MPV Commentary

Each of the seven epistles in this and the third chapter begins with "I know your works." Each contains a promise from Christ to those who overcome, and each ends with "He who has an ear, let him hear what the Spirit says to the churches." The title of our Lord in each case reflects the nature of the address and is mainly taken from the imagery of the vision in Revelation 1:12-16. Each address includes a threat or promise, and most have both. Their order seems to be ecclesiastical, civil, and geographical: Ephesus first, as being the Asiatic metropolis, 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, with the latter element preponderating in one case (Ephesus), the former in the two others (Pergamos and Thyatira). Thus the main characteristics of different churches in all times and places are portrayed, and they are suitably encouraged or warned.

1. Ephesus—famed for its temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy as 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, "hold fast," as in Revelation 2:25; 3:11; compare John 10:28-29. The title of Christ here as "holding fast the seven stars" (from Revelation 1:16) 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.

2. I know your works—expressing His omniscience. Not merely "your professions, desires, good resolutions" (Revelation 14:13).

thy labor—Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness."

patience—persevering endurance.

bear—evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Galatians 6:2) one another's burdens" in the case of weak brethren; but not to bear false brethren.

tried—by experiment; not the Greek for "test," as 1 John 4:1. The apostolical churches had the miraculous gift of discerning spirits. Compare Acts 20:28-30, wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus.

say they are apostles—probably Judaizers. Ignatius says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."

3. borne...patience—The oldest manuscripts transpose these words. Then translate as Greek, "persevering endurance...borne." "Thou hast borne" My reproach, but "thou canst not bear the evil" (Revelation 2:2). A beautiful antithesis.

and...hast labored, and hast not fainted—The two oldest manuscripts and oldest versions read, "and...hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor...and thou hast not labored." But what is meant is, "Thou hast not been wearied out with labor."

4. somewhat...because—Translate, "I have against thee (this) that," &c. It is not a mere "somewhat"; it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings!

left thy first love—to Christ. Compare 1 Timothy 5:12, "cast off their first faith." See the Ephesians' first love, Ephesians 1:15. This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's view of faith so called without love, 1 Corinthians 13:2.

5. whence—from what a height.

do the first works—the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love."

I will come—Greek, "I am coming" in special judgment on thee.

quickly—omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript.

remove thy candlestick out of his place—I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives.

6. But—How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding.

hatest the deeds—we should hate men's evil deeds, not people themselves.

7. He that hath an ear—This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened."

the Spirit saith—What Christ says, the Spirit says; so one are the Second and Third Persons.

unto the churches—not merely to the particular, but to the universal Church.

overcometh—in John's Gospel (John 16:33) and First Epistle (1 John 2:13, 14; 5:4, 5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (1 Corinthians 9:24, 25; 2 Timothy 2:5; but not the same as John's phrase, except Romans 12:21).

will I give—as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Proverbs 3:18; 11