Revelation 2 Commentary

                          Apostle John on Isle of Patmos




Click charts to enlarge
Charts from Jensen's Survey of the NT - used by permission
Another Chart from Charles Swindoll

Revelation 2:1  "To the angel of the church in Ephesus write: The One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands, says this:

NET  Revelation 2:1 "To the angel of the church in Ephesus, write the following: "This is the solemn pronouncement of the one who has a firm grasp on the seven stars in his right hand– the one who walks among the seven golden lampstands:

NLT  Revelation 2:1 "Write this letter to the angel of the church in Ephesus. This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands:

ESV  Revelation 2:1 "To the angel of the church in Ephesus write: 'The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands.

NIV  Revelation 2:1 "To the angel of the church in Ephesus write: These are the words of him who holds the seven stars in his right hand and walks among the seven golden lampstands:

GNT  Revelation 2:1 Τῷ ἀγγέλῳ τῆς ἐν Ἐφέσῳ ἐκκλησίας γράψον· Τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν·

KJV  Revelation 2:1 Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

ASV  Revelation 2:1 To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:

CSB  Revelation 2:1 "Write to the angel of the church in Ephesus: "The One who holds the seven stars in His right hand and who walks among the seven gold lampstands says:

NKJ  Revelation 2:1 "To the angel of the church of 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:

NRS  Revelation 2:1 "To the angel of the church in Ephesus write: These are the words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands:

YLT  Revelation 2:1 'To the messenger of the Ephesian assembly write: These things saith he who is holding the seven stars in his right hand, who is walking in the midst of the seven lamp-stands -- the golden:

  • the angel: Rev 2:8,12,18 3:1,7,14 
  • church: Rev 1:11 
  • holds: Rev 1:16,20 Rev 8:10-12 12:1  John 5:35 
  • walks: Rev 1:12,13 Eze 28:13,14 Mt 18:20 28:20 

Ephesus on Cayster River in Asia Minor
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Related Passages:

Revelation 1:12 Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands;

Revelation 1:13 and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash.

Revelation 1:16; In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength. 

Revelation 1:20 “As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.

The seven letters to the 7 churches are "the things which are" (Rev 1:19+), i.e., the things (the churches) which was physically in existence when he received this letter from Jesus. 

To the angel of the church - The recipient of the letter is named first as the angel. The angel (aggelos/angelos) is addressed in all 7 churches (Rev 2:8,12,18 Rev 3:1,7,14 ) and while there is some disagreement as to whether this could be a created angel, the evidence points to this as a man who functions as a messenger. As MacArthur says "the New Testament nowhere teaches that angels are involved in the leadership of the church. Angels do not sin and thus have no need to repent, as the messengers, along with the congregations they represented, are exhorted to do (cf. Rev 2:4–5, 14, 20; 3:1–3, 15, 17, 19)." Furthermore, angels are never described as head of a local church anywhere in Scripture. Finally, angel (aggelos/angelos) is translated as "messenger" several times in the NT - Mark 1:2 has " I SEND MY MESSENGER AHEAD OF YOU," and this refers to John the Baptist (cf other NT uses that mean "messenger" - Lk 7:24, Lk 9:52, Jas 2:25). In sum, this "angel" is a messenger of the Church, which refers to some leadership role in the church (pastor, elders, etc).

In Ephesus - This is the "postal address" of this letter. Ephesus means desirable. See below for background on Ephesus to get a good sense of the social/cultural/historical context.

Write -The glorified Christ gives John this command to write (aorist imperative = do this now; don't delay; it is important), the same command He gives for each of the Seven Churches of Asia Minor (Rev. 2:1; Rev. 2:8; Rev. 2:12; Rev. 2:18; Rev. 3:1; Rev. 3:7; Rev. 3:14). John then records the words of the risen, ascended, glorified Christ (Rev 1:10-17+). Recall that earlier Jesus had commanded John to "Write (aorist imperative) in a book what you see (present tense = what you are seeing), and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” (Rev 1:11+) To what does this writing refer? From the context this passage would indicate that John recorded the entire vision from Revelation 1:1 to Revelation 22:21 and that it was this scroll that was to be sent to each of the churches. The reason that this is almost surely the entire Revelation that was to be circulated and not the letters to each individual church is because each of those letters was not what HE SAW but what HE HEARD, in effect representing the "dictation" of Christ's letter to each individual church. 

Write (1125)(grapho from root graph- = primarily means to scratch on or engrave as on an ornament, reports, letters, etc; English = graph, graphic, etc) means to engrave or inscribe with a pen or stylus characters or letters on a surface which can be wood, wax, metal, leather, stone, parchment, dirt (John ), paper, etc. Note that John is given 12 commands to write what he SAW (NOTE: THIS IS A VERY "VISUAL" BOOK!) -  Rev 1:11, 19; 2:1, 8, 12, 18; 3:1, 7, 14; 14:13; 19:9; 21:5) and one command to not write (Rev 10:4+). 

Grapho - 30x in 29v in Revelation - Rev. 1:3; Rev. 1:11; Rev. 1:19; Rev. 2:1; Rev. 2:8; Rev. 2:12; Rev. 2:17; Rev. 2:18; Rev. 3:1; Rev. 3:7; Rev. 3:12; Rev. 3:14; Rev. 5:1; Rev. 10:4; Rev. 13:8; Rev. 14:1; Rev. 14:13; Rev. 17:5; Rev. 17:8; Rev. 19:9; Rev. 19:12; Rev. 19:16; Rev. 20:12; Rev. 20:15; Rev. 21:5; Rev. 21:27; Rev. 22:18; Rev. 22:19


The One who holds the seven stars in His right hand - The One from the context is clearly the risen, ascended, glorified Jesus Christ, the Bridegroom of the Church. The verb holds is krateo which means to be strong, possess power and in the present tense pictures Jesus' continually having a firm grasp on all His churches. His right hand depicts the hand of power and authority (the churches belong to Jesus), indicating the churches are safely and securely in His grasp. Holds would also picture His close contact with His churches, His control of them and the frim foundation He provides for each of the churches. The use of the verb krateo would also be another way to say He is sovereign over His Church, that He is Lord and Master over His Church. 

Holds (2902)(krateo from kratos = strength) has basic meaning to be strong or possess power and then means to take hold of, to grasp, to hold fast. Krateo is used most often in the sense of “take hold of forcibly” as when Pharisees wanted to “take hold of” Jesus  (Mt 21:46; Mark 12:12). Krateō can also mean “hold fast” with the idea of being loyal to or closely united with someone or something. The Pharisees were admonished for holding fast to the traditions of the elders (Mark 7:3ff.), while Christians are encouraged to hold to the traditions of Christianity (2 Th 2:15).

Krateo is a KEY WORD in Revelation 2 because it is used 5 times in chapter 1 (out of a total of 46 NT uses) - Mt. 9:25; Mt. 12:11; Mt. 14:3; Mt. 18:28; Mt. 21:46; Mt. 22:6; Mt. 26:4; Mt. 26:48; Mt. 26:50; Mt. 26:55; Mt. 26:57; Mt. 28:9; Mk. 1:31; Mk. 3:21; Mk. 5:41; Mk. 6:17; Mk. 7:3; Mk. 7:4; Mk. 7:8; Mk. 9:10; Mk. 9:27; Mk. 12:12; Mk. 14:1; Mk. 14:44; Mk. 14:46; Mk. 14:49; Mk. 14:51; Lk. 8:54; Lk. 24:16; Jn. 20:23; Acts 2:24; Acts 3:11; Acts 24:6; Acts 27:13; Col. 2:19; 2 Th 2:15; Heb. 4:14; Heb. 6:18; Rev. 2:1; Rev. 2:13; Rev. 2:14; Rev. 2:15; Rev. 2:25; Rev. 3:11; Rev. 7:1; Rev. 20:2

A Menorah

The One who walks among the seven golden lampstands - Walks is peripateo which literally pictures Jesus walking around and the present tense depicts Him continually walking around. He is always in the middle of all that goes on in His church. Nothing is hidden from Him. He is not distant from the life of the church. He IS the life of the church! Comparing Scripture with Scripture (the seven lampstands are the seven churches Rev 1:20+), Jesus is continually walking around the seven churches. This speaks of His omniscience, His authority, His headship, etc. Dear pastor or church goer, He is also walking around your church, with eyes aflame, perfectly assessing each person's heart. How does He see your church? Are you in danger of having the lampstand removed?

Why are they referred to as lampstands? Literal lampstands were stands on which lamps were place to provide light the darkness. Spiritually speaking,each church was to provide spiritual light to the moral darkness of the lost world. The churches were to be the source of the proclamation of Jesus, the Light of the world (Jn 8:12). Jesus charged those who would be His disciples "“Let your light shine (aorist imperative see our need to depend on the Holy Spirit to obey) before men in such a way that they may see your good works, and glorify your Father who is in heaven." (Mt 5:16+) Paul wrote "For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ." (2 Cor 4:6+) And to the Philippians he wrote "Do (present imperative  see our need to depend on the Holy Spirit to obey - which he had just described in Php 2:13+) all things without grumbling or disputing; 15so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world." (Phil 2:14-15+)  

A holy life will make the deepest impression.
Lighthouses blow no horns, they just shine.
-- D L Moody

Related Resource:


Says this - Literally the Greek reads "These things says"  Says this could be accurately paraphrased "“this is the solemn pronouncement of” (NET) 

Greek = “These things says [the One] …” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2–3 [Rev. 2:1; Rev. 2:8; Rev. 2:12; Rev. 2:18; Rev. 3:1; Rev. 3:7; Rev. 3:14]. “The pronoun (tade) is used to add solemnity to the prophetic utterance that follows.…In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance. Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression (because) the expression This is the solemn pronouncement of reflects an OT idiom. The Septuagint (Lxx) has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the LORD” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression. (NET Note - Bolding added)

EDITORIAL COMMENT - "TADE LEGEI" is used over 350 times in the Septuagint (Lxx) - here are a few representative uses which are as noted above usually are from the LORD Himself and begin "Thus says the LORD (or "Lord God" or "LORD of hosts")" - 

Amos 1:6; Amos 1:9; Amos 1:11; Amos 1:13; Amos 2:1; Amos 2:4; Amos 2:6; Amos 3:11; Amos 3:12; Amos 5:3; Amos 5:4; Amos 5:16; Amos 7:11; Amos 7:17; Mic. 2:3; Mic. 3:5; Obad. 1:1; Nah. 1:12; Hag. 1:2; Hag. 1:5 = "Now therefore, thus says the LORD of hosts, “Consider your ways!"; Hag. 1:7; Hag. 1:9; Hag. 2:6; Hag. 2:11; Zech. 1:3; Zech. 1:4; Zech. 1:14; Zech. 1:16; Zech. 1:17;



“To the angel of the church in…”


"The One...says this..."


"I know..."


"I am pleased about this..."


"I have this against you..."




"He who has an ear, let him hear..."


"To him who overcomes..."

Guzik adds "The letters to the seven churches share a similar structure. They each feature:

      •      An address to a particular congregation
      •      An introduction of Jesus
      •      A statement regarding the condition of the church
      •      A verdict from Jesus regarding the condition of the church
      •      A command from Jesus to the church
      •      A general exhortation to all Christians
      •      A promise of reward

We can see the state of each of these seven churches—and the state of our own walk with Jesus—by looking at what Jesus has to say to each church in each section.

William Barclay

WHEN we know something of the history of Ephesus and learn something about its conditions at this time, it is easy to see why it comes first in the list of the seven churches.
Pergamum was the official capital of the province of Asia, but Ephesus was by far its greatest city. It claimed as its proud title ‘The first and the greatest metropolis of Asia’. A Roman writer called it Lumen Asiae, the Light of Asia. Let us look at the factors which gave it its preeminent greatness.

Ephesus with Cayster River on North

(1) In the time of John, Ephesus was the greatest harbour in Asia.

All the roads of the Cayster Valley—the Cayster was the river on which it stood—converged upon it. But the roads came from further afield than that. It was at Ephesus that the road from the far-off Euphrates and Mesopotamia reached the Mediterranean, having come by way of Colosse and Laodicea. It was at Ephesus that the road from Galatia reached the sea, having come by way of Sardis. And from the south came the road from the rich Maeander Valley. Strabo, the ancient geographer, called Ephesus ‘the Market of Asia’—and it may well be that, in Revelation 18:12–13, John was setting down a description of the varied riches of the market place at Ephesus.

Ephesus was the gateway of Asia. One of its distinctions, laid down by statute, was that when the Roman proconsul came to take up office as governor of Asia, he must disembark at Ephesus and enter his province there. For all the travellers and the trade, from the Cayster and the Maeander Valleys, from Galatia, from the Euphrates and from Mesopotamia, Ephesus was the highway to Rome. In later times, when the Christians were brought from Asia to be flung to the lions in the arena in Rome, Ignatius, the Bishop of Antioch, called Ephesus the Highway of the Martyrs. Its position made Ephesus the wealthiest and the greatest city in all Asia—and, because it resembled so well John Bunyan’s picture in The Pilgrim’s Progress, it has been aptly called the Vanity Fair of the ancient world.

Ruins of Main Street of Ephesus

(2) Ephesus had certain important political distinctions.

It was a free city. In the Roman Empire, certain cities were free cities; they had had that honour conferred upon them because of their services to the empire. A free city was within its own limits self-governing, and it was exempted from ever having Roman troops garrisoned there. It was an assize town. The Roman governors made periodic tours of their provinces; and, at certain specially chosen cities and towns, courts were held where the governor tried the most important cases. Further, each year, Ephesus held the most famous games in Asia, which attracted people from all over the province.


(3) Ephesus was the centre of the worship of Artemis or, as the Authorized Version calls her, Diana of the Ephesians.

Model of Temple of Artemis (Diana)

The Temple of Artemis was one of the seven wonders of the ancient world. It was 425 feet long by 220 feet wide; it had 120 columns, each sixty feet high and the gift of a king; and thirty-six of them were richly gilded and inlaid. Ancient temples consisted mostly of colonnades with only the centre portion roofed over. The centre portion of the Temple of Artemis was roofed over with cypress wood. The image of Artemis was one of the most sacred images in the ancient world. It was by no means beautiful but a squat, black, many-breasted figure, so ancient that no one knew where it had come from. We have only to read Acts 19 to see how precious Artemis and her temple were to Ephesus. Ephesus also had famous temples to the godhead of the Roman emperors Claudius and Nero, and in future years it was to add temples to Hadrian and Severus. In Ephesus, the ancient religion was at its strongest.

COMMENT: This was a cesspool of iniquity filled with temple prostitutes, dancers, eunuchs, drunkenness, orgies. In the middle of this, God birthed church. God does His greatest work in the most difficult places because He gets all the glory. Ephesus was in a sense the "gates of Hell!" 

Ruins of Temple

(4) Ephesus was a notorious centre of superstition.

It was famous for the Ephesian Letters, (Ephesia Grammata) small objects and charms which were supposed to be infallible remedies for sickness, to bring children to those who were childless and to ensure success in any undertaking; and people came from all over the world to buy them.

(Acts 19:1-41-commentary) 1It happened that while Apollos was at Corinth, Paul passed through the upper country and came to Ephesus, and found some disciples. 2 He said to them, “Did you receive the Holy Spirit when you believed?” And they said to him, “No, we have not even heard whether there is a Holy Spirit.” 3 And he said, “Into what then were you baptized?” And they said, “Into John’s baptism.” 4 Paul said, “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.” 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying. 7 There were in all about twelve men.  8 And he entered the synagogue (IN EPHESUS) and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God. 9 But when some were becoming hardened and disobedient, speaking evil of the Way before the people, he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus. 10 This took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks. (NOTE: THIS IS LIKELY WHEN THE OTHER 6 CHURCHES IN ASIA MINOR WERE BIRTHED BY PAUL'S PROCLAIMING THE "WORD OF THE LORD.) 11 God was performing extraordinary miracles by the hands of Paul, 12 so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out. 13 But also some of the Jewish exorcists, who went from place to place, attempted to name over those who had the evil spirits the name of the Lord Jesus, saying, “I adjure you by Jesus whom Paul preaches.” 14 Seven sons of one Sceva, a Jewish chief priest, were doing this. 15 And the evil spirit answered and said to them, “I recognize Jesus, and I know about Paul, but who are you?” 16 And the man, in whom was the evil spirit, leaped on them and subdued all of them and overpowered them, so that they fled out of that house naked and wounded.


17+ This became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified. 18 Many also of those who had believed kept coming, confessing and disclosing their practices. 19 And many of those who practiced magic brought their books together and began burning them in the sight of everyone; and they counted up the price of them and found it fifty thousand pieces of silver. 20 So the word of the Lord was growing mightily and prevailing.  


21 Now after these things were finished, Paul purposed in the Spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, “After I have been there, I must also see Rome.” 22 And having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while.  23 About that time there occurred no small disturbance concerning the Way. 24 For a man named Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no little business to the craftsmen; 25 these he gathered together with the workmen of similar trades, and said, “Men , you know that our prosperity depends upon this business. 26 “You see and hear that not only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people, saying that gods made with hands are no gods at all. 27 “Not only is there danger that this trade of ours fall into disrepute, but also that the temple of the great goddess Artemis (SEE PICTURE ABOVE) be regarded as worthless and that she whom all of Asia and the world worship will even be dethroned from her magnificence.”  28 When they heard this and were filled with rage, they began crying out, saying, “Great is Artemis of the Ephesians!” 29 The city was filled with the confusion (THERE WERE 250,000 to 500,000 IN EPHESUS), and they rushed with one accord into the theater, dragging along Gaius and Aristarchus, Paul’s traveling companions from Macedonia. 30 And when Paul wanted to go into the assembly, the disciples would not let him. 31 Also some of the Asiarchs who were friends of his sent to him and repeatedly urged him not to venture into the theater. 32 So then, some were shouting one thing and some another, for the assembly was in confusion and the majority did not know for what reason they had come together. 33 Some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly. 34 But when they recognized that he was a Jew, a single outcry arose from them all as they shouted for about two hours, “Great is Artemis of the Ephesians!” 35 After quieting the crowd, the town clerk *said, “Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis and of the image which fell down from heaven? (cf Ro 1:21 = "they became futile in their speculations, and their foolish heart was darkened.") 36 “So, since these are undeniable facts, you ought to keep calm and to do nothing rash. 37 “For you have brought these men here who are neither robbers of temples (TEMPLE OF DIANA FUNCTIONED AS A MAJOR BANK) nor blasphemers of our goddess. 38 “So then, if Demetrius and the craftsmen who are with him have a complaint against any man, the courts are in session and proconsuls are available; let them bring charges against one another. 39 “But if you want anything beyond this, it shall be settled in the lawful assembly. 40 “For indeed we are in danger of being accused of a riot in connection with today’s events, since there is no real cause for it, and in this connection we will be unable to account for this disorderly gathering.” 41 After saying this he dismissed the assembly.

“The Temple of Artemis was also a major treasury and bank of the ancient world, where merchants, kings, and even cities made deposits, and where their money could be kept safe under the protection of deity.” (Longenecker commentary on Acts)

(5) The population of Ephesus was very mixed.

Its citizens were divided into six tribes. One consisted of those who were descendants of the original natives of the country; one consisted of those who were direct descendants of the original colonists from Athens; three consisted of other Greeks; and one, most probably, consisted of Jews. Besides being a centre of religion, the Temple of Artemis was also a centre of crime and immorality. The temple area was a recognized place offering asylum; criminals were safe if they could reach it. The temple possessed hundreds of priestesses who were sacred prostitutes. All this combined to make Ephesus a notoriously evil place. Heraclitus, one of the most famous of ancient philosophers, was known as ‘the weeping philosopher’. His explanation of his tears was that no one could live in Ephesus without weeping at its immorality.

Such was Ephesus; a more unpromising soil for the sowing of the seed of Christianity can scarcely be imagined; and yet it was there that Christianity had some of its greatest triumphs. R. C. Trench, the nineteenth-century Archbishop of Dublin, writes: ‘Nowhere did the word of God find a kindlier soil, strike root more deeply or bear fairer fruits of faith and love.’

