Revelation (Written)

Thursday, 10 September 2020

“I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. Revelation 2:9

Like the previous letter to those at Ephesus, immediately after the short description of Himself, Jesus begins his evaluation of the church at Smyrna with, “I know your works.” In this case, the beginning of the evaluation is positive, just as it was for the Ephesians. As noted then, the word “works” simply speaks of actions that carry out a desire or purpose. The Lord is fully aware of the works of His people. His having this knowledge should make those at Smyrna conscious of the fact that the Lord is always evaluating them.

Jesus next says, “tribulation.” The word is thlipsis. It is variously translated as persecution, tribulation, affliction, distress, and so on. It signifies pressure. It is as if one is in a narrow place, hemmed in and feeling confined, and thus without options. One might say, “There is no way to escape.” In this case, it is probably referring to persecution, oppression, and so on. Whatever they were facing, the Lord was fully aware of it.

After this, the Lord adds in, “and poverty.” Not only did they have tribulations, but they were poor to begin with. As this condition is unique to the seven letters, it is probably that they were exceedingly poor. It was an obvious characteristic that anyone would agree with. However, the Lord adds in a note to tell them that such poverty was actually only an external perception that hid a greater truth. He says, “but you are rich.”

Despite being in poverty, the church at Smyrna held the greatest treasure of all – salvation through the blood of Christ. It is what Paul refers to in his second letter to the Corinthians –

“For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.” 2 Corinthians 8:9

James also speaks of this in his epistle –

“Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?” James 2:5

Jesus’ words are a word of encouragement that what their earthy existence consists of is nothing in comparison to the spiritual treasure they actually possess. With that understood, He then turns to an obvious condition that existed in their area and which certainly caused confusion among the brethren. He says, “and I know the blasphemy of those who say they are Jews.”

The Jewish problem, meaning Jews pitting their Jewishness against Gentiles, is one that infected churches then, and it is one that infects churches today. This doesn’t signify anything wrong with being Jewish, but in being Jewish in relation to the law and in relation to Christ Jesus who is the fulfillment of the law.

Paul’s letter to the Galatians addresses this issue in great detail. Jews had come into the church at Galatia and had marred the purity of the gospel. Instead of accepting salvation by grace through faith, they insisted that the believers had to observe the law. This is addressed by Paul in other epistles as well, and it is referred to in some detail in Acts.

Further, it appears by the use of the word “blasphemy” that Jesus is referring not just to Judaizers of the faith, but to Jews who rejected the faith. They would blasphemously revile the name of Christ Jesus, having rejected Him as their Messiah. But Paul explains what that then means –

“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; ²⁹ but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” Romans 2:28, 29

Paul’s words form a pun based on the word “Jew.” That word comes from the tribe of Judah. The word “Judah” means “praise.” Thus, Paul is saying that being a true Jew does not come from culture, lineage, or the rite of circumcision. It comes from a right heart attitude towards God. These Jews had rejected God’s Messiah, and thus they were not true Jews. Instead, Jesus says they “are not, but are a synagogue of Satan.”

In the Greek, the word synagogue is used only one time when speaking of a congregation of believers in the Messiah. That is found in James 2:2. James’ epistle is specifically addressed to Jewish believers. Here in Revelation, Jesus uses the term ekklésia, or a called-out assembly, when referring to the churches. Jesus is clearly identifying non-believing Jewish synagogues with Satan. This was true then, and it is true today.

This does not mean that they actively worship Satan, but that in having rejected Christ, the incarnate Lord (Yehovah), the Lord is not among them. Without Christ, they then – by default – belong to the devil. That is explicitly stated by Jesus in John 8:44 –

“You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.”

Unfortunately, Jesus’ words in this verse have been misapplied to false Christians, heretical denominations, etc. However, it isn’t referring to any of those. Instead, it is referring to Christ-rejecting Jews. A Jew is a Jew and a Gentile is a Gentile. Gentiles do not become Jews when they accept Christ. The words of the Lord are directed solely to Jewish non-believers.

