, in their nature, be no more capable of
religion than beasts.
1. That disposition of mind which qualifies men to receive the terms of
salvationis somewhatwhich the Scripture always speaks ofas a matter of
singular excellency, and worthy of greatcommendation. It is an eminent gift,
or grace, ofGod.
2. Wherein consists this excellent temper and disposition of mind.
(1)Attentiveness or consideration.
(2)A delight in examining into truth and light, a taking pleasure at all times in
beholding the light and in hearing the voice of reason.
(3)Moralprobity, sincerity, and integrity of mind.
(4)A readiness to hearkento the voice of revelationas wellas of reason.
3. What are the opposite qualities, or chief hindrances, which generally
prevent the offers of salvationfrom being effectuallyembraced?

(1)Carelessnessand want of attention.
(2)Prejudice or prepossession.
(3)Perversenessand obstinacy.
(4)The greatestimpediment is a love of vice.
III. That they who want an ear, they who want the dispositions necessaryto
their receiving this gracious offerof salvation, or are prevented by any of the
hindrances which render it ineffectual, are always very severelyreproved in
Scripture, plainly DENOTINGIT TO BE ENTIRELYTHEIR OWN FAULT
THAT THEY HAVE NOT EARS TO HEAR. The reasonis because these
necessarydispositions are not natural but moral qualifications, and the
contrary impediments are not natural but moral defects. And though, in
Scripture-phrase, it is to the delusions of Satanthat this moral incapacity of
men is frequently ascribed, yet this is never spokenby way of excuse, but
always, on the contrary, of high aggravation.
IV. THAT, SINCE THE SCRIPTURE ALWAYS EXPRESSLYLAYS THE
BLAME UPON MEN'S SELVES, HENCE CONSEQUENTLYALL THOSE
PASSAGES WHEREIN GOD IS AT ANY TIME REPRESENTEDAS
BLINDING MEN'S EYES, OR CLOSING THEIR EARS, OR HARDENING
THEIR HEARTS, OR TAKING AWAY THEIR UNDERSTANDING FROM
THEM, MUST OF NECESSITYBE UNDERSTOOD TO BE FIGURATIVE
EXPRESSIONS ONLY, not denoting literally what Godactually effects by
His power, but what by His providence He justly and wiselypermits.

1. Some of these sorts of expressions denote only the generalanalogyor fitness
of the thing to be done.
2. Some other expressions ofthis kind are only figurative acknowledgments of
the universal superintendency of Providence overall events, without whose
permission nothing happens in the world.
3. Some other expressions ofthis kind are only applications of prophecies or
declarations ofcertain prophecies being fulfilled (Jude 1:4 1 Peter2:8). Not
appointed of God to be wicked, but foretold by the ancient prophets that such
persons would arise. Of the like sense are the following (Daniel 12:10; 2
Timothy 3:13; Revelation17:17).
4. To be denunciations or threatenings or God's justly and in judicial manner
leaving incorrigible men to themselves, aftermany repeatedprovocations
(Ezekiel24:13).
(S. Clarke, D. D.).
COMMENTARIES
Ellicott's Commentary for English Readers
(4) Nevertheless I have somewhatagainstthee.—Better, I have againstthee
that thou didst let go. This is the fault, and it is no trifle which is blamed, as
the word “somewhat”(which is not to be found in the original) might be taken
to imply; for the decayof love is the decayof that without which all other
graces are as nothing (1Corinthians 13:1-3), since “all religion is summed up
in one word, Love. Godasks this; we cannotgive more; He cannot take less”