Paul stayed longer in Ephesus than in any other city (Acts 20:31). It was with Ephesus that Timothy had a connection, so that he is called its first bishop (1 Timothy 1:3). It is in Ephesus that we find Aquila, Priscilla and Apollos (Acts 18:19, 18:24, 18:26). Surely Paul was closer to no one than to the Ephesian elders, as his farewell address so beautifully shows (Acts 20:17–38). Later on, John was the leading figure of Ephesus. Legend has it that he brought Mary the mother of Jesus to Ephesus and that she was buried there. When Ignatius of Antioch wrote to Ephesus, on his way to being martyred in Rome, he could write: ‘You were ever of one mind with the apostles in the power of Jesus Christ.’

There can be few places which better prove the conquering power of the Christian faith.

We may note one more thing. We have spoken of Ephesus as the greatest harbour of Asia. Today there is little left of Ephesus but ruins, and it is now at least six miles from the sea. The coast is now a harbourless line of sandy beach, unapproachable by a ship. What was once the Gulf of Ephesus and the harbour is a marsh dense with reeds. It was always a battle to keep the harbour of Ephesus open because of the silt which the Cayster brings down. The battle was lost, and Ephesus vanished from the scene. (Daily Study Bible - Revelation - William Barclay)

Revelation 2:2  'I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false;

NET  Revelation 2:2 'I know your works as well as your labor and steadfast endurance, and that you cannot tolerate evil. You have even put to the test those who refer to themselves as apostles (but are not), and have discovered that they are false.

NLT  Revelation 2:2 "I know all the things you do. I have seen your hard work and your patient endurance. I know you don't tolerate evil people. You have examined the claims of those who say they are apostles but are not. You have discovered they are liars.

ESV  Revelation 2:2 "'I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but have tested those who call themselves apostles and are not, and found them to be false.

NIV  Revelation 2:2 I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false.

GNT  Revelation 2:2 Οἶδα τὰ ἔργα σου καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους καὶ οὐκ εἰσὶν καὶ εὗρες αὐτοὺς ψευδεῖς,

KJV  Revelation 2:2 I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

ASV  Revelation 2:2 I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them that call themselves apostles, and they are not, and didst find them false;

CSB  Revelation 2:2 I know your works, your labor, and your endurance, and that you cannot tolerate evil. You have tested those who call themselves apostles and are not, and you have found them to be liars.

NKJ  Revelation 2:2 "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 liars;

NRS  Revelation 2:2 "I know your works, your toil and your patient endurance. I know that you cannot tolerate evildoers; you have tested those who claim to be apostles but are not, and have found them to be false.

YLT  Revelation 2:2 I have known thy works, and thy labour, and thy endurance, and that thou art not able to bear evil ones, and that thou hast tried those saying themselves to be apostles and are not, and hast found them liars,

  • know: Rev 2:9,13,19 3:1,8,15 Ps 1:6 Mt 7:23 1Th 1:3 2Ti 2:19 Heb 6:10 
  • that you cannot tolerate evil men: Rev 2:6,14,15,20,21 Ga 1:7 Eph 4:14 1Th 5:21 2Pe 2:1-3 1Jn 4:1 
  • you put to the test : 2Co 11:13-15 1Jn 2:21,22 4:1 


I know - Know (eido used in all 7 introductions - Rev 2:9, 13, 19; 3:1, 8, 15) "speaks of absolute, beyond the peradventure (chance) of a doubt knowledge, a knowledge that is self-evident...a positive know absolutely and know absolutely...a sure knowledge, a positive absolute acquaintance with something." (Wuest) The use of this verb (eido) indicates that Jesus is intimately acquainted with every aspect of this church. He has perfect knowledge of this church. Nothing is hidden from Him. Notice that before He corrects, He commends, which is a good pattern for all of us in authority! And note the many positive things He has to say about Ephesus (they are numbered to make a list). Someone has said this verb for know "emphasizes better the absolute clearness of mental vision which photographs all the facts of life as they pass"

THOUGHT - This truth applies to all of us. Jesus sees perfectly into our heart, and knows our every thought whether we speak it or not (Ps 139:1-4). He knows every motive, even for our "good deeds." (cf 1 Cor 4:5) "And there is no creature hidden from His sight, but all things are open and laid bare ("naked and exposed" = Heb 4:13NET+) to the eyes of Him with Whom we have to do ("to Whom we must render account" - cf 2 Cor 5:10+)." (Heb 4:13+, cf Eccl 12:14) The reality of this truth should give us cause to pause when we are being tempted to stray (Jas 1:13, 14+), because we can never stray from or hide from His perfect, piercing, righteous gaze! This truth should motivate us enabled by His Spirit to "to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age." (Titus 2:12+)

How could Christ know so perfectly? Of course He is the omniscient God. And in the context John tells us "His eyes were like a flame of fire." Nothing could be hidden from Him. We might try to put up barriers through which He could not see, but His eyes like a flame of fire burn away every excuse, every rationale we might try to offer. 

Spurgeon - “There are also working Christians who do not approach to laboring; yet a lifetime of such work as theirs would not exhaust a butterfly. Now, when a man works for Christ he should work with all his might.” 

(1) your deeds - This could refer to specific deeds are encompass all the deeds that follow in Jesus' commendation. Most versions have "Your works." Works don't save a person. We are not saved by good works (Eph 2:8,9+, Titus 3:5+), but for good works (Eph 2:10+) and if Jesus commended their deeds, they are Good Deeds! Jesus should know for as He told the disciples "I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit (aka "Good Deeds"), for apart from Me you can do nothing." (John 15:5) Good deeds are evidence of genuine faith (see James 2:17-26+).

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and (2) your toil - Church at Ephesus was not a lazy church, but whiling to work up a little "holy sweat," so to speak, because the Greek word for toil refers to exhausting physical or mental labor and in some contexts describes work that is fraught with difficulties, hardships or burdens. The saints at Ephesus did not shrink back for this type of work. 

MacArthur on their toil - The Ephesians were diligent workers for the cause of Christ. Theirs was no spectator mentality; they did not want merely to be entertained. Nor were they content to eat the fruit of others’ labor, but were willing to plow, plant, and harvest their own crop. In the midst of the pagan darkness that surrounded them, they were aggressively evangelizing the lost, edifying the saints, and caring for those in need.

Toil (2873)(kopos from kopto = chop, hew, cut down, strike; figuratively to lament which apparently came from the idea of striking one's breast) (See related verb kopiao) is strictly a smiting as a sign of sorrow, then sorrow itself. Kopos (toil) denotes labor to the point of sweat and exhaustion. It describes an all-out effort, demanding all that a person has to give—physically, mentally, and emotionally. Kopos thus describes a state of discomfort or distress, trouble, difficulty, transferring the sense of the primary meaning which is beating. Kopos referring to labor conveys the sense that the labor involves toil, fatigue, suffering, weariness and sorrow. It thus speaks of an intense effort which can be united with trouble. In short kopos conveys the idea of arduous toil involving sweat and fatigue and emphasizes the weariness which follows as a result of the straining of all of one's powers to the utmost.

and (3) perseverance - Jesus goes on to commend their perseverance (hupomone), a word which speaks of steadfastness endurance when circumstances are difficult. This is not a passive acceptance but a strong fortitude even when faced with opposition. Jesus uses this same word (hupomone) again in Rev 2:3 stating "you have perseverance." 

The difficulties in our lives,
The obstacles we face,
Give God the opportunity
To show His power and grace.   

Perseverance - see note below "This commendation indicates that, despite their difficult circumstances, the Ephesian believers remained faithful to their Lord" (MacArthur)

Swindoll on perseverance -  The Greek term hupomone, used already in Rev 1:9, implies endurance under extreme hardship, in the face of life-threatening challenges or against seemingly impossible odds. The Ephesian Christians faced special challenges. Because they refused to bow the knee to the goddess Diana or the images of the emperor, they found themselves maligned, slandered, boycotted, and abused. Not unlike Jewish merchants in Berlin in the 1930s, Christians in Ephesus would have been the objects of physical violence, social ostracism, and economic repression. Yet they endured. They bore up under the load. Clearly, Ephesus had been taught well by its predecessors, Paul, Timothy, and John. (Insights on Revelation)

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and (4) that you cannot tolerate evil men - Tolerate is bastazo used again in Rev 2:3. More literally this reads "you (absolutely) cannot tolerate evil." ESV = "you cannot bear with those who are evil." In context the evil was men who were lying and claiming to be apostles.

MacArthur - Four decades earlier Paul had commanded them not to “give the devil an opportunity” (Eph. 4:27+), and they were still reluctant to do so. (MNTC-Rev)

Spurgeon - This was grand of them: it showed a backbone of truth. I wish some of the churches of this age had a little of this holy decision about them; for nowadays, if a man be clever; he may preach the vilest lie that was ever vomited from the mouth of hell, and it will go down with some.”

William Newell - “Ministerial courtesy” had no place at Ephesus! Plain scripture tests are given. The saints have “an anointing from the Holy One.” (1 John 2:20+) They may know, if they will, false teachers, those who do “not abide in the teaching of Christ” (2Jn 1:9) We are not to receive them into our house, and we are to give them no greeting (2 John 1:10); much less are we to suffer them to preach and teach in our assemblies. Ephesus had both the discernment and the spiritual energy to reject those whom she “found false.” (Commentary on the Revelation)

Evil (bad, harm) (2556) (kakos related word = kakia) is a word which basically denotes a lack of something so that it is "bad" or "not as it ought to be. Kakos means not meeting accepted standards of behavior, and thus worthless, bad or inferior. Kakos then speaks of lack of goodness, of a bad nature. morally, of persons characterized by godlessness evil, bad

and (5) you put to the test those who call themselves apostles (apostolos), and they are not, and (6) you found them to be false - NLT = "examined the claims." The Ephesians sought to ascertain the character and truthfulness of those who continually claimed or professed to be apostles. The also tested and hated "hate the deeds of the Nicolaitans" (Rev 2:6+). Today people call themselves apostles but by Biblical criteria they cannot be true apostles because they have had no first person exposure to the resurrected Christ (Read Acts 1:21, 22+, 1 Cor 9:1). 

Tony Garland points out that "A key attribute of those who are not what they appear to be is their self proclamation." (PRINCIPLE - Be suspect of anyone who comes into your fellowship and begins to proclaim their glorious abilities!)

The New Testament repeatedly insists on the necessity of testing spiritual ideas and people --  (1) the spirits of men who claimed to be sent from God were tested by their willingness to accept the Incarnation of Jesus Christ "and every spirit that does not confess Jesus is not from God." (1Jn 4:1-3+). (2). Paul wrote "examine everything carefully; hold fast to that which is good" (1Th 5:21+).  (3). Paul insisted that, when the prophets preached, they were to be subject to the testing of the other prophets (1Co 14:29).  (4). Jesus demanded the hardest test of all which was to test them "By their fruits" (Mt 7:15,16+).

Test (3985)(peirazo)  can have several nuances depending on the context: (1) trials with a beneficial purpose and effect, (2) divinely permitted or sent, (3) with a good or neutral significance, (4) of a varied character, (5) definitely designed to lead to wrong doing, temptation, (6) of men trying or challenging God. The trials may come from God or under His permissive will from Satan, or may be the result of our own wrong doing. The solicitations to do evil come from the world, the evil nature (the "flesh"), or the Devil.

Even though it was some 40 years (or so) prior that Paul had warned the Ephesian elders, they seem to have for the most part (see exception below) taken to heart Paul's clear warning to...

Be on guard (present imperative see our need to depend on the Holy Spirit to obey) for yourselves (THEY SEEM TO HAVE MISSED THIS PART - THE LEADERS WERE NOT GUARDING THEIR OWN HEARTS - AND THEY LOST THEIR FIRST LOVE) and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 29 “I know that after my departure savage wolves will come in among you, not sparing the flock; 30 and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. 31 “Therefore be on the alert, (present imperative see our need to depend on the Holy Spirit to obey) remembering (THEY FORGOT TO REMEMBER!!!) that night and day for a period of three years I did not cease to admonish each one with tears. (Acts 20:28-31+)

Paul writes of some of the ways of false apostles 

For such men are false apostles, deceitful workers (dolios from dolos = bait - LIKE FATHER, LIKE SON - 2 Cor 11:3), disguising (metaschematizo - alter the outward appearance in such a way as to deceive to be what one is not) themselves as apostles of Christ. 14 No wonder, for even Satan disguises himself as an angel of light. 15 Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds. (2Co 11:13-15)

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Revelation 2:3  and you have perseverance and have endured for My name's sake, and have not grown weary.

NET  Revelation 2:3 I am also aware that you have persisted steadfastly, endured much for the sake of my name, and have not grown weary.

NLT  Revelation 2:3 You have patiently suffered for me without quitting.

ESV  Revelation 2:3 I know you are enduring patiently and bearing up for my name's sake, and you have not grown weary.

NIV  Revelation 2:3 You have persevered and have endured hardships for my name, and have not grown weary.

GNT  Revelation 2:3 καὶ ὑπομονὴν ἔχεις καὶ ἐβάστασας διὰ τὸ ὄνομά μου καὶ οὐ κεκοπίακες.

KJV  Revelation 2:3 And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.

ASV  Revelation 2:3 and thou hast patience and didst bear for my name's sake, and hast not grown weary.

CSB  Revelation 2:3 You also possess endurance and have tolerated many things because of My name and have not grown weary.

NKJ  Revelation 2:3 "and you have persevered and have patience, and have labored for My name's sake and have not become weary.

NRS  Revelation 2:3 I also know that you are enduring patiently and bearing up for the sake of my name, and that you have not grown weary.

YLT  Revelation 2:3 and thou didst bear, and hast endurance, and because of my name hast toiled, and hast not been weary.

  • you have perseverance Ps 69:7 Mic 7:9 Mk 15:21 Lu 14:27 1Co 13:7 Ga 6:2 Heb 13:13 
  • have endured: Rev 1:9 Rev 3:10 Ps 37:7 Lu 8:15 Lk 21:19 Ro 2:7 Ro 5:3,4 Ro 8:25 12:12 Ro 15:4,5 Col 1:11 2Th 3:5 Heb 6:12,15 10:36 Heb 12:1 Jas 1:3,4 James 5:7-11 2Pe 1:6 
  • hast laboured (ONLY IN KJV): Ro 16:12 1Co 16:16 2Co 5:9 6:5 10:15 11:23 Php 2:16 4:3 1Th 1:3 2:9 5:12 2Th 3:8 1Ti 4:10 5:17 Heb 6:10 
  • have not grown weary: Lu 18:1 2Co 4:1,16 Ga 6:9 2Th 3:13 Heb 12:3-5 


(7) and you have perseverance  -  NRSV is an accurate rendering "you are enduring patiently" (Rev 2:3NRSV) because Have is in the present tense indicating that they had continued perseverance, or as the NRSV renders it "you are enduring patiently." Although they had moved away from their first love (Rev 2:4), they continued to manifest an attitude of of patience and steadfastness, continuing to manifest the capacity to bear up in the face of difficulty. Perseverance pictures the saints at Ephesus steadfastly and unflinchingly bearing up under a heavy load, a quality of character which does not allow one to surrender to circumstances or succumb under trial. The picture is that of steadfastness, constancy and endurance. While they shared some of the commendable traits of the church at Thessalonica, they lacked love (Rev 2:4), Paul commending this first church in Europe writing they (1 Th 1:1)  were "constantly bearing in mind your work of faith and labor of love and steadfastness (hupomone) of hope in our Lord Jesus Christ in the presence of our God and Father."  Earlier John had described his own perseverance (hupomone), the Source of his perseverance being "in Jesus." (Rev 1:9+).

Perseverance(5281)(hupomone from hupo = under + meno = stay, remain, abide) literally means abiding under. The root idea of hupomone is to remain under some discipline, subjecting oneself to something which demands the submission of one's will to something against which one naturally would rebel.  And so hupomone does not describe a grim resignation or a passive "grin and bear" attitude but a triumphant facing of difficult circumstances knowing that even out of evil God guarantees good. It is courageous gallantry which accepts suffering and hardship and turns them into grace and glory. For believers, it is a steadfastness, especially as God enables us to "remain under" (or endure) whatever challenges, trials, tests, afflictions, etc, He providentially allows in our life. Vincent adds hupomone is "Not merely endurance of the inevitable, for Christ could have relieved himself of his sufferings (Heb. 12:2, 3; compare Matt. 26:53); but the heroic, brave patience with which a Christian not only bears but contends."

Hupomone - 31v - Lk. 8:15; Lk. 21:19; Rom. 2:7; Rom. 5:3; Rom. 5:4; Rom. 8:25; Rom. 15:4; Rom. 15:5; 2 Co. 1:6; 2 Co. 6:4; 2 Co. 12:12; Col. 1:11; 1 Th. 1:3; 2 Th. 1:4; 2 Th. 3:5; 1 Ti 6:11; 2 Ti 3:10; Titus 2:2; Heb. 10:36; Heb. 12:1; Jas. 1:3; Jas. 1:4; Jas. 5:11; 2 Pet. 1:6; Rev. 1:9; Rev. 2:2; Rev. 2:3; Rev. 2:19; Rev. 3:10; Rev. 13:10; Rev. 14:12

and (8) have endured for My name's sake - The CSB is a good rendering = "have tolerated many things because of My name." NET has "endured much for the sake of My Name." This commendation indicates that the saints at Ephesus continued "bearing up" (NRSV)(bastazo in the present tense). What motivated their endurance? They endured for the sake of Christ's Name and clearly did not deny His Name or their association with Him. Jesus had warned His disciples that when they stand for Him, the world would come against them (see Mt 5:10, 11, 12+, Mt 10:22, cf 2 Ti 3:12+, Php 1:29+, et al). This attitude would speak to some degree of devotion and reverence to Christ, despite the fact that they generally had left their first love. One more point of caution -- we need to make sure when we are reviled, persecuted, slandered, etc, it is for HIS sake. 

Have endured (used also in Rev 2:2)(941)(bastazo from basis = foot) literally means to take up and hold (Jn 10:31) or to bear/carry (Mk 14:13). In Acts 9:15 "to bear My Name" means to announce it to "Gentiles and kings and sons." Metaphorically bastazo means to bear, support, endure, i.e., labors, sufferings (Mt. 20:12, burden or weight, implied in Rev. 2:3). To bear a burden, whether physically, as of the cross, John 19:17, or metaphorically in respect of sufferings endured in the cause of Christ (Luke 14:27+; Rev. 2:3);

And (9) have not grown weary - The Ephesian saints seemed to have been heeding the exhortation of Paul "Let us not lose heart in doing good, for in due time we will reap if we do not grow weary." (Gal 6:9)

Warren Wiersbe writes "No matter how you examine this congregation, you conclude that it is just about perfect. However, the One among the lampstands saw into their hearts, and He had a different diagnosis from ours." 

Grown weary (2872) (kopiao from kopos = labor, fatigue) means to to exhibit great effort and exertion, to the point of sweat and exhaustion. becoming worn out, weary and/or faint. Figuratively kopiao means to become emotionally fatigued and/or discouraged and thus to lose heart and/or give up. The work described by kopiao was left one so weary it was as if the person had taken a beating. Kopiao describes not so much the actual exertion as the weariness which follows the straining of all one's powers to the utmost. Kopiao was sometimes used to refer to athletic training. Lightfoot says that kopiao "is used especially of the labor undergone by the athlete in his training. MacArthur adds that kopiao "does not stress the amount of work, but rather the effort. A man’s reward from God is proportional to the excellence of his ministry and the effort he puts into it. Excellence combined with diligence mark a man worthy of the highest honor. (1Timothy Moody Press) Paul gave us the secret of how one can work like this and not become weary - "But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored (kopiao) even more than all of them, yet not I, but the grace of God with me." (1 Cor 15:10+). - See the "Paradoxical Principle of 100% Dependent and 100% Responsible" (100/100)

Richard Mayhue writes that Jesus’ confrontation of the Ephesian church models how believers are to confront:

  First, confronting was done with love and with the goal of restoration (2:4–5).