Life application: Like faithful Christians throughout the ages, the church at Smyrna remained steadfast in their loyalty and devotion to Jesus Christ, despite their poverty. It is a sad state of affairs when Christians expect blessings and miracles, riches and ease because of their faith in Christ. Such is a false gospel that provides false earthly hope. The Bible never promises these things. Those in Smyrna understood this.

Being rich or poor is no indication of divine favor. The Bible makes this abundantly clear. The “prosperity gospel” is not simply bad doctrine; it is heresy. The gospel is laid out by the Lord and cannot be amended. It is to be proclaimed without any additional promises of material blessing. This is one of the devil’s greatest tools against true faith and a Christ-honoring church. True believers have treasure stored up in heaven where moth and rust can never destroy.

All people are either in Christ or they are of the devil. Accepting a false gospel, or simply rejecting the true gospel, means that individual remains in Adam and of the devil. This is true for both Jew and Gentile. Be sure to get Jesus right – to the glory of God the Father.

Lord Jesus, thank You for faithful believers in churches around the world – some of whom have nothing but poverty and trouble, but who remain steadfast in their love of You. Even if earthly riches are lacking, those who are Yours are the richest people of all. They have a heavenly hope and the surety of eternal life in Your glorious presence. No matter what our earthly state is, how great it is to be called Your servant! Amen.

Wednesday, 9 September 2020

“And to the angel of the church in Smyrna write,
‘These things says the First and the Last, who was dead, and came to life:  Revelation 2:8

The second letter to the second church begins with these words, “And to the angel of the church in Smyrna write.” As a refresher, the word “angel” is certainly to be taken as “messenger” and signifying the leader of the congregation. Also, the word “church” signifies those who have been called out from the world and to the fellowship of His kingdom through the gospel.

This is the second and last time the name Smyrna is found in the Bible. It comes from the noun smurna meaning “myrrh.” That is derived from the word muron, signifying anointing oil, or ointment. Concerning this city, Vincent’s Word Studies provides this description –

“Lying a little north of Ephesus, on a gulf of the same name. The original city was destroyed about b.c. 627, and was deserted and in ruins for four hundred years. Alexander the Great contemplated its restoration, and his design was carried out after his death. The new city was built a short distance south of the ancient one, and became the finest in Asia Minor, being known as the glory of Asia. It was one of the cities which claimed the honor of being Homer’s birthplace. A splendid temple was erected by the Smyrnaeans to his memory, and a cave in the neighborhood of the city was shown where he was said to have composed his poems. Smyrna’s fine harbor made it a commercial center; but it was also distinguished for its schools of rhetoric and philosophy. Polycarp was the first bishop of its church, which suffered much from persecution, and he was said to have suffered martyrdom in the stadium of the city, a.d. 166.”

John is instructed to write to this church a letter from the risen Christ, beginning with, “These things says the First and the Last.” This was stated in verse 1:17. It is a title claimed three times by the Lord (Yehovah) of the Old Testament (Isaiah 41:4, 44:6, and 48:12) –

“Thus says the Lord, the King of Israel,
And his Redeemer, the Lord of hosts:
‘I am the First and I am the Last;
Besides Me there is no God.” Isaiah 44:6

Concerning the idea of being “the First,” Paul expands on what that means in Colossians 1, explaining how He is the first in several key ways –

“He is the image of the invisible God, the firstborn over all creation. ¹⁶ For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. ¹⁷ And He is before all things, and in Him all things consist. ¹⁸ And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence.” Colossians 1:15-18

Christ is the First – not “in time” but “prior to time.” He is also the Last. He is the completion of all things. As He transcends time, He is already at any possible ending that ever could be, seeing it completed. This does not mean He has an end, but just as nothing exists before Him, nothing can exist after Him. He is unchanging in His being. This is seen, for example, in Hebrews –

“…without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.” Hebrews 7:3

&

“Jesus Christ is the same yesterday, today, and forever.” Hebrews 13:8

And yet, being without change, Jesus next says, “who was dead, and came to life.” It speaks of His humanity, literally saying, “who became dead, and lived.” It is Jesus Christ who broke the bonds of death itself, having died, but not for His own sin. Because of this, Peter notes in Acts 2 that “it was not possible that He should be held by it.”

