Author : Keith Sharp
Revelation 2:1-7
General Introduction
The aged apostle John, the disciple whom Jesus especially loved (John 13:23; 19:26; 20:2; 21:7,20-24), had been exiled by Rome to the rocky, island prison of Patmos, off the Southwest coast of Asia Minor, because of His testimony to the risen Christ and the proclamation of His word (Revelation 1:9). There on the Lord’s day, the first day of the week, he was in a spiritual state to receive a revelation from Jesus Christ (Revelation 1:10; cf. 4:1-2; 1:1-2). The awesome majesty of the risen Lord appeared to him in a vision, and the Son of Man commissioned him to write the things he saw in a book (Revelation 1:10-19). Specifically, the Lord commanded John to write “to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea” (Revelation 1:11). Asia was the Roman province of that name in the western tip of what is now the nation of Turkey. Actually, there were more than seven churches in Asia, for the cities of Colosse and Hierapolis were also in Asia, and there were congregations of Christians in those cities (Colossians 1:2; 4:13). Since the number seven represents perfection or completeness (cf. Psalm 12:6), probably these seven congregations between them contained in principle all the characteristics that exist in churches of Christ in all generations.
Not only is the entire book of Revelation addressed to these seven churches, chapters two and three contain individual letters from the Son of God (2:18) to each of the seven congregations. Each letter, though meant to provide encouragement and exhortation to the congregation addressed, contains principles applicable to all congregations of Christians to the end of time (cf. Hebrews 13:8; Matthew 24:35).
It is striking that, when one examines the historical situation of the city in which each church existed, the congregation itself either reflected or reacted to the environment in which it was found. The symbolic language the Lord employs to address each congregation reflects its historical circumstances. Even so now, congregations find ourselves in a society which we tend to reflect, and we must be careful, while fitting in where we are in matters of liberty, not to partake of the sins of the world around us (John 17:14-16; 1 Corinthians 9:19-23; 2 Corinthians 6:14 – 7:1).
The various letters follow a general seven part format that varies little: address, selfidentification by Christ, commendation, condemnation, exhortation (usually a call to repent), call to hear, and promises based on heeding. I will provide some information about each city mentioned then follow the format of each letter as we study it. Our goal is to gain the lessons the Lord taught that apply to us so we can be the kind of congregation He wants us to be.
The City of Ephesus
Ephesus was a very ancient city whose history went back to times when only legend survives of its story. It was located near the mouth of the Cayster River, three miles from the west coast of Asia Minor, opposite the isle of Samos. All travel by road from the ancient Middle East to Europe was through Ephesus. It had a very large artificial harbor and was the commercial center of the Roman province of Asia. Even before the time of Alexander the Great, it came under Greek influence. The inhabitants had a mixture of Greek and Oriental culture and spoke Greek. Ephesus came under Roman rule in 190 BC. The two great buildings of Ephesus were the Great Theater, which seated 50,000, and the Temple of Diana. The Temple of Diana was considered one of the seven wonders of the ancient world. This structure took 220 years to build, was 342 feet long, 164 feet wide, had columns 56 feet in height, and was constructed of the finest marble. It was the center of pagan worship in that part of the Roman world. Diana, the Roman goddess of fertility and the hunt, was worshiped by temple prostitution. The wealth of the world was brought to this great Temple, and it became the bank of the Roman world and its priests the bankers. It was the center of all Ephesian religion and commerce. Even the artisans depended on it (cf. Acts 19:23-27).
Address
Christ addresses the letter to “the angel of the church in Ephesus” (Revelation 2:1). The Greek word translated “angel,” meaning “messenger,” appears 172 times in the New Testament, and 64 of those occurrences are in Revelation. Almost invariably the term is the name for spirit beings who serve God in behalf of His people (cf. Hebrews 1:13-14). However, once it definitely refers to human messengers (James 2:25) and once perhaps to the apostles (1 Timothy 3:16). The “angel of the church” could be a spirit being from God especially charged with the welfare of that congregation, or it could be a figurative reference to the evangelist working with the church as the Lord’s messenger to that congregation.
Self-Identification of Christ
Christ identifies Himself as “He who holds the seven stars in His right hand” (Revelation 2:1). This identifies Him with the Being John beheld in vision in chapter one, “One like the Son of Man” (verse 13) Who “had in His right hand seven stars” (verse 16). “The seven stars are the angels of the seven churches” (Revelation 1:20). The right hand symbolizes power (cf. Exodus 15:6). The angels of the churches and through them the churches belonged to Christ and were upheld and protected by His divine might. This demonstrates the importance of being part of a local congregation.
He is also the one “who walks in the midst of the seven golden lampstands” (Revelation 2:1). This symbol is taken from the golden lampstands of the Old Testament tabernacle and represents the seven churches of Asia (Revelation 1:20), which themselves represent all congregations as Christ’s light bearers in the world (Matthew 5:14). The Lord is with the congregations of His people to bless, guide, and protect us from the wicked one.