  Second, encouragement preceded correction (2:2–3, 6).

  Third, Christ openly and concisely stated the problem (2:4–5).

  Fourth, He told them how to be restored (2:5): remember your past, repent of your error, return to your best.

  Fifth, Christ clearly laid out the consequences if they did not obey (2:5).

  Sixth, He wrote with the expectation that they would respond positively (2:7).

(What Would Jesus Say About Your Church? [Scotland, G.B.: Christian Focus Publishers, 1995], 51)

Commended and Corrected

Read: Revelation 2:1-7 

You have persevered and have patience . . . . Nevertheless I have this against you. —Revelation 2:3-4

Imagine 8-year-old Danny coming to bat three times in a Little League game. He strikes out twice and singles once. After the game, a famous major league player approaches him. “Danny,” he says, “I liked the way you hit that single and hustled to first. You’re going to make a good ball-player someday.”

Danny beams. He’s receptive and eager to improve. So he’s all ears when the pro adds, “But Danny, you tend to top the ball. You’ve got to change your stance and the way you hold the bat. Let me give you a few tips.” The advice is heeded because it combines commendation with correction.

Many people view God as a stern disciplinarian who issues warnings and threats without praise. But that’s not the picture we get in today’s Scripture reading. The Ephesian church had left its first love (Rev. 2:4) and needed to renew the warm glow it once had or it would cease to exist (v.5). Jesus gave the Ephesians a stern warning, but in calling them to repent He also recognized all that was good in the church (Rev 2-3,6).

That’s how God motivates us. He affirms our faithfulness to Christ and reminds us of what we can become. But He also points out where we fall short. We can be thankful that God not only corrects us, but He also commends us. Dennis J. DeHaan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. — Reprinted by permission. All rights reserved)

For Further Study
Read Revelation 2 and 3. Seven times Jesus said, “I know your works.” For what did He commend the seven churches? For what did He correct them?

God’s commendation gives us encouragement;
God’s correction gives us hope.

Revelation 2:4  'But I have this against you, that you have left your first love.

NET  Revelation 2:4 But I have this against you: You have departed from your first love!

NLT  Revelation 2:4 "But I have this complaint against you. You don't love me or each other as you did at first!

ESV  Revelation 2:4 But I have this against you, that you have abandoned the love you had at first.

NIV  Revelation 2:4 Yet I hold this against you: You have forsaken your first love.

GNT  Revelation 2:4 ἀλλὰ ἔχω κατὰ σοῦ ὅτι τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες.

KJV  Revelation 2:4 Nevertheless I have somewhat against thee, because thou hast left thy first love.

ASV  Revelation 2:4 But I have this against thee, that thou didst leave thy first love.

CSB  Revelation 2:4 But I have this against you: You have abandoned the love you had at first.

NKJ  Revelation 2:4 "Nevertheless I have this against you, that you have left your first love.

NRS  Revelation 2:4 But I have this against you, that you have abandoned the love you had at first.

YLT  Revelation 2:4 'But I have against thee: That thy first love thou didst leave!

  • I have: Rev 2:14,20 
  • because: Rev 3:14-17 Jer 2:2-5 Mt 24:12,13 Php 1:9-11 3:13-16 1Th 4:9,10 2Th 1:3 Heb 6:10,11 
First Love Lost


But - This is one of the more dramatic terms of contrast in the Bible. What is Jesus contrasting? One would think all the positive things the Ephesian church had accomplished (total of 10 if you include Nicolaitans) would be enough "credit" (so to speak) to offset their debit (love). But love trumps everything else! And their lack of love had consumed all of the credit stored up by their good deeds! But means all the good in the Ephesian church did not cancel out the bad Jesus is about to describe.

Swindoll on but - Like an unexpected twist in the road during a pleasant drive through the countryside, Christ interrupted His commendation of the Ephesians with one abrupt word: “but” (2:4). The small Greek word alla indicates a sharp contrast, and in the case of Ephesus, it’s very significant: The church in Ephesus had everything but the greatest thing. The erosion of the love they had at the beginning didn’t happen overnight. No one suddenly wakes up one morning and says, “I don’t love Jesus anymore. I’m tired of Jesus and I’m finished with all this Christianity stuff.” It doesn’t happen like that. It happens over the years—after hardship, questions you can’t get answered, trials that don’t seem to have reason, loss of health, loss of hope, loss of a loved one. In the midst of the Ephesians’ hard work and endurance for Jesus, their love for Him began to wane.

COMMENT (see also Newell's comment) - While the picture above says "lost" that is probably not the best translation. In English LOST means to no longer be in the possession, care, or control of something, no longer in existence; vanished or spent. No longer known or practiced and clearly they had denied Christ. LEFT on the other hand means gone away from or abandoned. Clearly this love is not completely gone out of existence or else how could they return to it. It would seem a better picture is like a fire where blazing flame has died down and all that is left is the live coals. The coals have not completely lost their glow and therefore when blown on (as by a bellows) they can be made to flame up again. So too the love of a genuine believer has not been totally lost but is clearly at low ebb, with "coal" barely glowing, so to speak. When the wind of the Spirit (and the Word) come "blowing" on such a heart, the potential is there for spiritual renewal and revival. Jesus says the "steps" to "revival" are (1) remember (2) return and (3) re-do. The psalmist writes of a heart with barely glowing coals in Psalm 119:25+ "My soul cleaves to the dust; Revive me according to Your word." If the "coals" of your heart, your love for Jesus, has grown cold, obey the commands of Jesus and consider adding the prayer of the psalmist. Then wait on the Lord. It is in His will that you experience revival, for in that state He is most glorified. So wait on the Lord's timing for "those who wait for the LORD Will gain new strength (literally exchange their strength for His strength); They will mount up with wings like eagles, They will run and not get tired, They will walk and not become weary. (Isaiah 40:31+

Some 40 years earlier Paul had described their love in his letter writing "For this reason I too, having heard of the faith in the Lord Jesus which exists among you and your love for all the saints." (Eph. 1:15+) And then he added multiple references to love in his letter to the church at Ephesus (Love is mentioned 20x - see below! Contrast the letter to the Colossians which has a number of parallels with the letter to the Ephesians but not when it comes to the subject of love! Colossians has only 4 mentions of love compared to 20 mentions of love in Ephesians! What is the upshot? The Ephesians could not claim ignorance of this vital topic of LOVE!  

LOVE in the Letter to the Ephesians -  Eph. 1:4; Eph. 1:15; Eph. 2:4; Eph. 3:17; Eph. 3:19; Eph. 4:2; Eph. 4:15; Eph. 4:16; Eph. 5:2; Eph. 5:25; Eph. 5:28; Eph. 5:33; Eph. 6:23; Eph. 6:24.

Note especially the command the church seems to have forgotten some forty years later...this is part of what they needed to REMEMBER! - Therefore be (present imperative  see our need to depend on the Holy Spirit to obey) imitators of God, as beloved children; and walk (present imperative   see our need to depend on the Holy Spirit to obey) in love, just as (TERM OF COMPARISON) Christ also loved you and gave Himself up for us (THIS IS THE ESSENCE OF CHRISTIAN LOVE!), an offering and a sacrifice to God as a fragrant aroma. (Eph 5:1-2+)

Related Passage: (OT Example of Leaving First Love)

Jeremiah 2:2-5 “Go and proclaim in the ears of Jerusalem, saying, ‘Thus says the LORD, “I remember concerning you the devotion of your youth, The love of your betrothals, Your following after Me in the wilderness, Through a land not sown.  3 “Israel was holy to the LORD, The first of His harvest. All who ate of it became guilty; Evil came upon them,” declares the LORD.’”  4 Hear the word of the LORD, O house of Jacob, and all the families of the house of Israel. 5 Thus says the LORD, “What injustice did your fathers find in Me, That they went far from Me And walked after emptiness and became empty?

I have this against you, that you have left your first love - The verb for left is aphiemi in the aorist tense (at a point in time in the past) and active voice signifying they volitionally or of their own volition/will left their first love. What is their first love? In a word it is JESUS (but see MacArthur below)! It is interesting that aphiemi is the very word God uses of forgiving out sins, but it is also the word used for sending one's wife away or divorce. 

Spurgeon - A church has no reason for being a church when she has no love within her heart, or when that love grows cold. Lose love, lose all.” When love dies orthodox doctrine becomes a corpse, a powerless formalism. Adhesion to the truth sours into bigotry when the sweetness and light of love to Jesus depart.

Left (863)(aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) conveys the basic idea of an action which causes separation. Literally aphiemi means to send from one's self, to forsake, to put away, disregard. It conveys the basic idea of an action which causes separation and refers to detachment and/or separation from a previous condition. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. It is translated forgive/forgave/forgiven 48 (of 133 uses).  Aphiemi in Revelation - Rev. 2:4; Rev. 2:20; Rev. 11:9

Steven Lawson - As in any relationship our love for Christ is subject to fluctuation. While this relationship can never be broken, it can suffer a severe waning of intensity. Sometimes our passion for Christ explodes and grows. And at other times it grows stale. It can become stagnant, mechanical, routine and we begin to simply go through the empty motions of Christianity without a blazing, fiery love for Him. Sadly, that is precisely what took place at Ephesus. The church there was a great church. They believed correctly, they served exhaustively, they defended valiantly, but something over time was missing and that which was missing is that they had left their first love. They had not left it in total, for such is impossible, for nothing shall separate us from the love of God which is in Christ Jesus. (Ro 8:35+, Ro 8:39+). But they had left it in part. Once on fire for Christ, their blazing passion had cooled off to a flickering. They still coming, serving, believing rightly, but their hearts were no longer an altar upon which the fire of Christ was burning brightly. Their activities FOR Christ had begun to suppress their intimacy WITH Christ. And rather than it being a relationship, their Christianity had become a performance. They had full heads, busy feet, and cool hearts. The glow was gone....Where are you. Because sometimes the more involved we become in serving the Lord, there can be a sacrifice in our personal communion with and fellowship with the Lord. Is your passion for Christ dynamic?...Has your love faded? 

Vincent on first love - The first enthusiastic devotion of the Church to her Lord, under the figure of conjugal love.

MacArthur - That love could include love for God and Christ, love for each other, and love for the lost. It is love defined as obedience (2 John 6). They had sunk to the place where they were carrying out their Christian responsibilities with diminishing love for their Lord and others. (MNTC-Rev)

A T Robertson on your first love.-  “Thy love the first.” This early love, proof of the new life in Christ (1 John 3:13f+), had cooled off in spite of their doctrinal purity. They had remained orthodox, but had become unloving." (Aka, orthodoxy without orthopraxy!)

Paul said it this way "If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal." (1 Cor. 13:1).

Then Paul reminded the church in Corinth "But now abide faith, hope, love, these three; but the greatest of these is love." (1 Cor 13:13) Swindoll writes "Over and over again the New Testament emphasizes the primary place of love in the Christian faith. In fact, 1 Corinthians 13:13 tells us the golden virtue is love—beating out the silver and bronze winners, faith and hope, every time. “The greatest of these is love.”

Love (26)(agape) is unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (see fruit of the Spirit - Gal 5:22+). Agape love does not depend on the world’s criteria for love, such as attractiveness, emotions, or sentimentality. Believers can easily fall into the trap of blindly following the world’s demand that a lover feel positive toward the beloved. This is not agape love, but is a love based on impulse. Impulsive love characterizes the spouse who announces to the other spouse that they are planning to divorce their mate. Why? They reason “I can’t help it. I fell in love with another person!” Christians must understand that this type of impulsive love is completely contrary to God’s decisive love, which is decisive because He is in control and has a purpose in mind. Agape is a love that impels one to sacrifice one’s self for the benefit of the object loved...(it) speaks of a love which is awakened by a sense of value in the object loved, an apprehension of its preciousness. There are many reasons a proper understanding of the truth of God's word (and of the world's lie) is critical and one of the foremost is Jesus' declaration that "By this all men will know that you are My disciples, if you have love (agape) for one another." (John 13:35). Agape may involve emotion, but it must always involve actionAgape is unrestricted, unrestrained, and unconditional. Agape love is the virtue that surpasses all others and in fact is the prerequisite for all the others. Jesus when asked "Teacher, which is the great commandment in the Law?” replied ”‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ “This is the great and foremost commandment." (Mt 22:36, 37, 38)


A good antidote for a church to not lose their first love is to frequently intercede (daily, weekly or monthly) for the members of the body with Paul's prayer...

And this I pray, that your love may abound still more and more in real knowledge and all discernment, 10 so that (TERM OF PURPOSE) you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; 11 having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God. (Php 1:9-11+)

Wiersbe - This busy, separated, sacrificing church really suffered from “heart trouble”—they had abandoned their first love! They displayed “works … labor … and patience” (Rev. 2:2), but these qualities were not motivated by a love for Christ. (Compare 1 Thes. 1:3—“work of faith, and labor of love, and patience of hope.”) What we do for the Lord is important, but so is why we do it! What is “first love”? It is the devotion to Christ that so often characterizes the new believer: fervent, personal, uninhibited, excited, and openly displayed. It is the “honeymoon love” of the husband and wife (Jer. 2:1–2). While it is true that mature married love deepens and grows richer, it is also true that it should never lose the excitement and wonder of those “honeymoon days.” When a husband and wife begin to take each other for granted, and life becomes routine, then the marriage is in danger. Just think of it: it is possible to serve, sacrifice, and suffer “for My name’s sake” and yet not really love Jesus Christ!  The Ephesian believers were so busy maintaining their separation that they were neglecting adoration. Labor is no substitute for love; neither is purity a substitute for passion. The church must have both if it is to please Him.

John Phillips says "It is possible to serve the Lord for a variety of motives-for the praise of men, for prestige or position, for the sake of reputation, because it is simply the thing to do. because of a sense of duty. If service for God is not born of a devoted passion for the Lord Jesus it is worthless." 

MacArthur writes "The current generation was maintaining the doctrine handed down to them, but they had left their first love. That love could include love for God and Christ, love for each other, and love for the lost. It is love defined as obedience (2 John 6). They had sunk to the place where they were carrying out their Christian responsibilities with diminishing love for their Lord and others....As it had in Israel, the honeymoon had ended at Ephesus. The loss of a vital love relationship with the Lord Jesus Christ opened the doors to spiritual apathy, indifference to others, love for the world, compromise with evil, judgment, and, ultimately, the death of the church altogether. Despite its outwardly robust appearance, a deadly spiritual cancer was growing at the heart of the Ephesian church.

William Newell on left your first love - Note, the word is “leave,” not “lose.” To love lies in the power of the will, otherwise it would not be commanded. Now the love of Christ and the Church is that of bridegroom and bride. You cannot judge by what you see in the lukewarm churches today of the intense devotion to Christ’s Person into which such assemblies as Ephesus were brought by the Holy Ghost. You may see it in the martyr days, sometimes today on the mission field, and in supremely devoted souls like Samuel Rutherford, Fletcher of Madeley, Madame Guyon, Brainerd, Payson, McCheyne, and Cookman. We regard such cases of devotion as unusual; no, we should say they are normal. Christ has immeasurable love, and that continually, for every redeemed one; and love yearns for love. Consider newly-married people. Their life is one continuous story of affection—delight in one another. Service is not service, but gladness, for such a bride. Two New England girls worked in a textile factory. Mary went away on a visit of several months. Returning, and meeting her friend on the street, she asked her,“Maggie, are you working at the same old factory?” “I’m not working at all,” burst out Maggie: “I’m married!” Doubtless such a one was busier with her housework than ever she had been at the factory! But she toiled unconscious of the work as such—it was for him. She parted from him with an embrace as he went to work in the morning, and she prepared the evening meal ever looking out at door or window for his coming. As he neared home, she went to meet him. All her labor was a mere circumstance, swallowed up in her devotion to her husband. But days, weeks, months pass, and she becomes occupied with the details of her housekeeping, of her own life. She prepares just as good meals, keeps the house in as good, perhaps even better, order; but she has gradually changed her habit of watching for her husband at night, or going eagerly to meet him. She calls, “Goodbye” from somewhere upstairs in the morning, instead of holding him fast every moment she can. Now this was Ephesus; and this was the departure from first love: while Christ, the Bridegroom, has love in all its freshness, and will evermore have, for the Church. It was Ephesus, leaving that devoted pouring out of response to His love that grieved His very heart! This is the beginning of that decline which ends in Laodicea, and Laodicea’s awful state: “I have need of nothing,” yet loathsome, in poverty, wretchedness, misery, blindness, nakedness! Men that question the very virgin birth, and the deity of Christ, and His physical resurrection, are suffered today! The “Christian religion” has taken the place of personal devotion to the Bridegroom. (Commentary on the Revelation)

Related Resource: 

How do you know if you have lost your first love for the Lord?
-- Rod Mattoon

  • What causes the Word to be scarce or rare in my life?
  • Why can't we seem to stay revived all the time?
  • What extinguishes one's enthusiasm for God?

Let me give you some reasons.

1. Delighting more in someone or something other than the Lord. We tend to crowd the Lord out of our lives, get sidetracked or distracted and get our priorities out of whack. 


2. Losing the desire and longing in my soul for times of close fellowship with the Lord in the Word and prayer. Notice the word "soul" in Mark 12:30 above.

3. Giving in to those things which I know displease the Lord.

John 15:10—If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.

4. When I will not willingly and cheerfully give to God's work or to the needs of others, I'll lose my first love.

1 John 3:17— But whoever has the world’s goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him?

5. When I cease to treat every Christian as I would the Lord. Rudeness, hatefulness, arguing, selfishness, etc., will rob you of your spiritual enthusiasm, zeal, and closeness with the Lord.

John 13:34—“A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.

6. I will lose my first love if I inwardly strive for fame, popularity, and the acclaim of this world rather than the approval of Jesus Christ. Ask yourself, "Who is more important? Whose opinion and favor do I value the most... the crowd or Christ?" John warned in

1 John 2:15—Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

Some complain, "If I live for Jesus people will mock or make fun of me." Jesus addressed this issue in 

John 15:19, 20—If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.

7. Becoming complacent and apathetic to sinful conditions around me or in my life. When a person gets use to his sin and doesn't care anymore about the consequences, he get harder in his heart. 

Matthew 24:12—And because iniquity shall abound, the love of many shall wax cold.

8. I will lose my first love if I am unwilling to forgive another who has hurt or offended me. Bitterness and blessing don't get along in one heart. Only one will reside. Some folks are not growing because they will not forgive their offenders. Some are so bitter, they do not want to hear their names. Bitterness will cause you to get stuck in the mud spiritually. You will spin your wheels and get messier and muddier in your Christian life.

1 John 4:20—If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

Have you lost your first love?

Desert Of Diversion

You have left your first love. Remember therefore from where you have fallen. —Revelation 2:4-5

Today's Scripture: Revelation 2:1-7

Muynak was once a thriving fishing port on the Aral Sea. But today Muynak sits on the edge of a bitter, salty desert. Sand dunes are strewn with the rusted, hollow hulls of a fishing fleet that once sailed high above on the surface of Central Asia’s fountain of life.

Things began changing around 1960 when Soviet government planners began diverting the Aral’s water source to irrigate the world’s largest cotton belt. No one, however, envisioned the environmental disaster that would result. Weather has become more extreme, the growing season has been shortened by 2 months, and 80 percent of the region’s farmland has been ruined by salt storms that sweep in off the dry seabed.

What happened at Muynak parallels the history of the church of Ephesus. Once a thriving spiritual community, the Ephesian believers diverted their attention from Christ to the works they were doing in His name (Revelation 2:2-4). They had lost sight of what was most important in their relationship with Christ—their love for Him.

Lord, help us to recognize and repent of whatever it is that diverts our attention from loving You. Flood the desert of our souls with Your living water.  Mart DeHaan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. — Reprinted by permission. All rights reserved)

The works we do in Jesus' name
And battles that are won
Will not be pleasing to the Lord
Unless in love they're done.

