Loveless Orthodoxy: Revelation 2:1–7

This is a NT exegetical paper I wrote as part of the ordination process in Knox Presbytery of the Communion of Reformed Evangelical Churches (CREC).

Introduction

            The Book of Revelation is known to be one of the most difficult books of the Bible to interpret and fully comprehend as a whole. There are many hermeneutical approaches and schools of interpretation regarding Revelation, such as the historicist, preterist, futurist, idealist, and eclectic approaches. But when it comes to the letters to the churches in Revelation 2–3, there is not a great deal of controversy and debate. Most commentators take them as straightforward letters to historic churches in Asia Minor, with the exception of some who see them as also representing successive ages in church history.

            Because of the simple structure of the letters, their rich symbolism, biblical allusions, and relevant exhortations, our churches would do well to spend time in them and hear what “the Spirit says to the churches” (Rev. 2:7). In Christ’s letter to the church in Ephesus, which we will consider in this paper, we have both a commendation concerning doctrinal purity and intolerance of false teaching, but also a stern condemnation concerning their abandonment of their “first love.” The Ephesians had fallen into a kind of loveless orthodoxy, a sin worthy of their lampstand being removed (2:5). As we consider this letter, may we also consider our own lives and congregations, that we may receive the reward promised by Christ to all who conquer. 

Genres

            The Book of Revelation is unique in that it is a mixture of multiple genres. It is both apocalyptic and prophetic, it is rooted in a historical setting and context, yet retains a future and eternal orientation. It is apocalyptic in that it contains symbolism, vivid metaphoric language, and eschatological teaching similar to other Jewish and Christian apocalyptic works. It is also self-referentially prophetic (Rev. 1:3, 22:7, 10, 18–19). The Apostle John declares messages from God, of judgment and salvation, applicable to their current situation.

            Additionally, Revelation was a circular letter, meaning that it was copied and distributed around the churches in Asia Minor and beyond. Within this one large letter are seven smaller letters to the seven churches (Rev. 2–3). These letters are ordered according to the circular route a letter-carrier departing from Patmos would have taken and they serve as an introduction to themes found throughout the entire book, especially the call to be victorious and the promises to conquerors.^[1]

            The shorter letters in Revelation 2–3 can be considered ‘oracular letters’—letters written by a prophet containing a message from God—similar to the ones sent by the prophets Jeremiah and Elijah (Jer. 29:1–23, 2 Chron. 21:12–15).^[2]They also contain elements of covenant formulas from the Old Testament and ancient Near Eastern cultures, acting as covenant lawsuits against God’s people (Amos 2–4).^[3]

Historical and Literary Contexts

            The city of Ephesus was world-renown and extolled by the ancients as “the first and greatest metropolis of Asia.” Its location was advantageous, as it was situated on both important sea and land routes, aiding its economic growth and importance. In the time of the apostles, only Rome and Alexandria exceeded Ephesus in both population and grandeur.^[4]Ephesus was specifically honored by Rome for its shrines dedicated to the Roman emperors and the imperial cult, with Domitian given them the title of “guardian of his temple.”^[5] In addition, its Temple of Artemis was one of the Seven Wonders of the World. Given how embedded and important pagan worship was to civil life in Ephesus, we can imagine how difficult it was for the church in Ephesus to remain faithful both in their daily lives, but also in witnessing to their city.

            Ephesus first appears in the New Testament when the Apostle Paul arrives there during his second missionary journey with Priscilla and Aquila to first introduce the gospel (Acts 18). Paul then moves on to Jerusalem, leaving Priscilla and Aquila behind, who were then soon joined by the powerful preacher Apollos. Three years later on his third missionary journey, Paul returned to Ephesus and ministered there for three years—the longest amount of time he ever spent in one place (Acts 19). Paul describes his time there as one of great suffering and fighting with “beasts” (1 Cor. 15:32, 2 Cor. 1:8). Eventually, his son in the faith Timothy ministered there as he received the canonical letters from Paul (1–2 Tim). Other co-laborers of Paul are mentioned in Ephesus, and according to church tradition, the Apostle John spent his last decades there along with Mary, the mother of Jesus. Lastly, the Ephesian church was also the recipient of the Apostle Paul’s magnificent epistle. Considering all of this, the church in Ephesus was more greatly blessed with sound teachers and doctrine than perhaps any other church in the New Testament. 