(Norman Macleod, Life, i., p. 324). Greatas the fault is, it is the fault which
Love alone would have detected. “Canany one more touchingly rebuke than
by commencing, ‘Thou no longer lovestme enough?’” It is the regretful cry of
the heavenly Bridegroom, recalling the early days of His Bride’s love, the
kindness of her youth, the love of her espousals (Jeremiah2:2. Comp. Hosea
2:15). It is impossible not to see some reference in this to the language of St.
Paul (which must have been familiar to the EphesianChristians) in Ephesians
5:23-33, where human love is made a type of the divine.
BensonCommentary
Revelation2:4. Nevertheless,I have somewhatto allege againstthee —
Exemplary as thou art in many respects;or, as somewhatis not in the
original, the verse may be properly read, I have againstthee that thou hast
left thy first love — Namely, the zeal and fervour of it, which thou didst
manifest to me and my cause;that love for which the church at Ephesus was
so eminent when St. Paul wrote his epistle to them. Neither they nor their
pastors need to have left this; they might have retained it entire to the end.
And they did retain it in part, otherwise there could not have remained so
much of what is commendable in them. But they had not kept, as they might
have done, the first tender, affectionate love in its vigour and warmth. Reader,
has the love of God, of Christ, and of his people, been shed abroad in thy
heart? And hast thou retained it in all its fervour and efficacy? If not, the
following exhortation is addressedto thee. “It is very plain,” says Doddridge,
“that these epistles, though inscribed to the angels orpastors of the churches,
are directed to the churches themselves, as representedby them. Justas the
JewishChurch was representedby Joshua their high-priest, Zechariah 3:1.
But it is not improbable that where some of the churches are blamed, there
might be in their ministers some faults correspondentto those chargedon the
society;and particularly that the zeal of this minister of Ephesus might be
declining. There is, I think, no reasonto be anxious with regard to Timothy’s
characteron this account;for it can never be proved that he was a stated
pastor of the church of Ephesus, though such confident things have been said
concerning it on very slender foundations.”
Matthew Henry's Concise Commentary

2:1-7 These churches were in such different states as to purity of doctrine and
the powerof godliness, that the words of Christ to them will always suit the
casesofother churches, and professors. Christknows and observes their
state;though in heaven, yet he walks in the midst of his churches on earth,
observing what is wrong in them, and what they want. The church of Ephesus
is commended for diligence in duty. Christ keeps an accountof every hour's
work his servants do for him, and their labour shall not be in vain in the Lord.
But it is not enoughthat we are diligent; there must be bearing patience, and
there must be waiting patience. And though we must show all meekness to all
men, yet we must show just zealagainsttheir sins. The sin Christ chargedthis
church with, is, not the having left and forsakenthe objectof love, but having
lost the fervent degree of it that at first appeared. Christ is displeasedwith his
people, when he sees them grow remiss and cold toward him. Surely this
mention in Scripture, of Christians forsaking their first love, reproves those
who speak ofit with carelessness, andthus try to excuse indifference and sloth
in themselves and others;our Saviour considers this indifference as sinful.
They must repent: they must be grieved and ashamedfor their sinful
declining, and humbly confess itin the sight of God. They must endeavour to
recovertheir first zeal, tenderness, and seriousness,and must pray as
earnestly, and watchas diligently, as when they first setout in the ways of
God. If the presence of Christ's grace and Spirit is slighted, we may expect the
presence ofhis displeasure. Encouraging mention is made of what was good
among them. Indifference as to truth and error, goodand evil, may be called
charity and meekness, but it is not so; and it is displeasing to Christ. The
Christian life is a warfare againstsin, Satan, the world, and the flesh. We
must never yield to our spiritual enemies, and then we shall have a glorious
triumph and reward. All who persevere, shallderive from Christ, as the Tree
of life, perfection and confirmation in holiness and happiness, not in the
earthly paradise, but in the heavenly. This is a figurative expression, taken
from the accountof the garden of Eden, denoting the pure, satisfactory, and
eternal joys of heaven; and the looking forward to them in this world, by
faith, communion with Christ, and the consolations ofthe Holy Spirit.
Believers, take your wrestling life here, and expect and look for a quiet life
hereafter;but not till then: the word of God never promises quietness and
complete freedom from conflict here.