To renew your love for Christ,
review Christ's love for you.

Revelation 2:5  'Therefore remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place--unless you repent.

NET  Revelation 2:5 Therefore, remember from what high state you have fallen and repent! Do the deeds you did at the first; if not, I will come to you and remove your lampstand from its place– that is, if you do not repent.

NLT  Revelation 2:5 Look how far you have fallen! Turn back to me and do the works you did at first. If you don't repent, I will come and remove your lampstand from its place among the churches.

ESV  Revelation 2:5 Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.

NIV  Revelation 2:5 Remember the height from which you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.

GNT  Revelation 2:5 μνημόνευε οὖν πόθεν πέπτωκας καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς.

KJV  Revelation 2:5 Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, (ONLY KJV) and will remove thy candlestick out of his place, except thou repent.

ASV  Revelation 2:5 Remember therefore whence thou art fallen, and repent and do the first works; or else I come to thee, and will move thy candlestick out of its place, except thou repent.

CSB  Revelation 2:5 Remember then how far you have fallen; repent, and do the works you did at first. Otherwise, I will come to you and remove your lampstand from its place-- unless you repent.

NKJ  Revelation 2:5 "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.

NRS  Revelation 2:5 Remember then from what you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.

YLT  Revelation 2:5 remember, then, whence thou hast fallen, and reform, and the first works do; and if not, I come to thee quickly, and will remove thy lamp-stand from its place -- if thou mayest not reform;

  • Remember: Rev 3:3,19 Eze 16:61-63 20:43 36:31 2Pe 1:12,13 
  • you have fallen: Isa 14:12 Ho 14:1 Ga 5:4 Jude 1:24 
  • repent: Rev 2:16,21,22 3:3,19 9:20,21 16:9 Ac 17:30,31 
  • do: Rev 2:19 3:2,3 Isa 1:26 Jer 2:2,3 Ho 9:10 Mal 3:4 4:6 Lu 1:17 
  • else: Rev 2:16 3:3 Mt 21:41-43 24:48-51 Mk 12:9 Lu 12:45,46 20:16 
  • Steven Lawson's sermon - Rekindling Your Spiritual Fire


Therefore - This is a term of conclusion. What is Jesus concluding and what is His basis for making this conclusion?

Remember from where you have fallen - Remember is a COMMAND in the present imperative which can not be obeyed by relying solely on our strength or power. We must learn to depend on the Holy Spirit to obey. How important is it to obey Jesus' commands? Jesus tells us "If you love Me, you will keep My commandments." (John 14:15) Spirit enabled (not legalistic) obedience to Jesus' command to remember begins to demonstrate one's rekindled love for Jesus! Are you becoming as convicted as I am? And I would submit that one of the things they most needed to remember regarding their "fall" is the letter which Paul personally penned to the church at Ephesus. As discussed above, that letter is filled with descriptions of LOVE and commands to LOVE (see above).

MacArthur - Forgetfulness is frequently the initial cause of spiritual decline, and the Ephesians needed to recognize the seriousness of such a lapse.

Guzik - When the Prodigal Son was in the pigpen, the first step in restoration was remembering what life was like back in his father’s home (Luke 16:17–19+). This is always the first step in getting back to where we should be with the Lord.  What are the first works?  Remember how you used to spend time in His Word? Remember how you used to pray? Remember the joy in getting together with other Christians? Remember how excited you were about telling others about Jesus?

Garland on importance of remember - The solution is found in retracing our steps back to where we went astray and calling upon the Lord as we did at the first. After straying in Egypt, Abraham returned to “the place where his tent had been at the beginning, between Bethel and Ai, to the place of the altar which he had made there at first. And there Abraham called on the name of the Lord” (Ge 13:3-4).

THOUGHT - Jesus puts this command remember in the present tense which indicates that our heart is prone to wander and will always need to recall when we by grace through faith first fell in love with Jesus and our passion for Him was at a fever pitch, red hot. Remember is also in the active voice which means we each individually must choose to made a definite decision of our will to remember Jesus, our first love. I would submit that such a continual obedience to Christ's command is IM-possible but is only HIM-possible. In other words we need to continually, daily rely not on our natural strength to remember our first love of Jesus but we must learn to rely wholly on the Holy Spirit's supernatural power to enable us to successfully obey this command! There is simply no other way. It is either to try and obey in our power (and fail, and begin to "fall" or drift or "cool" in our love for Christ) or it is in His Spirit's power! This necessitates that we are daily filled with His Spirit (Eph 5:18+) Who is controlling us "at work (energeo in present tense = "continually energizing") in (us), both to will and to work (giving us the "desire" to obey and the "power" to obey) for His good pleasure." (Php 2:13NLT+). One other important point is to note the clear association of being filled with His Spirit and filled with His Word. (See the chart comparing Filled with His Spirit/Richly Indwelt with His Word which shows the incredible parallel in Ephesians 5:18ff+ and Colossians 3:16ff+) In short, our remembering needs to be energized by the Spirit and the Spirit flame is fueled to full blaze by us choosing to spend time in God's Word, daily sitting at the Master's feet, listening to His Word. We need to be more like kneeling Mary than like busy Martha to whom Jesus gently said "only one thing is necessary, for Mary has chosen the good part, which shall not be taken away from her.” (Lk 10:42+). Only one thing is really necessary to enable us to continually remember our first love. Have you chosen that one thing? Are you daily in His Word, sitting and soaking, even singing (play My One Thing)? Or are you in His Word with a stopwatch in your hand, ready to race off into the busyness of your day? 

A T Robertson on fallen perfect tense active indicative of piptō, state of completion. Down in the valley, look up to the cliff where pure love is and whence thou hast fallen down.

Newell - “Fallen”! With all their earnestness and activity, the leaving of their first intense love made them a fallen assembly! “Remember—repent—do first works!” Recalling, even with severe effort and anguish, our moments of greatest devotion to our Lord, the hours when we felt most deeply His tender love, and our own response—to remember such times—this is our first task. Thus His love, His goodness, will lead us to repentance (cf Ro 2:4+). Repentance is not mere sorrow (though godly sorrow works repentance—2 Corinthians 7:10); but repentance is a changed state of soul. It is “the judgment we have passed, in God’s presence, under grace, upon ourselves and all we have done and have been.” In this case especially it will be “the goodness of God that leadeth us to repentance.” (cf Ro 2:4+) Christ’s unvarying, undiminished affection for us, even through our coldness and neglect, will break us up. If not, nothing will! (Commentary on the Revelation)

Tony Garland on fallen - Their current estate is said to be lower than before. As they drifted apart from God in their relationship, their spiritual state also declined. have fallen is in the perfect tense—the fall had already taken place (AND WAS NOW THEIR STATE), and Jesus is concerned about their present spiritual condition. 

One might ask from were had they fallen? Recall what Paul said about them in Ephesians 2:6+ "and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus." They had in a sense fallen from an understanding of their lofty, exalted position in Christ! 

Rod Mattoon - The first step in being rescued is acknowledging your need. They needed to remember or keep on remembering from where they had fallen. It is when we forget what God had done for us or decisions we have made for the Lord, that we begin to digress spiritually and fall flat on our face. God tells them they need to remember where they came from. Memory is precious and also haunting.

That this falling is not beyond repair Jude 24-25+ assures us

"Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen.

and repent  - Repent (metanoeo) is a command in the aorist imperative  (JUST DO IT! DO NOT DELAY! DO NOT PROCRASTINATE! - see our need to depend on the Holy Spirit to obey and for God to grant it - see below) and calls for a change of mind and purpose that in turn results in an individual turning from sin and unto God. It is an "urgent appeal for instant change of attitude and conduct before it is too late." (A T Robertson). Such a change involves more than fearing the consequences of God’s judgment. Genuine repentance knows that the evil of sin (in this case leaving one's first love) must be forsaken and the person and work of Christ totally and singularly embraced. John gives us an excellent working definition of repentance declaring to the Pharisees "bring forth fruit in keeping with repentance." (Mt 3:8+). In other words, a genuine change of mind (repentance) is shown to be genuine by the subsequent production of "fruit" or "good works." Good works are Spirit initiated and energized works, works such as "love, joy, peace, patience, kindness, goodness, faithfulness" (Gal 5:22+) Note their first aspect of the Spirit's fruit is LOVE, the very thing in which the saints at Ephesus were deficient!

Swindoll - Repentance is a true inward change, not a fake reformation of life or a mere outward modification of behavior. It’s a work powerfully wrought by the grace of God in our innermost being, which involves a deeply personal decision.

Repent (3340)(metanoeo from meta = with, among + noeo = to think, exercise the mind <> from nous = mind; cf metanoia) means to have another mind. One of the best definitions of repentance is in the Gentiles in Thessalonica - For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, 10 and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come." (1Th 1:9-10) Repentance is aptly depicted by the military command "About, face!" The repentant person in effect turns around 180 degrees and goes the other direction.  Acts 26:20 gives a good picture of repent declaring "they should repent and turn to God, performing deeds appropriate to repentance." Acts 11:18 teaches that ultimately repentance is a gift from God "When they heard this, they quieted down and glorified God, saying, “Well then, God has granted to the Gentiles also the repentance that leads to life." We see a similar divine dynamic in 2 Timothy Paul writing that "24  And the Lord's bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, 25  with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth. 26  and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will." (2 Ti 2:24-26) The upshot is that repentance is a divine gift but true repentance is also a human responsibility. God gives us the ability/desire to repent, but we still have to exercise our will and repent! 

and do the deeds you did at first - This command (do...deeds) parallels John the Baptist's charge to "bring forth (aorist imperative see need to depend on the Holy Spirit to obey) fruits (deeds) in keeping with repentance." (Lk 3:8+). In other words the deeds would indicate they had genuinely repented. That is a basic truth regarding repentance. If you say you repent and there is no change (no good deeds), then you have most likely not truly repented! Do is a command in the aorist imperative calling for the doing to be done NOW! Do not put this off! And don't attempt to "do" these deeds in your own natural power or you will fail! See our need to depend on the Holy Spirit to obey Note also that the doing demonstrates the reality of the repenting. If we say we repent and do not do, we are deceiving ourselves. Ironside says "If lips and life do not agree, the testimony will not amount to much"

William Newell on do the deeds - This (DOING) is not a call to “Christian service” or “renewed activity.” Ephesus had toil, patience, intolerance toward evil, patience in suffering,—everything. But the “first works” are the goings forth of affection to Christ, freely, devotedly, as in our first love. It is the story of the bride of the Song of Solomon (Song 5:2–16). Her slowness caused His withdrawal, and it caused her much trouble; but it brought her at last to cry, “My beloved is the chiefest among ten thousand; he is altogether lovely!” “First deeds” with her, were, finding again Him whom her soul loved! Most Christians—yes, real Christians—let Christ go, when He “makes as if He would go further.” This, those walking to Emmaus did not: “They constrained him, saying, Abide (aorist imperative) with us.” (Lk 24:29KJV+) And He went in with them. In Laodicea we shall find Him standing outside (Rev 3:20+). Astonishing! Outside of the Church when His place is in their midst!  (Commentary on the Revelation)

Or else - Only two words but they are so terribly ominous and threatening (as they should be!)

I am coming to you and will remove your lampstand out of its place--unless you repent (metanoeo) - In a sense this is a prophetic warning. Note the key to opening our heart and let in our first love is to repent (repeated because of its importance!) So the key is not doing more works but repenting. It is not getting busy but getting broken. How do we know I am coming to you is not the Second Coming? Historically the church in Ephesus is in ruins because Jesus came and removed their light! Recall that Rev 1:20+ shows that the lampstand is a symbol for the church. 

I am coming - The futuristic present, [erchomai] is in the present tense: “I am coming.” His impending arrival is imminent! It could occur at any time! We see this same futuristic present in 2 Ti 4:1ESV where we read Paul's warning to Timothy that Jesus "is to judge the living and the dead" where the verb "is" means "is about to" and speaks of His imminent appearance (See notes ["Future Focus"] on the only sermon I have ever preached and it was on 2 Timothy 4:1-2).

Remove (2795)(kineo - gives us kinetic) means to move, put in motion, stir up, shake, remove, excite, wag (Mt 27:39, Mk 15:29). Speaks of general activity of humans (Acts 17:28). Of moving mountains (Rev 6:14). Removing a local church (Ephesus). Figuratively of exciting passions (Acts 21:30). 

Gilbrant In classical Greek kineō means “to set something in motion, to propel forward.” When used figuratively of the mental or spiritual realm it means “to disturb, move, cause” (cf. Bauer). In matters of politics and law kineō usually means “to instigate” or “employ action against.” It is also a sign of contempt in the sense of “call into question.” In the Septuagint kineō frequently translates the Hebrew nûa‛ which means “to shake one’s head as a sign of derision or scorn” (Job 16:4; Lamentations 2:15). In the New Testament kineō expresses the hypocrisy of the Pharisees’ behavior in relationship to the Law. Jesus accused the Pharisees of putting heavy burdens on other men and yet they would not “move” even “one of their fingers” to help (Matthew 23:4). Luke used kineō when he recorded Paul’s address to the men of Athens; in a figurative sense it referred to the omnipresent spiritual realm of God in whom “we live, and move, and have our being” (Acts 17:28). Kineō also means “removal” or “rejection,” as in the case of the church at Ephesus whose punishment was removal of their lampstand if they did not repent (Revelation 2:5). It also means “to excite, to arouse passion, to incite to riot, to disturb,” or “to throw into commotion,” as was the case when the whole city of Jerusalem was set in motion against Paul (Acts 21:30). Finally, the New Testament also uses kineō to denote an expression of derision, revulsion, or contempt. When the people passed Jesus while He was on the cross, they “wagged” their heads, which was an expression of the contempt they felt for Him (Matthew 27:39). (Complete Biblical Library Greek-English Dictionary)

Kineo - 8x in 8v - move(2), moved(1), provoked(1), remove(1), stirs(1), wagging(2). Matt. 23:4; Matt. 27:39; Mk. 15:29; Acts 17:28; Acts 21:30; Acts 24:5; Rev. 2:5; Rev. 6:14

Here is a sad woe...

The church that loses its love will soon lose its light,
no matter how doctrinally sound it may be!
--- Warren Wiersbe

William Newell - The words “I come to thee,” correspond to the judicial, personal visit of the Lord to Sodom ere its destruction (Genesis 18). These words do not signify operations by the Spirit, but an act of Christ, who is head over all things to the Church, and who is judging over each assembly. The fatal visit would not be recognized by the church, but it would definitely occur. After the Judge’s visit there would be no more assembly there in Christ’s eyes. The Spirit would be withdrawn, and darkness and desolation follow. So it happened at Ephesus, and, alas, to how many thousands of other careless “Christian” assemblies in the centuries since! No longer a lampstand! This “coming” is not His coming again at the rapture, to receive His own; but His special, necessary, judicial action toward an assembly persisting, after much light, and blessing, in neglect of Himself. Alas, the lampstand removed! The priceless privilege of setting forth such a Christ before a dying world, gone forever. I have before me a picture of the Ephesus of today—a ruined archway, a Moslem dwelling, and a forbidding castle, ’midst desolate hills. No lampstand for Christ where once Paul labored three years, night and day with tears!

John Phillips - No love, no light is the rule. Love is to be paramount: nothing less will do. If there is no real love for the Lord Jesus, the reason for the assembly's existence has vanished. A local church that is functioning without love for the Lord is worse than useless. It gives a wrong impression of what Christianity is all about, and it is best removed.

Vincent - “Its candlestick has been for centuries removed out of his place; the squalid Mohammedan village which is nearest to its site does not count one Christian in its insignificant population; its temple is a mass of shapeless ruins; its harbor is a reedy pool; the bittern booms amid its pestilent and stagnant marshes; and malaria and oblivion reign supreme over the place where the wealth of ancient civilization gathered around the scenes of its grossest superstitions and its most degraded sins” (Farrar, “Life and Work of Paul,” ii., 43, 44).

Guzik - When their lampstand was removed, they could continue as an organization, but no longer as a true church of Jesus Christ. It would be the church of Ichabod, where the glory had departed (1 Samuel 4:21 = What does Ichabod mean).. Apparently, at least in the short term, the Ephesians heeded this warning. In the early second century (not too long after John wrote), Ignatius praised the love and the doctrinal purity of the Ephesians. “You, who are of the most holy Church of the Ephesians, which is so famous and celebrated throughout the world … you, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. You are complete in Christ Jesus.” (Epistle of Ignatius to the Ephesians, Chapter 8. From the Ante Nicean Fathers Volume 1, page 52). From what Ignatius wrote, it seems that the Ephesians returned to their first love without compromising doctrinal purity. That isn’t always an easy balance to keep, but the Ephesians apparently kept it, at least for a time.

Wiersbe "The glorious city of Ephesus is today but a heap of stones and no light is shining there."

THOUGHT - Just as He walked around and examined the lampstands, so Christ is walking around and examining whether our own lights of love have dimmed. How common it is for believers who were once ablaze with love for God and love for others to slowly soften to smoldering embers! Christ wants to fan the flame so we’ll become brilliant beacons of love in a loveless world. Stop and think. Has your love grown cold? Reflect on your own love for the Lord and for others when you first came to Christ. Would you say your current attitudes and actions reflect a greater, lesser, or similar love? If you feel your love has lessened, what specific unloving behaviors have developed? (Charles Swindoll)

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

NET  Revelation 2:6 But you do have this going for you: You hate what the Nicolaitans practice– practices I also hate.

NLT  Revelation 2:6 But this is in your favor: You hate the evil deeds of the Nicolaitans, just as I do.

ESV  Revelation 2:6 Yet this you have: you hate the works of the Nicolaitans, which I also hate.

NIV  Revelation 2:6 But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate.

GNT  Revelation 2:6 ἀλλὰ τοῦτο ἔχεις, ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν ἃ κἀγὼ μισῶ.

KJV  Revelation 2:6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.

ASV  Revelation 2:6 But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.

CSB  Revelation 2:6 Yet you do have this: You hate the practices of the Nicolaitans, which I also hate.

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

NRS  Revelation 2:6 Yet this is to your credit: you hate the works of the Nicolaitans, which I also hate.

YLT  Revelation 2:6 but this thou hast, that thou dost hate the works of the Nicolaitans, that I also hate.

  • that: Rev 2:14,15 2Ch 19:2 Ps 26:5 101:3 139:21,22 2Jn 1:9,10 

Yet - Another term of contrast

This you do have, (10) that you hate the deeds of the Nicolaitans, which I also hate - Interesting contrast - just spoke of love and now of hate. Notice that they hate the deeds, not the doers. The verb hate (miseo) is used twice both in the present tense speaking of continual hate—both the Ephesian saints and Jesus were in ongoing opposition to the works of the Nicolaitans. As we often hear, God hates the sin, but loves the sinner (enough to give His Son to die in their place - Jn 3:16+). It is to easy to fall into the trap to hate the doers more than their deeds. Who were the Nicolaitans? We cannot be sure, but Jesus uses the term again in Rev 2:15 which reads in context as follows...

But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel (HAPPENED IN Num 25:1-2), to eat things sacrificed to idols and to commit acts of immorality. 15 ‘So you also have some who in the same way hold the teaching of the Nicolaitans. (Rev 2:14-15+)

Comment - We may not know their exact identity, but we can definitely know their modus operandi. The trafficked in the trickery of Balaam and the result was they led people into idolatry and immorality.  And Jesus hated their abominable deeds as did the Ephesian believers. Peter also mentioned false teachers " having eyes full of adultery that never cease from sin, enticing unstable souls, having a heart trained in greed, accursed children; forsaking the right way, they have gone astray, having followed the way of Balaam, the son of Beor, who loved the wages of unrighteousness." (2Pe. 2:14,15+)

Nicolaitans (3531)(nikolaites from nikos = conquer + laos = people) was an adherent of Nikolaos or a Nicolaitan, but that is not a very helpful "definition." Nicolaos means victor or conqueror of the people and Balaam means devourer of the people. See Tony Garland's discussion of Nicolaitans

Related Resource:

Revelation 2:7  'He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.'