This is given to those at Smyrna who were set to face testing (as will be noted). The reward for their faith is to be “the crown of life.” Because Jesus died and lived again, He promises that to those who are in Him, they too shall live again. There is to be no fear in what man can do. The body may die, but Christ has prevailed! It is the greatest note of comfort and freedom to His people. Again, returning to Hebrews –

“Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, ¹⁵ and release those who through fear of death were all their lifetime subject to bondage.” Hebrews 2:14, 15

Praise God! He is alive and we too shall live because of Him. He is Jesus!

Life application: Smyrna’s history was one of being sacked, torched, and destroyed. One of the earliest – and certainly the most famous bishop – of Smyrna, Polycarp, was himself set ablaze, burned for his witness of Christ. The last words of Polycarp were recorded as –

“Eighty and six years have I now served Christ, and he has never done me the least wrong: How then can I blaspheme my King and my Savior? …Thou threatenest me with Fire which burns for an hour, and so is extinguished; but knowest not the Fire of the Future Judgment of that Eternal Punishment which is reserved for the Ungodly. But why tarriest thou? Bring forth what thou wilt!”

Polycarp understood that Christ had died and rose again. In Him is the power of the resurrection, and He has promised it to all who accept His gospel. It is with the same confidence of Polycarp that we should look to our own end – not in fear, but in joyous release from this earthly body of pain and woe. Christ will replace it with something glorious. Praise God for what He has done and what He offers to us!

Lord God, You were there before the universe existed. You are right now – with us and directing all things. And You will be – even unto the ages of ages. You are the First, and You are the Last. All things are from You, and all things belong to You. And yet, You would favor us with intimacy and love because of Jesus Christ our Lord. How can such a marvelous thing be? And yet it is. Thank You for Your love, revealed to us in Christ Jesus. Amen.

Tuesday, 8 September 2020

“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.” Revelation 2:7

The Lord has spoken forth the words of the first of seven letters to seven churches. He has complimented, noted deficiency, warned, and acknowledged proper doctrine. With the main body of the letter complete, he now provides His final words to the Ephesians, beginning with, “He who has an ear, let him hear.” This same phrase will be repeated in all seven letters to the churches.

The first three will be placed before the promises, while the final four will come after the promises. It is a phrase not found in John’s gospel, but it is found in both Matthew 11:15 and Mark 4:9.

It is a way of calling to attention something of the highest importance. To “hear” in Scripture means more than just sound entering into the ears. It signifies heeding what is conveyed. Both attention and obedience are to be applied to what is heard. The book of Deuteronomy repeatedly says, “Hear O Israel.” In this, Moses is calling Israel to hear and to attend to what is said.

Jesus’ words here carry the same weight. “Heed what you have heard, be attentive to it, and be obedient in your attention.” But more, Jesus isn’t just asking them to respond to what has been said, but what He will now say as He completes His words, next stating, “what the Spirit says.”

The meaning of these words is debated. Is it that referred to earlier when John said in verse 1:10, “I was in the Spirit”? Or, is this word of Jesus attributed to the direct influence of the Holy Spirit reminding John of what he heard, as is indicated in John 14? –

“These things I have spoken to you while being present with you. ²⁶ But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.” John 14:25, 26

Or, is this to be considered the Spirit working through Christ, as is indicated in John 3? –

“For He whom God has sent speaks the words of God, for God does not give the Spirit by measure.” John 3:34

The final option seems most likely, because Jesus directly says, “what the Spirit says.” This isn’t just a call to remember what was heard in order to write it down. Rather, this is what the Spirit, who is the member of the Godhead who inspires Scripture, was speaking through Christ. There is One God displayed in three members of the Godhead. Each works in accord with the other to reveal His intentions, purposes, and word. In this case, it is what the Spirit says, “to the churches.”

This statement could be taken in one of two ways: 1) Everything said to all the churches, or 2) everything said to each church. In other words, the first option is that the Spirit is conveying one message to all the churches combined – every person in every church should heed everything that is said in all seven letters. Or, He is conveying a message to Ephesus, one to Thyatira, one to Sardis, and so on. Each church is to pay heed to what is said to it.

