Albert Barnes Commentary Revelation 2

CHAPTER II

ANALYSIS OF THE CHAPTER

This chapter contains four of the seven epistles addressed to the seven churches: those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A detailed examination of the contents of each epistle will be more appropriate when we consider them individually, rather than here. However, some general remarks about their structure can be properly made here.

1. They all begin with a reference to some of the attributes of the Saviour, generally an attribute that had been noted in the first chapter. While they are all adapted to make a deep impression on the mind, perhaps each one was selected in such a way as to have a special appropriateness in reference to each particular church.

   Thus in the address to the church at Ephesus (Revelation 2:1) the allusion is to the fact that he who speaks to them holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks; in the epistle to the church at Smyrna (Revelation 2:8), it is he who is the first and the last, who was dead and is alive; in the epistle to the church at Pergamos (Revelation 2:12), it is he which hath the sharp sword with the two edges; in the epistle to the church at Thyatira (Revelation 2:18), it is the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass; in the epistle to the church at Sardis (Revelation 3:1), it is he who hath the seven Spirits of God, and the seven stars; in the epistle to the church at Philadelphia (Revelation 3:7), it is he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth; in the epistle to the church at Laodicea (Revelation 3:14), it is he who is the Amen, the faithful and true witness, the beginning of the creation of God.

2. These introductions are followed with the formula, I know thy works. The peculiar characteristics then of each church are referred to, with a sentiment of approbation or disapprobation expressed in regard to their conduct. Of two of the churches, that at Smyrna (Revelation 2:9) and that at Philadelphia (Revelation 3:10), he expresses his entire approbation. To the churches of Sardis (Revelation 3:3) and Laodicea (Revelation 3:15–18), he administers a decided rebuke. To the churches of Ephesus (Revelation 2:3–6), Pergamos (Revelation 2:13–16), and Thyatira (Revelation 2:19, 20, 24, 25), he intermingles praise and rebuke, for he saw much to commend, but at the same time not a little that was reprehensible. In all cases, however, the approbation precedes the blame, showing that he was more disposed to find that which was good than that which was evil.

3. After the statement of their characteristics, there follows in each case counsel, advice, admonition, or promises, such as their circumstances demanded—encouragement in trial, and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were near, and would soon come and sit in judgment on them and their deeds.

4. There is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner: He that hath an ear, let him hear what the Spirit saith unto the churches (Revelation 2:7, 11, 17, 29; 3:6, 13, 22).

   These admonitions were designed to call the attention of the churches to these things, and at the same time they seem designed to show that they were not intended for them alone. They are addressed to any one who "has an ear," and therefore had some principles of general application to others, and to which all should attend who were inclined to learn the will of the Redeemer. What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands.

5. Then there is, either following or preceding that call on all the churches to hear, some promise or assurance designed to encourage the church, and urge it forward in the fulfillment of duty, or in enduring trial. This is found in each one of the epistles, though not always in the same relative position.

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 (Revelation 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 enduring trial, and not fainting in his cause, and for their opposition to the Nicolaitanes, whom he says he hates (Revelation 2:2, 3, 6).

3. He reproves them for having left their first love to him (Revelation 2:4).

4. He admonishes them to remember from where they had fallen, to repent, and to do their first works (Revelation 2:5).

5. He threatens them that if they do not repent he will come and remove the candlestick out of its place (Revelation 2:5); and

6. He assures them and all others that whoever overcomes, he will give him to eat of the tree of life which is in the midst of the paradise of God (Revelation 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 Barnes on Revelation 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 (1 Corinthians 1:1), one church in Thessalonica (1 Thessalonians 1:1), etc.

Of Ephesus. On the situation of Ephesus, see Barnes on Acts 18:19, and the Introduction to the Notes on the Epistle to the Ephesians. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in mythical 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 significant cities of Asia Minor, and while, about the time when Christianity was introduced, other cities declined, Ephesus rose more and more. It owed its prosperity, in part, to the favour of its governors, for Lysimachus named the city Arsinoe, in honour 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 honourable 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 Barnes on Revelation 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), laboured there for about three years; that there was a body of 'elders' who presided over the church there (Acts 20:1); 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 Barnes on Revelation 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 lamp-bearers—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 (Revelation 2:5), "that he would remove the candlestick representing their church out of its place." See Barnes on Revelation 2:5.

Who walketh in the midst, etc. In Revelation 1:13, he is represented simply as being seen amidst the golden candlesticks. See Barnes on Revelation 1:13.

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.