NET  Revelation 2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will permit him to eat from the tree of life that is in the paradise of God.'

NLT  Revelation 2:7 "Anyone with ears to hear must listen to the Spirit and understand what he is saying to the churches. To everyone who is victorious I will give fruit from the tree of life in the paradise of God.

ESV  Revelation 2:7 He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.'

NIV  Revelation 2:7 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God.

GNT  Revelation 2:7 ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. τῷ νικῶντι δώσω αὐτῷ φαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς, ὅ ἐστιν ἐν τῷ παραδείσῳ τοῦ θεοῦ.

KJV  Revelation 2:7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

ASV  Revelation 2:7 He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.

CSB  Revelation 2:7 "Anyone who has an ear should listen to what the Spirit says to the churches. I will give the victor the right to eat from the tree of life, which is in God's paradise.

NKJ  Revelation 2:7 "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."'

NRS  Revelation 2:7 Let anyone who has an ear listen to what the Spirit is saying to the churches. To everyone who conquers, I will give permission to eat from the tree of life that is in the paradise of God.

YLT  Revelation 2:7 He who is having an ear -- let him hear what the Spirit saith to the assemblies: To him who is overcoming -- I will give to him to eat of the tree of life that is in the midst of the paradise of God.

  • He who has an ear: Rev 2:11,17,29 3:6,13,22 13:9 Mt 11:15 13:9,43 Mk 7:16 
  • let him hear: Rev 14:13 22:17 1Co 2:10 12:4-12 
  • To him who overcomes: Rev 2:11,17,26-28 3:5,12,21 12:10,11 15:2 21:7 Joh 16:33 1Jn 5:4,5 
  • I will grant to eat of the tree of life: Rev 22:2,14 Ge 2:9 Ge 3:22-24 Pr 3:18 11:30 13:12 15:4 
  • the paradise: Lu 23:43 2Co 12:4 


He (singular) who has an ear, let him hear what the Spirit says to the churches - This is combined entreaty and command is repeated to every church (See Pattern). This addresses any and every person who has a "spiritual" ear. As Paul says in 1 Cor 2:14+ we know "a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand (AKA CANNOT "HEAR") them, because they are spiritually appraised." The Spirit speaks to all 7 churches and also in Rev 14:13 and Rev 22:17. So in all 7 messages, both Christ and His Spirit deliver the message! 

Garland - It is Christ’s desire that “those who hear the words of this prophecy” (Rev. 1:3+) not only hear the subject matter, but understand its significance. This phrase recognizes the reality that those whose hearts are not open to Christ may hear (or read) the words, but will not understand the message: If we desire that God would reveal more to us, we must first respond in obedience to that which has already been revealed. If we fail to respond to what He has already revealed, then we stand to lose what we already understand (Mark 4:24-25; Luke 8:18).

Fausset writes that "“Every man ‘hath an ear’ naturally, but he alone will be able to hear spiritually to whom God has given ‘the hearing ear’; whose ‘ear God hath wakened’ and ‘opened."

THOUGHT - The picture of "open ears" (and I would add an "open heart") reminds us of Lk 24:45+ where Jesus "opened (dianoigo) their minds to understand (suniemi) the Scriptures!" Truth be told, if the Spirit of Jesus does not open our minds when we open His book, it will be like reading just another book! Pray Ps 119:18+ "Open my eyes, that I may behold Wonderful things from Your law." 

A T Robertson on He who has an ear - An individualizing note calling on each of the hearers (cf Rev 1:3+ = "Blessed is he who reads and those who hear the words of the prophecy") to listen and a reminiscence of the words of Jesus in the Synoptics (Mt. 11:15; Mt 13:9, 43; Mark 4:9+ = He who has ears to hear, let him hear.”, Mk 4:23; Lk 8:8+; Lk 14:35+), but not in John’s Gospel.

What the Spirit says to the churches - The speaker has been Jesus Christ, but now it is the Spirit of Christ. Notice the churches indicates all 7 churches will "read each others mail" so to speak! 

Garland on the Spirit - When Jesus promised to send another helper (παρακλητον [paraklēton] ), the Spirit of Truth, He said, “I will not leave you orphans; I will come to you.” [emphasis added] (John 14:18). It is the Spirit of Christ, the Holy Spirit, Who initiates prophecy (1Pe. 1:11). He is the source of all spiritual revelation and illumination (John 14:17; 15:26; 16:13)....Each letter is given for the benefit of all seven churches. The book of Revelation is given to: (1) John; (2) each individual church; (3) all seven churches; (4) all churches of all time; (5) all believers in every age. 

MacArthur points out that churches is significant - The use of the plural noun churches signifies the universal nature of this invitation each time that it appears. This call cannot be limited just to a group of overcomers in a single church; it must apply to all churches. Every church needs to hear every message.

All true believers are overcomers,
who have by God’s grace and power
overcome the damning power of the evil world system.
-- John MacArthur

To him who overcomes - First note that this is not a reference to some spiritually elite believers but to all believers. John explains who overcomers are writing "For whatever is born of God overcomes (nikao in present tense = in Christ we CONTINUALLY HAVE THE VICTORY OVER) the world; and this is the victory (nike = victory in battle, in the athletic games, over all opponents) that has overcome (nikao in present tense) the world–our faith.  (NOT FAITH IN FAITH BUT AS HE EXPLAINS FAITH IN JESUS AS THE SON OF GOD) 5 Who is the one who overcomes (nikao) the world, but he who believes that Jesus is the Son of God?" (1 John 5:4-5+) Robertson observes "Faith is dominant in Paul, victory in John, faith is victory (1 Jn 5:4)."

Overcomes (conquers) (3528)(nikao) means to conquer, to be victorious or to prevail in the face of obstacles. Overcome describes the quality of a true saint who may stumble and fall but who God always picks up and he continues onward and upward in the power of the Spirit and in the motivation of the victory Christ has won for us on the Cross. As Jesus alerted His soon to be vigorously persecuted disciples "These things (Ed: Always ask "What things?" - forces you to read the preceding context - See Jn 14:1ff, esp Jn 14:23) I have spoken to you, that in Me you may have peace. In the world you have tribulation, but take courage (present imperative see need to depend on the Holy Spirit to obey); I have overcome (perfect tense pictures permanence of our Lord's victory over this evil world system and its evil ruler! Glory!) the world." (Jn 16:33)

Nikao with most uses in the Revelation - 25v - Lk. 11:22; Jn. 16:33; Rom. 3:4; Rom. 12:21; 1 Jn. 2:13; 1 Jn. 2:14; 1 Jn. 4:4; 1 Jn. 5:4; 1 Jn. 5:5; Rev. 2:7; Rev. 2:11; Rev. 2:17; Rev. 2:26; Rev. 3:5; Rev. 3:12; Rev. 3:21; Rev. 5:5; Rev. 6:2; Rev. 11:7; Rev. 12:11; Rev. 13:7; Rev. 15:2; Rev. 17:14; Rev. 21:7


I will grant to eat of the tree of life - A gift from Christ for all believers, because all believers are overcomers. The tree of life is first referred to in Genesis 2:9, in the paradise the Garden of Eden. Now this tree symbolizes eternal life in Christ. And yet while it does symbolize life, the tree of life will be a real tree in "Paradise Found," just like it was in "Paradise Lost!" 

Tony Garland -   The tree of life is a common motif for righteousness and wisdom in Scripture (Ps. 1:3; Pr. 3:18; 11:30; 13:12; 15:4) for it is by righteousness and wisdom that life is lived to the full. For this reason, the Jews referred to the Word of God as the “tree of life”. “[Torah scrolls are] written on parchment, sewn together, rolled onto wooden rollers called eytz chayeem (tree of life), and read regularly in the synagogue.”    During the present age, while man is barred from the tree of life, God has provided another tree of life: the cross of Jesus Christ. Those who place their trust in His atoning work upon the cross have eternal life (John 3:14-16). Even though every man has been bitten by the Serpent (Gen. 3:15), by merely looking upon this tree in faith, he will be healed (Num. 21:9).   In the eternal state, believers will once again obtain full access to the tree of life (Rev. 22:2+, 14+). The promise made to the overcomer is an essential element of salvation. In the eternal state, man will still be dependent upon God for access to the tree of life (Rev. 22:2+) because independence from God is sin.

Related Passages: Tree of Life - speaks of immortality. Initially in the garden of Eden, now in the "garden of God!" (forever!)

Genesis 2:9 Out of the ground the LORD God caused to grow every tree that is pleasing to the sight and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. 

Genesis 3:22-24 Then the LORD God said, “Behold, the man has become like one of Us, knowing good and evil; and now, he might stretch out his hand, and take also from the tree of life, and eat, and live forever”– 23 therefore the LORD God sent him out from the garden of Eden, to cultivate the ground from which he was taken. 24 So He drove the man out; and at the east of the garden of Eden He stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life.

Revelation 22:2 in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. 14 Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city.

Which is in the Paradise of God - This represents a reversal of the curse. Redemption by Christ makes all things new. As A T Robertson says paradise is "The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself  as here."  

Garland points out that "  Significantly, the church which had lost its first love was given the promise of access to a tree which was in the midst of the garden wherein God and Adam used to have sweet fellowship (Gen. 3:8). This is the very essence of the first love which the Ephesians had left." 

Trench on paradise - Paradise “passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory”. 

Vincent on paradise - Originally an enclosed park, or pleasure-ground. Xenophon uses it of the parks of the Persian kings and nobles. “There (at Celaenae) Cyrus had a palace and a great park (παράδεισος), full of wild animals, which he hunted on horseback.… Through the midst of the park flows the river Maeander (“Anabasis,” i., 2, 7). And again: “The Greeks encamped near a great and beautiful park, thickly grown with all kinds of trees” (2:4, 14.) In the Septuagint, Gen. 2:8, of the garden of Eden. In the Jewish theology, the department of Hades where the blessed souls await the resurrection; and therefore equivalent to Abraham’s bosom (Lk 16:22, 23+). It occurs three times in the New Testament: here; 2 Cor. 12:4; Rev 2:7; and always of the abode of the blessed.

Paradise (3857)(paradeisos) is a word borrowed from the Persian word for garden, park or enclosure full of vegetable products (cf Eccl 2:5). It is used only 3x in the NT but some 45x in the OT and most of the uses in the Septuagint are translated garden, and specifically of the Garden of Eden (Ge 2:8). It is ironic that man sinned in the first Garden but in the future "Garden" will be forever sinless because of the blood of the Lamb. In Isaiah 51:3 paradeisos is used to describe future of redeemed and restored Zion (and the nation) in the Messianic Kingdom as like the bliss of the Garden of Eden before sin entered writing "Indeed, the LORD will comfort Zion; He will comfort all her waste places. And her wilderness He will make like Eden, And her desert like the garden of the LORD; Joy and gladness will be found in her, Thanksgiving and sound of a melody." 3x in NT - Lk. 23:43; 2 Co. 12:4; Rev. 2:7

Paradise is “the place where God lives.” Where God is, that is Paradise!
-- David Guzik

Play Steven Curtis Chapman's old song  Paradise.

Related Passages:

Luke 23:43+  And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” 

2 Corinthians 12:4  was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak.

MacArthur - The example of the Ephesian church warns that doctrinal orthodoxy and outward service cannot make up for a cold heart. Believers must carefully heed Solomon’s counsel: “Watch over your heart with all diligence, for from it flow the springs of life” (Pr 4:23+)

Charles Swindoll closes this section - Let me challenge you to do something concrete in light of the importance of maintaining your love. Would you consider memorizing 1 John 4:19–21+? Take time right now to commit this short passage to memory so you can always be reminded of the need for growing in love.

 Question: What is the meaning of the tree of life?

Answer: The tree of life, mentioned in the books of Genesis and Revelation, is a life-giving tree created to enhance and perpetually sustain the physical life of humanity. The tree was planted by God in the Garden of Eden: “The LORD God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil” (Genesis 2:9). The centrally located tree of life would have been easily accessible to Adam and Eve from any point in the garden.

More details concerning the tree of life come after Adam and Eve’s sin: “The LORD God said, ‘The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever’” (Genesis 3:22+). In his disobedience, Adam lost his eternal life. The tree of life in Eden must have had some role to play in maintaining the life of Adam and Eve (and possibly the animals). Adam would “live forever,” even in his fallen condition, if he had eaten the tree of life after his sin. God placed a sword-wielding cherub at the entrance to the garden specifically “to guard the way to the tree of life” (Ge 3:24+). It seems access to the tree of life would have prolonged Adam’s physical life indefinitely, dooming him to an eternity in a cursed world.

It was a mercy that God kept us from the tree of life. By barring access to the tree of life, God showed compassion in His omniscience. Knowing that, because of sin, earthly life would be filled with sorrow and toil, God graciously limited the number of years men would live. To live eternally in a sinful state would mean endless agony for humanity, with no hope of the relief that comes with death. By limiting our lifespan, God gives us enough time to come to know Him and His provision for eternal life through Christ but spares us the misery of an endless existence in a sinful condition.

In His great love, God provided One who would redeem fallen mankind. Through one man, Adam, sin entered the world, but through another Man, Jesus Christ, redemption through the forgiveness of sin is available to all (Romans 5:17). Those who avail themselves of the sacrifice of Christ on the cross will be resurrected to see the tree of life again, for it stands in the middle of the Holy City, the New Jerusalem, where it bears “twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations” (Revelation 22:2). In the eternal state, the curse will be no more (verse 3), access to the tree of life will be reinstated, and darkness will be forever banished (Rev 22:5). Eden will be restored.(

Related Resources:

Question:  What is paradise? Is paradise a different place than Heaven?

Answer: Paradise is a place of blessing where the righteous go after death. The word paradise is usually used as a synonym for “heaven” (Revelation 2:7).

When Jesus was dying on the cross and one of the thieves being crucified with Him asked Him for mercy, Jesus replied, “I tell you the truth, today you will be with me in paradise” (Luke 23:43+). Jesus knew that His death was imminent and that He would soon be in heaven with His Father. Therefore, Jesus used “paradise” as a synonym for “heaven.” The apostle Paul wrote of someone (probably himself) who “was caught up to paradise” (2 Corinthians 12:4). In this context, paradise obviously refers to heaven.

There has always been a separation of believers and unbelievers after death (Luke 16:19-31). The righteous have always gone to paradise; the wicked have always gone to hell. For right now, both paradise and hell are “temporary holding places” until the day when Jesus Christ comes back to judge the world based on whether or not individuals have believed in Him. The first resurrection is of believers who will stand before the Judgment Seat of Christ to receive rewards based on meritorious service to Him. The second resurrection will be that of unbelievers who will stand before the Great White Throne Judgment of God. At that point, all will be sent to their eternal destination—the wicked to the lake of fire (Revelation 20:11-15), and the righteous to a new heaven and a new earth (Revelation 21-22).

There are cases in which paradise can refer to the Garden of Eden, such in the Douay-Rheims translation of Genesis 3:8, which speaks of Adam and Eve hiding “amidst the trees of paradise.” The context of the word will determine whether it refers to heaven or Eden. (

Related Resources:

Revelation 2:8  "And to the angel of the church in Smyrna write: The first and the last, who was dead, and has come to life, says this:

  • the angel: Rev 2:1 
  • the first: Rev 1:8,11,17,18 (KJV has "first and last" in Rev 1:11KJV)

Seaport of Smyrna


Related Passages: 

Rev 1:17 When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last,

Rev 22:13 “I am the Alpha and the Omega, the first and the last, the beginning and the end.” 

Isaiah 41:4 “Who has performed and accomplished it, Calling forth the generations from the beginning? ‘I, the LORD, am the first, and with the last. I am He.’” 

Isaiah 44:6 Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last, And there is no God besides Me. 

Isaiah 48:12 “Listen to Me, O Jacob, even Israel whom I called; I am He, I am the first, I am also the last. 

Commiphora myrrha tree

And to the angel of the church in Smyrna write: Similar introduction in all 7 letters - see Pattern. We have no record in the NT of the founding of this church in Smyrna but it may be related to Acts 19:10+ where Luke describes Paul's stay in Ephesus," with the result being "that all who lived in Asia (Smyrna is in Asia about 30-40 miles north of Ephesus) heard the word of the Lord, both Jews and Greeks."

Recall Jesus' command in Rev 1:11+ to "Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” So while each angel of the churches received a letter specifically for them, it is clear from Jesus' words that all 7 churches received all 7 letters. 

Oil of Myrrh

Smyrna (4667)(smurna) was a resinous gum oozing from a kind of balsam tree, used for incense and ointments. The tree would also yield its sweet smelling resin when it was crushed or bruised even to death. Myrrh describes various aspects of the relationship of the lovers in the Song of Solomon. 

All uses of myrrh in Septuagint and the NT - 14x in 13v - Ex 30:23; Ps. 45:8; Song 3:6; Song 4:6; Song 4:14; Song 5:1; Song 5:5; Song 5:13; Mt. 2:11; Jn. 19:39; Rev. 1:11; Rev. 2:8.

EXCURSUS ON MYRRH - At Jesus' birth Matthew records that "Magi from the east" (Mt 2:1,2+), "After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh (smurna)." (Mt 2:11+) Myrrh was an ingredient in the holy anointing oil , Moses instructing the sons of Israel to “Take also for yourself the finest of spices of flowing myrrh (Lxx = smurna) five hundred shekels," (Ex 30:23+), which was used to anoint the high priest Aaron (Ex 28:41+, Ex 29:7+, Ex 40:13+ cf how lavishly Aaron was anointed in Ps 133:2+) Who foreshadowed the Great High Priest Christ Jesus (Heb 4:14+). And not only at His birth, but at His death our Great High Priest Christ Jesus was anointed with myrrh after His body had been crushed and bruised, and he was embalmed and prepared for burial, for "Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight." (John 19:39). Finally, myrrh is used in a clearly Messianic psalm, Psalm 45, where we read

6 Your throne, O God, is forever and ever; A scepter of uprightness is the scepter of Your kingdom.  (QUOTED IN Hebrews 1:8,9+)
7 You have loved righteousness and hated wickedness; Therefore God, Your God, has anointed You With the oil of joy above Your fellows.  
8 All Your garments are fragrant with myrrh (Lxx = myrrh) and aloes and cassia; Out of ivory palaces stringed instruments have made You glad. (Ps 45:6-8+

Spurgeon - The divine anointing causes fragrance to distil from the robes of the Mighty Hero. He is delightful to every sense, to the eyes most fair, to the ear most gracious, to the spiritual nostril most sweet. The excellences of Jesus are all most precious, comparable to the rarest spices; they are most varied, and to be likened not to myrrh alone, but to all the perfumes blended in due proportion. The Father always finds a pleasure in him, in him he is well pleased; and all regenerated spirits rejoice in him, for he is made of God unto us, "wisdom, righteousness, sanctification, and redemption." Note that not only is Jesus most sweet, but even his garments are so; everything that he has to do with is perfumed by his person. All his garments are thus fragrant; not some of them, but all; we delight as much in his purple of dominion as in the white of his priesthood, his mantle as our prophet is as dear to us as his seamless coat as our friend. All his dress is fragrant with all sweetness. To attempt to spiritualise each spice here mentioned would be unprofitable, the evident sense is that all sweetnesses meet in Jesus, and are poured forth wherever he is present.

The first and the last (see Rev 1:17+) -  In ancient letters the writer of the letter always identified himself at the beginning of the letter, not the end. So Jesus begins His identification by a title that was used by the prophet Isaiah (see passages above). The Revelation ends with another designation of Jesus as the First and the Last (Rev 22:13+).  Jesus' use of the first and the last which was used in Isaiah to describe God is tantamount to Jesus stating that He is God. 