Barnes'Notes on the Bible
Nevertheless Ihave somewhatagainstthee - Notwithstanding this general
commendation, there are things which I cannot approve.
Becausethou hast left thy first love - Thou hast "remitted" (ἀφῆκας aphēkas)
or let down thy early love; that is, it is less glowing and ardent than it was at
first. The love here referred to is evidently love to the Saviour; and the idea is,
that, as a church, they had less of this than formerly characterizedthem. In
this respectthey were in a state of declension;and, though they still
maintained the doctrines of his religion, and opposedthe advocatesoferror,
they showedless ardor of affectiontoward him directly than they had
formerly done. In regard to this we may remark:
(1) That what is here statedof the church at Ephesus is not uncommon:
(a) Individual Christians often lose much of their first love. It is true, indeed,
that there is often an appearance ofthis which does not exist in reality. Not a
little of the ardor of young converts is often nothing more than the excitement
of animal feeling, which will soondie awayof course, though their real love
may not be diminished, or may be constantly growing stronger. When a son
returns home after a long absence, andmeets his parents and brothers and
sisters, there is a glow, a warmth of feeling, a joyousness ofemotion, which
cannot be expectedto continue always, and which he may never be able to
recallagain, though he may be ever growing in realattachment to his friends
and to his home.
(b) Churches remit the ardor of their first love. They are often formed under
the reviving influences of the Holy Spirit when many are converted, and are
warm-hearted and zealous young converts. Or they are formed from other
churches that have become cold and dead, from which the new organization,
embodying the life of the church, was constrainedto separate. Orthey are

formed under the influence of some strong and mighty truth that has taken
possessionofthe mind, and that gives a specialcharacterto the church at
first. Or they are formed with a distinct reference to promoting some one
greatobject in the cause of the Redeemer. So the early Christian churches
were formed. So the church in Germany, France, Switzerland, and England
came out from the Roman communion under the influence of the doctrine of
justification by faith. So the Nestorians in former ages, andthe Moravians in
modern times, were characterizedby warm zeal in the cause ofmissions.
So the Puritans came out from the establishedchurch of England at one time,
and the Methodists at another, warmed with a holier love to the cause of
evangelicalreligionthan existedin the body from which they separated. So
many a church is formed now amidst the exciting scenes ofa revival of
religion, and in the early days of its history puts to shame the older and the
slumbering churches around them. But it need scarcelybe said that this early
zeal may die away, and that the church, once so full of life and love, may
become as cold as those that went before it, or as those from which it
separated, and that there may be a necessityfor the formation of new
organizations that shall be fired with ardor and zeal. One has only to look at
Germany, at Switzerland, at various portions of the reformed churches
elsewhere;at the Nestorians, whose zealfor missions long since departed; or
even at the Moravians, among whom it has so much declined; at various
portions of the Puritan churches, and at many an individual church formed
under the warm and exciting feelings of a revival of religion, to see that what
occurredat Ephesus may occur elsewhere.
(2) the same thing that occurredthere may be expectedto follow in all similar
cases. The Saviour governs the church always on essentiallythe same
principles; and it is no uncommon thing that, when a church has lost the
ardor of its first love, it is suffered more and more to decline, until "the
candlestick is removed" - until either the church becomes wholly extinct, or
until vital piety is wholly gone, and all that remains is the religion of forms.

Jamieson-Fausset-BrownBible Commentary
4. somewhat… because—Translate, "Ihave againstthee (this) that," &c. It is
not a mere somewhat";it is everything. How characteristic ofour gracious
Lord, that He puts foremostall He can find to approve, and only after this
notes the shortcomings!
left thy first love—to Christ. Compare 1Ti5:12, "castofftheir first faith." See
the Ephesians'first love, Eph 1:15. This epistle was written under Domitian,
when thirty years had elapsedsince Paul had written his Epistle to them.
Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's
view of faith so called without love, 1Co 13:2.
Matthew Poole's Commentary
Nevertheless Ihave somewhatagainstthee; something to accuse thee of, and
blame thee for.
Becausethou hast left thy first love; of late thou hast not been so warm in the
propagationof my gospel, and maintaining my truth. The love of many in this
church, both toward God and their brethren, probably was cooled, though not
wholly extinguished.
Gill's Exposition of the Entire Bible
Nevertheless Ihave somewhatagainstthee,.... So the Jews representGod
saying, concerning their fathers, "Abraham", &c. "I have something against
them" (a). Christ has nothing againsthis people, his faithful ministers, and
true churches, in a judicial way, or to their condemnation, for there is none to
them that are in him; but he has often many things to complain of in them,
and to rebuke and chastise them for, in a way of providence: and what he had
againstthe church at Ephesus, and againstthe churches in the period which
that represents, follows,

