Expositor's Bible Commentary Commentary Revelation 2

The speaker identifies himself by a reference to the vision of ch. 1: “Him who holds the seven stars in his right hand” (cf. 1:16). These words strike both a note of reassurance, signaling Christ’s strong protection, and control of the church. On the other hand, there is a note of warning in the description of Christ as the one who “walks [travels] among the seven golden lampstands,” since he may journey to Ephesus to remove their lampstand (2:5).

The speaker’s knowledge includes awareness of their activity, of their discernment of evil, and of their patient suffering. Their “deeds,” their “hard work” (GK 3160), and their “perseverance” (GK 5705) are underlined by the phrase “you have... endured hardships for my name, and have not grown weary” (v.3). The Ephesian Christians did not lack serious activity, even to the point of suffering for Christ’s name. Paul attributes the same threefold activity to the Thessalonians and there adds to each quality its motivating source: “faith,” “love,” and “hope” .

Persecution of the Christians at Ephesus began in Ac 20, when a riot was instigated by Demetrius and the silversmiths, whose business was making images of the goddess Artemis (her temple stands in the foreground). But by the late first century the Ephesians had lost their first love.

Christ also knows that doctrinal discrimination accompanies the toil and patience of the Ephesians: they “cannot tolerate wicked men.” These were not the pagans in Ephesus but false brethren who “claim to be apostles but are not.” It is not easy, however, to determine precisely who these people were, what they taught, or how the church tested them. An “apostle” (GK 693) is one who is sent as a representative of another and bears the full authority of the sender. The word is applied first in the NT to the original circle of the Twelve (Mark 3:14; Acts 1:2, 26), who had a special place historically in the foundation of the church (Ephesians 2:20; Revelation 21:14). But the NT further broadens this original circle to include others such as Paul (Galatians 1:1), Barnabas (Acts 14:14), James the brother of Jesus (Galatians 1:19), and still others (cf. Romans 16:7). The name was applied to those who were authentically and specially called by Christ to be his authoritative spokesmen.

Miracles were the signs of apostolic authority (2 Corinthians 12:12; Hebrews 2:4), but miracles may also accompany false prophets (Mark 13:22; 2 Thessalonians 2:9; 2 Timothy 3:8; Revelation 13:13–14). Thus it was necessary to “test the spirits to see whether they are from God” . Beyond their denial of Jesus as Lord, such apostles also sought selfish advantage through their claims (2 Corinthians 11:5, 13; 12:11).

As to whether the authoritative function of apostles continued after the first century, the writings of the Apostolic Fathers are instructive. In no case do their references to apostles relate to any recognized apostles other than those associated with the NT. They apparently understood the special apostolic function to have ceased with the end of the apostolic era.

About fifteen years after John’s writing of Revelation, Ignatius wrote to the church of Ephesus and commended them for refusing to give a home to any heresy. Thyatira had failed (2:20ff.), but the Ephesians had won the victory over false teachers. They had heeded Paul’s earlier warning (Acts 20:28–30).

The speaker’s knowledge includes awareness of their activity, of their discernment of evil, and of their patient suffering. Their “deeds,” their “hard work” (GK 3160), and their “perseverance” (GK 5705) are underlined by the phrase “you have... endured hardships for my name, and have not grown weary” (v.3). The Ephesian Christians did not lack serious activity, even to the point of suffering for Christ’s name. Paul attributes the same threefold activity to the Thessalonians and there adds to each quality its motivating source: “faith,” “love,” and “hope” .

Persecution of the Christians at Ephesus began in Ac 20, when a riot was instigated by Demetrius and the silversmiths, whose business was making images of the goddess Artemis (her temple stands in the foreground). But by the late first century the Ephesians had lost their first love.

Christ also knows that doctrinal discrimination accompanies the toil and patience of the Ephesians: they “cannot tolerate wicked men.” These were not the pagans in Ephesus but false brethren who “claim to be apostles but are not.” It is not easy, however, to determine precisely who these people were, what they taught, or how the church tested them. An “apostle” (GK 693) is one who is sent as a representative of another and bears the full authority of the sender. The word is applied first in the NT to the original circle of the Twelve (Mark 3:14; Acts 1:2, 26), who had a special place historically in the foundation of the church (Ephesians 2:20; Revelation 21:14). But the NT further broadens this original circle to include others such as Paul (Galatians 1:1), Barnabas (Acts 14:14), James the brother of Jesus (Galatians 1:19), and still others (cf. Romans 16:7). The name was applied to those who were authentically and specially called by Christ to be his authoritative spokesmen.

Miracles were the signs of apostolic authority (2 Corinthians 12:12; Hebrews 2:4), but miracles may also accompany false prophets (Mark 13:22; 2 Thessalonians 2:9; 2 Timothy 3:8; Revelation 13:13–14). Thus it was necessary to “test the spirits to see whether they are from God” . Beyond their denial of Jesus as Lord, such apostles also sought selfish advantage through their claims (2 Corinthians 11:5, 13; 12:11).

As to whether the authoritative function of apostles continued after the first century, the writings of the Apostolic Fathers are instructive. In no case do their references to apostles relate to any recognized apostles other than those associated with the NT. They apparently understood the special apostolic function to have ceased with the end of the apostolic era.

About fifteen years after John’s writing of Revelation, Ignatius wrote to the church of Ephesus and commended them for refusing to give a home to any heresy. Thyatira had failed (2:20ff.), but the Ephesians had won the victory over false teachers. They had heeded Paul’s earlier warning (Acts 20:28–30).

The speaker’s verdict shows, on the other hand, that however much had been gained at Ephesus by resisting the false apostles, not all was well there. They had “forsaken” or “let go” (GK 918) their “first love.” This was a serious defect. If uncorrected, it would result in their loss of light-bearing (v.5). The majority of commentators take the first love to refer to the original Christian love the Ephesians had for one another. Paul’s exhortation to the Ephesian elders to “help the weak” (Acts 20:35) and the warm commendation he gives them in their early years for their fervent love of one another (Ephesians 1:15) may lend support to this view. Other commentators, however, see the “first love” as a reference to their inner devotion to Christ that characterized their earlier commitment, like the love of a newly wedded bride for her husband (cf. Ephesians 5:22ff.). This interpretation is supported by the fact that the letters to the other churches reveal problems of inner betrayal to Christ as subjects of his complaint. Neither view necessarily eliminates the other. Loving devotion to Christ can be lost in the midst of active service, and certainly no amount of orthodoxy can be a substitute for a failure to love one another. “First” (GK 4755) love suggests that they still loved, but with a quality and intensity unlike that of their initial love.

The speaker’s command further exposes the problem and offers a way to correct the fault. The imperatives are instructive: “Remember... repent... do.” The Ephesians are to reflect on their earlier works of fervent love, to ponder how far they have fallen from their former devotion and enthusiasm, to humbly “repent” (GK 3566) before God, and to do their former works motivated by love.

These imperatives are all part of a single action designed to keep the Ephesians from the judgment of Christ, which would effectively remove them as his representatives in the world.

How many churches today stand at this same crossroads? Do we sense the importance to Christ of not only honoring his name by our true confession but also of reflecting his life by our loving relationship to others? This threat of loss of light bearing applies equally to the other four churches to whom a similar exhortation to “repent” is given (Pergamum, Thyatira, Sardis, and Laodicea).