He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God. Revelation 2:7

Revelation 2:1–7 – The Book of Revelation: Worship. Obey. Endure.
Fifth Sunday after Easter  – May 15, 2022 (am)

I want to begin in our study of Rev. this morning by clarifying one matter from last week. We were talking about the vision of Jesus and the sword that protruded from his mouth (1:16). I emphasized strongly that this shouldn’t be understood as a literal sword, but as an image of God’s Word (cf. Heb.4:12; Eph.6:17). But that doesn’t answer all our questions about the sword or about how to handle the images in this book. So, let me clarify just a bit.

Why would I want to emphasize so strongly that we shouldn’t see this as a literal sword? Most simply put, it’s part of a vision! [John] was in the Spirit on the Lord’s day (1:10). Images in a prophetic vision point to literal truth, but they come to the prophet as dream-like images—combinations of things that are often impossible in the real world, but are helpful in seeing important truths. The image itself (1:12-16) wasn’t just of Jesus in His resurrected body; it combined elements of Daniel’s vision of the Ancient of Days with the son of man who was presented before him (Dan.7:9-14) to convey an understanding of the resurrected Christ. The right hand of Christ both holding the seven stars and comforting John is also helpful. So, the sword is a dream-like image meant to convey in apocalyptic symbolism the fact that the Word of God is coming from the mouth of Jesus, or better, that Jesus, being God, speaks the very Word of God. Therefore, taking this as a literal sword such that we discuss the physical properties of the sword—its double-edge, perhaps its length or color or even how Jesus could speak with a voice like a trumpet (1:10) when He has a sword in his mouth—goes entirely the wrong direction. But having said that, we still do need to affirm that, when John turned to see the voice that was speaking to [him] (1:12), the vision of the resurrected Christ that [he] saw did include a sword coming from his mouth (1:16). This image is how that meaning was communicated. Is that clearer?

Now let’s look to c.2 and begin with a bit of background. There are a number of similarities among the seven letters: in fact, each is structured according to the same general outline with seven points of similarity. I’m not going to list them all right now. Instead, I plan to mention different ones as they arise or fit in well with the exposition of the different letters over the next seven Sundays. Let’s look at vv.1-7 under four headings.

The Ascription – 1

This morning I just want to draw your attention to v.1. 1 To the angel of the church in Ephesus write: “The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands. Here are the first two similarities: first, each letter is addressed to the angel of the given church; we’ll talk about that later. And second, each is explicitly from the glorified Jesus, identified by referring to some part of His description from John’s vision (1:12-20). The reference will always have something to do with the message that church will hear from Jesus; with Ephesus here, I believe authority and omniscience are in view. To some extent, authority will be emphasized in each of the letters. But here—the words of him who holds the seven stars… (1)—this is a formula often used by the OT prophets when God spoke: Thus says the Lord God, or something similar, sixty-five times in Eze., thirty-or-so in Jer., twelve in Zec., eight in Amo., etc. (Beale 1999 229). Jesus is identifying Himself with Yahweh, speaking prophetic words to the people of God, to the churches. But His authority is re-emphasized here when He’s identified as him who holds the seven stars in his right hand. The right hand is the hand of power and Jesus is holding the angels of all seven churches in that hand (1:20). We’ll say more about these angels in coming weeks, but here we’ll at least note that they’re identified with the churches to the extent that addressing the angel is the same as addressing the church. And Jesus has authority over both.

We can also see His omniscience here (1), in Jesus’ position among the lampstands. John initially reports Him being in the midst of the lampstands (1:13). He’s there, at hand, first hand observation such that He can rightly say: I know your works (2). But that image is advanced here (1). Now John reports that Jesus walks among the… lampstands. This doesn’t necessarily mean His action changed, but our knowledge of what He’s doing advances. This tells us He’s not at all out of touch with anything His church is facing, theirs or ours. He sees it all. Picture a teacher walking around the room observing while his students are working on an assignment or taking a test. He’s in compete control, knowing all that’s happening there. Jesus is present among His churches, most evidently, even in these letters, by His Spirit. 7 He who has an ear, let him hear what the Spirit says to the churches. By the way, this is the sixth of the seven similarities. When Jesus speaks here, He’s not just identifying Himself with Yahweh, He’s also identifying the Spirit with Himself.

What we have here, then, is perfect! We have a word from the entire Trinity in a captivatingly rich scenario telling not just one church, but all of them—all seven back then and, illustrated by this special apocalyptic number of completeness, all churches right up through the centuries—exactly what we need to be focusing on, pursuing, what we need to know as the days grow increasingly evil.

The Assessment – 2-4, 6

2 “I know your works, your toil,” Jesus said. The word works generally refers to business or employment (Strong)—I know [what has occupied you], Jesus is saying, I know [what has kept you busy]—I know… your toil, your labor. This word can mean trouble or weariness, even a beating of the breast with grief or sorrow. This is intense labor united with trouble and toil (Strong).