because thou hast left thy first love: by which is meant, not hospitality to
strangers, oran affectionate care ofthe poor of the church, or a zealous
concernto feed the flock, and maintain church discipline; but the love of the
saints to God, and Christ, and one another, which appearedat the beginning
of this church state, when they were all of one heart and one soul, as generally
at first conversionlove is the warmest; and so it was at the first planting of
Gospelchurches, and therefore here calledfirst love. Now this, though it was
not lost, for the true grace oflove can never be lost, yet it was left; it abated in
its heat and fervour; there was a remissness in the exercise ofit; what our
Lord had foretold should be before the destruction of Jerusalemwas fulfilled
in this period of time, the love of many waxed cold, Matthew 24:12;through
the prevalence of corruption in some;and through an over love to the world,
as in Demas, and others;and through a desire of ease andfreedom from
reproachand persecution;and through the introduction of errors, which
damp the heat of love, and spirit of religion; and through the contentions and
divisions among themselves, as at Corinth, Galatia, and elsewhere, which
greatly weakenedtheir love to one another, and to divine things; and which
was very displeasing to Christ, who, for the restoring of them, gives the
following advice. Compare with this 2 Timothy 1:15.
(a) Pesikta Rabbatiapud Yalkut Simeoni, par. 2. fol. 60. 4.
Geneva Study Bible
Nevertheless Ihave somewhat{a} againstthee, because thou hast left thy first
love.
(a) To deal with you for.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

Revelation2:4-5. In sharp antithesis to the praise,[945]follows (ἀλλὰ)the
declarationof what the Lord has againstthe church;[946] viz., that it has left,
i.e., given up, its first love.[947]The ΠΡΏΤΗΝ is not to be takenas
comparative, nor is it to be inferred in the sense in itself correct, that the
Greek superlative has a comparative force;[948]rather, the love is regarded
as actually the first, i.e., that which was actuallypresent at the beginning of
the life of faith.[949]This ἈΓΆΠΗ certainly is not “the sedulous care and
vigilance with fervor and zeal for the purity of the divine word againstfalse
prophets,”[950]whichis impossible already, because of Revelation2:2
(ΔΎΝῌ pres.). Opposedto this, but just as inappropriate, is the explanation of
Eichhorn: “You are restraining the wickedteachers too captiouslyand
severely.” The reference appears speciallyto apply to the care of the
poor;[951] it is altogetherdifficult to regardit alone of brotherly love,[952]
but of that only so far as it is the manifestation of love to God and Christ,
which the indefinite expressionmay suggest. Züllig and Hengstenb. have
properly recalledJeremiah2:2. The lovely description of the fellowshipof
believers with God as that of a bridal or marriage relation[953]is particularly
applicable to the foundation of the grace of Godappearing in Christ,[954]and
still to be hoped for from him.[955] Against this expositionan appealcannot
therefore be made[956]to Revelation2:2-3; since even where the first love has
vanished, and works springing only from the purest glow of this first love are
no longer found (Revelation2:5), the power of faith and love to the Lord is
still sufficient for the works praisedin Revelation2:2-3.
To there proof (Revelation2:4) is added the callto repentance, and, in case
this do not occur,[957]the threatening of judgment. The remembrance[958]of
the first better condition, whence as from a moral elevation the church had
fallen,[959]should cause a penitential return and the doing of the first works,
as they formerly gave testimony to that first love (Revelation2:4). In this line
of thought, the πόθεν πέπτωκας cannotmean “the loss ofsalvation you have
experienced.”[960]The threat (ΚΙΝ. Τ. ΛΥΧΝ., Κ.Τ.Λ.) is expressed, notonly
in accordancewith the designationof the speaking Lord, Revelation2:1, but
also (ἘΡΧ. ΣΟΙ) in connectionwith the prophetic fundamental thoughts of the
entire book, as both are inwardly combined with one another, as Christ is the