I know thy works. The common formula with which all the epistles to the seven churches are introduced. It is designed to impress upon them deeply the conviction that he was intimately acquainted with all that they did, good and bad, and that therefore he was abundantly qualified to dispense rewards or administer punishments according to truth and justice. It may be observed that, as many of the things referred to in these epistles were things pertaining to the heart—the feelings, the state of the mind—it is implied that he who speaks here has an intimate acquaintance with the heart of man—a prerogative which is always attributed to the Saviour (John 2:25). But no one can do this who is not Divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ (Jeremiah 11:20, 17:10; 1 Samuel 16:7; 1 Kings 8:39).

And thy labour. The word here used—kopos—means properly a beating; hence wailing, grief, with beating the breast. Then it means excessive labour or toil adapted to produce grief or sadness, and is commonly employed in the New Testament in the latter sense. It is used in the sense of trouble in Matthew 26:10—Why trouble ye the woman? (literally, why do you give trouble to the woman?) (Luke 11:7, 18:5; Galatians 6:17)—and in the sense of labour, or wearisome toil, in John 4:38; 1 Corinthians 3:8, 15:58; 2 Corinthians 6:5, 10:15, 11:23, 27; et al.

The connection here would admit of either sense. It is commonly understood, as in our translation, in the sense of labour, though it would seem that the other signification—that of trouble—would not be inappropriate. If it means labour, it refers to their faithful service in his cause, and especially in opposing error. It seems to me, however, that the word trouble would better suit the connection.

And thy patience. Under these trials; namely, in relation to the efforts that had been made by the advocates of error to corrupt them and to turn them away from the truth. They had patiently borne the opposition made to the truth; they had manifested a spirit of firm endurance amidst many arts of those opposed to them to draw them off from simple faith in Christ.

And how thou canst not bear them which are evil. You cannot endure or tolerate them. (Compare Barnes on 2 John 1:10–11).

That is, they had no sympathy with their doctrines or their practices; they were utterly opposed to them. They had given them no encouragement, but had in every way shown that they had no fellowship with them. The evil persons here referred to were doubtless those mentioned in this verse as claiming that "they were apostles," and those mentioned in Revelation 2:6 as the Nicolaitanes.

And thou hast tried them which say they are apostles. You have thoroughly examined their claims. It is not said in what way they had done this, but it was probably by considering attentively and candidly the evidence on which they relied, whatever that may have been. Nor is it certainly known who these persons were, or on what grounds they advanced their pretensions to the apostolic office. It cannot be supposed that they claimed to have been of the number of apostles selected by the Saviour, for that would have been too absurd; and the only solution would seem to be that they claimed either:

1. That they had been called to that office after the Saviour ascended, as Paul was; or
2. That they claimed the honour due to this name or office in virtue of some election to it; or
3. That they claimed to be the successors of the apostles, and to possess and transmit their authority.

If the first of these, it would seem that the only ground of claim would be that they had been called in some miraculous way to the rank of apostles, and, of course, an examination of their claims would be an examination of the alleged miraculous call, and of the evidence on which they would rely that they had such a call.

If the second, then the claim must have been founded on some such plea as that the apostolic office was designed to be elective, as in the case of Matthias (Acts 1:23–26), and that they maintained that this arrangement was to be continued in the church. Then an examination of their claims would involve an investigation of the question whether it was contemplated that the apostolic office was designed to be perpetuated in that manner, or whether the election of Matthias was only a temporary arrangement, designed to answer a particular purpose.

If the third, then the claim must have been founded on the plea that the apostolic office was designed to be perpetuated by a regular succession, and that they, by ordination, were in a line of that succession. Then the examination and refutation of the claim must have consisted in showing, from the nature of the office, and the necessary qualifications for the office of apostle, that it was designed to be temporary, and that there could be properly no successors of the apostles as such.

On either of these suppositions such a line of argument would be fatal to all claims to any succession in the apostolic office now. If each of these points should fail, of course their claims to the rank of apostles would cease—just as all claims to the dignity and rank of the apostles must fail now. The passage becomes thus a strong argument against the claims of any persons to be "apostles," or to be the "successors" of the apostles in the peculiarity of their office.

And are not. There were never any apostles of Jesus Christ but the original twelve whom he chose; Matthias, who was chosen in the place of Judas (Acts 1:26); and Paul, who was specially called to the office by the Saviour after his resurrection. On this point, see my work on the 'Apostolic Church' (pp. 49-57, London ed.).