Commendation
The Lord begins His address to each congregation by stating, “I know” (Revelation 2:2,9,13,19; 3:1,8,15). He is the divine Word, to whom “all things are naked and open” (Hebrews 4:13). Even our secret motives are plain to Him.
The church at Ephesus had much to commend them. The Lord knew their works, labor and patience (Revelation 2:2). Their works demonstrated their faith (1 Thessalonians 1:2-4) and are essential to salvation (Galatians 5:6). Labor, i.e. “wearisome labor, travail” (Mounce. 1193), manifested love (1 Thessalonians 1:2-4). Their patience, i.e., “endurance, fortitude, steadfastness, perseverance” (Arndt and Gingrich. 854), resulted from hope (1 Thessalonians 1:2-4). We too, both individually and as a congregation, must work for the Lord, even when the apathy or opposition of others turn our work into labor, and we must continue to do so throughout our pilgrimage here below (1 Corinthians 15:58; Hebrews 12:1-3).
They refused to let evil remain in the church (Revelation 2:2). We must bear up the weak (Galatians 6:1-2; 1 Thessalonians 5:14), but we must withdraw from obstinate sinners (1 Corinthians 5:1-6).
They tested those who falsely claimed to be apostles and proved them to be liars (Revelation 2:2). We too must reject false teachers (Romans 16:17-18; Titus 3:10-11; 2 John 9-11).
This congregation was notable enough for its labor and patience that the Lord repeated His commendation (Revelation 2:3).
They hated the deeds of the Nicolaitans (Revelation 2:6). We’ll talk about the Nicolaitans when we study the church in Smyrna. We too must hate sin and refuse to allow it to remain in the church (Jude verses 22-23).
Condemnation
It would seem the congregation at Ephesus was the perfect church, combining zeal, steadfastness, purity from evil, and intolerance of false doctrine. But they had one defect. They had left their first love (Revelation 2:4).
This church was begun by the apostle Paul years before (Acts 19:1-7). When he wrote to them while a prisoner in Rome (Ephesians 6:20), he commended their “love for all the saints” (Ephesians 1:15-16). Their sacrificial obedience proved their love of God (Acts 19:18-19). They were still doing the work they had done before, but apparently it was now more through tradition than because of ardor for Christ.
Often in a marriage the ardor of love experienced by newly weds becomes a cold going through the motions in middle age. It is beautiful to see in those who have just found Christ the appreciation of what He has done for us blossom into deep love for the Lord (1 John 4:10,19) and one another (1 John 4:11,20). It is a serious defect when this cools over time to a religion of going through the motions. A marriage in this state is in danger of breaking up, and a church in this condition is in danger of dying.
This condition is so serious that the Lord warned, “Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent” (Revelation 2:5). A church that has grown cold has fallen and must repent and return to the work through love they did when young in the faith. This one defect will cause us to lose our identity as a church of the Lord. The Lord will “come quickly” in spiritual judgment to remove our fellowship with Him as a congregation if we do not repent of this sin.
Call to Hear
The messages of the Lord to the seven churches are so important that anyone with the capacity of hearing, i.e., understanding and heeding, should do so (Revelation 2:7,11,17,29; 3:6,13,22).
Promise
The Lord’s promise is to those who overcome (Revelation 2:7,11,17,26; 3:5,12,21; 21:7). This words means “be victor, prevail, conquer”(Arndt and Gingrich. 541). Of the 24 occurrences of this word in the New Testament, 15 are in Revelation. Christ has overcome (conquered) the world (John 16:33; Revelation 5:5; 6:2; 17:14), and those who are faithful to Him will likewise conquer the world, i.e., Satan and all that opposes Christ ( Revelation 12:11; 17:14).
The promise is, “I will give to eat from the tree of life, which is in the midst of the Paradise of God” (Revelation 2:7). The fruit of the “tree of life” was what endowed Adam and Eve with unending life (Genesis 3:22-23). It was in the midst of the garden in Eden where the Lord had placed the man and the woman (Genesis 2:8-9). The term “Paradise” is probably from the Persian word for a garden or royal park (Thayer. 480) , and is the term used for the garden of Eden in the Greek translation of the Old Testament (Arndt and Gingrich. 619). In the symbolism of Revelation, eternal life in heaven is denoted by the restoration of the tree of life (Revelation 22:1-2). If we overcome the world by steadfastly maintaining our love, faith, and obedience, we will inherit eternal life.
Works Quoted
Arndt, W.F. and F.W. Gingrich, A Greek-English Lexicon of the New Testament.
Mounce, William, Mounce’s Complete Expository Dictionary of Old and New Testament Words.
Thayer, J.H., A Greek-English Lexicon of the New Testament.