one who is to come, according to his relation describedin Revelation2:1[961]
to his church (and the world). But since John states the particular judgment
upon an individual congregationas a coming of the Lord, which yet is not
identical with his final coming, the peculiar goalof all prophecy, the prophet
himself shows how he associatesthe individual preliminary revelations of
judgment with the full conclusionin the final judgment, as wellas
distinguishes them from one another.[962]But the distinction dare not be
urged in such a waythat the eschatologicalreferenceofthe ἜΡΧΟΜΑΙ
vanishes.[963]
Concerning the dat. incomm. ΣΟΊ,[964]cf. Winer, p. 147.
κ. κινήσω τ. λυχνίαν σου, κ.τ.λ., designates, according to the rule underlying
the whole representation,[965]nothing else than: “I will cause thee to cease to
be the church.”[966]Ewald, unsatisfactorily:“I will withdraw my grace and
kindness from thee.” Grotius, incorrectly: “I will cause thy people to flee
another way; viz., to those places where there will be greatercare for the
poor.”[967]Zeger, andmany others who regardthe angelas the bishop of the
church, incorrectly: “I will take the church from thee, that thou no longer
preside over it.”
[945]Revelation2:2-3.
[946]Cf. Matthew 5:23.
[947]De Wette. Cf. Romans 1:27; Mark 7:8; Proverbs 4:13, where is the
contrary φυλάσσειν

[948]Ew., Winer, p. 229.
[949]Cf. N. de Lyra, Areth., De Wette, Hengstenb., Ebrard, Ew. ii., etc.
[950]Calov. Cf. also Vitr.
[951]Grot., Ewald. Cf. also Heinr. on Revelation2:5.
[952]Heinr., De Wette, Ebrard.
[953]Cf. Hosea 2:15 sqq.
[954]Ephesians 5:25; Ephesians 5:32.
[955]Revelation19:9; Revelation22:17.
[956]Ebrard.
[957]εί δὲ μὴ. Cf. Winer, p. 508:ἐὰν μὴ μετανοήσης, as once more made
expresslyprominent at the close. Cf. Winer, p. 568.
[958]μνημον., Revelation3:3.

[959]Cf. also Romans 11:11;Romans 11:22;Romans 14:4; 1 Corinthians
10:12;Hebrews 4:11. N. de Lyra, Pric., Eichh., Stern, De Wette, Hengstenb.,
etc.
[960]Kypke, Bretschneider, Lex. on this word, by presupposing the false
reading ἐκπέπτ., which, according to linguistic usage, more readily offers the
conceptionof something lost.
[961]Cf. Revelation1:12 sqq.
[962]Cf. also De Wette, etc.
[963]Against Klief.
[964]Revelation2:16. Cf. Revelation3:3, ἐπὶ σὲ.
[965]Revelation1:12 sqq., 20. Cf. to κιν., Revelation6:14.
[966]Aretius. Cf. Heinr., De Wette, Stern, Hengstenb., etc.
[967]Cf. on Revelation2:4.
Expositor's Greek Testament
Revelation2:4. Brotherly love, an early and authentic proof of the faith; as in
Revelation2:19, 2 John 1:5-6, 3 John 1:6, and the striking parallel of Matthew
24:12 (see 10) where, as at Corinth (see also Did. xvi. 3) party-spirit and

