Revelation 2 1 7 commentary

REVELATIO 2:1-7 COMME TARY
COLLECTED A D EDITED BY GLE PEASE
I TRODUCTIO TO CHAPTER 2
Why These Seven?
There were many other churches at that time that would seem to be more historically
significant than the seven that Jesus addressed: the churches at Jerusalem, Rome, Galatia,
Corinth, Antioch, Colossae, Iconium, Lystra, Derbe, Miletus, to name a few. Why did
Jesus select just these seven Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia,
and Laodicea?
Four Levels of Meaning
There appear to be at least four levels of application to these letters:
Local: These were actual, historic churches, with valid needs. Archaeological
discoveries have confirmed this.
Admonitory: In each of the letters there appears the key phrase, "Hear what the Spirit
says to the churches". Note the plural, churches. It turns out that each of the
letters applies to all churches throughout history. As we understand the sevenfold
internal structure, the uniquely tailored messages, and the specific admonitions in
each of the letters, we discover that any church can be "mapped" in terms of these
seven composite profiles.
Homiletic: Each of the letters also contains the phrase, "He that hath an ear let him
hear..." Doesn't each of us "have an ear"? Each letter applies to each of us. There
are some elements of each of these seven "churches" in each of us. Thus, this may
be the most practical application of the entire Book of Revelation.
Prophetic: The most amazing discovery, however, of these seven letters is their
apparent prophetic application. These letters describe, with remarkable precision,
the unfolding of all subsequent church history. ( This last one is very
debatable, but I leave it here, for it is a view held by some.)
Seven Key Elements
A key aspect to understanding the letters is to grasp the structure of their design. A
careful examination of the letters reveals seven key elements in their design:
The meaning of the name of the church being addressed (see below);
The title of Jesus, each chosen relevant to the message to that particular church;
The commendation of things that have been done well;
The "criticism" of things that need attention;
The exhortation, specific to the condition of the particular church;
The promise to the "overcomer" included with each letter;
The key phrase, "He that hath an ear, let him hear what the Spirit saith to the
churches."
Merrill Tenny has them:
1. THE COMMISSION

2. THE CHARACTER
3. THE COMMENDATION
4. THE CONDEMNATION
5. THE CORRECTION
6. THE CALL
7. THE CHALLENGE
Another has:
the Preface
the Praise
the Problem
the Promise
The Meaning of ames
Ephesus: The Desired One
Smyrna: Myrrh; Death
Pergamos: Mixed Marriage
Thyatira: Semiramis
Sardis: Remnant
Philadelphia: Brotherly Love
Laodicea: People Rule
The Missing Elements
Once the basic structure is evident, one also notices that two of the letters, Smyrna and
Philadelphia, have no Criticism, Element 4. That's encouraging for them.
Also, two of the letter, Sardis and Laodicea, have no Commendation, Element 5. That's
rather grim.
For the next two chapters, Jesus will be dictating seven letters to seven churches. Each of
these letters follows a structural pattern.
- Each letter has a To/From beginning. To: The angel of the church of (church). From: (A
self- description of Jesus).
- Next, He gives them a pat on the back for what they're doing good and points out what
they're doing bad.
- Then He makes a statement of exhortation.
- Followed by "He who has an ear..." and "To him who overcomes..."
As we go through the seven letters, we'll learn much by looking at the pattern - by what
He says, and what He doesn't say.
The short epistles to the seven churches of Asia (Chapters 2 and 3) reveal the good and
bad conditions of each church. No doubt the Lord wanted these revealed because they are
general conditions that would be found in churches in all generations. Hence, a close
study of the letters will reveal the strong and weak points of any church and will show
how it stands in relation to Christ. Application of the principles are necessary for all
churches of all time. To say that the seven churches represent seven dispensations
through which the church must pass appears to be a ridiculous interpretation.

Tom Garner
The seven churches mentioned in John's revelation given to him by Christ Jesus
has as much to say to us today, as it did to the churches it was addressed to.
Though many today say that these letters are not intended for the church today, I
disagree wholeheartedly. For Christ would not have said "'He who has an ear, let
him hear what the Spirit says to the churches, " if the letters were only
addressing these particular churches, Jesus would not have said what he did. Even
Paul the Apostle defends the use of scriptures.
2 Timothy 3:16-17
16 All Scripture is inspired by God and profitable for teaching, for reproof, for
correction, for training in righteousness; 17 that the man of God may be
adequate, equipped for every good work. ( AS)
Introduction:
Ephesus was a wealthy, prosperous, magnificent city, famous for its extravagant temple
for the pagan goddess Diana. For many years it was the center of commerce in Asia. It
was connected to all the major cities of Asia Minor by well maintained roads. Its harbor
accommodated the largest ships of the day. The temple of Diana in Ephesus was a
museum, a treasure house, and a place of refuge for criminals. That pagan temple
provided employment for artisans and silversmiths, who made and sold little shrines,
religious trinkets, and idols to the worshipers and tourists who passed through the temple.
The Apostle Paul came to this city of more than 225,000 people on his third missionary
journey. He preached the gospel in Ephesus for over three years (Acts 18-20). Multitudes
were converted by the grace of God. A gospel church was established, which quickly
became a lighthouse for truth, from which the gospel of God’s free and sovereign grace
in Christ went preached. The church at Ephesus was devoted to Christ. It was known
throughout the Christian world for its devotion to and zeal for Christ. But, now, more
than forty years had passed. Another generation had arisen. The church at Ephesus still
walked in the truth. The gospel of Christ was still proclaimed from her pulpit. But
something desperately evil had happened. The Lord Jesus Christ discovered a sad, sad
fault in his church at Ephesus. The pastor, the angel of the church, did not discern the
fault. The people were unaware of it. But Christ saw it. Therefore he sent this letter to the
church, to be read publicly in the assembly of the saints. How their hearts must have sunk
when they read these words from the Savior - " I have somewhat against thee, because
thou hast left thy first love."
Rev. 2:1-7 - #1 Ephesus (The Loyal but Lacking Church)
Christ addresses Himself as holding the seven stars in His right hand (the seven angels of
the seven churches, 1:20) and walking among the seven golden candlesticks (the seven
churches, 1:20). This illustrates that He watches over His churches and cares for them.
Commendation. There were at least three things for which the Lord commended the

church at Ephesus (vss. 2,3,6): (1) They were praised for their work (the rendering of
actual service), and labor (toiling effort that produces, even at the cost of pain). There is
no place for an idler in the kingdom of God (Matt. 20:1). Their efforts were "for my
name's sake" (Matt. 19:29; 1 Pet. 4:14) and they had "not fainted" (Gal. 6:9). (2)
Patience--(mentioned twice). When work had to be done under trying circumstances they
had endured with steadfastness (Matt. 24:13; Heb. 10:36). (3) Defense of truth and
purity. In this they were praised for (a) not bearing them which were evil, vs. 2 (see 1
Cor. 5; 2 Thess. 3:6, 14-15), (b) testing and rejecting false apostles, vs. 2 (see 2 Cor.
11:13-15; 12:12; also with reference to false teachers, see 1 John 4:1; Rom. 16:17-18; 2
John 9-11), and (c) hating the deeds of the icolaitans, vs. 6. There has been much
speculation concerning the Nicolaitans, but we can only conclude that they were
followers of a man named "Nicolas," whose deeds and doctrine (vs. 15) were condemned
without being mentioned. Jesus's "hate" of the deeds and doctrine of the Nicolaitans
clearly exemplifies His attitude toward false doctrines and practices.
Our Savior always deals with his people in love, kindness, and tenderness. When there is
a stern reproof to be given, he cushions it with a kind word of commendation and
encouragement. Let no one imagine that the church at Ephesus was an apostate or even
indifferent congregation. Nothing could be further from the truth! Few are the churches to
whom such a laudable commendation could be given.
1. "I know thy works." These were not idle believers. Their faith was practical. By
works of obedience to God, works of charity to men, and by works of devotion to
Christ, the saints of God at Ephesus demonstrated their faith. They did not merely
profess faith. They practiced faith. Their works were known, approved of, and
accepted by Christ.
2. The Savior also said, "I know thy labor." These believers not only walked in good
works before God, they put themselves whole-heartedly into the work God gave them
to do for his glory. They zealously and anxiously went about serving the cause of
Christ in their generation with all their might. These men and women were not lazy,
loitering, listless people. They seized every opportunity to serve their Savior. And
they did it willingly.
3. Next, the Lord said, "I know thy patience." There are many who labor, and labor
well, but labor only for a while. They do not persevere in the work. Before long, they
faint and fall by the wayside. Not these people! This congregation had labored
steadily, in the face of great opposition, in the midst of great trials, and in a dark,
pagan world of religious superstition and moral perversion. They had done so for
more than forty years! This church threw all its energy and all its means into the
cause of Christ, not in spurts and spasms, but in continual, unabated zeal for the glory
of God!
4. Then, the Son of God commended the church at Ephesus for its intense adherence
to gospel truth. "I know how thou canst not bear them which are evil." They had an
intense loathing for that which is evil, both doctrinally and morally. They loved the
truth. And their love for the truth made them "hate every false way" (Ps. 119:104).
5. The Lord went on to say, "I know thou hast tried them which say they are
apostles, and are not, and hast found them liars." Few there are to whom these
honorable words could be spoken! But the saints at Ephesus knew the difference

between things that differ. They knew truth from error. When they heard Judaizers
and free-willers (legalists and Arminians) preaching another gospel, another Jesus,
and another spirit, their blood boiled. They boldly denounced all such pretentious
preachers as liars, deceivers, and wicked men.
6. This church also bore reproach and persecution for Christ’s sake, and did so with
patience. The Lord Jesus said, " I know how thou hast borne, and hast patience,
and for my sake hast labored." In the teeth of opposition, they stood firm. In the
midst of Christ’s enemies, they boldly confessed him. In the face of hardship, trial,
persecution, and imprisonment, they confidently served their Master. They were loyal
to the core.
7. The Savior commended them for their rare faithfulness and perseverance. "I know
that thou hast not fainted." They never failed. They never faltered. They never quit.
The saints of God at Ephesus were rare, rare people.
8. One other matter of commendation was their hatred of the Nicolaitanes. "I know
that thou hatest the deeds of the icolaitanes, which I also hate." The Nicolaitanes
were a sect of base antinomians which had arisen in those early days of Christianity.
They contended that since we are saved by grace and are free from the law, nothing is
evil. They made every excuse for lewdness and licentiousness. John Gill tells us that
the Nicolaitanes "committed fornication, adultery, and all uncleanness, and had their
wives in common." All this evil was practiced and promoted in the name of Christian
liberty! All true believers, like these Ephesians and like Christ himself, despise those
who promote ungodliness in the name of grace.
To the Church in Ephesus
1 “To the angel[a] of the church in Ephesus write:
These are the words of him who holds the seven
stars in his right hand and walks among the seven
golden lamp stands.
1. BAR ES, "The Epistle to the Church at Ephesus
The contents of the epistle to the church at Ephesus - the first addressed - are these:
(1) The attribute of the Saviour referred to is, that he “holds the stars in his right hand,
and walks in the midst of the golden candlesticks,” Rev_2:1.
(2) He commends them for their patience, and for their opposition to those who are