The answer is that all people (He who hears) are to listen to everything that is said to all the churches. There are seven letters to individual churches, but the message to each church is to be heard by all people. The repetition to each church is to call to attention its own issues, but all people in all churches are to know what the status of all churches is. Thus, they can fully know what is pleasing, what is displeasing, and what the promises of overcoming are.

With that understood, Jesus next conveys the good news for the overcomer. He says, “To him who overcomes…” It is a phrase found in all seven letters. Vincent’s Word Studies notes that “The verb is used absolutely without any object expressed.” In other words, it is a present participle that conveys the thought of “To the one overcoming.” When one overcomes, he has overcome. It is a finished action.

The question is, “How does one overcome?” The answer is found elsewhere in John’s letters. The following insert will explain who it is that “overcomes.”

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The words of this evaluation are based on 1 John 5:5 (cited below), and which are taken in connection with John’s other words of that epistle.  Look at how John weaves thoughts together in the book of 1 John in order to ensure that all ends are secure –

“…whatever is born of God overcomes the world.” (5:4)
“Whoever believes that Jesus is the Christ is born of God.” (5:1)
“He who believes that Jesus is the Son of God” overcomes the world. (5:5)
“Every spirit that confesses that Jesus Christ has come in the flesh is of God.” (4:2)
“…every spirit that does not confess that Jesus Christ has come in the flesh is not of God. (4:3).

In this, John is obviously equating “Christ” with “Son of God.” The Christ is God incarnate (come in the flesh) – where the fulness of the Godhead dwells bodily (Colossians 2:9). John is revealing that which is true and that which is false. This calls out for proper understanding because to believe otherwise is the spirit of the Antichrist.

There are those who claim that Jesus is the Christ, but they do not believe He is God incarnate. Thus, verse 5:1 does not apply to them. There are those who believe that Jesus is the Son of God, but they do not accept that He is then fully God. Thus, verse 5:5 does not apply to them. In other words, there are sons of God recorded in both testaments – such as in Genesis 6 and Job 1. These are referring to human beings, not the divine Son of God.

There are also sons of God in the New Testament, such as in Romans 8:14 and elsewhere. These are adopted sons of God, not the Son begotten of God – meaning Jesus Christ, the incarnate Word of God.

One must take the words of John on a much more global scale to fully understand what he is referring to. Without doing so, a Mormon or a Jehovah’s Witness might appear to pass the test of one who overcomes the world. But such is not the case. Through evaluating the entire scope of what John is referring to, we find that such heretics do not pass muster, and have not overcome the world. As John asks, “Who is he who overcomes the world…?”

It is the person who will meet the qualifications he will state in a moment, but that person must meet the other qualifications which are directly tied to those words as well. John says that it is “he who believes that Jesus is the Son of God.” This is the person who overcomes. But he only does so if he believes that the Son of God (Jesus) is the Christ. And further, he only does so if he confesses that Jesus Christ has also come in the flesh.

If he does so, he is of God and has both been born of God and has overcome the world. If he does not confess the deity of Christ (having come in the flesh), he “is not of God.” In proper theology, one plus one will always equal two. However, sometimes the equation is built upon other such simple equations. When each is properly realized, the truth of the situation is confirmed. This is why it is so important to have a larger understanding of what John is conveying when talking with people from aberrant cults.

Also, in his words, John uses present participles, each prefixed with an article when speaking of the one who overcomes. More literally, he says, “Who now is the one overcoming.” The response is, “…the one believing.” As noted, one can believe in a “Christ” who is not the Christ (see 2 Corinthians 11:4, for example). It is the one believing in the proper Christ, who is the Son of God – fully Man and yet fully God. In his belief, he is overcoming the world. For those who believe in the wrong “Christ,” they are not overcoming anything. They are still in their sins, and they belong to this world.