immorality threatened its existence. Jealous regardfor moral or doctrinal
purity, and unwavering loyalty in trial, so far from necessarilysustaining the
spirit of charity, may exist side by side, as here, with censoriousness,
suspicion, and quarrelling. Hence the neglectof brotherly love, which formed
a cardinal fault in contemporary gnosticism(i.e., 1 John 2:9; 1 Timothy 1:5
f.), may penetrate the very opposition to such error. During any prolonged
strain put upon human nature, especiallyin a small societydriven jealouslyto
maintain its purity, temper is prone to make inroads on affectionand
forbearance;it was inevitable also that opportunities for this should be given
in early Christianity, where party-leaders tended to exaggerateeitherthe
liberal or the puritan element in the gospel. When Apollonius of Tyana visited
Ephesus, one of the first topics he raisedwas the duty of unselfish charity (Vit.
Apoll. iv. 3). The historical reference here is probably to the temporary
decline of the Ephesian çhurch after Paul’s departure (see Acts 20:29 f., etc.)
Its revival took place under the ministry of the Johannine circle, who—
carrying on the spirit of Paulinism with independent vigour—made it the
most prominent centre of Christianity in the East. With Revelation2:2-4,
compare Pliny, H. N. ii. 18: “deus est mortali iuuare mortalem, et haec ad
aeter-nam gloriam uia”; also Pirke Aboth, ii. 15, where R. Jehoshua, a
contemporary Jewishsage,says:“an evil eye [i.e., envy, niggardliness], and
the evil nature, and hatred of mankind put a man out of the world” (cf. 1 John
3:15). This emphasis upon brotherly love as the dominant characteristic ofthe
church and the supreme test of genuine faith, is early Christian, however,
rather than specificallyJohannine (see the accountol the young aristocratic
martyr Vettius Epagathus, Ep. Lugd.). The purity which is not peaceable
cannot be adequate to the demands of Jesus, andnowhere did this need
reinforcement more than in the townships of Asia Minor, where factiousness
and division constantlyspoiled their guilds and mutual relations.
Cambridge Bible for Schools andColleges
4. thy first love] It is to be remembered that these words have not in
ecclesiastical(or indeed in any) Greek the same sentimental associationsas in
English; nevertheless it is not unlikely that conjugallove is meant: cf.
Jeremiah2:2. Some understand the word of love to the brethren, because we
have “the first works” in the next verse: but the argument is a bad one. Of

course those goodwords (whether of “charity” in the narrower sense or not)
proceededfrom love to Christ.
Pulpit Commentary
Verse 4. - But I have (this) againstthee, that thou didst leave thy first love.
The Authorized Version unwarrantably softens the censure by inserting
"somewhat;" the Greek means rather, "I have (this grave thing) against
thee." In "hath aught againstthee" (Matthew 5:23) and "have aught against
any" (Mark 11:25), the "aught" (τι) is expressedin the Greek;here nothing is
expressed. "Thyfirst love" is expressedvery emphatically with the article
repeated;"thy love, thy first one." The meaning of it is much disputed. It
cannot mean "thy former gentleness towards evil men and false apostles." It
may mean "thy love of the brethren," so much insistedupon in St. John's
First Epistle. More probably it means "thy first love for me." Christ is here
speaking as the Bridegroom, and addressesthe Church of Ephesus as his
bride (comp. Jeremiah 2:2-13). This thought would be familiar to the
Ephesians from St. Paul's teaching (Ephesians 5:23-33). It shows strange
ignorance of human frailty and of history to argue that "a generationat least
must have passedaway, and the thirty years from Nero to Domitian must
have elapsed, ere the change here noted could come to pass." Doesthis writer
forgetthe Epistle to the Galatians? In a very few years the Churches of
Galatia had left their first love. The frequent and rapid lapses ofIsraelinto
idolatry show the same thing from the time when Aaron made the calf down
to the Captivity. This verse is certainly no obstacle to the theory that the
Apocalypse was written about A.D. .
Vincent's Word Studies
Somewhat
Not in the text, and unnecessary. The following clause is the objectof I have.
"I have againstthee that thou hast left," etc. "It is indeed a somewhatwhich
the Lord has againstthe EphesianChurch; it threatens to grow to be an
everything; for see the verse following" (Trench). For the phrase have against,
see Matthew 5:23; Mark 11:25; Colossians 3:13.