And hast found them liars. You have discovered their pretensions to be unfounded and false. In 2 Corinthians 11:13, "false apostles" are mentioned; and in an office of so much honour as this, it is probable that there would be not a few claimants to it in the world. To set up a claim to what they knew they were not entitled to would be a falsehood; and as this seems to have been the character of these men, the Saviour in the passage before us does not hesitate to designate them by an appropriate term, and to call them liars.

The point here commended in the Ephesian church is that they had sought to have a pure ministry—a ministry whose claims were well founded. They had felt the importance of this; had carefully examined the claims of pretenders; and had refused to recognise those who could not show in a proper manner that they had been designated to their work by the Lord Jesus. The same zeal in the same cause would be commended by the Saviour now.

For "tried," see 1 John 4:1. For "are not," see 2 Corinthians 11:13.

And have borne. You have borne up under trials; or you have borne with the evils with which you have been assailed. That is, you have not given way to murmuring or complaints in trial; you have not abandoned the principles of truth and yielded to the prevalence of error.

And have patience. That is, in this connection, you have shown that you can bear up under these things with patience. This is a repetition of what is said in Revelation 2:2, but in a somewhat different connection. There it rather refers to the trouble which they had experienced on account of the pretensions of false apostles, and the patient, persevering, and enduring spirit which they had shown in that form of trial; here the expression is more general, denoting a patient spirit in regard to all forms of trial.

And for my name's sake have laboured. On account of me, and in my cause. That is, the labour here referred to, whatever it was, was to advance the cause of the Redeemer. In the word rendered "have laboured"—ekopiasas—there is a reference to the word used in the previous verse—"your labour"—kopon sou; and the design is to show that the "labour," or trouble there referred to, was on account of him.

And have not fainted. You have not become exhausted or wearied out, so as to give up.

The word used here (kamnō) occurs in only three places in the New Testament: Hebrews 12:3, Lest you be wearied and faint; James 5:15, the prayer of faith shall save the sick; and in the passage before us. It properly means to become weary and faint from toil, and so on; and the idea here is that they had not become so wearied out as to give up from exhaustion.

Professor Stuart renders the sense of the whole passage thus: "You cannot bear with false teachers, but you can bear with troubles and perplexities on account of me; you have undergone wearisome toil, but you are not wearied out thereby."

The state of mind represented here, considered as appropriate for a Christian, is that we should not tolerate error and sin, but we should bear up under the trials they may incidentally cause us.

We should have such a repugnance to evil that we cannot endure it, as evil. Yet, we should also have such love for the Savior and His cause as to be willing to bear anything we may be called to suffer in that cause, even if it relates to or springs from that evil.

Furthermore, while we may grow weary in His work—for our bodily strength may become exhausted ()—we should not grow weary of it.

And though we may face many perplexities and much opposition, we should not relax our zeal but should persevere with an ardor that never faints, until our Savior calls us to our reward.

Nevertheless I have somewhat against thee. Despite this general commendation, there are things which I cannot approve.

Because thou hast left thy first love. You have remitted— afhkav—or let down your early love; that is, it is less glowing and ardent than it was at first. The love referred to here is evidently love to the Savior, and the idea is that, as a church, they had less of this than previously characterized them. In this respect, they were in a state of decline. Although they still maintained the doctrines of His religion and opposed the advocates of error, they showed less ardor of affection toward Him directly than they had before. Concerning this, we may remark:

1. What is stated here about the church at Ephesus is not uncommon.

   • Individual Christians often lose much of their first love. It is true that there is often an appearance of this which does not exist in reality. Much of the ardor of young converts is often nothing more than the excitement of animal feeling, which will, of course, soon fade, though their real love may not be diminished or may be constantly growing stronger. When a son returns home after a long absence and meets his parents and brothers and sisters, there is a glow, a warmth of feeling, a joyousness of emotion, which cannot be expected to continue always, and which he may never be able to recall, though he may be continually growing in real attachment to his friends and his home.

   • Churches remit the ardor of their first love. They are often formed under the reviving influences of the Holy Spirit when many are converted and are warm-hearted and zealous young converts. Or they are formed from other churches that have become cold and dead, from which the new organization, embodying the life of the church, was compelled to separate.

     Alternatively, they are formed under the influence of some strong and mighty truth that has taken possession of the mind and gives a peculiar character to the church at first. Or they are formed with a distinct reference to promoting some one great object in the cause of the Redeemer.

     So the early Christian churches were formed. So the church in Germany, France, Switzerland, and England came out from the Roman communion under the influence of the doctrine of justification by faith. So the Nestorians in earlier ages, and the Moravians in modern times, were characterized by warm zeal in the cause of missions.