evil, and for their zeal and fidelity in carefully examining into the character of some
who claimed to be apostles, but who were, in fact, impostors; for their
perseverance in bearing up under trial, and not fainting in his cause, and for their
opposition to the Nicolaitanes, whom, he says, he hates, Rev_2:2-3, Rev_2:6.
(3) He reproves them for having left their first love to him, Rev_2:4.
(4) He admonishes them to remember whence they had fallen, to repent, and to do
their first works Rev_2:5.
(5) He threatens them that, if they do not repent, he will come and remove the
candlestick out of its place, Rev_2:5; and,
(6) He assures them, and all others, that whosoever overcomes he will “give him to eat
of the tree of life, which is in the midst of the paradise of God,” Rev_2:7.
Unto the angel - The minister; the presiding presbyter; the bishop - in the primitive
sense of the word “bishop” - denoting one who had the spiritual charge of a congregation.
See the notes on Rev_1:20.
Of the church - Not of the churches of Ephesus, but of the one church of that city.
There is no evidence that the word is used in a collective sense to denote a group of
churches, like a diocese; nor is there any evidence that there was such a group of
churches in Ephesus, or that there was more than one church in that city. It is probable
that all who were Christians there were regarded as members of one church - though for
convenience they may have met for worship in different places. Thus, there was one
church in Corinth 1Co_1:1; one church in Thessalonica 1Th_1:1, etc.
Of Ephesus - On the situation of Ephesus, see the notes on Act_18:19, and the
introduction to the notes on the Epistle to the Ephesians, section 1, and the engraving
there. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in the
Mythic times, and was said to have been founded by the Amazons. It was situated on the
river Cayster, not far from the Icarian Sea, between Smyrna and Miletus. It was one of
the most considerable cities of Asia Minor, and while, about the epoch when Christianity
was introduced, other cities declined, Ephesus rose more and more. It owed its
prosperity, in part, to the favor of its governors; for Lysimachus named the city Arsinoe,
in honor of his second wife, and Attalus Philadelphus furnished it with splendid wharves
and docks. Under the Romans it was the capital not only of Ionia, but of the entire
province of Asia, and bore the honorable title of the first and greatest metropolis of Asia.
John is supposed to have resided in this city, and to have preached the gospel there for
many years; and on this account, perhaps, it was, as well as on account of the relative
importance of the city, that the first epistle of the seven was addressed to that church. On
the present condition of the ruins of Ephesus, see the notes on Rev_2:5. We have no
means whatever of ascertaining the size of the church when John wrote the Book of
Revelation. From the fact, however, that Paul, as is supposed (see the introduction to the
Epistle to the Ephesians, section 2), labored there for about three years; that there was a
body of “elders” who presided over the church there Act_20:17; and that the apostle
John seems to have spent a considerable part of his life there in preaching the gospel, it
may be presumed that there was a large and flourishing church in that city. The epistle
before us shows also that it was characterized by distinguished piety.
These things saith he that holdeth the seven stars in his right hand - See the
notes on Rev_1:16. The object here seems to be to turn the attention of the church in
Ephesus to some attribute of the Saviour which deserved their special regard, or which
constituted a special reason for attending to what he said. To do this, the attention is
directed, in this case, to the fact that he held the seven stars - emblematic of the
ministers of the churches - in his hand, and that he walked in the midst of the

lampbearers - representing the churches themselves; intimating that they were
dependent on him, that he had power to continue or remove the ministry, and that it was
by his presence only that those lamp-bearers would continue to give light. The absolute
control over the ministry, and the fact that he walked amidst the churches, and that his
presence was necessary to their perpetuity and their welfare, seem to be the principal
ideas implied in this representation. These truths he would impress on their minds, in
order that they might feel how easy it would be for him to punish any disobedience, and
in order that they might do what was necessary to secure his continual presence among
them. These views seem to be sanctioned by the character of the punishment threatened
Rev_2:5, “that he would remove the candlestick representing their church out of its
place.” See the notes on Rev_2:5.
Who walketh in the midst, ... - In Rev_1:13 he is represented simply as being seen
amidst the golden candlesticks. See the notes on that place. Here there is the additional
idea of his “walking” in the midst of them, implying perhaps constant and vigilant
supervision. He went from one to another, as one who inspects and surveys what is
under his care; perhaps also with the idea that he went among them as a friend to bless
them.
2. CLARKE, "Unto the angel of the Church of Ephesus - By αγγελος, angel, we
are to understand the messenger or person sent by God to preside over this Church; and
to him the epistle is directed, not as pointing out his state, but the state of the Church
under his care. Angel of the Church here answers exactly to that officer of the synagogue
among the Jews called ‫ציבור‬ ‫שליח‬ sheliach tsibbur, the messenger of the Church, whose
business it was to read, pray, and teach in the synagogue. The Church at Ephesus is first
addressed, as being the place where John chiefly resided; and the city itself was the
metropolis of that part of Asia. The angel or bishop at this time was most probably
Timothy, who presided over that Church before St. John took up his residence there, and
who is supposed to have continued in that office till a.d. 97, and to have been martyred a
short time before St. John’s return from Patmos.
Holdeth the seven stars - Who particularly preserves, and guides, and upholds, not
only the ministers of those seven Churches, but all the genuine ministers of his Gospel, in
all ages and places.
Walketh in the midst of the seven golden candlesticks - Is the supreme Bishop
and Head, not only of those Churches, but of all the Churches or congregations of his
people throughout the world.
3. GILL, "Unto the angel of the church of Ephesus write,.... Of the city of
Ephesus; see Gill on Rev_1:11 and see Gill on Act_18:19. The church here seems to have
been founded by the Apostle Paul, who continued here two years, by which means all
Asia heard the word of the Lord Jesus, Act_19:10; of this church; see Gill on Act_20:17;
it is named first, because it was the largest, most populous, and famous, and was nearest
to Patmos, where John now was, and most known to him, it being the place where he had
resided; and it was the place from whence the Gospel came to others, and spread itself in
lesser Asia; but especially it is first written to, because it represented the church in the

apostolic age; so that this letter contains the things which are, Rev_1:19; and in its very
name, to the state of this church in Ephesus, there may be an allusion; either to εφεσις,
"ephesis", which signifies "desire", and may be expressive of the fervent love of that pure
and apostolic church to Jesus Christ at the beginning of it; their eager desire after more
knowledge of him, and communion with him; after his word and ordinances, and the
maintaining of the purity of them; after the spread of his Gospel, and the enlargement of
his kingdom in the world; as well as after fellowship with the saints, and the spiritual
welfare of each other: the allusion may be also to αφεσις, "aphesis", which signifies
"remission", or an abatement; and so may point out the remissness and decay of the first
love of these primitive Christians, towards the close of this state; of the abatement of the
fervency of it, of which complaint is made in this epistle, and not without cause. This
epistle is inscribed to the angel of this church, or the pastor of it; why ministers are called
angels; see Gill on Rev_1:20; some think this was Timothy, whom the Apostle Paul sent
thither, and desired him to continue there, 1Ti_1:3, there was one Onesimus bishop of
Ephesus, when Polycarp was bishop of Smyrna, of whom he makes mention in his epistle
(x) to the Ephesians, and bids fair to be this angel; though if any credit could be given to
the Apostolic Constitutions (y) the bishop of this place was one John, who is said to be
ordained by the Apostle John, and is thought to be the same with John the elder (z), the
master of Papias; but though only one is mentioned, yet all the elders of this church, for
there were more than one, see Act_20:17; are included; and not they only, but the whole
church over whom they presided; for what was written was ordered to be sent to the
church, and was sent by John, see Rev_1:4; the letter was sent to the pastor or pastors, to
the whole body of ministers, by them to be communicated to the church; and not only to
this particular church did this letter and the contents of it belong, but to all the churches
of Christ within the period of the apostolic age, as may be concluded from Rev_2:7.
These things saith he that holdeth the seven stars in his right hand; the Syriac
version reads, "that holds all things, and these seven stars in his right hand"; for the
explanation of this character of Christ; see Gill on Rev_1:16; only let it be observed how
suitably this is prefixed to the church at Ephesus, and which represents the state of the
churches in the times of the apostles; in which place, and during which interval, our Lord
remarkably held his ministering: servants as stars in his right hand; he held and
protected the Apostle Paul for two years in this place, and preserved him and his
companions safe amidst the uproar raised by Demetrius the silversmith about them;
here also he protected Timothy at a time when there were many adversaries, and kept
the elders of this church pure, notwithstanding the erroneous persons that rose up
among them; and last of all the Apostle John, who here resided, and died in peace,
notwithstanding the rage and fury of his persecutors: likewise Christ in a very visible
manner held all his faithful ministers during this period in his right hand, safe and
secure, until they had done the work they were sent about, and preserved them in purity
of doctrine and conversation; so that their light in both respects shone brightly before
men. Moreover, as this title of Christ is prefixed to the epistle to the first of the churches,
and its pastor or pastors, it may be considered as relating to, and holding good of all the
ministers of the Gospel and pastors of the other churches; and likewise of all the
churches in successive ages to the end of the world, as the following one also refers to all
the churches themselves:
who walketh in the midst of the seven golden candlesticks; see Gill on
Rev_1:12; see Gill on Rev_1:13; Christ was not only present with, and took his walks in
this church at Ephesus, but in all the churches of that period, comparable to candlesticks,