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It is to the person who trusts in the Person and work of Jesus Christ, the God/Man, that overcomes. To one in that category, Jesus says, “I will give to eat from the tree of life.” The Lord promises that what was lost, at the very beginning when man fell, will be restored to the one who overcomes –

“Then the Lord God said, ‘Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever’— ²³ therefore the Lord God sent him out of the garden of Eden to till the ground from which he was taken.” Genesis 3:22, 23

Man disobeyed God, and he was condemned to die. But more, access to the source of eternal life was taken from him. Jesus says that this will now be accessible once again to the one who overcomes. As he is “overcoming” as noted above, it means that once he qualifies, it is a done deal. It will not be taken from him. It is a note of eternal security, just as promised elsewhere in the epistles. According to Paul in Ephesians 1:13, 14, when one believes, he is given a deposit as a guarantee of this. Jesus now confirms that. What was lost is now restored.

But the eternal life that is granted is not simply in the state and place we now are – as if we must endure an eternity of this planet with its pains and troubles. Rather, Jesus finishes by saying that the tree of life is that “which is in the midst of the Paradise of God.”

It is the heavenly promise. Not only the life that Adam possessed, but life in a paradisical state just as he possessed it. This will be realized for all who overcome. It is a promise, it is a guarantee, and it is granted the moment that someone receives Jesus Christ – the God/Man – according to the gospel. That final, glorious state will be actualized by God in His timing. But until then, the one who overcomes possesses the surety of the promise by God, who cannot lie.

Life application: To “overcome” is a concept mentioned 11 times in the book of Revelation. One who overcomes is the victorious believer in the Person of Jesus Christ. There is symmetry to the Bible that can’t be mistaken – something is lost, something is regained; something goes, something returns. It all fits so incredibly well that it’s hard to imagine people not saying, “I’d better check this out a little more.”

God placed Adam in the Garden of Eden so that he could worship and serve his Creator for all eternity. God had already supplied everything necessary for the man. All Adam had to do was to direct his attention upward towards God and bask in the glory he beheld. Instead, he exercised his free-will in disobedience to what God had offered. His life would, from that point on, be directed toward the ground – a hard master.

“Cursed is the ground for your sake;
In toil you shall eat of it
All the days of your life.
¹⁸ Both thorns and thistles it shall bring forth for you,
And you shall eat the herb of the field.
¹⁹ In the sweat of your face you shall eat bread
Till you return to the ground,
For out of it you were taken;
For dust you are,
And to dust you shall return.” Genesis 3:17-19

But God did a great and marvelous thing in another garden when His own Son pleaded that the cup of His Father’s wrath be taken from Him. However, the Son followed His Father’s will and thus prevailed over the devil’s work.

The Tree of Life, a representation of Jesus Christ, now stands available to all who will partake. Eternal fellowship, worship and praise, glorying in the Creator – all these are available to those who overcome. “He who has an ear, let him hear what the Spirit says to the churches.” Glory to God in the highest in the name of Jesus! Hallelujah and Amen.

O God! Where Adam disobeyed and lost His right to live in Your presence, Jesus prevailed and regained that right. Now, through faith in Him and His wondrous work, man can again be reconciled to You. Please direct our eyes, our minds, and our thoughts to the wondrous work which was accomplished for the fallen children of men – the work of our Lord Jesus Christ. Amen.

Monday, 7 September 2020

But this you have, that you hate the deeds of the Nicolaitans, which I also hate. Revelation 2:6

Here we have the second outer layer of the sandwich. Christ complemented the Ephesians in verses 2:2 and 2:3 (a slice of bread). He then rebuked them in verses 2:4 and 2:5 (distasteful inner filling). He now compliments them in this verse (the second slice of bread). In this, He is encouraging first, exhorting through warning next, and then encouraging last. In this second encouragement, he begins with, “But you have this.”

This is set in contrast to the words of verse 4. There he said, “you have left your first love.” He set that forth as of the most importance, and He even gave a dire warning if it was not heeded. But, to end on a positive note, and to show them that they were not to throw the baby out with the bathwater, he now provides these words.

In other words, “You absolutely must change this behavior here, but in the process, don’t take it to an unintended extreme and start allowing this thing over here.” And that thing is, “that you hate the deeds of the Nicolaitans.”

There is a great deal of speculation concerning who the Nicolaitans are, and what deeds they were doing. Charles Ellicott notes that “The existence of a sect called Nicolaitans in the second century is attested by Irenæus, Tertullian, and Clement of Alexandria.”