     So the Puritans came out from the established church of England at one time, and the Methodists at another, warmed with a holier love for the cause of evangelical religion than existed in the body from which they separated. So many a church is formed now amid the exciting scenes of a revival of religion, and in the early days of its history puts to shame the older and the slumbering churches around them.

     But it hardly needs to be said that this early zeal may fade, and that the church, once so full of life and love, may become as cold as those that went before it or as those from which it separated. There may then be a necessity for the formation of new organizations that will be fired with ardor and zeal.

     One only has to look at Germany, at Switzerland, at various portions of the reformed churches elsewhere; at the Nestorians, whose zeal for missions has long since departed, or even at the Moravians, among whom it has so much declined; at various portions of the Puritan churches; and at many an individual church formed under the warm and exciting feelings of a revival of religion, to see that what occurred at Ephesus may occur elsewhere.

2. The same thing that occurred there can be expected to follow in all similar cases. The Savior always governs the church on essentially the same principles. It is not uncommon that when a church has lost the ardor of its first love, it is allowed to decline more and more, until the candlestick is removed—until either the church becomes completely extinct, or until vital piety is completely gone, and all that remains is the religion of forms.

Remember therefore from whence thou art fallen. The eminence which you once occupied. Call to remembrance the state in which you once were. The duty here enjoined is, when religion has declined in our hearts, or in the church, to call to distinct recollection the former state—the ardor, the zeal, the warmth of love which once characterized us.

The reason for this is that such a recalling of the former state will be likely to produce a happy influence on the heart. Nothing is better adapted to affect a backsliding Christian, or a backsliding church, than to call to distinct recollection the former condition—the happier days of piety.

The joy then experienced; the good done; the honor reflected on the cause of religion; the peace of mind of that period, will contrast strongly with the present. Nothing will be better fitted to recall an erring church or an erring individual from their wanderings than such a reminiscence of the past.

The advantages of thus "remembering" their former condition would be many—for some of the most valuable impressions which are made on the mind, and some of the most important lessons learned, are from the recollections of a former state. Among those advantages, in this case, would be such as the following:

1. It would show how much they might have enjoyed if they had continued as they began—how much more real happiness they would have had than they actually have enjoyed.

2. How much good they might have done, if they had only persevered in the zeal with which they commenced the Christian life. How much more good might most Christians do than they actually accomplish, if they would barely, even without increasing it, continue with the degree of zeal with which they begin their course.

3. How much greater attainments they might have made in the Divine life, and in the knowledge of religion, than they have made: that is, how much more elevated and enlarged might have been their views of religion, and their knowledge of the word of God.

4. Such a recollection of their past state, as contrasted with what they now are, would exert a powerful influence in producing true repentance—for there is nothing better adapted to do this than a just view of what we might have been, as compared with what we now are. If a man has become cold towards his wife, nothing is better fitted to reclaim him than to recall to his recollection the time when he led her to the altar; the solemn vow then made; and the rapture of his heart when he pressed her to his bosom and called her his own.

And repent. The word here used means to change one's mind and purposes, and, along with that, the conduct or demeanor. The duty of repentance here urged would extend to all the points in which they had erred.

And do the first works. The works which were done when the church was first established. That is, manifest the zeal and love which were formerly evinced in opposing error, and in doing good. This is the true counsel to be given to those who have backslidden, and have left their first love, now.

Often such persons, sensible that they have erred, and that they have not the enjoyment in religion which they once had, profess to be willing and desirous to return, but they do not know how to do it—how to revive their ardor—how to rekindle in their bosom the flame of extinguished love.

They suppose it must be by silent meditation, or by some supernatural influence, and they wait for some visitation from above to call them back, and to restore to them their former joy. The counsel of the Savior to all such, however, is to do their first works. It is to engage at once in doing what they did in the first and best days of their piety—the days of their espousals (Jeremiah 2:2) to God.

Let them read the Bible as they did then; let them pray as they did then; let them go forth in the duties of active benevolence as they did then; let them engage in teaching a Sabbath school as they did then; let them relieve the distressed, instruct the ignorant, raise up the fallen, as they did then; let them open their heart, their purse, and their hand to bless a dying world.

As it was in this way that they manifested their love then, so this would be better fitted than all other things to rekindle the flame of love when it is almost extinguished. The weapon that is used keeps bright; that which has become rusty will become bright again if it is used.

Or else I will come unto thee quickly. On the word rendered quickly—tachu—(see commentary on Revelation 1:1).