So, what was all the labor and toil that had occupied the Ephesians? They’d been defending sound doctrine—guarding the good deposit entrusted to [them] (1Ti.6:20; 2Ti.1:14)—just as Paul had urged Timothy to do there in Ephesus. They’d been warring against false teachers and they’d prevailed, even while exhibiting the patient endurance (2) that Paul had commended to Timothy (2Ti.2:24). They 2 … tested those who called themselves apostles and are not, and found them to be false. Hymenaeus and Alexander (1Ti.1:20) were likely among them, and perhaps also Phygelus and Hermogenes (2Ti.1:15). These and others may’ve been among those Paul referred to (Act.20:29) when he warned the Ephesian Elders that after [his] departure fierce wolves [would] come in among [them], not sparing the flock. It’s also possible that the Nicolaitans (6) were part of this group. We don’t know anything about them except what we see here and down in v.15, but here it’s enough to point out that Jesus hated their works (6), and so did the Ephesians. They had responded rightly to the Nicolaitans.

These guys were tough as nails theologically and doctrinally. In his early second-century letter to them, Ignatius wrote that no false teaching could [even] gain a hearing among them (Ladd 39, Ignatius’ Ephesians 9 [not 19]). They were discerning and determined. They saw through the façades of the false teachers and exposed them. And they did not grow weary (3) of doing good (cf. Gal.6:9), enduring patiently (3) in these demanding works. So, they were twice commended for this essential virtue in fighting false teaching. And the virtue itself came from Jesus (cf. 1:9). These guys were get-it-done Christians, capable, competent.

4 But, said Jesus, I have this against you, that you have abandoned the love you had at first. Their commitment to truth had cost them too much: they had abandoned the love [they] had at first. Some say Jesus is referring to their love for Him. Some say it’s their love for people, that their hatred of error had bled over into hatred of the people who believe error (Beasley-Murray 1994 1428). That can happen. And once you get started hating people, it’s very hard to stop. This is a good warning to us.

If people hold unbiblical views on various matters in our day, as they surely do, we should be prepared to give them biblically-reasoned responses. But we should do it with gentleness and respect (1Pe.3:15). We must not be quarrelsome but kind to everyone (2Ti.2:24), just as Paul wrote to Timothy there in Ephesus in the same verse where he commended patient endurance (2, 3). If our opposition comes across as personal hatred, we’ve not represented biblical truth in a responsible way. We’ve not pleased God or done His work (cf. 1Co.13:1-3).

Some years ago our Elders had to address a Church Member who had fallen under the influence of a false teacher. We had to expose the error and confront it. We had to be firm. But we also had to guard and express our love for that wayward Member, Jam.1:20 for the anger of man does not produce the righteousness of God.

But I think it’s more than this here (5). In fact, I think it’s the whole package of love that’s missing. I think Jesus is saying their Christian experience has become pure duty, hard work, a self-generated defense of the intellectual truths of the faith that is all but devoid of gospel love.

You see, Scripture links them together, truth and love. They really can’t be separated. Again, Paul instructed Timothy in Ephesus to 2Ti.1:13 Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. John wrote to his flock, likely Ephesus, saying, 1Jo.3:23 This is his commandment, that we believe in the name of his Son Jesus Christ, that’s truth, and love one another, just as he has commanded us. Or again, 2Jo.5 Now I ask… that we love one another. 6 And this is love, that we walk according to his commandments, truth.

Truth and love must remain together or we’re not preaching the biblical gospel; we’re not guarding the good deposit entrusted to [us] (1Ti.6:20; 2Ti.1:14). When we do, we will be loving God and loving people by introducing our two loves to one another! The greatest commandment and the great commission must go hand in hand!

The Assignment – 5

If this isn’t happening, the light of the gospel isn’t shining from our lampstand and we’re doing more harm than good! Defending the truth without displaying the love that brought it about and flows forth from it just isn’t worth it! Take care of the problem, Jesus said (5), or 5 … I will come to you and remove your lampstand from its place….

So, how do we take care of it? Oh, friends, He gave us a three step process here in v.5 that we need to write down and plaster up in every single location where we’re ever tempted to compromise truth or love! This is like a how-to commentary on 1Jo.1:9 If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. And how do we confess? We follow the three steps here (5): we remember, repent, and [return to] the works [we] did at first.

Remember how it was back at the start, or whenever you were most impassioned in your devotion to the truth, and in your defense of it, in your proclamation of it.

Repent of your cold-hearted commitment to the truths you cannot deny, but you no longer love. Turn away from mere intellectual assent to the tenets of the faith and recall to mind that this has always been about personal, loving relationship with the true and living God, and then loving this world with His undying love!

Return; do the works you did at first. Just pick up where you left off. Don’t try to make up for lost time. Don’t try to rewrite history as though you never fell. Return, remembering that this is just Part B of repentance.