which held forth the light of the Gospel, and that in order as the antitype of Aaron, to
him these lamps, and likewise in all his churches to the end of the world; see Mat_28:20.
4. HE RY, "I. The inscription, where observe, 1. To whom the first of these epistles is
directed: To the church of Ephesus, a famous church planted by the apostle Paul (Acts
19), and afterwards watered and governed by John, who had his residence very much
there. We can hardly think that Timothy was the angel, or sole pastor and bishop, of this
church at this time, - that he who was of a very excellent spirit, and naturally cared for
the good state of the souls of the people, should become so remiss as to deserve the
rebukes given to the ministry of this church. Observe, 2. From whom this epistle to
Ephesus was sent; and here we have one of those titles that were given to Christ in his
appearance to John in the chapter foregoing: He that holds the seven stars in his right
hand, and walks in the midst of the seven golden candlesticks, Rev_1:13, Rev_1:16. This
title consists of two parts: - (1.) He that holds the stars in his right hand. The ministers
of Christ are under his special care and protection. It is the honour of God that he knows
the number of the stars, calls them by their names, binds the sweet influences of
Pleiades and looses the bands of Orion; and it is the honour of the Lord Jesus Christ that
the ministers of the gospel, who are greater blessings to the church than the stars are to
the world, are in his hand. He directs all their motions; he disposes of them into their
several orbs; he fills them with light and influence; he supports them, or else they would
soon be falling stars; they are instruments in his hand, and all the good they do is done
by his hand with them. (2.) He walks in the midst of the golden candlesticks. This
intimates his relation to his churches, as the other his relation to his ministers. Christ is
in an intimate manner present and conversant with his churches; he knows and observes
their state; he takes pleasure in them, as a man does to walk in his garden. Though Christ
is in heaven, he walks in the midst of his churches on earth, observing what is amiss in
them and what it is that they want. This is a great encouragement to those who have the
care of the churches, that the Lord Jesus has graven them upon the palms of his hands.
5. JAMISO , "Rev_2:1-29. Epistles to Ephesus, Smyrna, Pergamos, Thyatira.
Each of the seven epistles in this and the third chapter, commences with, “I know thy
works.” Each contains a promise from Christ, “To him that overcometh.” Each ends with,
“He that hath an ear, let him hear what the Spirit saith unto the churches.” The title of
our Lord in each case accords with the nature of the address, and is mainly taken from
the imagery of the vision, Rev_1:12-16. Each address has a threat or a promise, and most
of the addresses have both. Their order seems to be ecclesiastical, civil, and geographical:
Ephesus first, as being the Asiatic metropolis (termed “the light of Asia,” and “first city of
Asia”), the nearest to Patmos, where John received the epistle to the seven churches, and
also as being that Church with which John was especially connected; then the churches
on the west coast of Asia; then those in the interior. Smyrna and Philadelphia alone
receive unmixed praise. Sardis and Laodicea receive almost solely censure. In Ephesus,
Pergamos, and Thyatira, there are some things to praise, others to condemn, the latter
element preponderating in one case (Ephesus), the former in the two others (Pergamos
and Thyatira). Thus the main characteristics of the different states of different churches,
in all times and places, are portrayed, and they are suitably encouraged or warned.
Ephesus — famed for the temple of Diana, one of the seven wonders of the world. For
three years Paul labored there. He subsequently ordained Timothy superintending
overseer or bishop there: probably his charge was but of a temporary nature. John,
towards the close of his life, took it as the center from which he superintended the

province.
holdeth — Greek, “holdeth fast,” as in Rev_2:25; Rev_3:11; compare Joh_10:28,
Joh_10:29. The title of Christ here as “holding fast the seven stars (from Rev_1:16 : only
that, for having is substituted holding fast in His grasp), and walking in the midst of the
seven candlesticks,” accords with the beginning of His address to the seven churches
representing the universal Church. Walking expresses His unwearied activity in the
Church, guarding her from internal and external evils, as the high priest moved to and
fro in the sanctuary.
6. BARCLAY, “EPHESUS, FIRST AND GREATEST
When we know something of the history of Ephesus and learn something of its conditions at this
time, it is easy to see why it comes first in the list of the seven Churches.
Pergamum was the official capital of the province of Asia but Ephesus was by far its greatest city.
It claimed as its proud title "The first and the greatest metropolis of Asia." A Roman writer called it
Lumen Asiae, The Light of Asia. Let us see, then, the factors which gave it its preeminent
greatness.
(i) In the time of John, Ephesus was the greatest harbour in Asia. All the roads of the Cayster
Valley--the Cayster was the river on which it stood--converged upon it. But the roads came from
further afield than that. It was at Ephesus that the road from the far-off Euphrates and
Mesopotamia reached the Mediterranean, having come by way of Colossae and Laodicea. It was
at Ephesus that the road from Galatia reached the sea, having come by way of Sardis. And from
the south came up the road from the rich Maeander Valley. Strabo, the ancient geographer,
called Ephesus "The Market of Asia," and it may well be that in Rev. 18:12-13 John was setting
down a description of the varied riches of the marketplace at Ephesus.
Ephesus was the Gateway of Asia. One of its distinctions, laid down by statute, was that when
the Roman proconsul came to take up office as governor of Asia, he must disembark at Ephesus
and enter his province there. For all the travellers and the trade, from the Cayster and the
Maeander Valleys, from Galatia, from the Euphrates and from Mesopotamia, Ephesus was the
highway to Rome. In later times, when the Christians were brought from Asia to be flung to the
lions in the arena in Rome, Ignatius called Ephesus the Highway of the Martyrs.
Its position made Ephesus the wealthiest and the greatest city in all Asia and it has been aptly
called the Vanity Fair of the ancient world.
(ii) Ephesus had certain important political distinctions. It was a free city. In the Roman Empire
certain cities were free cities; they had had that honour conferred upon them because of their
services to the Empire. A free city was within its own limits self-governing; and it was exempted
from ever having Roman troops garrisoned there. It was an assize town. The Roman governors
made periodical tours of their provinces; and at certain specially chosen cities and towns courts
were held where the governor tried the most important cases. Further, Ephesus held yearly the
most famous games in Asia which attracted people from all over the province.
(iii) Ephesus was the centre of the worship of Artemis or, as the King James Version calls her,
Diana of the Ephesians. The Temple of Artemis was one of the seven wonders of the ancient
world. It was four hundred and twenty-five feet long by two hundred and twenty feet wide; it had
one hundred and twenty columns, each sixty feet high and the gift of a king, and thirty-six of them
were richly gilded and inlaid. Ancient temples consisted mostly of colonnades with only the centre
portion roofed over. The centre portion of the Temple of Artemis was roofed over with cypress

wood. The image of Artemis was one of the most sacred images in the ancient world. It was by
no means beautiful but a squat, black, many-breasted figure; so ancient that none knew its origin.
We have only to read Ac.19 to see how precious Artemis and her temple were to Ephesus.
Ephesus had also famous temples to the godhead of the Roman Emperors, Claudius and Nero,
and in after days was to add temples to Hadrian and Severus. In Ephesus pagan religion was at
its strongest.
(iv) Ephesus was a notorious centre of pagan superstition. It was famous for the Ephesian
Letters, amulets and charms which were supposed to be infallible remedies for sickness, to bring
children to those who were childless and to ensure success in any undertaking; and people came
from all over the world to buy them.
(v) The population of Ephesus was very mixed. Its citizens were divided into six tribes. One
consisted of those who were descendants of the original natives of the country; one consisted of
those who were direct descendants of the original colonists from Athens; three consisted of other
Greeks; and one, it is probable, consisted of Jews. Besides being a centre of religion the Temple
of Artemis was also a centre of crime and immorality. The Temple area possessed the right of
asylum; any criminal was safe if he could reach it. The temple possessed hundreds of priestesses
who were sacred prostitutes. All this combined to make Ephesus a notoriously evil place.
Heraclitus, one of the most famous of ancient philosophers, was known as "the weeping
philosopher." His explanation of his tears was that no one could live in Ephesus without weeping
at its immorality.
Such was Ephesus; a more unpromising soil for the sowing of the seed of Christianity can
scarcely be imagined; and yet it was there that Christianity had some of its greatest triumphs. R.
C. Trench writes: "Nowhere did the word of God find a kindlier soil, strike root more deeply or
bear fairer fruits of faith and love."
Paul stayed longer in Ephesus than in any other city (Ac.20:31). It was with Ephesus that Timothy
was connected so that he is called its first bishop (1Tim.1:3). It is in Ephesus that we find Aquila,
Priscilla and Apollos (Ac.18:19,24,26). Surely to no one was Paul ever more close than to the
Ephesian elders, as his farewell address so beautifully shows (Ac.20:17-38). In later days John
was the leading figure of Ephesus. Legend has it that he brought Mary the mother of Jesus to
Ephesus and that she was buried there. When Ignatius of Antioch wrote to Ephesus, on his way
to being martyred in Rome, he could write: "You were ever of one mind with the apostles in the
power of Jesus Christ."
There can be few places which better prove the conquering power of the Christian faith.
We may note one more thing. We have spoken of Ephesus as the greatest harbour of Asia.
Today there is little left of Ephesus but ruins and it is no less than six miles from the sea. The
coast is now "a harbourless line of sandy beach, unapproachable by a ship." What was once the
Gulf of Ephesus and the harbour is "a marsh dense with reeds." It was ever a fight to keep the
harbour of Ephesus open because of the silt which the Cayster brings down. The fight was lost
and Ephesus vanished from the scene.
EPHESUS CHRIST AND HIS CHURCH
Rev. 2:1-7 (continued)
John begins the letter to Ephesus with two descriptions of the Risen Christ.
(i) He holds the seven stars in his right hand. That is to say, Christ holds the Churches in his
hand. The word for to hold is kratein (GSN2902), and it is a strong word. It means that Christ has
complete control over the Church. If the Church submits to that control, it will never go wrong; and
more than that--our security lies in the fact that we are in the hand of Christ. "They shall never