Related Resource:

Lehman Strauss said, He is the one who created, controls, and will consummate all things. (Ephesians 1:10; Colossians 1:16-17)

Who was dead, and has come to life - The first and the last speaks to Jesus as the eternal God and yet here Jesus clearly alludes to His humanity and the incredible truth that the eternal God died as a man, but He came back to life, a description of Christ's resurrection from the dead.

MacArthur explains the practical significance of Jesus' title in this opening line of the letter - Knowing that they were undergoing difficult times, Christ was reminding them that He transcends temporal matters, and, through their union with Him, so should they. And should they face death at the hands of their persecutors, beside them is the One who conquered death (Heb. 2:14) and who promised, “I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believes in Me will never die” (John 11:25–26). Jesus Christ also endured the most unjust and severe persecution anyone ever suffered (cf. Heb. 12:3–4), so He can serve as a compassionate and understanding source of power (Heb. 2:17–18; Heb 4:15)." (Ibid)

Says this - Literally this reads "These things says"  Says this could be accurately paraphrased "“this is the solemn pronouncement of” 

TECHNICAL NET NOTE - Grk “These things says [the One] …” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2–3 [Rev. 2:1; Rev. 2:8; Rev. 2:12; Rev. 2:18; Rev. 3:1; Rev. 3:7; Rev. 3:14]. “The pronoun (tade) is used to add solemnity to the prophetic utterance that follows.…In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance. Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

EDITORIAL COMMENT - "TADE LEGEI" is used over 350 times in the Septuagint - here are a few representative uses - Amos 1:6; Amos 1:9; Amos 1:11; Amos 1:13; Amos 2:1; Amos 2:4; Amos 2:6; Amos 3:11; Amos 3:12; Amos 5:3; Amos 5:4; Amos 5:16; Amos 7:11; Amos 7:17; Mic. 2:3; Mic. 3:5; Obad. 1:1; Nah. 1:12; Hag. 1:2; Hag. 1:5; Hag. 1:7; Hag. 1:9; Hag. 2:6; Hag. 2:11; Zech. 1:3; Zech. 1:4; Zech. 1:14; Zech. 1:16; Zech. 1:17;

Glen Spencer - Smyrna represents a period of great persecution. The name Smyrna means myrrh. Myrrh is a fragrant spice which must be crushed to bring forth its full fragrance. The Christians of this era were crushed and persecuted, but the more they suffered, the more fragrant was their testimony. During this time thousands of Christians were brought into the theaters of Rome to be fed to lions while spectators cheered. Many were crucified, others were covered with animal skins and ripped apart by wild dogs. They were covered in tar and set on fire as human torches. They were boiled in oil and burned at the stake. It was during this time that Justin Martyr was beheaded and Polycarp the aged soldier of Christ was burned at the stake. When Polycarp was 86 years old, he was pressured by the Roman proconsul to renounce Christ to be set free. He answered, "Eighty and six years have I served Him and He never did me any injury. How then can I blaspheme my King and my Savior?" 

Related Resources: 

Vance Havner - The First and the Last  "Fear not; I am the first and the last." Rev. 1:17
Why should I fear? He is the alpha and omega, the author and finisher, the first and the last. He was here before there was any fear and he will be here when all fear has passed away! Before there was a universe he saw everything from the beginning. If I could stand for five minutes at his vantage point and see the entire scheme of things as he sees it, how absurd would be my dreads, how ridiculous my fears and tears! But I see only this mixed and muddled present. I snatch these hours out of the pattern of the ages and of course there are ragged edges and loose ends, and things don't seem to make sense. Like jerking a text out of its context I tear this leaf of today out of the book of eternity and wonder why it looks so incomplete. He sees it all and if I could see it all I would not fear. But why should I fear anyway? He has told me that there is nothing to fear and he knows. Can't I take his Word for it? He has overcome pain and sorrow and fear and death: he will outlast them all. My life is in union with Christ in God and I shall outlast all of life's pressures. We think of ourselves as transient and these things as permanent but really they are but transient and we are eternal! I am identified with him: "To live is Christ"... and even to die is gain! What is there to fear?

Related Resources:


IF it was inevitable that Ephesus should come first in the list of the seven churches, it was only natural that Smyrna, its great rival, should come second. Of all the cities of Asia, Smyrna was the loveliest. It was known as the ornament of Asia, the crown of Asia and the flower of Asia. The Greek satirist Lucian said that it was ‘the fairest of the cities of Ionia’. Aristides, the Greek Christian writer, who sang the praise of Smyrna with such splendour, spoke of ‘the grace which extends over every part like a rainbow … the brightness which pervades every part, and reaches up to the heavens, like the glitter of the bronze of armour in Homer’. It added to the charm of Smyrna that the west wind, the gentle zephyr, constantly blew through its streets. ‘The wind’, said Aristides, ‘blows through every part of the city, and makes it as fresh as a grove of trees.’ The constant west wind had only one disadvantage. The sewage of the city drained into the gulf on which the city stood, and the west wind tended to blow the smell back upon the city rather than out to sea.

View from Lower Town towards hill of Pagos
from Ramsay's Letters to the Seven Churches of Asia

Smyrna was magnificently situated. It stood at the end of the road which crossed Lydia and Phrygia and travelled out to the far east, and it commanded the trade of the rich Hermus valley. Inevitably, it was a great trading city. The city itself stood at the end of a long arm of the Aegean sea, which ended in a small land-locked harbour in the heart of the city. It was the safest of all harbours and the most convenient; and it had the added advantage that in time of war it could be easily closed by a chain across its mouth. It was fitting that on the coins of Smyrna there should be the image of a merchant ship ready for sea.

The setting of the city was equally beautiful. It began at the harbour; it crossed the narrow foothills; and then behind the city there rose the Pagos, a hill covered with temples and noble buildings which were spoken of as ‘the Crown of Smyrna’. One traveller has described it as ‘a queenly city crowned with towers’. Aristides likened Smyrna to a great statue with the feet in the sea, the middle parts in the plain and the foothills, and the head, crowned with great buildings, on the Pagos behind. He called it ‘a flower of beauty such as earth and sun had never shown to mankind’.

Ruins of Agora in Smyrna

Smyrna’s history was very much connected to its beauty, for it was one of the very few planned cities in the world. It had been founded as a Greek colony as far back AS 1000 BC. Round about 600 BC, disaster had befallen it, for then the Lydians had broken in from the east and destroyed it. For 400 years, Smyrna had been no city but merely a collection of little villages; then the Macedonian general Lysimachus (map of his kingdom) had rebuilt it as a planned whole. It was built with great, straight, broad streets. Strabo, the Greek geographer, speaks of the handsomeness of the streets, the excellence of the paving and the great rectangular blocks in which it was built. Most famous of all the streets was the Street of Gold, which began with the Temple of Zeus and ended with the Temple of Cybele. It ran across the foothills of the Pagos at an angle; and, if the buildings which encircled the Pagos were the crown of Smyrna, the Street of Gold was the necklace round the hill.

Here we have an interesting and a significant thing which shows the care and knowledge with which John set down his letters from the risen Christ. The risen Christ is called ‘the one who died and came to life’. That was an echo of the experience of Smyrna itself.

Smyrna had other claims to greatness. It was a free city, and it knew what loyalty was. Long before Rome was undisputed ruler of the world, Smyrna had thrown in its lot with Rome, never to waver in its faithfulness. The Roman statesman Cicero called Smyrna ‘one of our most faithful and our most ancient allies’. In the campaign against Mithridates in the east, things had gone badly with Rome. And when the soldiers of Rome were suffering from hunger and cold, the people of Smyrna stripped off their own clothes to send to them.

Such was the reverence of Smyrna for Rome that, as far back as 195 BC, it was the first city in the world to build a temple to the goddess Roma. And in AD 26, when the cities of Asia Minor were competing for the privilege of erecting a temple to the godhead of Tiberius, Smyrna was picked out for that honour, overcoming even Ephesus.

Not only was Smyrna great in trade, beauty and political and religious status; it was also a city where culture flourished. Apollonius of Tyana had urged upon Smyrna the truth that only the people can make a city great. He said: ‘Though Smyrna is the most beautiful of all cities under the sun, and makes the sea its own, and holds the fountains of the zephyr, yet it is a greater charm to wear a crown of men than a crown of porticoes and pictures and gold beyond the standard of mankind: for buildings are seen only in their own place, but men are seen everywhere and spoken about everywhere and make their city as vast as the range of countries which they can visit.’ So Smyrna had a stadium in which famous games were held each year, a magnificent public library, an Odeion, which was the home of music, and a theatre which was one of the largest in Asia Minor. In particular, Smyrna was one of the cities which laid claim to being the birthplace of the Greek poet Homer; it had a memorial building called the Homereion, and put Homer’s head on its coinage. This was a disputed claim. Thomas Heywood, the seventeenth-century poet, wrote the famous epigram: "Seven cities warr’d for Homer, being dead, Who, living, had no roof to shroud his head."

In such a city, we would expect magnificent architecture; and in Smyrna there was a host of temples to Cybele, to Zeus, to Apollo, to Nemesis, to Aphrodite and to Asclepios.

Smyrna had rather more than its share of a characteristic which was common to all Greek cities. The German historian Theodor Mommsen said that Asia Minor was ‘a paradise of municipal vanity’, and Smyrna of all cities was noted for ‘its municipal rivalry and its local pride’. Everyone in it wanted to exalt Smyrna and had a personal desire to climb to the top of the municipal tree. It is not without significance that in the address of the letter the risen Christ is called ‘the first and the last’. In comparison with his glory, all earthly distinctions are worthless.

There remains one feature of Smyrna which stands out in the letter and which had serious consequences for the Christians there. The Jews were especially numerous and influential (Rev 2:9). We find them, for instance, contributing 10,000 denarii to make the city beautiful. It is clear that in Smyrna they were particularly hostile to the Christian Church, no doubt because it was from them and from those interested in Judaism that Christianity drew many of its converts. So, we may well end this study of Smyrna with the story of the most famous Christian martyrdom which happened there.

Polycarp, Bishop of Smyrna, was martyred on Saturday, 23rd February, AD 155. It was the time of the public games; the city was crowded, and the crowds were excited. Suddenly the shout went up: ‘Away with the atheists; let Polycarp be searched for.’ No doubt Polycarp could have escaped; but already he had had a dream in which he saw the pillow under his head burning with fire; and, when he woke, he told his disciples: ‘I must be burnt alive.’

His whereabouts were betrayed by a slave who collapsed under torture. They came to arrest him. He ordered that they should be given a meal and provided with all they required, while he asked for himself the privilege of one last hour in prayer. Not even the police captain wanted to see Polycarp die. On the brief journey to the city, he pleaded with the old man: ‘What harm is it to say: “Caesar is Lord” and to offer sacrifice and be saved?’ But Polycarp was adamant that for him only Jesus Christ was Lord.

When he entered the arena, there came a voice from heaven saying: ‘Be strong, Polycarp, and play the man.’ The proconsul gave him the choice of cursing the name of Christ and making sacrifice to Caesar—or death. ‘Eighty and six years have I served him,’ said Polycarp, ‘and he has done me no wrong. How can I blaspheme my King who saved me?’ The proconsul threatened him with burning, and Polycarp replied: ‘You threaten me with the fire that burns for a time, and is quickly quenched, for you do not know the fire which awaits the wicked in the judgment to come and in everlasting punishment. Why are you waiting? Come, do what you will.’

So the crowds came flocking from the workshops and from the baths with bundles of wood—and the Jews, even though they were breaking the Sabbath law by carrying such burdens, were ahead of everyone in bringing wood for the fire. They were going to bind him to the stake. ‘Leave me as I am,’ he said, ‘for he who gives me power to endure the fire will grant me to remain in the flames unmoved even without the security you will give by the nails.’ So they left him loosely bound in the flames, and Polycarp prayed his great prayer:

 O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through whom we have received full knowledge of thee, God of angels and powers, and of all creation, and of the whole family of the righteous, who live before thee, I bless thee that thou hast granted unto me this day and hour, that I may share, among the number of the martyrs, in the cup of thy Christ, for the resurrection to eternal life, both of soul and body in the immortality of the Holy Spirit. And may I today be received among them before thee, as a rich and acceptable sacrifice, as thou, the God without falsehood and of truth, hast prepared beforehand and shown forth and fulfilled. For this reason I also praise thee for all things. I bless thee, I glorify thee through the eternal and heavenly High Priest, Jesus Christ, thy beloved Child, through whom be glory to thee with him and the Holy Spirit, both now and for the ages that are to come. Amen.

So much is plain fact; but then the story drifts into legend, for it goes on to tell that the flames made a kind of tent around Polycarp and left him untouched. At length, the executioner stabbed him to death to achieve what the flames could not do. ‘And when he did this there came out a dove, and much blood, so that the fire was quenched, and all the crowd marvelled that there was such a difference between the unbelievers and the elect.’

What is certain is that Polycarp died a martyr for the faith.

It cannot have been easy to be a Christian at Smyrna—and yet the letter to Smyrna is one of the two in which there is undiluted praise. (William Barclay's Daily Study Bible)

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

  • know: Rev 2:2 
  • tribulation: Rev 7:14 John 16:33 Ac 14:22 Ro 5:3 Ro 8:35 Ro 12:12 1Th 3:4 2Th 1:6,7 
  • poverty: Lu 4:18 Lu 6:20 2Co 8:2,9 Jas 2:5,6 
  • you are rich Rev 3:17,18 Lu 12:21 2Co 6:10 1Ti 6:18 Jas 2:5,6 
  • the blasphemy: Lu 22:65 Ac 26:11 1Ti 1:13 
  • who are Jews: Ro 2:17, Ro 2:28,29 9:6 
  • the synagogue: Rev 3:9 

Related Passages:

Mt 5:3+ Blessed are the poor (ptochos) in spirit, for theirs is the kingdom of heaven

I know - Jesus begins every one of the seven letters with the words "I know" which speaks of His omniscience. "How blessed that Christ keeps saying, “I know”; no matter what the troubles and the poverty." (Newell)

John MacArthur writes "Throughout its history, the seemingly paradoxical truth has been that the more the church has been persecuted, the greater has been its purity and strength....The lifting of the Iron Curtain revealed a powerful, pure church, one characterized by genuine faith, deep spirituality, humility, zeal, love of the truth, and single-minded devotion to the Lord....As Scripture makes clear, persecution and trials are an inevitable and essential part of the Christian life (Acts 14:22+; 2 Tim. 3:12+). The example of the church at Smyrna instructs all churches on how to properly respond when they come." (MNTC-Rev)

The purest Christian graces are those forged in the furnace of adversity.
-- John MacArthur

Your (1) tribulation - Crushing, pressing circumstances were a reality in their lives and served to effectively separate genuine from false believers. The persecuted church has always been the purest church because hypocrites cannot take the "heat" and "jump ship!" Smyrna was a seat of emperor worship which would have been one source of tribulation especially when they were commanded to declare "Caesar is Lord," but refused. (see example of story of Polycarp above). MacArthur adds that "Under Emperor Domitian, it became a capital offense to refuse to offer the yearly sacrifice to the emperor. Not surprisingly, many Christians faced execution."

John had warned His disciples of tribulation declaring "These things (WHAT THINGS? THE THINGS IN John 13-16) I have spoken to you, so that in Me (NOTE THE "IN" - IN UNION WITH, IN COMMUNION WITH, IN COVENANT WITH) you may have peace. In the world you have tribulation, but take courage (present imperative see our need to depend on the Holy Spirit to obey); I have overcome (WHICH IS THE REASON BELIEVERS CAN ALSO OVERCOME) the world.”  (John 16:33)

In Acts 14:21-22+ we read "After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must (speaks of necessity and present tense = continuous necessity) enter the kingdom of God.Tribulation are par for the course, if our course is headed Heavenward! 

What would have been the effect of tribulation on the church at Smyrna? Jesus helps us understand when He explained in the parable of the soils that "the ones on whom seed was sown on the rocky places, who, when they hear the word, immediately receive it with joy." So far so good, right? Jesus went on to explain that "they have no firm root in themselves, but are only temporary; then, when affliction (thlipsis) or persecution arises because of the word, immediately they fall away."(Mk. 4:17) So let's ask the question again -- what effect would tribulation have on the Church at Smyrna? Clearly it would have a "purifying" effect, separating the "wheat" (true believers) from the "chaff" (those who simply professed belief). 

Tribulation (2347)(thlipsis from thlibo = to crush, press, squeeze in turn derived from thláo = to break) originally expressed sheer, physical pressure on a man. Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). It is a pressing together as of grapes. It conveys the idea of being squeezed or placed under pressure or crushed beneath a weight. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. The iron cage was stenochoriaThlipsis thus refers not to mild discomfort but to great difficulty.

Vincent - Tribulation is perhaps as accurate a rendering as is possible, being derived from tribulum, the threshing-roller of the Romans. In both the idea of pressure is dominant, though θλῖψις does not convey the idea of separation (as of corn from husk) which is implied in tribulatio. Trench cites, in illustration of θλῖψις, pressure, the provision of the old English law, by which those who wilfully refused to plead had heavy weights placed on their breasts, and so were pressed and crushed to death

And your (2) poverty (but you are [3] rich [plousios]- Here is another paradox of Christianity, the poor who are rich. The world cannot understand these paradoxes but the Scripture clearly teaches this truth. James 2:5+ says "Listen, my beloved brethren: did not God choose the poor (ptochos) of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?" Paul adds "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich." (2 Corinthians 8:9)

MacArthur - The church at Smyrna typifies the spiritual richness of faithful suffering churches throughout history.

Newell - He had no place to lay His head. But thou art rich—spiritual riches: they had the “gold refined by fire” which wretched Laodicea so woefully lacked. Riches in grace come when patience has its “perfect work” in trial (James 1:2, 4+).

Guzik - This is what Jesus thought of them, and if Jesus considered them rich, then they were rich. Our estimation of ourselves is far less important than God’s estimation of us. In contrast, the Christians at Laodicea thought they were rich, but they were really poor (Revelation 3:17+). Laodicea was a poor rich church. Smyrna was a rich poor church. Better to be a rich poor church than a poor rich church. The contrast between material poverty and spiritual riches of the Christians in Smyrna reminds us that there is nothing inherently spiritual in being rich. Nevertheless, there is also nothing inherently spiritual in poverty.. Material riches are an obstacle to the Kingdom of God, an obstacle that some do not overcome (Mark 10:23–25). There is nothing wrong with having money; the trouble is that money so easily “has” us. Often, material riches are acquired and maintained at the expense of true spiritual riches. A story is told of the glory days of the Renaissance Papacy, when a man walked with the Pope and marveled at the splendors and riches of the Vatican. The Pope told him, “We no longer have to say what Peter told the lame man: ‘Silver and gold have I none.’ ” His companion replied, “But neither can you say, ‘rise up and walk.’ ”

Jesus gave a stern warning against fixing our hopes on temporal treasures in a parable about a rich man - (Context = Lk 12:16-19+) "But God said to him, ‘You fool! This very night your soul is required of you; and now who will own what you have prepared?’ 21 “So is the man who stores up treasure for himself, and is not rich toward God.” (Luke 12:20-21+)

Paul gave a similar warning to Timothy commanding him to "Instruct (present imperative see our need to depend on the Holy Spirit to obey) those who are rich in this present world not to be conceited or to fix their hope (ONE OF THE FEW PLACES "HOPE" IS USED IN THE WORLDLY SENSE) on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. [Instruct them] to do good, to be rich in good works, to be generous and ready to share." (1 Ti 6:17-18).

Guzik - The Christians of Smyrna knew poverty because they were robbed and fired from jobs in persecution for the gospel. Early Christians joyfully accepted the plundering of your goods, knowing that you have an enduring possession for yourselves in heaven (Hebrews 10:34). This kind of economic persecution was one important reason why Christians were poor in Smyrna. Even today, this is a common form of persecution against Christians.