Outline of Revelation 2:1–7

            All of the letters to the seven churches follow the same basic outline, with some lacking commendations or condemnations. The letter to the church in Ephesus follows this pattern:

            1. Command to write to an angel of the church (2:1)
            2. Christ’s self-description and “these things says He” (2:1)
            3. Commendation of good works (2:2–3, 6)

            4. Condemnation of specific sin (2:4)
            5. Exhortation to repent (2:5)
            6. Call to discern the truth spoken—“He who has an ear, let him hear…” (2:7)

            7. Promise to those who overcome (2:7)

A Walk through the Text

Verse 1“To the angel of the church in Ephesus write, ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands...’” (NKJV).

            As with all of the letters in Revelation 2–3, this letter from the risen and reigning Christ to His church in Ephesus begins with two items, the phrase “these things says He” and a descriptor of Christ.

            First, we will consider the phrase “these things says He” (τάδε λέγει). The word for “these things” (τάδε) is a neutral plural accusative form of the pronoun ὅδε (this) – and is uncommon in Koine Greek (although it appears seven times through Revelation).^[6] However, it does appear in official decrees and edicts in Classical Greek and carries the connotation of authority and antiquity.^[7] More interestingly, the phrase appears over 250 times in the LXX and is frequently translated as “thus saith the Lord.” This is the language used by prophets as an introduction to their message, both in the Old Testament (Isa. 56:1, Jer. 4:27, etc.) and in the New Testament, such as when Agabus prophesied in the Spirit to the Apostle Paul of his coming imprisonment (Acts 21:11, τάδε λέγει τὸ πνεῦμα). The usage of the expression at the beginning of each letter indicates that Christ’s words should be received as the word of God was in the Old Testament.^[8] Therefore, here we have John writing to them as a prophet with a word directly from God. 

            Second, regarding the descriptors of Christ. The descriptors used at the beginning of the letters to the seven churches are taken from Revelation 1, where the Apostle John beheld Christ in all of His glory. For the Ephesian church, Christ is presented as the one who holds the seven stars in His right hand and who walks among the seven golden lampstands. Unlike the other symbols, the meaning behind the “mystery” of the seven stars and seven golden lampstands is clearly explained to John by Christ (1:20). The stars are the seven angels of the seven churches and the lampstands are the churches themselves. This image of Christ communicates to the Ephesians that He intimately knows them – He is aware of their lives and circumstances, and he knows both their good works and sins. It brings to mind the Lord walking in the Garden, checking in on Adam and Eve only to find them hiding naked and ashamed (Gen. 3:8–13).

            Now the identity or meaning of the “angel” (ἀγγέλῳ) of the seven churches has multiple interpretations, each with their own merits and none of them making a significant impact on the overall message of the letters. Typically, an initial reading would interpret these angels as heavenly beings, as if the churches had assigned angelic patrons (Dan. 10:13, 20–21) or guardian angels (Mt. 18:10, Acts 12:15). 

            The strongest argument for this view is that contextually in Revelation we do have other instances of angels being corporately identified with the church as their heavenly counterparts. For example, the angel in Revelation 19:10 and 22:9 says, “I am a fellow servant of you and your brothers.” Additionally, the angel in Revelation 8:3–4 represents the saints, in that he receives their prayers and brings them to God.^[9] While this is a strong interpretation, we are not taught elsewhere in Scripture that local churches have angels representing or assigned to them. 

            Another view, which I will briefly argue for, is that the “angels” are human beings – the bishops/pastors (presbyters) of the local churches. This view was held by many pre-modern commentators as well as the reformer Heinrich Bullinger. The most basic support for this as a possibility is that elsewhere in the New Testament the word “angel” (ἄγγελος) has been used to refer to a human and translated as “messenger.” We see this with John the Baptist, called God’s messenger (ἄγγελόν) preparing the way for the Messiah (Mt. 11:10).^[10]

            Because looking at the word “angel” alone cannot provide an answer for us, we must continue to look at the context. Here we have Christ appearing to the Apostle John and commanding him to write what he sees and send it in a book to the seven churches of Asia (Rev. 1:11b). Christ specifically dictates to John the letters in Revelation 2–3, and it’s hard to imagine why He would need to do this through John on earth if the addressees are heavenly beings. As Peter Leithart put it (admittedly with snark), “Where do angels receive their mail? And, how does John know the addresses?”^[11]

            Beyond this “common sense” reading of the letter writing situation, there is another support for the “angels” being pastors/messengers. We are told that the stars (angels) are gripped by Christ in His right hand (1:16). When John falls prostrate at the feet of Christ, Christ reaches out His right hand—the star-hand—and touches John (1:17). With His right hand on him, Christ then commissions John as a messenger (angel) to write all that he sees (1:19).^[12]

            Lastly, the rebukes in the letters are put in the second person singular (you)—as if they are written directly to the angel of the church. For example, Christ rebukes the angel of the Ephesian church for leaving his first love (2:4) and the angel of Laodicean church for being lukewarm (3:16). It makes sense that the pastors and elders of the church covenantally represent their people and are held accountable for the condition of their flock. But what would it mean for a heavenly angel to be rebuked for the condition of a church? Can angels repent? And is the Ephesian church really dependent on their heavenly angel repenting lest Christ removes their lampstand (2:5)? 