perish, and no one shall snatch them out of my hand" (Jn.10:28).
There is another point here which emerges only in the Greek. Kratein (GSN2902) normally takes
a genitive case after it (the case which in English we express by the word of). Because, when we
take hold of a thing, we seldom take hold of the whole of it but of part of it. When kratein
(GSN2902) takes an accusative after it, it means that the whole object is gripped within the hand.
Here, kratein (GSN2902) takes the accusative and that means that Christ clasps the whole of the
seven stars in his hand. That means he holds the whole Church in his hand.
We do well to remember that. It is not only our Church which is in the hand of Christ; the whole
Church is in his hand. When men put up barriers between Church and Church, they do what
Christ never does.
(ii) He walks in the midst of the seven golden lampstands. The lampstands are the Churches.
This expression tells us of Christ's unwearied activity in the midst of his Churches. He is not
confined to any one of them; wherever men are met to worship in his name, Christ is there.
John goes on to say certain things about the people of the Church of Ephesus.
(i) The Risen Christ praises their toil. The word is kopos (GSN2884) and it is a favourite New
Testament word. Tryphena, Tryphosa and Persis all work hard int he Lord (Rom.16:12). The one
thing that Paul claims is that he has worked harder than all (1Cor.15:10). He fears lest the
Galatians slip back, and his labour is in vain (Gal.4:11). In each case--and there are many
others--the word is either kopos (GSN2884) or the verb kopian (GSN2872). The special
characteristic of these words is that they describe the kind of toil which takes everything of mind
and sinew that a man can put into it. The Christian way is not for the man who fears to break
sweat. The Christian is to be a toiler for Christ, and, even if physical toil is impossible, he can still
toil in prayer.
(ii) The Risen Christ praises their steadfast endurance. Here is the word hupomone (GSN5281)
which we have come upon again and again. It is not the grim patience which resignedly accepts
things. It is the courageous gallantry which accepts suffering and hardship and turns them into
grace and glory. It is often said that suffering colours life; but when we meet life with the
hupomone (GSN5281) which Christ can give, the colour of life is never grey or black; it is always
tinged with glory.
EPHESUS WHEN ORTHODOXY COSTS TOO MUCH
The Risen Christ goes on to praise the Christians of Ephesus because they have tested evil men
and proved them liars.
Many an evil man came into the little congregations of the early church. Jesus had warned of the
false prophets who are wolves in sheep's clothing (Matt.7:15). In his farewell speech to the elders
of this very Church at Ephesus, Paul had warned them that grievous wolves would invade the
flock (Ac.20:29). These evil men were of many kinds. There were emissaries of the Jews who
sought to entangle Christians again in the Law and followed Paul everywhere, trying to undo his
work. There were those who tried to turn liberty into licence. There were professional beggars
who preyed on the charity of the Christian congregations. The Church at Ephesus us was even
more open to these itinerant menaces than any other Church. It was on the highway to Rome and
to the east, and what R. C. Trench called "the whole rabble of evil-doers" was liable to descend
upon it.
More than once the New Testament insists on the necessity of testing. John in his First Letter
insists that the spirits who claim to come from God should be tested by their willingness to accept

the Incarnation in all its fullness (1Jn.4:1-3). Paul insists that the Thessalonians should test all
things and then hold on to that which is good (1Th.5:21). He insists that, when the prophets
preach, they are subject to the testing of the other prophets (1Cor.14:29). A man cannot proclaim
his private views in the assembly of God's people; he must abide in the tradition of the Church.
Jesus demanded the hardest test of all: "By their fruits you will know them" (Matt.7:15-20).
The Church at Ephesus had faithfully applied its tests and had weeded out all evil and misguided
men; but the trouble was that something had got lost in the process. "I have this against you,"
says the Risen Christ, "that you have lost your first love." That phrase may have two meanings.
(a) It can mean that the first enthusiasm is gone. Jeremiah speaks of the devotion of Israel to God
in the early days. God says to the nation that he remembers, "the devotion of your youth, your
love as a bride" (Jer.2:2). There had been a honeymoon period, but the first flush of enthusiasm
is past. It may be that the Risen Christ is saying that all the enthusiasm has gone out of the
religion of the Church of Ephesus.
(b) Much more likely this means that the first fine rapture of love for the brotherhood is gone. In
the first days the members of the Church at Ephesus had really loved each other; dissension had
never reared its head; the heart was ready to kindle and the hand was ready to help. But
something had gone wrong. It may well be that heresy-hunting had killed love, and orthodoxy had
been achieved at the price of fellowship. When that happens, orthodoxy has cost too much. All
the orthodoxy in the world will never take the place of love.
EPHESUS THE STEPS ON THE RETURN JOURNEY
In Ephesus something had gone wrong. The earnest toil was there; the gallant endurance was
there; the unimpeachable orthodoxy was there; but the love was gone. So the Risen Christ
makes his appeal and it is for the three steps of the return journey.
(i) First, he says "Remember". He is not here speaking to someone who has never been inside
the Church; he is speaking to those who are inside but have somehow lost the way. Memory can
often be the first step on the way back. In the far country the prodigal son suddenly remembered
his home (Lk.15:17).
O. Henry has a short story. There was a lad who had been brought up in a village; and in the
village school he had sat beside a village girl, innocent and sweet. The lad found his way to the
city; fell into bad company; became an expert pickpocket. He was on the street one day; he had
just picked a pocket--a neat job, well done--and he was pleased with himself. Suddenly he saw
the girl he used to sit beside at school. She was still the same--innocent and sweet. She did not
see him; he took care of that. But suddenly he remembered what he had been, and realized what
he was. He leaned his burning head against the cool iron of a lamp post. "God," he said, "how I
hate myself." Memory was offering him the way back.
William Cowper wrote:
Where is the blessedness I knew When first I saw the Lord? Where is the soul-refreshing view Of
Jesus and his word?
A verse like that may sound like nothing but tragedy and sorrow, but in fact it can be the first step
of the way back; for the first step to amendment is to realize that something has gone wrong.
(ii) Second, he says "Repent". When we discover that something has gone wrong, there is more
than one possible reaction. We may feel that nothing can sustain its first lustre, and so accept
what we consider inevitable. We may be filled with a feeling of resentment and blame life instead

of facing ourselves. We may decide that the old thrill is to be found along forbidden pathways and
try to find spice for life in sin. But the Risen Christ says, "Repent!" Repentance is the admission
that the fault is ours and the feeling of sorrow for it. The prodigal's reaction is: "I will arise and go
to my father and say I have sinned." (Lk.15:18). It is Saul's cry of the heart when he realizes his
folly: "I have played the fool and I have erred exceedingly" (1Sam.26:21). The hardest thing about
repentance is the acceptance of personal responsibility for our failure, for once the responsibility
is accepted the godly sorrow will surely follow.
(iii) Third, he says "Do". The sorrow of repentance is meant to drive a man to two things. First, it
is meant to drive him to fling himself on the grace of God, saying only: "God, be merciful to me a
sinner." Second, it is meant to drive him to action in order to bring forth fruits meet for repentance.
No man has truly repented when he does the same things again. Fosdick said that the great truth
of Christianity is that "no man need stay the way he is." The proof of repentance is a changed life,
a life changed by our effort in cooperation with the grace of God.
EPHESUS A RUINOUS HERESY
We meet here a heresy which the Risen Christ says that he hates and which he praises Ephesus
for also hating. It may seem strange to attribute hatred to the Risen Christ; but two things are to
be remembered. First, if we love anyone with passionate intensity, we will necessarily hate
anything which threatens to ruin that person. Second, it is necessary to hate the sin but love the
sinner.
The heretics we meet here are the Nicolaitans. They are only named, not defined. But we meet
them again in Pergamum (Rev. 2:15). There they are very closely connected with those "who
hold the teaching of Balaam," and that in turn is connected with eating things offered to idols and
with immorality (Rev. 2:14). We meet precisely the same problem at Thyatira where the wicked
Jezebel is said to cause Christians to practise immorality and to eat things offered to idols.
We may first note that this danger is coming not from outside the Church but from inside. The
claim of these heretics was that they were not destroying Christianity but presenting an improved
version.
We may, second, note that the Nicolaitans and those who hold the teaching of Balaam were, in
fact, one and the same. There is a play on words here. The name Nicolaos (GSN3532), the
founder of the Nicolaitans, could be derived from two Greek words, nikan (GSN3528), to conquer,
and laos (GSN2992), the people. Balaam (HSN1109) can be derived from two Hebrew words,
bela, to conquer, and ha'am (HSN5971), the people. The two names, then, are the same and
both can describe an evil teacher, who has won victory over the people and subjugated them to
poisonous heresy.
In Num.25:1-5 we find a strange story in which the Israelites were seduced into illegal and
sacrilegious unions with Moabite women and into the worship of Baal-peor, a seduction which, if it
had not been sternly checked, might have ruined the religion of Israel and destroyed her as a
nation. When we go on to Num.31:16 we find that seduction definitely attributed to the evil
influence of Balaam. Balaam, then, in Hebrew history stood for an evil man who seduced the
people into sin.
Let us now see what the early church historians have to tell us about these Nicolaitans. The
majority identify them with the followers of Nicolaus, the proselyte of Antioch, who was one of the
seven commonly called deacons (Ac.6:5). The idea is that Nicolaus went wrong and became a
heretic. Irenaeus says of the Nicolaitans that "they lived lives of unrestrained indulgence" (Against
Heresies, 1.26.3). Hippolytus says that he was one of the seven and that "he departed from
correct doctrine, and was in the habit of inculcating indifference of food and life" (Refutation of