Poverty (4432)(ptocheia) means abject poverty, state of being destitute. It speaks of extreme poverty, as in the life of a beggar. BDAG says it means a "state of being deficient in means of support." In 2 Co. 8:9 ptocheia describes Christ's poverty for us, so that we might become spiritually rich. In 2 Cor 8:2 ptocheia describes the churches in Macedonia though in deep poverty overflowed in their generous giving for the saints at Jerusalem. Used only 3x -  2 Co. 8:2; 2 Co. 8:9; Rev. 2:9. There are 12 uses in the Septuagint where it is used chiefly for affliction (Ps 44:24, Ps 88:9) and occasionally for misery (Ps 107:10) - Deut. 8:9; 1 Chr. 22:14; Job 30:27; Job 36:21; Ps. 31:10; Ps. 44:24; Ps. 88:9; Ps. 107:10; Ps. 107:41; Isa. 48:10; Lam. 3:1; Lam. 3:19;

 When you set your eyes on it, it is gone.
For wealth certainly makes itself wings
Like an eagle that flies toward the heavens. 
--- Proverbs 23:5 

and (4) the blasphemy by those who say they are Jews (Ioudaios) and are not (cf Acts 13:45+) - Why would they blaspheme them? Most likely some were members of the synagogue began to believe the Gospel and understand that Jesus was their long expected Messiah. Recall that the early church began primarily with Jews and so for a period there was an association of non-believing and believing Jews in the Synagogues, but this soon changed into ethnic Jews persecuting believing Jews. "Although the Christian church had once been a part of the Jewish synagogue in many cities, when opposition grew from Jews who didn’t accept Jesus as the Messiah, synagogues eventually rejected Jews who accepted the Messiah and ejected the Jewish Christians from their fellowship." (Swindoll)

Newell - Terrible words! Satan early entrenched himself against Christ and His gospel in Judaism,—“those who pretended to have the legitimate, hereditary claim to be God’s people.”

MacArthur - Unbelieving Jews commonly accused Christians of cannibalism (based on a misunderstanding of the Lord’s Supper), immorality (based on a perversion of the holy kiss with which believers greeted each other; cf. Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26), breaking up homes (when one spouse became a Christian and the other did not, it often caused conflict; cf. Luke 12:51–53), atheism (because, as already noted, Christians rejected the pagan pantheon of deities), and political disloyalty and rebellion (because Christians refused to offer the required sacrifices to the emperor). Hoping to destroy the Christian faith, some of Smyrna’s wealthy, influential Jews reported these blasphemous, false allegations to the Romans.

Who are Jews who are not Jews? They were physical descendants of Abraham but not spiritual descendants. Paul helps us in Romans 2 explaining that "he is not a Jew who is one outwardly (REFERRING TO PHYSICAL JEWS IN THE LINE OF ABRAHAM), nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God." (Ro 2:28,29+; see also  Circumcision of the Heart) I agree with Vincent "Not primarily direct blasphemy against God, but reviling at believers."

Paul added that ":we (JEWS WHO WERE BORN AGAIN) are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh." (Php 3:3+)

Newell - Judaism is more acceptable to the flesh than faith in an unseen Lord; an earthly “religion” is more attractive to a carnal heart than a heavenly walk!

Blasphemy (slander)(988)(blasphemia from blapto = hinder, injure, hurt + pheme = report, rumor, fame from phemí = to speak; see study of verb form blasphemeo) refers to verbal abuse against someone which denotes the very worst type of slander. It is speech which seeks to wound someone's reputation by evil reports, evil speaking. Abusive speech against someone by telling lies or otherwise offending them. In Classical Greek blasphemia/blasphemeo represented the strongest expression of personal defamation. Blasphemia means literally to speak to harm and in general therefore means to bring into ill repute and so to slander. 

Blasphemia - 18x in 17v (note concentration in Revelation) - Matt. 12:31; Matt. 15:19; Matt. 26:65; Mk. 3:28; Mk. 7:22; Mk. 14:64; Lk. 5:21; Jn. 10:33; Eph. 4:31; Col. 3:8; 1 Tim. 6:4; Jude 1:9; Rev. 2:9; Rev. 13:1; Rev. 13:5; Rev. 13:6; Rev. 17:3

But are a synagogue of Satan - NLT says "their synagogue belongs to Satan." (Rev 2:9NLT) Jesus addressing a group of Jews who had "professed" to believe in Him (John 8:30) went on to show their belief was not genuine and in John 8:44 He declared “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies." Satan is the real enemy behind the attacks on the saints at Smyrna.

Satan (4567)(satanas transliterated from Hebrew Satan - see 07854 and Aramaic sātānâ) literally means Adversary, the evil antagonist who offers opposition, hostility, resentment, etc and is an enemy who continually contends, opposes, and resists. In English dictionary an adversary is one who hates or opposes another person and tries to harm them or stop them from doing something because of hatred and malice. Satan is the inveterateimplacable, relentless, ruthless, remorseless, merciless, heartless, pitiless, cruel, hard, harsh, hardened, incorrigible, dedicated enemy of God and man. Satan is not a myth or a fable, but a created, fallen angel who is a real, supernatural evil being (Mt 16.23; 1 Th 2.18+). Satan is not divine but is subject to the divine Creator Jesus (John 1:3+, Col 1:16+). He was the tempter of Jesus and sifter of men like Peter  (Mt 4.1+, Lk 4:2+, Mk 1:13+, Lk 22:31+). 

Satanas in the Revelation - Rev. 2:9; Rev. 2:13; Rev. 2:24; Rev. 3:9; Rev. 12:9; Rev. 20:2; Rev. 20:7

Newell - Believers today need to be faithfully warned regarding their attitude to the Jews: (a) not to join at all in that Gentile envy and hate lying at the root of “anti-semitism”; and (b) not to give special place to Jews, even Jewish believers, as such; but (c) to glorify God for the “remnant according to the election of grace,” among them, now being saved; and (d) to remember that the most of the nation is to be cut off as apostate before the Millennium sets in; (e) to believe that God’s words in Romans 3:22, 23, and Ro 10:12 are true today: “There is no distinction … for all have sinned”; and, “there is no distinction between Jew and Greek: for the same Lord is Lord of all … that call upon him.” Jewish sinners, Irish sinners, American sinners, Hottentot sinners, Hindu sinners, English sinners, Scotch sinners: no difference at all! Just sinners, all!

Related Resources:

Revelation 2:10  'Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life.

  • Fear: Mt 10:22 
  • what you are about to suffer: Da 3:16-18 Mt 10:28 Lu 12:4-7 
  • the devil: Rev 12:9-11 13:2,7,15-17 Lu 21:12  Joh 13:2,27 Eph 2:2 6:12 1Pe 5:8 
  • you will be tested: Rev 2:9 
  • ten days: Hab 2:3 1Pe 1:6,7 
  • Be faithful until death: Rev 12:11 Mt 10:22 Mt 24:13 Mk 8:35 13:13 Lu 21:16-19 Joh 12:25 Ac 20:24 Acts 21:13 2Ti 4:7,8 
  • I will give you the crown of life: Rev 3:11 Jas 1:12 1Pe 5:4 

Crown of Life - One of 5 Crowns


Related Passages:

Revelation 12:11 “And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death. (see Lk 12:1+)

Matthew 10:22  “You will be hated by all because of My name, but it is the one who has endured (How? see below) to the end who will be saved. 

Matthew 24:13 “But the one who endures to the end, he will be saved. (only possible because the Spirit enables the believer to endure -- yet he must still do his part! - see principle of 100/100)

1 Peter 1:6; 7+  In this (WHAT?) you greatly rejoice, even though now for a little while (HOW LONG? cf 2 Cor 4:17+), if (SINCE IT IS) necessary (cf Acts 14:22+), you have been distressed by various (SEE 1 Pe 4:10+ "MANIFOLD" GRACE FOR VARIOUS) trials, 7 so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ;

James 1:12+ Blessed is a man who perseveres (present tense - only possible because the Spirit enables us -- yet we must still do our part! - see principle of 100/100) under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love (present tense - only possible because the Spirit enables us -- Php 2:13NLT+-- yet we must still do our part! - see principle of 100/100 cf Jn 14:15) Him.

Jesus gives 3 commands (if you include behold which is a command to "Pay attention") in this passage. 

Do not fear what you are about to suffer - Do not fear is present imperative with a negative calling for them to cease being afraid (Jesus gave the same command to John in Rev 1:17+). Sometimes we think that Christians who endure persecution are almost super-human, and we don’t appreciate the depths of fear they struggle with. Fear is the normal reaction to the threat of persecution or suffering. Here is the principle that when we suffer for His Name, we can be assured He will provide the grace to go through the suffering, whether it passes or whether we pass from this life to the next. His grace is sufficient in every one of these "crushing" circumstances (cf 2 Cor 12:9+). Notice that Jesus does not say what you might suffer but what you are about to suffer. About to is mello in present tense indicating that suffering was "coming", was "on its way" and thus was imminent or just around the corner so to speak! And so Jesus gave the saints at Smyrna a prophetic warning providing time for them to prepare their hearts for the persecution that was coming. The purifying fires of affliction caused the lamp of the testimony of the church in Smyrna to burn all the more brilliantly.

The blood of the martyrs is the seed of the church.

     “Ye fearful saints, fresh courage take!
         The clouds ye so much dread
      Are big with mercy, and shall break
         In blessing on your head.”
       --William Cowper

Jesus addressing His disciples (Lk 12:1+)

"“I say to you, My friends, do not be afraid of those who kill the body and after that have no more that they can do. 5 “But I will warn you whom to fear: fear the One who, after He has killed, has authority to cast into hell; yes, I tell you, fear Him!" (Lk 12:4-5+)

Suffer (3958)(pascho) means essentially what happens to a person experience. It means to undergo something; to experience a sensation, to experience an impression from an outside source, to undergo an experience (usually difficult) and normally with the implication of physical or psychological suffering. Pascho is used in 1 Peter 5:10+ to encourage suffering saints, Peter writing "After you have suffered (pascho) for a little while (ONE'S SUFFERING MAY SEEM LONG BUT COMPARED TO ETERNITY IT IS ONLY FOR "A LITTLE WHILE"), the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you."

The church at Smyrna (nor we) did not have to fear death because Jesus conquered death (1 Cor 15:55, 56, 57) for them (and us) and with that victory also conquered the fear of death....

Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and might free (apallasso - liberate, release, set free from a controlling state) those who through fear of death were subject to slavery all their lives. (Hebrews 2:14, 15+)

Behold (idou) is an interjection which serves to(1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider. As Spurgeon says  "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" And as an aside there are some 1218 uses of "behold" in the Old and New Testament, which should give us sufficient opportunities to practice using this word to help us in our study of Scripture. 

Behold in the Revelation (There is a lot to BEHOLD in the Revelation!) - Rev. 1:7; Rev. 1:18; Rev. 2:10; Rev. 2:22; Rev. 3:8; Rev. 3:9; Rev. 3:20; Rev. 4:1; Rev. 4:2; Rev. 5:5; Rev. 6:2; Rev. 6:5; Rev. 6:8; Rev. 7:9; Rev. 9:12; Rev. 11:14; Rev. 12:3; Rev. 14:1; Rev. 14:14; Rev. 16:15; Rev. 19:11; Rev. 21:3; Rev. 21:5; Rev. 22:7; Rev. 22:12

The devil is about to cast some of you into prison, so that you will be tested - Note the repetition of about to (again mello in present tense) indicating that this diabolical action was imminent! Note the word "some" indicating not all would be imprisoned. The term so that identifies a purpose clause and should always stimulate and motivate us to seek to glean the purpose and what are the prerequisites of the purpose. God allowed the devil a little chain, just like He did with Job (Job 1:12, 2:6), but he was still on God's omnipotent chain! And God would used evil for good fulfilling Romans 8:28+ (cf Ge 50:20) for the saints at Smyrna. Here the purpose is clearly stated that you will be tested. Not you might be tested but you will be tested. This is one of those "promises" that you probably won't find in God's book of promises! The perpetrator again was the devil. The test was not to destroy but to purify the saints and their faith (cf James 1:2-4+).

THOUGHT - Do you think there is any relationship between two uses of the devil (Satan) in the poor church at Smyrna which was spiritually rich and no mention of the devil against the rich church at Laodicea which was spiritually pure? Just thinking! 

“When God puts His own people into the furnace,
He keeps His eye on the clock and His hand on the thermostat.
He knows how long and how much.”
-- Warren Wiersbe

Swindoll - Satan may be permitted to persecute the church, but as in the case of Job’s suffering, God-appointed limits constrain what Satan can do.

Devil (1228)(diabolos from diá = through, between + ballo = to cast, throw) means a false accuserslanderer (one who utters false charges or misrepresentations which defame and damage another’s reputation), backbiting (malicious comment about one not present), one given to malicious gossip or a calumniator (one who utters maliciously false statements, charges, or imputations about, this term imputes malice to the speaker and falsity to the assertions). Diabolos is the noun form of the verb diaballō which describes not only those who bring a false charge against one, but also those who disseminate the truth concerning a man, and do so maliciously, insidiously and with hostility. Notice how the root words (diá = through + bállō = throw) picture what the devil does. He constantly throws between seeking to divide whether it be between a husband and wife, a child and parent, a church, etc. Resist his divisive, condemnatory accusations firm in your faith. Wuest has an interesting comment that the literal meaning of "to throw through" means “to riddle one with accusations.” (cf Rev 12:9)

Diabolos - Matt. 4:1; Matt. 4:5; Matt. 4:8; Matt. 4:11; Matt. 13:39; Matt. 25:41; Lk. 4:2; Lk. 4:3; Lk. 4:6; Lk. 4:13; Lk. 8:12; Jn. 6:70; Jn. 8:44; Jn. 13:2; Acts 10:38; Acts 13:10; Eph. 4:27; Eph. 6:11; 1 Tim. 3:6; 1 Tim. 3:7; 1 Tim. 3:fp11; 2 Tim. 2:26; 2 Tim. 3:3; Tit. 2:3; Heb. 2:14; Jas. 4:7; 1 Pet. 5:8; 1 Jn. 3:8; 1 Jn. 3:10; Jude 1:9; Rev. 2:10; Rev. 12:9; Rev. 12:12; Rev. 20:2; Rev. 20:10

Note that the verb for tested is peirazo (see above) which is a morally neutral word. So the test can be for good (Heb 11:17) or for evil (Mt 4:1+). The purpose of the test depends on the intent of the one giving the test. When the scriptural context clearly indicates the testing is an enticement to evil, the word is most frequently translated tempt, which carries a negative connotation. In this passage it is translated as tested, because God allows the devil to test them and God's goal is their purification. 

MacArthur - God’s purpose in permitting that imprisonment was so that they would be tested. By successfully enduring that trial, they would prove the reality of their faith, be strengthened (cf. 2 Cor. 12:9–10)—and prove once again that Satan cannot destroy genuine saving faith.

Related Resources:

And you will have tribulation (see thlipsis above) for ten days - This is the second mention of tribulation. Smyrna is the "crushed" church (see above). But the question regarding the tribulation is how long? In other words is 10 days literal or figurative? Is there anything in this context which would suggest is it symbolic?  Ten days is a literal 10 days. It is as literal as 1000 years. Notice (1) it is relatively short duration (compared to eternity) and (2) it has an end (in contrast to the second death which has no end!)  Temptations and trials are two sides of the same coin, for a single Greek word peirasmos conveys both ideas (cp Jas 1:2 with Ja 1:13) in short, all that goes to furnish a test of character. The trials may come from God or under His permissive will from Satan, or may be the result of our own wrong doing (aka "discipline" in Heb 12:5-11). The solicitations to do evil come from the world, the evil nature, or Satan. In a sermon titled "Faith Tested and Crowned," Alexander Maclaren distinguished between being tempted and being tried. He said that "the former word conveys the idea of appealing to the worst part of man, with the wish that he may yield and do the wrong. The latter means an appeal to the better part of man, with the desire that he should stand." "Temptation says, 'Do this pleasant thing; do not be hindered by the fact that it is wrong.' Trial or proving says, 'Do this right and noble thing; do not be hindered by the fact that it is painful.'"

Guzik - Surely, the devil wanted to imprison them for a longer time, but God limited the tribulation to ten days. Being thrown into prison was severe persecution. In that day, prison was never used to rehabilitate someone, and rarely used to punish someone. Normally, you were thrown into prison as you awaited trial and execution.

Havner on tribulation - “This ‘tribulation’ does not mean the common trials to which all flesh is heir. Some dear souls think they are bearing their cross every time they have a headache. The tribulation mentioned here is trouble they would not have had if they had not been Christians.” (Havner)

Satan tempts us to bring out the  worst in us;
God tests us to bring out the best.

Some say 10 days refers to 10 periods of persecution from Nero to Diocletian, but that is taking the text out of context, not to mention that one could arrive at less than or more than 10 depending on how one assessed the rule of different Roman emperors.

Adam Clarke leaves the literal rendering "in the dust" which makes subsequent accurate interpretation not just problematic but impossible. He muses "As the days in this book are what is commonly called prophetic days (ED: WHERE DOES IT SAY THAT IN THE REVELATION?), each answering to a year, the ten years of tribulation may (ED: HOW ABOUT "MAY NOT") denote ten years of persecution; and this was precisely the duration of the persecution under Diocletian, during which all the Asiatic Churches were grievously afflicted.” 

THOUGHT - A T Robertson the renowned Greek scholar says "It is unwise to seek a literal meaning for ten days." So are we surprised when Robertson goes on to discard a literal interpretation of 1000 years in Revelation 20:2+? Here is Robertson's comment on 1000 years in Rev 20:2 = "Here we confront the same problem found in the 1260 day. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one." I beg to disagree, there is one interpretation that satisfies supremely and that is a literal interpretation which allows one to jettison "all sorts of theories." God is not trying to confuse or give theory but give truth, literal truth! Notice how Robertson alludes to the 1260 days (Rev 11:3+, cf Rev 12:6+) as non-literal, despite the fact that this number fits perfectly with 42 months (Rev 11:2+, Rev 13:5+) and with "time, times and half a time" (Rev 12:14+, Daniel 7:25+)! Therefore, I submit that to jettison a literal interpretation of 10 days (when there is nothing whatsoever in the context to support such an approach) sets one up for rejecting literal interpretation of the other critically important time phrases in the Revelation! Is it just a coincidence that the synonymous time periods (1260 days, 42 months, "time, times, half a time") just happen to be 3.5 years and Daniel's Seventieth Week is a Seven Year period? And is it a coincidence that Daniel 9:27+ describes the breaking of a covenant with Israel at the middle of the week (in context - a 7 year period), so that 3.5 years (1260 days, 42 months, "time, times and half a time") after making this firm covenant with Israel, it is broken? Is this just coincidence? I don't think so. 

Matthew Poole has another ridiculous interpretation - “Others observe, that in ten days are two hundred and forty hours, which make up the number of years from 85, when the second persecution began, (under which John at this time was) to 325, when all the persecutions ceased.” 

Here is an important point to make if you truly want to accurately interpret and understand this last, great book of the Bible. You need to be especially careful who you consult for commentary because symbolic, allegorical interpretations are rampant and can be very confusing! One needs to be especially careful to avoid the older commentaries that are excellent in many other books of the Bible but which fall woefully short when they interpret eschatological passages. As a generalization (there are exceptions) anything written before 1900 is very likely to be symbolic and will not help you interpret Revelation accurately. Specially avoid works by Matthew Henry, Adam Clarke, John Gill, Matthew Poole, John Trapp, etc. See the recommended resources

Barclay -- “The expression ten days is not to be taken literally; it is the normal Greek expression for a short time.”

THOUGHT - I would ask Barclay how can he draw such an unqualified, definitive, authoritative conclusion? He has no evidence in context to support his premise, which I think is absolutely false and wrong and misleading. Why do I say misleading? Because to the unwary reader who is not familiar with inductive Bible study, they begin to thing all of the numbers in the Revelation are non-literal. This false assumption is like an interpretation sink hole, so to speak. The Revelation of Jesus which He wants His bond-servants to understand that they might be encouraged (to stand strong and steadfast) and motivated (to share Him) begins to become a "fuzzy" revelation and one that only the "experts" can understand and that even they themselves don't understand. Au contraire, 10 days is literal and Revelation is a literal record [albeit with frequent symbolism] and we can understand it. Just be careful reading the commentaries on Revelation and putting too much faith in their dogmatic statements. Let the Spirit of Truth and the Word of Truth be your ultimate Guide to the Truth. 