            Much more could be written defending this view while also recognizing the legitimate claims of the “heavenly being” interpretation and others. For our purposes, it is important to note that regardless of one’s interpretation of the angels, the message of the letters to the seven churches remain the same. 

Verses 2–3“I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them to be liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary” (NKJV).

            As with most of the letters in Revelation 2–3, Jesus first encourages the church with a commendation—that which we all long to hear one day from our Lord. The church in Ephesus is praised by Christ for their labor, patience, and unwillingness to bear with those who are evil. The word here translated as labor (κόπον) is used throughout the New Testament for faithful and sacrificial service to Christ, often in difficult circumstances, such as the Apostle Paul laboring night and day in Thessalonica (1 Thess. 2:9, see also 1 Tim. 4:10).^[13]

            With regards to their patience, this word (ὑπομονήν) can also be translated as perseverance or patient endurance. There is an interesting contrast here in the first sentence. The Ephesian believers are commended for their patience and longsuffering, that they can bear many things. At the same time, they are commended for their impatience when it comes to those who are evil, they cannot bear them. Jesus here is commending a kind of intolerance. It is not a matter of if we are tolerant or intolerant, but that which we are tolerant or intolerant of. According to Christ, intolerance is a virtue when it is rightly and righteously focused. 

            The identity of those who are evil is the lying false apostles (2:3). These wicked men most certainly were not pretending to be one of the Twelve, but rather were apostles in the sense of “sent ones” or missionaries—itinerant teachers with apostolic authority such as Titus or Epaphroditus (2 Cor. 8:23, Phil. 2:25). It is fascinating that Christ focuses on this issue in His letter, for this is exactly what the Apostle Paul warned the Ephesians elders of in his farewell message—coming “savage wolves” who would attack the flock (Acts 20:29). These savage wolves have now come, and the church in Ephesus has stood firm in opposing them and exposing them as liars.

            Likewise, the early church father St Ignatius of Antioch wrote to the Ephesians in the early years of the 2^ndcentury, and commended them similarly, stating, “ye all live according to truth, and that no heresy hath a home among you: nay, ye do not so much as listen to any one, if he speaks of aught else save concerning Jesus Christ in truth.”^[14]Indeed, the church in Ephesus was known for their intolerance of the wicked and false teachers. 

Verses 4–6 “Nevertheless I have this against you, that you have left your first love. 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. But this you have, that you hate the deeds of the Nicolaitans, which I also hate” (NKJV).

            Again, like most of the letters from Christ to the churches, they include a condemnation and a call to repentance. The rebuke to the Ephesian believers was this: that they abandoned their first love (Rev. 2:4). In the process of vigorously defending orthodoxy, fighting false apostles, and hating that which Christ hates (2:6), their love has grown cold. 

            Commentators have differed on what exactly this first love was—was it a waning love for God, lack of love for one another, or an extinct love for the lost? In a sense, we know this to be a false dichotomy (or trichotomy…). To love God is to love the brethren and to love our neighbor (Mk. 12:30–31). That said, we can infer from their zeal for sound doctrine that they maintained a love and commitment toward God. Additionally, their communal strength in resisting false apostles displays a care for one another and cohesion. Therefore, it appears that they were lacking the love they once had for the lost in Ephesus. They once had a zeal for Christ and it was demonstrated and expressed by their witnessing to the world. This is why Christ chose the descriptor of Himself as one walking among the lampstands—as a reminder to this now insular community of their calling to be a light in their dark culture.^[15] This is exactly what Jesus prophesied would happen in His Olivet Discourse at the end of the age—false prophets would arise, the love of many would grow cold, and yet those who endured would be witnesses to the nations (Mt. 24:11–14).