Heresies, 7: 24). The Apostolic Constitutions (6: 8) describe the Nicolaitans as "shameless in
uncleanness." Clement of Alexandria says they "abandon themselves to pleasure like
goats...leading a life of self-indulgence." But he acquits Nicolaus of all blame and says that they
perverted his saying "that the flesh must be abused." Nicolaus meant that the body must be kept
under; the heretics perverted it into meaning that the flesh can be used as shamelessly as a man
wishes (The Miscellanies 2: 20). The Nicolaitans obviously taught loose living.
Let us see if we can identify their point of view and their teaching a little more definitely. The letter
to Pergamum tells us that they seduced people into eating meat offered to idols and into
immorality. When we turn to the decree of the Council of Jerusalem, we find that two of the
conditions on which the Gentiles were to be admitted to the Church were that they were to
abstain from things offered to idols and from immorality (Ac.15:28-29). These are the very
conditions that the Nicolaitans broke.
They were almost certainly people who argued on these lines. (a) The Law is ended; therefore,
there are no laws and we are entitled to do what we like. They confused Christian liberty with
unchristian licence. They were the very kind of people whom Paul urged not to use their liberty as
an opportunity for the flesh (Gal.5:13). (b) They probably argued that the body is evil anyway and
that a man could do what he liked with it because it did not matter. (c) They probably argued that
the Christian was so defended by grace that he could do anything and take no harm.
What lay behind this Nicolaitan perversion of the truth? The trouble was the necessary difference
between the Christian and the pagan society in which he moved. The heathen had no hesitation
in eating meat offered to idols and it was set before him at every social occasion. Could a
Christian attend such a feast? The heathen had no idea of chastity and sexual relations outside
marriage were accepted as completely normal and brought no shame. Must a Christian be so
very different? The Nicolaitans were suggesting that there was no reason why a Christian should
not come to terms with the world. Sir William Ramsay describes their teaching thus: "It was an
attempt to effect a reasonable compromise with the established usages of the Graeco-Roman
society and to retain as many as possible of those usages in the Christian system of life." This
teaching naturally affected most the upper classes because they had most to lose if they went all
the way with the Christian demand. To John the Nicolaitans were worse than pagans, for they
were the enemy within the gates.
The Nicolaitans were not prepared to be different; they were the most dangerous of all heretics
from a practical point of view, for, if their teaching had been successful, the world would have
changed Christianity and not Christianity the world.
EPHESUS THE GREAT REWARD
Finally, the Risen Christ makes his great promise to those who overcome. In this picture there are
two very beautiful conceptions.
(i) There is the conception of the tree of life. This is part of the story of the Garden of Eden; in the
midst of the garden there was the tree of life (Gen.2:9); it was the tree of which Adam was
forbidden to eat (Gen.2:16-17); the tree whose fruit would make a man like God, and for eating
which Adam and Eve were driven from Eden (Gen.3:22-24).
In later Jewish thought the tree came to stand for that which gave man life indeed. Wisdom is a
tree of life to them that lay hold of her (Prov.3:18); the fruit of the righteous is a tree of life
(Prov.11:30); hope fulfilled is a tree of life (Prov.13:12); a tongue is a tree of life (Prov.15:4).
To this is to be added another picture. Adam was first forbidden to eat of the tree of life and then
he was barred from the garden so that the tree of life was lost for ever. But it was a regular

Jewish conception that, when the Messiah came and the new age dawned, the tree of life would
be in the midst of men and those who had been faithful would eat of it. The wise man said: "They
that do the things that please thee shall receive the fruit of the tree of immortality" (Ecc.19:19).
The rabbis had a picture of the tree of life in paradise. Its boughs overshadowed the whole of
paradise; it had five hundred thousand fragrant perfumes and its fruit as many pleasant tastes,
every one of them different. The idea was that what Adam had lost the Messiah would restore. To
eat of the tree of life means to have all the joys that the faithful conquerors will have when Christ
reigns supreme.
(ii) There is the conception of paradise, and the very sound of the word is lovely. It may be that
we do not attach any very definite meaning to it but when we study history, we come upon some
of the most adventurous thinking the world has ever known.
(a) Originally paradise was a Persian word. Xenophon wrote much about the Persians, and it was
he who introduced the word into the Greek language. Originally it meant a pleasure garden.
When Xenophon is describing the state in which the Persian king lived, he says that he takes
care that, wherever he resides, there are paradises, full of all the good and beautiful things the
soil can produce (Xenophon: Oeconomicus, 4: 13). Paradise is a lovely word to describe a thing
of serene beauty.
(b) In the Septuagint paradise has two uses. First, it is regularly used for the Garden of Eden
(Gen.2:8; Gen.3:1). Second, it is regularly used of any stately garden. When Isaiah speaks of a
garden that has no water, it is the word paradise that is used (Isa.1:30). It is the word used when
Jeremiah says: "Plant gardens and eat their produce" (Jer.29:5). It is the word used when the
preacher says: "I made myself gardens and parks, and planted in them all kinds of fruit trees"
(Ecc.2:5).
(iii) In early Christian thought the word has a special meaning. In Jewish thought after death the
souls of all alike went to Hades, a grey and shadowy place. Early Christian thought conceived of
an intermediate state between earth and heaven to which all men went and in which they
remained until the final judgment. This place was conceived of by Tertullian as a vast cavern
beneath the earth. But there was a special part in which the patriarchs and the prophets lived,
and that was paradise. Philo describes it as a place "vexed by neither rain, nor snow, nor waves,
but which the gentle Zephyr refreshes, breathing ever on it from the ocean." As Tertullian saw it,
only one kind of person went straight to this paradise, and that was the martyr. "The sole key," he
said, "to unlock paradise is your own life's blood" (Tertullian: Concerning the Soul, 55).
Origen was one of the most adventurous thinkers the Church ever produced. He writes like this: "I
think that all the saints (saints means Christians) who depart from this life will remain in some
place situated on the earth, which holy Scripture calls paradise, as in some place of instruction
and, so to speak, class-room or school of souls.... If anyone indeed be pure in heart and holy in
mind, and more practised in perception, he will by making more rapid progress, quickly ascend to
a place in the air, and reach the kingdom of heaven, through these mansions (stages) which the
Greeks called spheres and which holy Scripture calls heavens.... He will in the end follow him
who has passed into the heavens, Jesus the Son of God, who said: `I will that where I am, these
may be also.' It is of this diversity of places he speaks, when he said: `In my Father's house are
many mansions'" (Origen: De Principilis, 2: 6).
The great early thinkers did not identify paradise and heaven; paradise was the intermediate
stage, where the souls of the righteous were fitted to enter the presence of God. There is
something very lovely here. Who has not felt that the leap from earth to heaven is too great for
one step and that there is need of a gradual entering into the presence of God? May it have been
of this that Charles Wesley was thinking when he sang:
Changed from glory into glory, Till in heaven we take our place, Till we cast our crowns before
thee, Lost in wonder, love, and praise.

(iv) In the end in Christian thought paradise did not retain this idea of an intermediate state. It
came to be equivalent to heaven. Our minds must turn to the words of Jesus to the dying and
penitent thief: "Today you will be with me in paradise" (Lk.23:43). We are in the presence of
mysteries about which it would be irreverent to dogmatize; but is there any better definition of
paradise than to say that it is life for ever in the presence of our Lord?
When death these mortal eyes shall seal, And still this throbbing heart, The rending veil shall thee
reveal All glorious as thou art--
and that is paradise.
7. PULPIT, "The epistles to the seven Churches. Once more we have to consider rival
interpretations. Of these we may safely set aside all those which make the seven letters to be
pictures of successive periods in the history of the Church. On the other hand, we may safely deny
that the letters are purely typical, and relate to nothing definite in history. Rather they are both
historical and typical. They refer primarily to the actual condition of the several Churches in St.
John's own day, and then are intended for the instruction, encouragement, and warning of the
Church and the Churches throughout all time. The Catholic Church, or any one of its branches, will
at any period find itself reflected in one or other of the seven Churches. For two Churches, Smyrna
and Philadelphia, there is nothing but praise; for two, Sardis and Laodicea, nothing but blame; for
the majority, and among them the chief Church of all, Ephesus, with Pergamum and Thyatira, praise
and blame in different degrees intermingled.
The student will find it instructive to place the epistles side by side in seven parallel columns, and
note the elements common to each and the order in which these elements appear. These common
elements are:
The epistle to the Church at Ephesus.
Revelation 2:1
Unto the angel (see on Revelation 1:20). "The angel" seems to be the spirit of the Church
personified as its responsible guardian. The Church of Ephesus. "In Ephesus" is certainly the right
reading; in all seven cases it is the angel of the Church in the place that is addressed. In St.
Paul's:Epistles we have "in Rome," "in Corinth," "in Colossae," "in Ephesus," "of Galatia," "of the
Thessalonians." Among all the cities of the Roman province of Asia, Ephesus ranked as "first of all
and greatest." It was called "the metropolis of Asia." Romans visiting Asia commonly landed first at
Ephesus. Its position as a centre of commerce was magnificent. Three rivers, the Maeander, the
Cayster, and the Hermes, drain Western Asia Minor, and Ephesus stood on high ground near the
mouth of the central river, the Cayster, which is connected by passes with the valleys of the other
two. Strabo, writing of Ephesus about the time when St. John was born, says, "Owing to its
favourable situation, the city is in all other respects increasing daily, for it is the greatest place of
trade of all the cities of Asia west of the Taurus." Patmos was only a day's sail from Ephesus; and it
is by no means improbable that the gorgeous description of the merchandise of "Babylon"
(Revelation 18:12, Revelation 18:13) is derived from St. John's own recollections of Ephesus. The
Church of Ephesus was founded by St. Paul, about A.D. 55, and his Epistle to that and other
Churches, now called simply "to the Ephesians," was written about A.D. 63. When St. Paul went to
Macedonia, Timothy was left at Ephesus (1 Timothy 1:3) to check the wild speculations in which
some Ephesian Christians had begun to indulge. Timothy probably followed St. Paul to Rome (2
Timothy 4:9, 2 Timothy 4:21), and, after his master's death, returned to Ephesus, where he is said
to have suffered martyrdom at a festival in honour of the great goddess Artemis." He may have
been still at Ephesus at the time when this epistle was written; and Plumptre has traced
coincidences between this epistle and those of St. Paul to Timothy. According to Dorotheus of Tyro,
he was succeeded by Gaius (Romans 16:23). In the Ignatian epistles we have Onesimus (probably
not the servant of Philemon), Bishop of Ephesus. Ignatius speaks of the Ephesian Church in terms
of high praise, showing that it had profited by the exhortations in this epistle. It was free from
heresy, though heresy hovered around it. It was spiritually minded, and took God as its rule of life