The word comes from two words, nikos, meaning “to conquer,” or “victory,” and laos, “the people.” Vincent’s Word Studies notes that there are two main explanations for who these people are. One is a sect which arose from the teachings of Nicolaus who is mentioned in Acts 6:5. It is said that he departed from the truth and became the founder of a heretical sect following Antinomian Gnosticism. Vincent’s says –

“They appear to have been characterized by sensuality, seducing Christians to participate in the idolatrous feasts of pagans, and to unchastity. Hence, they are denoted by the names of Balaam and Jezebel, two leading agents of moral contamination under the Old Testament dispensation.”

The second view holds that the name is symbolic and replaces the Old Testament figure Balaam (Destroyer of the People) who is found in the book of Numbers. In this, the name Nicolaitans would have the same connotation – Conquering of the People. They followed the same type of practices as Balaam, who sought to overcome God’s people, using the same type of temptations as he placed before Israel.

The second interpretation dismisses the seemingly historical and literal nature of the Lord’s words. Further, in 2:14 and 2:15, Jesus will refer to these people again, and he will put them in a separate category than that of those who followed the practices of Balaam.

With these things understood, it is possible that – even if the first view is correct – the name Nicolas may refer to a completely different person than the one noted in Acts, or it could be that his name was chosen by a group to simply identify with someone mentioned in Acts, even if he did not actually apostatize from the truth. To malign him without strong evidence is not justified.

It is true that many sects and offshoots of Christianity have been derived from the name of its original proponent. Even today people identify as Wesleyan, Calvinist, and so on. Whatever the nature of the Nicolaitans was, and whatever their “deeds” ultimately were, Jesus notes that they are things “which I also hate.”

The church at Ephesus hated the things they did, and Christ also hates them. In correcting their deficiency, Christ did not want them to think they were on the wrong path in regard to the Nicolaitans and suddenly jump onto that heretical highway.

Life application: This particular verse has been debated, manipulated, and distorted at times over the centuries in order to meet the specific agenda of individuals or groups. A good example of this would be the commonly promoted doctrine that this is referring to churches, such as the Catholic Church, that have established hierarchies.

By dividing the word “Nicolaitans” into individual root words – nikos and laos (mentioned above) – the idea is that these people have taken over the laity of the church and compelled them to submit to the arbitrary dominion of men. Analyses of this type are always set forth as a polemic against individuals or denominations. The problem with this particular analysis is that Revelation was written approximately AD90 and the hierarchies in churches such as Ephesus were those established according to the model set forth by Paul.

Irenaeus, a Church Father, who wrote about a century later, said the Nicolaitans were people who lived lives of unrestrained indulgence. Regardless of the etymology of the name, and there are other attempts to reconcile this name with other promoters of sexual misconduct, the deeds are what the Lord hated.

Sexual sin is particularly destructive. Paul explains why in 1 Corinthians 6:18 –

“Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body.”

Sexual sin can destroy the sinner – whether by disease, destruction, loss of reputation, and so on. Let us, therefore, attempt to live holy lives for the glory of the Lord and abstain from the deeds which He finds so offensive that He states emphatically that He “hates” them.

Heavenly Father, please help us in our personal conduct towards others and to never fall into sins of the flesh. It is our desire to be wholly pleasing to You in all ways and we ask for strength and fortitude as we face trials and temptations in this, or any other manner, which could result in sinning against You. Amen.

Sunday, 6 September 2020

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

The Ephesian church had become a church focused on a social gospel, having left their first love. Jesus now warns them of the consequences of this, saying, “Remember therefore from where you have fallen.”

Here, Jesus says “fallen” instead of “stumbled.” They had not merely tripped, thus needing correction and redirection. Rather, they had actually fallen from what is proper. They were in a state which could not continue, but absolutely had to be corrected. Without a love for Christ, there would be no sharing the gospel which leads the lost to Christ. Without that, the church would be entirely ineffective.

Because of this, the Lord next says, “repent.” The word “repent” simply means to changes one’s mind, or to redirect one’s purposes. They were to accept the will of God and turn from their self-imposed will. Here, the Greek reads, “and repent,” – “Remember and repent.” One can remember and not repent – “We used to do that, but this is so much better. These people need to be fed, not to be told they are sinners.” Instead, the Lord warns them that the path they have chosen is entirely wrong.