            The remedy to this sin is threefold—remember from where they have fallen, repent, and do the “first works” (2:5). The Greek word translated as “remember” (μνημόνευε) is a present imperative, serving as the impetus for the following actions of repenting and doing the first works again.^[16] The word translated as “have fallen” (πέπτωκας) is in the stative, emphasizing that the Ephesian believers are currently in the state of collapse—they are still at the bottom of the pit covered in rubble.^[17]

            The necessary consequence and punishment of their failure to heed Christ’s warning is the removal of their lampstand—the dousing of their flame as a church (2:5). This is fitting, for they are not currently acting like a lampstand but have hid their light (Mt. 5:14–15). This recalls how Israel was symbolized by a lampstand (Zech. 4) and called to be a light to the Gentiles (Isa. 42:6-7). However, when they failed to fulfill their mission and finally rejected their Messiah, the Lord extinguished their flame and came in judgment against them (Mt. 23). 

            The Lord in His kindness concludes this warning with a second commendation related to the first—that the church in Ephesus shares His hatred for the Nicolaitans (2:6). It is not clear who the Nicolaitans were or what exactly their teachings consisted of. Many commentators believe that they may be related to “those who hold to the doctrine of Balaam” in Pergamos—false teachers who instructed believers to engage in idolatry and sexual immorality, perhaps as a compromise with the imperial cult to avoid persecution.^[18] The first reason for this association is that in the letter to the church in Pergamos, Christ mentions the Nicolaitans alongside those who hold to the teaching of Balaam in a chiasm (2:14–15): 

            A. Hold the teaching of Balaam

                        B. who taught Balak to put stumbling blocks before Israel

                        B’. to eat idolatrous sacrifices and commit sexual immorality

            A’. So also, the teaching of Nicolaitans^[19]

            A further reason to associate these two groups together is that Balaam in Hebrew (בִּלְעָם) and Nicolaitans in Greek (Νικολαΐτης) can be translated as the same thing—“People Conquerors” or “Victorious People.”^[20]

Verse 7 “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God” (NKJV).

            At the end of each letter Christ gives out a call for all to heed His warnings, what the Spirit says to the churches(2:7). While these letters are specific to the local congregations they address, they are profitable for all who receive them. The admonition of “He who has an ear, let him hear” is repeated by Christ throughout the synoptic Gospels and is an allusion to Isaiah 6:9–10 where Isaiah is commissioned to prophesy to a people who would not hear. In context, Isaiah is warning the people not participate in idolatry, just like Christ’s warnings to the churches in Asia.^[21]

            Christ also promises a reward for those who overcome (νικῶντι), those who conquer, at the end of each letter. This ties into the theme of conquering found throughout Revelation and the recipients of the letter are invited to take part in the cosmic war at hand.^[22] This includes both the church being temporarily conquered by its enemies (11:7) and the church conquering its enemies (15:2). We see in the example of Christ and His martyrs in Revelation and throughout history that the way in which the church overcomes is often by being overcome. For the church in Ephesus, they found it easier and more comfortable to keep to themselves rather than reach out in love to their unbelieving neighbors, risking their livelihoods and lives. But retreating is not the calling of the church, God’s lampstands in a dark world. The church is called to be a witness to the world, to be made martyrs in the world, conquering the evil one by the blood of the Lamb and the word of their testimony—not loving their lives unto death (Rev. 12:11).

            For the church in Ephesus, if they overcome their reward is that they will eat from the tree of life in Paradise (2:7). The first instance of the “tree of life” in Scripture is from the very beginning in the Garden of Eden, where Adam and Eve are banished from the Garden specifically so that they would not partake of the tree of life and live forever (Gen. 3:22).

            This reward is fulfilled, as with all of the rewards in these letters, at the end of Revelation where we read, “In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations” (22:2). What was once forbidden from fallen man is now given as a gift to redeemed man—resulting in everlasting life. Here in Revelation 22, the tree of life is a picture of forgiveness and God’s healing presence to the nations. This eschatological hope regarding the “tree of life” is a feature in several early Jewish texts such as the Testament of Levi, 4 Ezra, and 2 Enoch.^[23] For example, 3 Enoch 23:18 refers to “the righteous and the godly who shall inherit the garden of Eden and tree of life in the time to come.”^[24]

Application

            The message of Christ’s letter to the church of Ephesus is one that must be heard by the Reformed church in North America today. We are concerned for doctrinal and moral purity, for the right worship of God, for the discipleship of our families and congregations. We have rejected false teachers and we hate the idolatry which Christ hates. All of this is very good. Yet, if we are honest with ourselves, we can see where our love for outsiders is growing cold or has been abandoned. 

            It is not enough to hate the deeds of the wicked world around us, the sexual immorality that has filled our entertainment, the perversion that is so-called gay marriage, the abortion or transgender clinics that masquerade as health centers, the welfare systems that replace the family, or “churches” that show their true allegiance with rainbow flags out front. And it is not enough to hate even the hypocrisy and sin in our own ranks. It is simply not enough to be orthodox in our hatred, but not in our love. It is not enough because we are commanded by our Lord to love the lost and to be a beacon of light in the darkness. 