(Ignatius, 'Ephes.,' 6.-8.). Write (see on Revelation 1:11; and comp. Isaiah 8:1; Isaiah
30:8; Jeremiah 30:2; Jeremiah 36:2; Habakkuk 2:2). Holdeth ( κρατῶν). Stronger than "had"
( ἔχων) in Revelation 1:16. This word implies holding fast and having full control over. In verse 25
we have both verbs, and again in Revelation 3:11. A Church that had fallen from its first love
(Revelation 3:4, Revelation 3:5) had need to be reminded of him who "holds fast" his own; and one
whose candlestick was in danger of removal had need to turn to him who is ever active (not merely
is, but "walketh") "in the midst of the candlesticks," to supply them with oil when they flicker, and
rekindle them when they go out. It is he, and not the apostle, who addresses them.
8. BIBLICAL ILLUSTRATOR, “The address to Ephesus
I. The form of address.
1. The place. Ephesus. Situated in a rich and extensive country, and upon the banks
of a luxuriant river, it became, in all probability, celebrated for the pleasures of the
chase, on which account its richest offerings were presented on the shrine of Diana.
It was in its greatest glory in the apostolic age, its population at that time amounting
to some hundreds of thousands. The ruins of its theatre still remain, which is
computed to have accommodated twenty thousand spectators. Its commerce, its
literature, its opulence, and its luxury were in similar proportion.
2. The Church of Ephesus.
(1) How great were the advantages which the Ephesian Church enjoyed! The
foundation is laid during a few months’ visit from the great apostle of the
Gentiles. It is sustained by the labours of Priscilla and Aquila. It is favoured with
the discourses of the eloquent Apollos. It next enjoys the entire ministrations of
Paul for two years and three months. He is succeeded by Timothy, of whom Paul
says, he knew no man so like-minded with himself, who evidently gave the prime
of his days to the Ephesians. A most instructive and encouraging letter is sent
them by Paul, for their guidance both in doctrine and practice. Timothy receives
full instructions from the apostle for the performance of his pastoral duties
among them. And to crown all their privileges, during the apostolic age, John, the
last of the apostles, gives them the benefit of the rich experience of his latter days,
and the benedictions of his last breath.
(2) The chief difficulties with which the gospel had to contend in this city.
(a) The prejudices of the Jews.
(b) The pride of human learning.
(c) The influence of a popular idolatry and an interested priesthood.
(d) The effect of riches.
(e) Sensual indulgence.
(3) The gospel when faithfully preached, and accompanied by pastoral visits and
fervent prayer, will surmount all opposition, and extensively prevail.
3. The angel of the Church at Ephesus.
4. The character in which Christ addresses this Church.
II. The subject of communication.
1. The Ephesians are commended here for their zealous and active performance of

Christian duties; for their patience and submission under trial and persecution; and
for their purity of discipline.
2. He has something against them, as well as in their favour. He does not dispute the
sincerity of their love, but reproves them for its diminished fervour. It was not so
pure, burning, and enkindling as at first. Diminution of love in His people is
displeasing to Christ, on their account as well as His own. Love is the fruit of all other
graces of the Christian combined. If this decays, the whole work of grace in the soul is
on the decline.
3. The admonition: “Remember, therefore, from whence thou art fallen,” etc.
4. The threatening: “Or else I will come unto thee quickly,” etc. Unless the flame of
love be kept bright and glowing, He will withdraw His support. He will not hold up
an expiring lamp. The light of the gospel is not extinguished, but is removed from
one place to another. If it has become dim, or ceased to shine in one part of the earth,
it burns with brilliancy in another. While its first fervour was declining in Judaea, it
burst forth in the cities of the Gentiles. The gospel seeks the hearts of men. If they are
withheld in one place, it seeks them in another.
5. The closing commendation: “But this thou hast,” etc.
III. General application is appended to the address to the Church at Ephesus, and the
same order is observed in the rest: “He that hath an ear, let him hear,” etc. (G. Rogers.)
Ephesus—the strenuous Church
Ephesus is the type of a strenuous Church. There is something singularly masculine in
the first part of the description. “I know thy works”—that is, thine achievements; not thy
desires and purposes and aspirations, not even thy doings, but thy deeds. This Church in
its severe self-discipline affords a welcome contrast to the easily-excited populace amid
whom they lived, rushing confusedly into the theatre and shouting for two hours, “Great
is Diana of the Ephesians.” The patience of the Church is twice men tioned; the second
time it is patience not as a feature of the workman, but the patience of him who can
suffer, and suffer in silence. And this virtue has a threefold delineation—patience,
endurance, fortitude. “Thou hast patience, and thou didst bear for My name’s sake, and
thou hast not grown weary.” There is another mark of the masculine character in
Ephesus, a noble intolerance of evil—“thou canst not bear bad men.” And with this
intolerance is the power to discriminate character, the clear judgment which cannot be
deceived—“thou didst try them which call themselves apostles, and they are not, and
didst find them false.” There is no surer mark of a masculine nature than this keen
insight into pretentiousness, and fidelity of rebuke. Then comes the exposure of the great
defect of Ephesus. “I have against thee that thou hast left that love which thou hadst at
the first.” It is love in its largest sense which the Church once had and now has lost; the
love of God animating piety undoubtedly, but no less certainly the love of men making
service sweet. Nor is it the feeling alone which has changed, it is not that love as a
sentiment is lost; but love in its far reach has gone, kindliness and tender consideration
and disregard of self, the grace that suffers long and is kind, that beareth all things,
hopeth all things, believeth all things. The toilsomeness, the endurance, the stern self-
judgment, the keen discrimination of character, are obvious; but the spirit that rises
above toil or sweetens toil, the grace to woo and wed, has fled. We can understand the
history only too well. Life has many sore trials, none sorer than this—that virtues which
are unexercised die out, and that the circumstances which call for some virtues and give

occasion for their development seem to doom others to extinction. The Christian
character cannot live by severity alone. There were two demands which the Church at
Ephesus had forgotten—the demand for completeness of Christian character, never more
urgent than when the times are making us one-sided; the demand of God Himself for the
heart. There must be impulse in His people if they are to continue His people; there must
be love in all who, not contented with doing “their works,” desire to do the work of God.
I. There is an obscured, a limited perception of the grace of Christ. “These things saith
He that holdeth the seven stars,” etc. A strenuous Lord for a strenuous Church; but also a
Lord holding His manifold graces in reserve when He has to do with a reserved people.
For the nurture of piety we need all that He will reveal to us of Himself, all that can
endear Him, all that can startle us, all that can exalt His image. There is not a single
channel by which Christ finds His way to the soul which should not be open to Him; a
full Christ is needed for a full man and for a complete Church.
II. The warning of the fifth verse must have been very surprising to the angel of the
Ephesian Church. The Church seemed to be so efficient. Its works had been so hard, and
yet they had been done. Its achieve-merits were patent. Especially its service in the cause
of truth was conspicuous; the Church had not lost its zeal, its candour, its piercing vision.
Ephesus warns us against the perils of the Puritan temper; it warns us also against the
stoical temper, with its tendency to a not ignoble cynicism, of which some of our gravest
leaders in literature have been the exponents. Puritanism plus love ham accomplished
great things, and will do yet more; for a masculine tenderness is God’s noblest gift to
men. But Puritanism, when the first love is lost, drags on a sorrowful existence,
uninfluential and unhappy; its only hope being the capacity for repentance, which, God
be praised, has never failed it. Perhaps the most solemn part of the message is that in
which the Lord Himself declares—“I am coming; I will shake thy candlestick out of its
place.” The Lord can do without our achievements, but not without love. He can supply
gifts unendingly, can make the feeble as David; but if love be wanting He will shake the
noblest into destruction, and remove them out of the way. There is one striking word
immediately following this warning, a word of commendation; it is the only one of the
messages in which a word of commendation does come in after the warning has been
uttered, and it is a commendation of feeling. “But this thou hast, that thou hatest,” etc.
Hatred is hardly the feeling we should have expected to be commended: but it is feeling,
and any feeling is better than apathy or stolidity. Where men can feel hatred, other
feeling may come; love may come where men have not reduced themselves to machines.
III. An altogether unexpected thing in the message to the Church at Ephesus is the
promise with which it ends—“To him that overcometh,” etc. In only two promises of the
New Testament does this word “paradise” appear, with its suggestion of the primeval
garden, where the father and mother of men wandered innocent and happy: in the
promise made by the dying Jesus to the penitent thief, and here. The faithful men of
Ephesus, stern-featured, with drawn brows, fighting on, knowing that their hearts are
withering in the conflict, and yet not seeing how they can relax, are caught with a word.
An image is presented to them which may break down even their self-control, and set
them longing for the wondrous things God hath prepared for them that love Him. And
this was exactly what Ephesus needed, although it was the one thing it had schooled
itself to do without. Ephesus had too little of what so many have too much of—sensibility,
passiveness, willingness to receive, to be made something of, to be quiet and let the
Blessed One save them who had long been striving, and of late so ineffectually, to serve
Him. Good as strenuousness is—and of human virtues it is among the chief—even better
is the responsive spirit. When God is the giver, it is well for us to receive rather than to
give. (A. Mackennal, D. D.)

Letter to Ephesus
I. The Head of the Church has a minute knowledge of all the services of His people.
1. There is distinguished labour. “I know thy works, and thy labour.” The Church at
Ephesus had been a working Church. It had been operating on the sat rounding
regions of depravity, darkness, and death. In its early life it was eminently an
aggressive Church. I would have Christ’s Church as ambitious as Alexander. As he
waved his battle-flag over a conquered world, so would I that the Church might
unfurl the banner of a nobler conquest over every nation, and kindred, and people,
and tongue.
2. There is distinguished patience. This patience may be understood as indicating
long-suffering in relation to those by whom the saints in Ephesus were surrounded—
long-suffering both in waiting for the germination of the seed which they had sown in
many tears, and in the meek endurance of fiery trials. The point to be noted here is,
that Christ is mindful, not only of the outward manifestations of the spiritual life—
such as many labours and many offerings—but also of the hidden graces which
cluster round the heart. He sees not only the moral warrior brandishing his sword in
the thickest of the battle, hut also the wounded and suffering soldier; and sweetly
says to such, “I know thy patience.” How few can tone themselves to the high
strength of doing everything by doing nothing! Patience is undervalued by an excited
world; but Jesus notes it in its long vigils, marks it trimming its dim lamp in the
solemn midnight, and sweetly,whispers His word of commendation, which is always
invigorating as the breath of immortality.
3. There is distinguished jealousy for the right. “Thou canst not bear them which are
evil,” etc. It must ever be remembered that there is a spurious charity. It is morally
impossible that Christians and anti-Christians can have any sympathetic fellowship.
Woe unto the Church when moral distinctions are lightly regarded! To confound light
with darkness, sweetness with bitterness, is to mock the first principles of holy
government, and to destroy for ever the possibility of holy brotherhood. While,
therefore, we would not presumptuously ascend the judgment-seat, we believe it is
impossible to burn in too deeply the line which separates the sympathy of
compassion from the sympathy of complacency.
3. There was distinguished persistence in the right course. “And hast borne, and hast
patience, and for My name’s sake hast laboured, and hast not fainted.” The eulogium
might be read thus: “I know thy labour, and yet thou dost not labour, i.e., thou dost
not make a labour of thy duties”: in such case duty was not a hard taskmaster. There
was such a sunny joyousness and musical cordiality about these saints, that they
came to their work—work so hard—with the freshness of morning, and under their
touch duty was transformed into privilege. There is a lesson here for Christian
workers through all time. When work is done with the hand only, it is invariably
attended with much constraint and difficulty; but when the heart is engaged, the
circle of duty is run with a vigour that never wearies and a gladness which never
saddens. Not only so, the Ephesian saints eminently succeeded in uniting patience
with perseverance. They were not only patient in suffering, but patient in labour.
They did not expect the morning to be spring and the evening to be autumn, but,
having due regard to the plan of Divine procedure, combined in wise proportions the
excitement of war with the patience of hope. The Ephesians were right: they blended