The meaning is that he would come as a Judge, at no distant period, to inflict punishment in the manner specified—by removing the candlestick out of its place. He does not say in what way it would be done—whether by some sudden judgment, by a direct act of power, or by a gradual process that would certainly lead to that result.

And will remove thy candlestick out of his place, except thou repent. On the meaning of the word candlestick, (see commentary on Revelation 1:12).

The meaning is that the church gave light in Ephesus; and that what he would do in regard to that place would be like removing a lamp, and leaving a place in darkness. The expression is equivalent to saying that the church there would cease to exist. The proper idea of the passage is that the church would be wholly extinct, and it is observable that this is a judgment more distinctly disclosed in reference to this church than to any other of the seven churches.

There is not the least evidence that the church at Ephesus did repent, and the threatening has been most signally fulfilled. Long since the church has become utterly extinct, and for ages there was not a single professing Christian there. Every memorial of there having been a church there has departed, and there are nowhere, not even in Nineveh, Babylon, or Tyre, more affecting demonstrations of the fulfillment of ancient prophecy than in the present state of the ruins of Ephesus.

A remark of Mr. Gibbon (Dec. and Fall, iv. 260) will show with what exactness the prediction in regard to this church has been accomplished. He is speaking of the conquests of the Turks: "In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelations; the desolation is complete; and the Temple of Diana, or the Church of Mercy, will equally elude the search of the curious traveler."

Thus the city, with the splendid Temple of Diana, and the church that existed there in the time of John, has disappeared, and nothing remains but unsightly ruins.

These ruins lie about ten days' journey from Smyrna, and consist of shattered walls, and remains of columns and temples. The soil on which a large part of the city is supposed to have stood, naturally rich, is covered with a rank, burnt up vegetation, and is everywhere deserted and solitary, though bordered by picturesque mountains.

A few corn-fields are scattered along the site of the ancient city. Towards the sea extends the ancient port, a pestilential marsh. Along the slope of the mountain, and over the plain, are scattered fragments of masonry and detached ruins, but nothing can now be fixed on as the great Temple of Diana.

There are ruins of a theater; there is a circus, or stadium, nearly entire; there are fragments of temples and palaces scattered around; but there is nothing that marks the site of a church in the time of John; there is nothing to indicate even that such a church then existed there.

About a mile and a half from the principal ruins of Ephesus, there is indeed now a small village called Asalook—a Turkish word, which is associated with the same idea as Ephesus, meaning, The City of the Moon. A church, dedicated to John, is supposed to have stood near, if not on the site of, the present Mosque.

Dr. Chandler (p. 150, 4to) gives us a striking description of Ephesus as he found it in 1764: "Its population consisted of a few Greek peasants, living in extreme wretchedness, dependence, and insensibility, the representatives of an illustrious people, and inhabiting the wreck of their greatness. Some reside in the substructure of the glorious edifices which they raised; some beneath the vaults of the stadium, and the crowded scenes of these diversions; and some in the abrupt precipice, in the sepulchers which received their ashes. Its streets are obscured and overgrown. A herd of goats was driven to it for shelter from the sun at noon, and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theater and of the stadium... Its fate is that of the entire country—a garden has become a desert. Busy centers of civilization, spots where the refinements and delights of the age were collected, are now a prey to silence, destruction, and death. Consecrated first of all to the purposes of idolatry, Ephesus next had Christian temples almost rivaling the Pagan in splendor, wherein the image of the great Diana lay prostrate before the cross; after the lapse of some centuries, Jesus gives way to Mohammed, and the crescent glittered on the dome of the recently Christian church. A few more scores of years, and Ephesus has neither temple, cross, crescent, nor city, but is desolation, a dry land, and a wilderness."

See the article Ephesus in Kitto's Cyclopedia, and the authorities there referred to.

What is affirmed here of Ephesus has often been illustrated in the history of the world: that when a church has declined in piety and love, and has been called by faithful ministers to repent, and has not done it, it has been abandoned more and more until the last appearance of truth and piety has departed, and it has been given up to error and to ruin.

And the same principle is as applicable to individuals—for they have as much reason to dread the frowns of the Savior as churches have. If they who have left their first love will not repent at the call of the Savior, they have every reason to apprehend some fearful judgment—some awful visitation of his Providence that shall overwhelm them in sorrow, as a proof of his displeasure.

Even though they should finally be saved, their days may be without comfort, and perhaps their last moments without a ray of conscious hope. The present state of Ephesus strikingly illustrates the fulfillment of this prophecy that the candlestick of Ephesus would be removed from its place.