            We can discuss doctrine all day and night in coffee shops and Facebook groups. We can pride ourselves in the sacrifices we make to provide our children a Christian education. We can publish blog posts and books and read them. We can worship every Lord’s Day in our cities and hear true doctrine preached unto the glory of God. We can do all of these good things and yet like the Ephesian believers still fall away from our first love.

            Therefore, as we see the sin of the church of Ephesus present in any degree in our own congregations, we must repent and return to our first works—we must kindle again our first love. One of the great strengths of our churches are the strong and genuine communities that they have fostered, especially in a nation that is growing darker. As we build and strengthen these communities, we must continue to keep our doors open and our lights shining, inviting all to come and find forgiveness in Christ. And the promise found here in our passage is that we can have confidence that we will overcome because it is Jesus who holds the angels in His hands. It is Jesus who walks in our midst, trimming our lampstand, maintaining our light, in order that we may continue to shine brightly throughout the earth. 

Works Cited

Buist Fanning. Revelation: Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan Academic).

Craig Keener. The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press).

David Aune. Revelation 1–5: Word Biblical Commentary (Dallas, TX: Word Books).

David L. Mathewson. Revelation: A Handbook on the Greek New Testament (Waco, TX: Baylor University Press).

G.K. Beale and D.A. Carson. Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI: Baker Academic).

J.B. Lightfoot. The Apostolic Fathers (London, UK: MacMillan and Co).

Joseph Henry Thayer. Thayer’s Greek-English Lexicon of the New Testament (Marshallton, DE: The National Foundation for Christian Education).

N.T. Wright and Michael F. Bird. The New Testament in Its World (Grand Rapids, MI: Zondervan Academic).

Peter Leithart. Revelation 1–11: International Theological Commentary (New York, NY: Bloomsbury T&T Clark).

Richard Baukham. The Theology of the Book of Revelation (Cambridge, UK: Cambridge University Press).

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^[1] Richard Baukham. The Theology of the Book of Revelation (Cambridge, UK: Cambridge University Press), 12.

^[2] Craig Keener. The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press), 731.

^[3] Ibid.

^[4] N.T. Wright and Michael F. Bird. The New Testament in Its World (Grand Rapids, MI: Zondervan Academic), 455. 

^[5] Craig Keener. The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press), 726.

^[6] David Aune. Revelation 1–5: Word Biblical Commentary (Dallas, TX: Word Books), 141. See also Joseph Henry Thayer. Thayer’s Greek-English Lexicon of the New Testament (Marshallton, DE: The National Foundation for Christian Education), 437.

^[7] David Aune. Revelation 1–5: Word Biblical Commentary (Dallas, TX: Word Books), 141.

^[8] David L. Mathewson. Revelation: A Handbook on the Greek Text (Waco, TX: Baylor University Press), 18.

^[9] G.K. Beale. The Book of Revelation: The New International Greek Testament Commentary (Grand Rapids, MI: William B. Eerdmans Publishing Company), 217.

^[10] See also Luke 7:24, 9:51-52 for additional examples of ἄγγελος being translated as “messenger” and referring to men.

^[11] Peter Leithart. Revelation 1–11: International Theological Commentary (New York, NY: Bloomsbury T&T Clark), 123.

^[12] Ibid. 

^[13] Buist Fanning. Revelation: Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan Academic), 117.

^[14] J.B. Lightfoot. The Apostolic Fathers (London, UK: MacMillan and Co.), 139.

^[15] G.K. Beale. The Book of Revelation: The New International Greek Testament Commentary (Grand Rapids, MI: William B. Eerdmans Publishing Company), 230.

^[16] David L. Mathewson. Revelation: A Handbook on the Greek New Testament (Waco, TX: Baylor University Press), 20. 

^[17] Ibid. 

^[18] Craig Keener. The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press), 732.

^[19] Peter Leithart. Revelation 1–11: International Theological Commentary (New York, NY: Bloomsbury T&T Clark), 167.

^[20] Richard Baukham. The Theology of the Book of Revelation (Cambridge, UK: Cambridge University Press), 124.

^[21] G.K. Beale and D.A. Carson. Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI: Baker Academic), 1093. 

^[22] Richard Baukham. The Theology of the Book of Revelation (Cambridge, UK: Cambridge University Press), 88.

^[23] G.K. Beale and D.A. Carson. Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI: Baker Academic), 1093.

^[24] David Aune. Revelation 1–5: Word Biblical Commentary (Dallas, TX: Word Books), 152.