Hast left (ἀφῆκας)
Rev., more correctly, rendering the aorist, didst leave. The verb originally
means to send, away or dismiss. See on John 4:3.
First love
Compare Jeremiah 2:2. The first enthusiastic devotion of the Church to her
Lord, under the figure of conjugal love.
PRECEPTAUSTIN RESOURCES
CHRIST BENFIELD
Warm Hands but Cold Hearts (Message#5)
Revelation2: 1-7
Tonight we begin our study on the 7 churches mentioned in Rev.1:11. Jesus
speaks to
eachof these churches individually. We can view them in 3 different ways: 1)
Prophetically –

they representthe different stages ofthe church age from Pentecostto the
Tribulation.
Ephesus was the 1st, from Pentecostto 100 AD. 2) Literally – these letters
were sent to literal
churches that lived and functioned as a body of believers. 3) Personally – these
letters can be
applied to the church today, as wellas the individual believers who make
them up. This is the
view we will take.
Jesus reveals the mystery concerning the sevenstars and the seven
candlesticksin
Rev.1:20 – The mystery of the sevenstars which thou sawestin my right hand,
and the seven
golden candlesticks. The sevenstars are the angels ofthe sevenchurches: and
the seven
candlestickswhich thou sawestare the sevenchurches.
Now, Ephesus was a powerful city in its day. It was locatednear the Aegean
Sea with a
large harbor for commercialtrade. It was considereda “free city” under
Roman rule and was
allowedself-government. It was a religious city as well. Christianity wasn’tthe
only religion in
Ephesus. In fact, Ephesus was home to the temple of Diana, one of the 7
wonders of the
ancient world. She was the Greek goddess offertility. This causedmuch
wickednessand

immorality in Ephesus. The church there faceda difficult task. Theywere
well established,
founded by Paul. Jesus reminds them of their safetywithin His hand in v.1.
Let’s considerthe
church that had: Warm Hands but Cold Hearts.
I. The Witness of the Church – Jesus begins with words of encouragementfor
them due to
their witness among the world. Even though they were opposed, they carried
on for the Lord.
He recognizedthat they were:
A. A Sacrificing Church (2a) – I know thy works, and thy labour, and thy
patience, and how
thou canstnot bear them which are evil: Jesus spoke oftheir: 1) Works – that
which they had
accomplishedfor the glory of God. He had seentheir works. 2)Labor –
literally toiling to the
point of exhaustion. Their labor was fervent for the Lord. They servedat
every opportunity.
This isn’t the twice a year or Sunday morning only crowd. 3) Patience – they
were undeterred
by the opposition. Their focus was on serving the Lord whatever the cost.
 We need to be a sacrificing church; one that is diligent and fervent in the
Lord’s work,
even in the face of adversity. Our service must be more than once a week.
B. A SeparatedChurch (2b, 6) – V.2b – and thou hast tried them which say
they are apostles,

and are not, and hast found them liars: V.6 – But this thou hast, that thou
hatestthe deeds of
the Nicolaitanes, whichI also hate.
 The church could not bear them which are evil. They had tried the doctrine
of the false
teachers and rejectedthem. They lived among a sinful society, but refusedto
be tainted by
their filth. Thank God for churches who refuse to conform to the ways of the
world!
 They also hated the deeds of the Nicolaitanes,v.6. These are thought to be a
sectthat
taught man’s actions didn’t affecthis spiritual condition, a “do as you please”
doctrine. It is
thought that they developeda “priestly order” or hierarchy among the church
to control the
people. The church at Ephesus wasn’t deceivedby their false doctrine and
remained true to
God.
 The Nicolaitanes hada powerful influence. Their deeds at Ephesus, v.6,
became
doctrine in Pergamos, v.15, So hastthou also them that hold the doctrine of
the Nicolaitanes,
which thing I hate. It is important that we remain separatedfrom the world.
What we ignore
today will be acceptedtomorrow. We must stand for the sake ofour Lord and
our children.

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