The Assurance – 7

Friend, listen for the call of the Spirit in this warning (7), and don’t harden your heart to it. Listen. This is not just a word for Ephesus. It’s also a word for us. Hear. And heed.

If you do, your life will go on forever—you will… eat from the tree of life, which is in the paradise of God (7). That’s Jesus’ assurance. Our lamp won’t be snuffed out! Notice, it’s individual now: this assurance of reward is to the one who conquers (7). We’ll make it to heaven—intimacy with God, enjoying His choicest fruits. All that the end of this book promises is contained in this single, tailor-made promise to Ephesus, and to the church of the Lord Jesus Christ in every age until He returns.

Conclusion

So, what’s our bottom line today? As you hold on to truth, don’t let go of love! If you already have, remember, repent, and return to the place where you belong. Receive the grace of God that shows itself as the [gift of] repentance (2Ti.2:25), just as Paul wrote about to Timothy here in Ephesus, once again in the very same passage where he commended patient endurance (2, 3) with evil.

If you can’t remember ever being awash in God’s love, listen closely, it’s possible that you never have been. Friend, come to Him now in repentance and faith. Receive Jesus as your sin-Bearer.

And finally, for all who are mature and walking with the Lord, please be forewarned about two things:

It’s far easier than you’d ever imagine to leave behind the love that you had at first (4). It’s so much easier in this fallen world to reduce saving faith to legalistic rituals and requirements. It’s so much easier to manage a clear list of do’s-and-don’ts than to navigate toward intimacy with an unseen Companion. That’s scary, but it’s true. And what’s even scarier yet is that, when we do leave behind the love [we] had at first, we’re usually able to convince ourselves that we’ve actually done the right thing, the better thing, the only thing! No one could expect me to be loving in that situation. She was just a store clerk, but she was so snotty! If I go soft on this guy, he’ll never understand how things are. He’s got to learn to play by the rules. This doesn’t mean that love can’t ever be firm or tough. It must be at times. But I don’t know that we struggle too much with that idea. The thing we really struggle with is how to be loving in the face of outright hatred or disrespect or… (our own) weariness.

Jesus’ warning here is real: truth that lacks love is not saving truth. It was also John who wrote: 1Jo.4:7 Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. 8 Anyone who does not love does not know God, because God is love.

Remember, repent, and return! This is Jesus’ charge. And He’ll surely answer us when we call.

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Resources

Beale, G. K., and D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Revelation, by G. K. Beale and Sean M. McDonough, 1081-1161. Grand Rapids: Baker Academic.

Beale, G. K., with David H. Campbell. 2015. Revelation: A Shorter Commentary. Grand Rapids: Eerdmans.

Black, Matthew, NT ed. 1974. The New Century Bible Commentary. Revelation, by G. R. Beasley-Murray. Grand Rapids: Eerdmans.

Bruce, F. F., ed. 1977. The New International Commentary on the New Testament. The book of Revelation, by Robert H. Mounce. Grand Rapids: Eerdmans.

Carson, D. A. 1995. Personal Notes from 20-Part Lecture Series on Revelation. Waukesha, WI: Elmbrook Church.

                  , R. T. France, J. A. Motyer, and G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Revelation, by George R. Beasley-Murray, 1421-1455. Leicester, Eng.: InterVarsity.

Clements, Roy. 1981. Personal Notes from Introductory Sermon in a Series on Revelation. Cambridge: Eden Baptist Church.

Dockery, David S, ed. 2012. New American Commentary. Vol. 39, Revelation, by Paige Patterson. Nashville: Broadman & Holman.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on Revelation, 2463-2497, by Dennis E. Johnson. Wheaton: Crossway.

Hendriksen, William. 1940. More than Conquerors. Grand Rapids: Baker.

Ladd, George Eldon. 1972. A Commentary on the Revelation of John. Grand Rapids: Eerdmans.

Longman III, Tremper, and David E. Garland, eds. 1981. Expositor’s Bible Commentary, vol. 13, Hebrews-Revelation. Revelation, by Alan F. Johnson, 571-789. Grand Rapids: Zondervan.

MacArthur, John. 1999. The MacArthur New Testament Commentary. Revelation, 2 vols. Chicago: Moody.

Marshall, I. Howard, and Donald A. Hagner, eds. 1999. The New International Greek Testament Commentary. The Book of Revelation, by G. K. Beale. Grand Rapids: Eerdmans.

Morris, Leon, ed. 1987. Tyndale New Testament Commentaries. Vol. 20, Revelation, by Leon Morris. Downers Grove: InterVarsity.

Walvoord, John F. 1966. The Revelation of Jesus Christ. Chicago: Moody.

                  , and Roy B. Zuck, eds. 1983. The Bible Knowledge Commentary. Revelation, by John F. Walvoord, 925-991. Wheaton: Victor.

NEXT WEEK: To the Church at Smyrna, Revelation 2:8–11