persistence with patience, and were extolled by Him who knew the hardest toil, and
exemplified the most unmurmuring endurance. The fundamental point is, that Christ
knew all this. “I know thy works, and thy labour, and thy patience.” There is not a
toiler in the vineyard on whose bent form the Master looks not with approbation. He
sees the sufferer also. All that He observes influences His mediation, so that in every
age “He tempereth the wind to the shorn lamb.”
II. The Head of the Church marks every declension of piety. “Nevertheless I have
somewhat against thee.” This method of reproof is eminently suggestive. It gives a lesson
to parents. Would you be successful in reproving your children? Let commendation
precede rebuke; let your “nevertheless” be winged with love and hope, and it will fly to
the farthest boundary of your child’s intellectual and moral nature, and showers of
blessings will be shaken from those heavenly wings. It gives a lesson to pastors also. Our
words of remonstrance or rebuke will be more successful as they are preceded by every
acknowledgment which justice and generosity can suggest. When the Master is
compelled, so to speak, to rebuke His Church, He proceeds as though He would gladly
turn. The rebuke comes with a hesitation which did not mark the eulogy. He resorts to a
negative form of statement—“Thou hast left thy first love.” Look at the declension spoken
of.
1. This declension is described as having begun in the heart. Christ does not charge
the saints at Ephesus with having changed their doctrinal views; but, placing His
finger on the heart, says, “There is a change here.” You know the enthusiasm of “first
love.” If any work is to be done in the Church—if any difficulties are to be
surmounted—if any icebergs are to be dissolved—if any cape, where savage seas revel
in ungovernable madness, is to be rounded, send out men and women in whose
hearts this “ first love” burns and sings, and their brows will be girt with garlands of
conquest. Our business, then, is to watch our heart-fires. When the temperature of
our love lowers, there is cause for terror. It is instructive to mark the many and
insidious influences by which the gush and swell of affection are modified. Take the
case of one who has been distinguished for much service in the cause of God, and see
how the fires pale. He becomes prosperous in business. His oblations on the altar of
Mammon are costlier than ever. He toils in the service of self until his energies are
nearly exhausted, and then his class in the school is neglected; the grass grows on his
tract district; his nature has become so perverted that he almost longs for an occasion
of offence, that he may retire from the duties of the religious life. Could you have
heard him in the hour of his new-born joy, when he first placed his foot in God’s
kingdom, you would not have thought that he ever could have been reduced to so low
a moral temperature. What holy vows escaped him! How rich he was in promise! But
look at him now; turn the leaves over, and with eager eyes search for fruit, and say, Is
the promise of spring redeemed in autumn? Innumerable influences are continually
in operation, which would cool the ardour of our first enthusiasm for Christ. Satan
plies us with his treacherous arts; the world allures us with its transitory charms; our
inborn depravity reveals itself in ever-varying manifestations; pride and selfishness,
ambition and luxury, appeal to us in many voices, and beckon us with a thousand
hands.
2. This declension may be accompanied by an inveterate hatred of theological heresy
—“But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also
hate.” The head may be right while the heart is going in a wrong direction. I am
indeed anxious that we should maintain a Scriptural theology, that we should “hold
fast the form of sound words”; at the same time we must remember that a technical
theology will never save a soul; and that a mere verbal creed will never protect and

increase our love for the Lord Jesus Christ.
3. This declension evoked the most solemn warnings and exhortations.
(1) The Church in its collective capacity may incur the Divine displeasure. There
may be good individuals in the fellowship, yet the community as a whole may be
under the frown of Him who “walketh in the midst of the seven golden
candlesticks.”
(2) The Church in its collective capacity must betake itself to repentance. This is
evident when we remember that there is certain work properly denominated
Church work. Take, for example, either home or foreign evangelisation. It is not
my work solely as an individual to “go up and possess the land” of heathenism:
but it is our work as a Church to carry the light of heaven into “the dark places of
the earth.” It can only be done by individuals, in so far as they are atoms in a
fabric—parts of a whole. If, therefore, we have neglected to enter the door of
opportunity as a Church, the cry of the angry Saviour is, “Repent, and do the first
works; or else I will come unto thee quickly.”
(3) Jesus will unchurch every organisation that is unfaithful to His name; lie
threatens to “remove thy candlestick out of his place.” Such language may well
make us pause. Organisation is not spiritual brotherhood. Tell me not of
gorgeous temples, of skilful arrangements, of complete machinery; I tell you that
you may have all these in an unparalleled degree, and yet “Ichabod” may be
written on your temple doors! What is your spiritual life? Is your ecclesiastical
mechanism the expression of your love?
III. The Head of the Church has the richest blessings in reserve for all who overcome
their spiritual enemies. “Overcometh”—the word tells of battle and victory. There is
intimation here of an enemy. There is a hell in this word, and in it there is a devil. That
your spiritual life is a fight you need not be reminded: every day you are in the battle-
field; you live by strife. “Eat”—the word tells of appetite. Desire is in this word, and
desire satisfied. Our desire for more of God shall increase as the ages of our immortality
expire, and yet increasing desire is but another way of saying increasing satisfaction.
“The tree of life, which is in the midst of the paradise of God.” It is but little we can say
concerning such a tree: no worm is gnawing at its root, no serpent coils around its stem,
no sere leaf trembles upon it as the prophet a coming winter; its every leaf is jewelled
with purer dew than ever sparkled on the eyelids of the morning. A tree! ‘Tis but another
word for beauty, for beauty walks forth in ever-varying manifestations. A tree! ‘Tis but
another name for progress, for the circling sap bears through every fibre life and
fruitfulness. A tree! Shall we assemble around that central tree? We cannot do so until
we have assembled around the Cross. (J. Parker, D. D.)
The words of Christ to the congregation at Ephesus
I. Those which concern himself.
1. His relation to the Church.
2. His knowledge of the Church. He knows not merely overt acts, but inner motives.
II. Those which concern the congregation.
1. He credits them with the good they possess.

(1) Their repugnance to wrong.
(2) Their patience in toil.
(3) Their insight into character.
(4) Their hostility to error.
2. He reproves them for the declension they manifest.
3. He urges them to reform.
III. Those which concern the divine spirit.
1. The Divine Spirit makes communication to all the Churches.
2. Proper attention to these communications requires a certain ear.
IV. Those which concern moral conquerors.
1. Life is a battle.
2. Life is a battle that may be won
3. The winning of the battle is glorious. (D. Thomas, D. D.)
Peculiarities of this Ephesian letter
I. Opposition to error.
1. The origin of religious error is often involved in great obscurity.
2. The manifestation of religious error is in deeds as well as doctrines. There are
those, alas l who are orthodox in doctrine, but corrupt in character. Why is this?
(1) Because the sound doctrine remains in the head, and never enters the heart,
and the heart is the spring of action.
(2) Because sometimes the tempting spirit suddenly excites impulses which for a
time bury the beliefs.
3. The defence of religious error is generally by an appeal to Divine authority. The
men who set themselves up as “apostles” are more likely to be apostates.
4. The dissemination of religious error is often very rapid.
(1) Because human nature in its depraved state has a greater affinity for it than
for truth.
(2) Because religious errorists are generally zealous propagandists.
5. The very existence of religious error should be hated by Christians. Nothing is
more damning to the intellect, heart, soul.
II. Patient endurance. It needed patience—
1. Because it had to disseminate truth. The stupidity, prejudices, and indifferentism
of men call for this.
2. Because it has to encounter opposition.
3. Because patience is necessary to wait. The results of Christian labour are not
reached at once, and are seldom so manifest as to compensate the labour expended.

III. The decay of love.
1. “Remember.” Review the past, and call to mind the sweet, delicate, blooming
affection of thy first love, with all the fresh joys and hopes it awakened.
2. “Repent.” This does not mean crying, weeping, confessing, and throwing yourself
into ecstasies, but a change in the spirit and purpose of life.
3. “Reproduce”—“do thy first work.” Go over thy past life, reproduce the old feeling,
and re-attempt old effort.
4. “Tremble.” Let declension go on, and ruin is inevitable. (Caleb Morris.)
Phases of Church life; the Church declining in moral enthusiasm
I. That the Church which is declining in moral enthusiasm may be characterised by
many commendable excellences.
1. This Church was active in work. Ministerial and Church work ought to be labour—
so earnest in its spirit and determined in its effort that it shall not be mere
occupation, but a moral anxiety.
2. This Church was patient in suffering. The Church, in our own time, has great need
of this virtue, to prayerfully await the culmination of all its purposes, when its victory
shall be complete and its enthronement final. We have far too many impatient men
in the Christian community who cannot bear reproach or impediment.
3. This Church was keen and true in moral sensibility. The world delights in calling
the Church intolerant, how can it be otherwise of evil? It cannot smile upon moral
wrong.
4. It was judicious in the selection of its officials. Who these false apostles were we
cannot determine; suffice it to say that their credentials were examined and found
defective. Such deceivers have existed in all ages of the Church, and have become the
authors of innumerable heresies. Christians should always test the conduct and
doctrine of those whose pretences are great, and who seek to obtain authority
amongst them; as men will even lie in reference to the most sacred things of life, and
as zeal is not the only qualification for moral service.
5. It was inspired by the name of Christ. His name is influential with the pious soul,
because it is the source of all its good and hope.
II. That the Church which is declining in moral enthusiasm is in a most serious
condition, and invites the Divine rebuke.
1. In what may the first love, or moral enthusiasm of the Church, be said to consist?
It is, indeed, sad when the Church is beautiful in the face but cold at the heart.
2. What is it for a Church to decline in first love or moral enthusiasm?
3. What is it that occasions a decline in first love or moral enthusiasm?
4. What is it that Christ has against the Church which declines in first love or moral
enthusiasm? He regards such a Church as neglectful of great privileges; as guilty of
sad ingratitude; as inexcusable in its conduct; and earnestly calls upon it to repent
and do its first works.
III. That the Church declining, in moral enthusiasm must earnestly seek the renewal of