Tending to one’s earthy needs without tending to his spiritual needs serves no eternal purpose. It is no good to send a well-fed person through the gates of hell. Therefore, the church is to “do the first works.”

When the church was established, they proclaimed the wonder of what Christ did because they understood what it meant to them personally. However, over the years, the memory of the conversion faded, and they began to look for other avenues of service to delight in. These became the primary focus, and the actual purpose of the church was lost. Jesus’ warning is that they should return to these first works. If not, He says, “or else I will come to you quickly.”

The verb is present tense, “I am coming.” It is as if the move has begun and the only thing that will stop it is an immediate turning to the proper path. Also, some manuscripts leave off the word “quickly.” It is the word used in Revelation 1:1, and it can mean “soon,” but also “with quickness,” “suddenly,” or “hastily.” If the word belongs in the original, then being combined with “I am coming,” it would indicate with suddenness. In this, there is the sense of personal judgment. It is His church, and He is the Judge of it.

When His decision is made, it is He who will act. However, there is the truth that there are many churches that have fallen away and yet which continue to exist. Therefore, Christ’s judgment on that church is a spiritual judgment. Just as a church’s lampstand cannot be seen, so it will not be known when the decision has been made. But from that time on, the church is no longer considered as a part of the body by the Lord. As He says, He will “remove your lampstand from its place.”

The Greek literally reads, “and move your lampstand from its place.” The movement of the lampstand is one of judgment. The only other time the word is used in Revelation, it is also a movement of judgment –

“Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place.” Revelation 6:14

The purpose of the lampstand is to give light. In a failure to do just that, the Lord removes that which symbolizes the emitting of light. The church becomes a haunt for anything but that light from that point on because it is a place of darkness. The sense here is how the Lord spoke of Israel in the book of Hosea –

“Call his name Lo-Ammi,
For you are not My people,
And I will not be your God.” Hosea 1:8

The same would be true with the church at Ephesus, as the Lord says once again, “unless you repent.” There was no other option open to the church. Repent or perish.

It should be noted that this verse is used incorrectly at times to justify a loss of salvation. “Unless you repent, the Lord will remove your lampstand.” This is wholly inappropriate and entirely out of context. The lampstand is the church, not an individual within the church. As context actually matters, that logic – when used in this way – can be tossed out on its ear.

Life application: For all the commendation of verses 2 and 3, and with what seems to be merely a mild rebuke in verse 4, the thought changes to “Nevertheless… you have left your first love.” In this, we suddenly have words of overwhelming importance. Apparently, leaving our “first love” is far weightier than we may imagine. In fact, it is the basis for complete rejection by the Lord.

Tied up in this verse are three specific verbs –

1) Remember. Jesus says to go back and look at where the church started in its intent and purpose.

2) Repent. The church as a whole must turn back to that original intent and purpose.

3) Do. Tied up in the acts of remembering and repenting is the command to “do.” The church is to return to a gospel-based, Christ-loving entity.

Jesus asks them to remember their first love, change their mind about their actions now (which aren’t directed at all to that first love), and to go back and “do” those things which glorified their first love.

In 2 Corinthians 11:2, 3, Paul says –

“For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ. ³ But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ.”

What Paul says is reflected in Jesus’ words today. When a woman marries, she does things for her husband that she later forgets about. Here heart turns away from that first love and the excitement she felt for him. Jesus says this type of attitude towards Him is intolerable and if this condition persists, He will take swift and decisive action.

All the good works in the world, without a heart and love for Christ, are simply a waste of time. He wants our love and devotion, not showy deeds. The penalty for this wrong attitude is a dead church that proclaims a social gospel; one which is directed horizontally, not vertically.

Lord, it is apparent that any gospel that fails to glorify You alone is a false one. It is also evident that those who practice showy deeds for others to see, while forgetting to bring You honor, are simply wasting their time. In the end, our church is to be all about You, or we are merely wasting our effort. So, Lord, help our hearts to be directed to You, our First Love, and our actions will be as they should. Amen.