its fervour.
1. A Church in such a condition must have a vivid remembrance of its past glory.
2. A Church in such a condition must have deep contrition of soul.
3. A Church in such a condition must repeat the loving activities of its new and early
life.
IV. That the Church neglecting to regain the moral enthusiasm of its early life will meet
with terrible retribution.
1. The retribution of such a Church will consist in the solemn visitation of Christ. It
means affliction—it may be judgment.
2. The retribution of such a Church will consist in woful obliteration.
V. That the Church declining in moral enthusiasm should give timely heed to the
threatened retributions of God. Lessons:
1. That the Church is surrounded by many hostile influences.
2. That the Church should, above all things, seek to retain its moral enthusiasm.
3. That the discipline of heaven toward the Church is for its moral welfare, but, if not
attended to, will issue in great dejection. (J. S. Exell, M. A.)
These things saith He who holdeth the seven stars in His right hand, who
walketh in the midst of the seven golden candlesticks.
Christ’s care in glory for His Church’s good on earth
I. Why is the Church called a candlestick?
1. A. candlestick hath no light in it of itself, but light must be put into it: and
therefore in the case of the candlestick under the law, to which this here is an
allusion, the priests were to light the candles.
2. The use of a candlestick is for no other end than to hold up and hold out the light,
and to this very end the Lord hath instituted Churches.
3. A candlestick is a thing movable, and with the removing of the candlestick you
carry away the light; the Lord removes the candlestick from place to place; though
the land remain, the Church is gone, that is a dangerous judgment: not only an
immediate removing of the ordinances, but of the Church, for which all ordinances
were appointed; the kingdom of God shall be taken from them.
4. It is an allusion unto the candlestick under the law in the tabernacle, in
Exo_25:31, which was a type of the Church of God.
II. Why is the Church called a golden candlestick?
1. Because gold is the purest metal, and the Lord will have His Church such; they
shall differ as much from other men as gold doth from the common clay in the
streets.
2. Because gold of all metals is the most precious, and of the highest esteem; there is
as much difference between the Church of God and other men as there is between
gold and dirt in the street; as between diamonds and pebbles in the Lord’s esteem.

III. How is Christ said to walk in the midst of the golden candlestick? It denotes a
promise of especial presence and fellowship; this is the promise that the Lord made unto
the Jews (Lev_26:12).
1. There is a gracious presence of Christ with His Church in all Church
administrations.
2. There is the great glory of God to be seen in heaven; and you shall find that there
is a great resemblance between His presence in His Church and in glory (Heb_12:22-
23).
(1) Christ in heaven is present in majesty and glory; it is called the throne of His
glory, and such is His presence in His Church too, and therefore observe it, He is
said to sit upon a high throne in the midst of His Churches (Rev_4:8).
(2) In heaven the Lord is present as revealing His mind and will unto His people;
there we shall know as we are known (1Co_13:12), and so He is present in the
midst of His people (Deu_23:3).
(3) In heaven there shall be a glorious and full communication of all grace; as
your communion shall then be perfect with Him, so shall the communication of
all His grace be to you.
(4) In heaven the soul is wholly as it were resolved into God, that is, God wholly
takes up the whole soul.
(5) In heaven there is the presence of His saints and angels. Application:
1. How should this command reverence in every soul of you when you come to have
to do with any Church administrations!
2. Is there such a gracious presence of Christ in Gospel administrations, labour to see
it there, labour to have your souls affected with the spiritual presence or absence of
Christ there.
3. Remember Christ is present, but He is present in holiness.
4. Take notice He is present in jealousy.
(1) If you come at an adventure with God in Church administrations, the greatest
temporal judgments shall be inflicted upon yon (Eze_10:2).
(2) If the Lord spare you in temporal judgments, He will pour out spiritual
judgments. (Wm. Strong.)
The seven stars and the seven candlesticks
I. The Churches and their servants. I see in the relations between these men and the
little communities to which they belonged, an example of what should be found existing
between all congregations of faithful men and the officers whom they have chosen, be the
form of their polity what it may.
1. The messengers are rulers. They are described in a double manner—by a name
which expresses subordination, and by a figure which expresses authority. The
higher are exalted that they may serve the lower. Dignity and authority mean liberty
for more and more self-forgetting work. Power binds its possessor to toil. Wisdom is
stored in one, that from him it may flow to the foolish; strength is given that by its
holder feeble hands may be stayed. Noblesse oblige. The King Himself has obeyed the

law. We are redeemed because He came to minister, and to give His life a ransom for
many. He is among us “as He that serveth.” God Himself has obeyed the law. He is
above all that He may bless all. He, the highest, stoops the most deeply. His
dominion is built on love, and stands in giving. And that law which makes the throne
of God the refuge of all the weak, and the treasury of all the poor, is given for our
guidance in our humble measure. But to be servant of all does not mean to do the
bidding of all. The service which imitates Christ is helpfulness, not subjection.
Neither the Church is to lord it over the messenger nor the messenger over the
Church. All alike are by love to serve one another; counting every possession,
material, intellectual, and spiritual, as given for the general good. The one guiding
principle is, “He that is chiefest among you, let him be your servant,” and the other,
which guards this from misconstruction and abuse from either side, “One is your
Master, even Christ, and all ye are brethren.”
2. The messengers and the Churches have at bottom the same work to do. Stars
shine, so do lamps. Light comes from both, in different fashion indeed, and of a
different quality, but still both are lights. The manifestation of the Spirit is given to
every man for the same purpose,—to do good with. And we have all one office and
function to be discharged by each in his own fashion—namely, to give the light of the
knowledge of the glory of God in the face of Christ Jesus.
3. The Churches and their messengers are alike in their religious condition and
character. The successive letters treat his strength or weakness, his fervour or
coldness, his sin or victory over evil, as being theirs. He represents them completely.
Is it not true that the religious condition of a Church, and that of its leaders, teachers,
pastors, ever tend to be the same, as that of the level of water in two connected
vessels? Thank God for the many instances in which one glowing soul, all aflame with
love of God, has sufficed to kindle a whole heap of dead matter, and send it leaping
skyward in ruddy brightness! Alas! for the many instances in which the wet green
wood has been too strong for the little spark, and has not only obstinately resisted,
but has ignominiously quenched its ineffectual fire!
II. The Churches and their work.
1. The Church is to be light.
(1) “Light is light, which circulates.” The substance which is lit cannot but shins;
and if we have any real possession of the truth, we cannot but impart it; and if we
have any real illumination from the Lord, who is the light, we cannot but give it
forth.
(2) Then think again how silent and gentle, though so mighty, is the action of the
light. So should we live and work, clothing all our power in tenderness, doing our
work in quietness, disturbing nothing but the darkness, and with silent increase
of beneficent power filling and flooding the dark earth with healing beams.
(3) Then think again that heaven’s light itself invisible, and revealing all things,
reveals not itself. The source you can see, but not the beams. So we are to shine,
not showing ourselves but our master.
2. The Church’s light is derived light. Two things are needed for the burning of a
lamp: that it should be lit, and that it should be fed. In both respects the light with
which we shine is derived. We are not suns, we are moons; reflected, not self-
originated, is all our radiance. That is true in all senses of the figure: it is truest in the
highest. In ourselves we are darkness, and only as we hold fellowship with Christ do
we become capable of giving forth any rays of light. He is the source, we are but

reservoirs. He the fountain, we only cisterns. He must walk amidst the candlesticks,
or they will never shine. Their lamps had gone out, and their end was darkness. Oh!
let us beware lest by any sloth and sin we choke the golden pipes through which there
steals into our tiny lamps the soft flow of that Divine oil which alone can keep up the
flame.
3. The Church’s light is blended or clustered light. Union of heart, union of effort is
commended to us by this symbol of our text. The great law is, work together if you
would work with strength. To separate ourselves from our brethren is to lose power.
Why, half dead brands heaped close will kindle one another, and flame will sparkle
beneath the film of white ashes on their edges. Fling them apart and they go out.
Rake them together and they glow.
III. The Churches and their Lord. He it is who holds the stars in His right hand, and
walks among the candlesticks. The symbols ere but the pictorial equivalent of His own
parting promise, “Lo, I am with you always”! That presence is a plain literal fact, however
feebly we lay hold of it. It is not to be watered down into a strong expression for the
abiding influence of Christ’s teaching or example, nor even to mean the constant benefits
which flow to us from His work, nor the presence of His loving thoughts with us. The
presence of Christ with His Church is analogous to the Divine presence in the material
universe. As in it, the presence of God is the condition of all life; and if He were not here,
there were no beings and no “here”: so in the Church, Christ’s presence constitutes and
sustains it, and without Him it would cease. So St. Augustine says, “Where Christ, there
the Church.” For what purpose is He there with His Churches? The text assures us that it
is to hold up and to bless. His unwearied hand sustains, His unceasing activity moves
among them. But beyond these purposes, or rather included in them, the vision of which
the text is the interpretation brings into great prominence the thought that He is with us
to observe, to judge, and, if need be, to punish. Thank God for the chastising presence of
Christ. He loves us too well not to smite us when we need it. He will not be so cruelly
kind, so foolishly fond, as in any wise to suffer sin upon us. Better the eye of fire than the
averted face. He loves us still, and has not cast us away from His presence. Nor let us
forget how much of hope and encouragement lies in the examples, which these seven
Churches afford, of His long-suffering patience. That presence was granted to them all,
the best and the worst,—the decaying love of Ephesus, the licentious heresies of
Pergamos and Thyatira, the all but total deadness of Sardis, and the self-satisfied
indifference of Laodicea, concerning which even He could say nothing that was good. All
had Him with them as really as the faithful Smyrna and the steadfast Philadelphia. We
have no right to say with how much of theoretical error and practical sin the lingering
presence of that patient pitying Lord may consist. For others our duty is the widest
charity,—for ourselves the most careful watchfulness. For these seven Churches teach us
another lesson—the possibility of quenched lamps and ruined shrines. (A. Maclaren, D.
D.)
Christ’s
care over Churches and ministers:—
I. What is meant by our Lord’s holding the stars, His ministers, in His hand.
1. It implies that it is He who appoints them to their office.
2. It is He who imparts the qualifications which are necessary for the effectual
discharge of their office.

Revelation 2 1 7 commentary

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Revelation 2 1 7 commentary