Guzik - However, there is no compelling reason to believe it means anything other than ten days of severe persecution, with an emphasis on the idea that it is a limited time. 

Be faithful until death - The verb be is in the present imperative (see our need to depend on the Holy Spirit to obey) This is the only command to be faithful in the entire Bible! If one continues to be faithful until death (for the rest of their life), this is evidence that they are a genuine believer, a "possessor" not just a "professor" of Jesus. The expression of time until means something will continue to happen up to a point and then it will not happen. In context what Jesus calls for is continued faith until our last breath, for then our faith will become sight. At that moment and forever after, we will be in the presence of the One we have believed in, longed for and been faithful to. What we see now by faith (2 Cor 5:7+, cf 2 Cor 4:18+), we shall soon see by sight (1 Jn 3:2+). So in a sense "faith" is no longer necessary (compare "Hope" in Ro 8:24+). As Paul said in 1 Cor 13:13 "now faith, hope, love, abide these three; but the greatest of these is love." 

Havner - “The saints at Smyrna had not been given a pep-talk on ‘How to Win Friends and Influence People.’ They had no testimony on ‘How Faith Made Me Mayor of Smyrna.’ They were not promised deliverance from tribulation, poverty and reviling. In fact, the worst was yet to come.”

Robertson on Be faithful - “Keep on becoming faithful” (present middle imperative of ginomai), “keep on proving faithful unto death” (Heb. 12:4) as the martyrs have done (Jesus most of all).

Faithful is a key word in Revelation 1-3 - Rev 1:5 (Rev 19:11), Rev 2:10, Rev 2:13, Rev 3:14. It is one of the 3 characteristics of those who return with Jesus when He judges the earth (Rev 17:14). Finally twice in the last two chapters of the Bible we are reminded that "these words are faithful and true" (Rev 21:5, Rev 22:6)! You can trust these words all the way to the end!!!

Faithful (4103)(pistos from peitho = to persuade - induce one by words to believe, have confidence) is something or someone who is worthy of faith or keeps promises and is applied to God, humans, His Word, etc Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving. Webster says that "Faithful" means firm in adherence to whatever one owes allegiance and implies unswerving adherence to a person or thing or to the oath or promise by which a tie was contracted."

Pistos in the Revelation - Rev. 1:5; Rev. 2:10; Rev. 2:13; Rev. 3:14; Rev. 17:14; Rev. 19:11; Rev. 21:5; Rev. 22:6

William Newell published his commentary on the Revelation in 1935 before World War 2 began and he wrote these "prophetic" words " It is our profound conviction that not only in Russia and Germany but in other countries there are terrible days of trial directly ahead for the Church of God (ED: THIS PROVED TRUE FOR GENUINE BELIEVERS LIKE DIETRICH BONHOEFFER, AND MANY OTHERS). It is our proper portion—all the day (of grace) long are we to be killed, counted as sheep for slaughter. Therefore, remember the exhortation of Peter (who at the first, fled and denied, but later was crucified for his Lord): “Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind,” or “thought,” “intent,” “resolution” (1 Peter 4:1), that is, with the same “expectation,” when necessary."

And I will give you the crown of life - NET = " I will give you the crown that is life itself." (Rev 2:10NET)" Is this a literal crown? While I personally think (opinion time) it could be literal, it seems that most commentators take it as a figurative crown, in this case signifying the "crown that is life." Who receives the crown? In context the one who remains faithful. John writes "“You have made them to be a kingdom and priests to our God; and they will reign upon the earth.” (Rev 5:10+). We will reign with the King of kings, who wears a crown (diadema). Will we wear a crown (stephanos)? We will have to wait for that great day to answer the question.

Revelation 20:4-6  Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. 5 The rest of the dead did not come to life until the thousand years were completed (THIS STATEMENT IS A PARENTHETICAL COMMENT BY JOHN). This is the first resurrection. (SEE RESOURCES BELOW ON FIRST AND SECOND RESURRECTION) 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.

Comment - Beloved believers will participate in the Kingdom and will reign with Christ for 1000 years. One could read Rev 20:5 and think that the rest of the dead who did not come to life until after the 1000 years are the ones in the first resurrection. The key is to let context guide the interpretation. What does Rev 20:6 say about the first resurrection? The second death has no power and they will reign for 1000 years. Those described in the first part of verse 5 are said to not come to life (or be resurrected) until AFTER the 1000 years. In other words the first resurrection even though it follows their description cannot apply to them but must apply to those in the following verse. 

Revelation 1:6; 5:10  and He has made us to be a kingdom, priests to His God and Father–to Him be the glory and the dominion forever and ever. Amen. (5:10) “You have made them to be a kingdom and priests to our God; and they will reign upon the earth.”

Comment - Note Matthew Henry's misleading comment: "Here is an account of the reign of the saints, for the same space of time as Satan is bound. Those who suffer with Christ, shall reign with him in his spiritual and heavenly kingdom..." Henry clearly has spiritualized the 1000 years. Wrong...they will reign with Christ on earth for 1000 years." 

THOUGHT - ALL true believers WILL ABSOLUTELY remain faithful, not because of their faith per se but because the faithfulness of God Who will not let go of them! In other words Their cry is “Once saved, always saved.” However, the caveat is that the person is genuinely saved, and not just a professor of Christ! In this latter case to tell them "Once saved, always saved" is a grave mistake for they may never see their need to repent and believe! Paul underscores the assurance that genuine believers will remain faithful until death writing "In Him, you also, after listening to the message of truth, the gospel of your salvation–having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge (DOWN PAYMENT) of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory." (Eph 1:13-14+). In other words the indwelling Spirit is God's guarantee of our final redemption (GLORIFICATION). See discussion of Perseverance of the Saints .

Crown (4735)(stephanos from stepho = to encircle, twine or wreathe) was a wreath made of foliage or designed to resemble foliage and worn by one of high status or held in high regard. The stephanos was a familiar metaphor in the athletic games at Smyrna and elsewhere in which the prize was a garland. The stephanos was literally an adornment worn around the head as a crown of victory in the Greek athletic games, this reward being given to the runner who crossed the goal first, to the disc thrower with the longest toss, etc. Apart from recognition of athletes and winners of various kinds of competitions, in the Greco-Roman world, the awarding of a crown or wreath signified appreciation for exceptional contributions to the state or groups within it. The recipients were usually public officials or civic-minded persons serving at their own expense. Stephanos is the Greek word used to describe all 5 of the crowns believers will receive. The most dramatic use is the first one in Matthew = "And after twisting together a crown (stephanos) of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, “Hail, King of the Jews!”" (Mt 27:29)

Stephanos in NT (most uses in Revelation) - Matt. 27:29; Mk. 15:17; Jn. 19:2; Jn. 19:5; 1 Co. 9:25; Phil. 4:1; 1 Th. 2:19; 2 Ti. 4:8; Jas. 1:12; 1 Pet. 5:4; Rev. 2:10; Rev. 3:11; Rev. 4:4; Rev. 4:10; Rev. 6:2; Rev. 9:7; Rev. 12:1; Rev. 14:14

Note the striking contrast between temporal death and eternal life. The One Who Himself had died and come back to life is imminently qualified to carry out this promise. 


Crown of Exultation

1 Th 2:19+

For those who win others to Christ

Crown of Righteousness

2 Ti 4:8+

For those who have loved His appearing

Crown of Life

Jas 1:12+
Rev 2:10

For those who endure persecution unto death

Crown of Imperishability

1Cor 9:25+

For those who run the race of life in purity and self control

Crown of Glory

1Pe 5:4+

For those who lead the church with humility


Related Resources: 

Order Which Timing Who Description Scriptures
The Third Day
Jesus Christ
The resurrection of the Lord Jesus Christ, the “firstfruits of those who have fallen asleep.” Mat. 28:1-7; Mark 16:1-11; Luke 24:1-12; John 20:1-18; 1Cor. 15:20
Shortly after Christ’s Resurrection.
A Few OT Saints
At the earthquake attending the crucifixion, graves were opened. Shortly after the resurrection of Christ, these saints were raised Mat. 27:50-53
Before the Tribulation.
The resurrection of Church-age believers at the Rapture. John 14:3; 1Th. 4:13-18; 1Cor. 15:50-53
Middle of the Tribulation
Two Witnesses
God’s two witnesses will be raised after being killed by The Beast. Rev. 11:11-12‣
After Jacob’s Trouble
OT Saints
Old Testament saints will be resurrected to enter the Millennial Kingdom.54 Dan. 12:1-2‣; Isa. 26:19; Eze. 37:13-1455
Beginning of Millennial Kingdom.
Tribulation Martyrs
The Tribulation martyrs will be resurrected so that they can rule and reign with Christ. Rev. 20:4-6‣
End of Millennial Kingdom
Unbelieving Dead56
At the end of the millennial reign of Christ, the final resurrection will consist of all of the unbelieving, wicked dead. They will be found guilty at the Great White Throne Judgment and cast into the Lake of Fire. Rev. 20:11-15‣
Source: Tony Garland

Revelation 2:11  'He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death.'

  • He who has an ear: Rev 2:7 13:9 
  • the second death: Rev 20:6,14 21:8 


He who has an ear, let him hear what the Spirit says to the churches - This is Jesus' command to hear not just with one's physical ears (in one ear and out the other), but with ears that grasp what is heard and believe it and obey it as the general direction of their life. These are genuine overcomers. 

William Newell - The saints may have to bow their heads to those who execute the first death—who “kill the body”; but over these, we read, “the second death hath no authority” (Revelation 20:6+). No real believer is coming into judgment. (cf John 5:24). Believers’ works will be examined (2 Cor 5:10+, Ro 14:10-12+, cf Rev 22:12+), but not as sin: that is gone forever, borne on the cross! (1 Pe 2:24+) Hebrews 9:28+: “so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him.”

He who overcomes will not be hurt by the second death - Not is a double negative (ou me), the strongest way one can express a negative in Greek. The Second Death is alluded to above. Rev 20:14-15 says "Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire." So what is the Second Death? All those not written in the book of life (all non-believers in Jesus Christ) and (2) being thrown into the Lake of fire, which "burns with brimstone' (Rev 19:20). and which in Rev 20:10 indicates this will be a place of torment "day and night forever and ever"  

MacArthur - Though persecuted believers may suffer the first (physical) death, they will never experience the second death (which is not annihilation but conscious, eternal damnation in hell; Rev. 20:14; 21:8). Not is the strongest negative the Greek language can express.

Overcomes is in the present tense which means as their general lifestyle they experience victory of the world, the flesh and the devil. This is not speaking of perfection (only Jesus qualifies for perfection) but of direction. In other words, if one says they believe in Jesus and yet their is not pursuit of holiness or righteousness, but instead continued immersion in deeds of wickedness, they are are not genuine believers, their names are not in the book of life and they are destined for a forever future in the Lake of fire, the Second Death. 

Question - What is the second death?

Answer: The second death is mentioned on multiple occasions in the book of Revelation and is synonymous with the lake of fire. It is a “death” in that it is a separation from God, the Giver of life. It is called the “second” one because it follows physical death.

Revelation 21:8 explains the second death in the most detail: “The cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars – their place will be in the fiery lake of burning sulfur. This is the second death.”

Three other places in Revelation also mention the second death. The first is Revelation 2:11: “He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt at all by the second death.” In this verse, Jesus promises that believers (“overcomers”; see 1 John 5:4) will not experience the lake of fire. The second death is exclusively for those who have rejected Christ. It is not a place believers in Christ should fear.

Revelation 20:6 speaks of the second death in relation to a future period called the Millennium: “Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.” This verse notes three important facts. First, those who die for their faith in Jesus during the Tribulation will later be resurrected to enter the Millennium and live with Him. Second, these martyrs will escape the lake of fire or second death. Third, they will reign with Christ.

The second death is also mentioned in Revelation 20:14-15: “Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. If anyone’s name was not found written in the book of life, he was thrown into the lake of fire.” At the end of time, even death and the grave (Hades) will be thrown into the lake of fire. In addition, every person not included in the book of life will be thrown into the lake of fire. This condition will be final; the destination is permanent.

In summary, the second death is a reference to the lake of fire where those who are separated from God by their sin will dwell for eternity. This judgment was recorded in Scripture as a warning to unbelievers to seek the salvation that Jesus Christ provides. The coming judgment should also challenge believers to share their faith. There is a vast difference between the final destination of those who know Christ and those who do not. (

Participation in Births,
Deaths, and Resurrections

Event Unbeliever Believer Description
Born Again
The first birth is physical birth. The second birth is spiritual and occurs when a person comes to faith in Jesus Christ Only believers are “born twice.”
1st Death
The first death occurs at the end of one’s physical life.
1st Resurrection
The first resurrection is a category and occurs in stages, beginning with the resurrection of Christ (1Cor. 15:20) and ending with the resurrection just prior to the Millennial Kingdom (Rev. 20:5-6). Only believers participate in the first resurrection. 
2nd Resurrection
The second resurrection occurs at the end of the Millennial Kingdom at the Great White Throne Judgment (Rev. 20:11-13). Only unbelievers participate in the second resurrection. See Order of Resurrection..
2nd Death
The second death is after the Millennium and the Great White Throne Judgment (Rev. 20:14-15). As there is eternal life beyond this present life for the faithful, so there is eternal death beyond the death of the wicked The second death is commonly known as hell.
Source: Tony Garland

Related Resources:

Revelation 2:12  "And to the angel of the church in Pergamum write: The One who has the sharp two-edged sword says this:

  • the angel: Rev 2:1 1:11 
  • Who has: Rev 2:16 1:16 19:15,21 Isa 11:4 Heb 4:12 

And to the angel of the church in Pergamum write - See "JESUS' PATTERN TO ALL HIS CHURCHES."

The One Who has the sharp two-edged sword

Says this - See note on this phrase "tade legei" repeated in all seven letters which is accurately paraphrased in the NET Bible as "This is the solemn pronouncement."  (Rev 2:12NET).

Revelation 2:13  'I know where you dwell, where Satan's throne is; and you hold fast My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells.

  • know: Rev 2:2,9 
  • Satan's: Rev 2:9,10,24 3:9 
  • thou holdest: Rev 2:25 3:3,11 1Th 5:21 2Ti 1:13 Heb 3:6 10:23 
  • my name: Rev 3:8 Mt 24:9 Lu 21:17 Ac 9:14 Jas 2:7 
  • denied: Mt 10:23 1Ti 5:8 2Ti 2:12 Jude 1:3,4 
  • was: Ac 22:20 

I know where you dwell, where Satan's throne is; and you hold fast My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells

Revelation 2:14  'But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality.

  • I have: Rev 2:4,20 
  • Balaam: Nu 24:14 25:1-3 31:8,16 Jos 24:9 2Pe 2:15 Jude 1:11 
  • a stumblingblock: Isa 57:14 Jer 6:21 Eze 3:20 44:12 Mt 18:7 Ro 9:32 11:9 Ro 14:13,21 1Co 1:23 8:9 1Pe 2:8 
  • eat: Rev 2:20 Ac 15:20,21,29 21:25 1Co 8:4-13 10:18-31 
  • to commit: Rev 21:8 22:15 1Co 6:13-18 7:2 Heb 13:4 

But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality

Revelation 2:15  'So you also have some who in the same way hold the teaching of the Nicolaitans.

  • the doctrine: Rev 2:6 

So you also have some who in the same way hold the teaching of the Nicolaitans

Revelation 2:16  'Therefore repent; or else I am coming to you quickly, and I will make war against them with the sword of My mouth.

  • Repent: Rev 2:5,21,22 3:19 16:9 Ac 17:30,31 
  • else: Rev 2:5 
  • will fight: Rev 2:12 1:16 19:15,21 Isa 11:4 49:2 Eph 6:17 2Th 2:8 

Therefore repent; or else I am coming to you quickly, and I will make war against them with the sword of My mouth

Revelation 2:17  'He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.'

  • hath: Rev 2:7,11 3:6,13,22 
  • to eat: Ps 25:14 36:8 Pr 3:32 14:10 Isa 65:13 Mt 13:11  Joh 4:32 Joh 6:48-58 Col 3:3 
  • a new: Rev 3:12 19:12,13 Isa 56:4 65:15 
  • saving: 1Co 2:14 

He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it

Revelation 2:18  "And to the angel of the church in Thyatira write: The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this:

  • unto: Rev 2:1 1:11 
  • the Son: Ps 2:7 Mt 3:17 4:3-6 17:5 27:54 Lu 1:35 Joh 1:14,49 Joh 3:16,18,35,36 5:25 10:36 Ac 8:37 Ro 1:4 8:32 
  • who: Rev 1:14,15 

And to the angel of the church in Thyatira write - See "JESUS' PATTERN TO ALL HIS CHURCHES."

The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this

Revelation 2:19  'I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first.

  • know: Rev 2:2,9,13 
  • charity: 1Co 13:1-8 Col 3:14 1Th 3:6 2Th 1:3 1Ti 1:5 1Pe 4:8 2Pe 1:7 
  • patience: Rev 2:3 
  • the last: Rev 2:4 Job 17:9 Ps 92:14 Pr 4:18 Joh 15:2 2Pe 3:18 

I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first.

Revelation 2:20  'But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond-servants astray so that they commit acts of immorality and eat things sacrificed to idols.

  • I have: Rev 2:4,14 
  • that woman: 1Ki 16:31 17:4,13 19:1,2 21:7-15,23-25 2Ki 9:7,30-37 
  • and to seduce: Rev 2:14 Ex 34:15 Nu 25:1,2 Ac 15:20,29 1Co 8:10-12 10:18-21,28 

But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond-servants astray so that they commit acts of immorality and eat things sacrificed to idols

Revelation 2:21  'I gave her time to repent, and she does not want to repent of her immorality.

  • space: Rev 9:20,21 Jer 8:4-6 Ro 2:4,5 9:22 1Pe 3:20 2Pe 3:9,15 

I gave her time to repent, and she does not want to repent of her immorality.

Revelation 2:22  'Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds.

  • and them: Rev 17:2 18:3,9 19:18-21 Eze 16:37-41 23:29,45-48 
  • except: Jer 36:3 Eze 18:30-32 33:11 Zep 3:7 Lu 13:3,5 2Co 12:21 2Ti 2:25,26 

Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds.

Revelation 2:23  'And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds.

  • with death: Rev 6:8 
  • and all: Rev 2:7,11 De 13:11 17:13 19:20 21:21 Zep 1:11 
  • I am: 1Sa 16:7 1Ch 28:9 29:17 2Ch 6:30 Ps 7:9 44:21 Jer 11:20 17:10 Jer 20:12  Joh 2:24,25 21:17 Ac 1:24 Ro 8:27 Heb 4:13 
  • and I will: Rev 20:12 Ps 62:12 Isa 3:10,11 Mt 16:27 Ro 2:5-11 14:12 2Co 5:10 Ga 6:5 1Pe 1:17 

And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds

Revelation 2:24  'But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them--I place no other burden on you.

  • the depths: Rev 12:9 13:14 2Co 2:11 11:3,13-15 Eph 6:11,12 2Th 2:9-12 
  • I will: Ac 15:28 

But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them--I place no other burden on you

Revelation 2:25  'Nevertheless what you have, hold fast until I come.

  • that: Rev 3:3,11 Ac 11:28 Ro 12:9 1Th 5:21 Heb 3:6 4:14 10:23 
  • till: Rev 1:7 22:7,20 Joh 14:3 21:22,23 1Co 4:5 11:26 2Pe 3:10 

Nevertheless what you have, hold fast until I come

Revelation 2:26  'He who overcomes, and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS;

  • he: Rev 2:7,11,17 3:5,12,21 21:7 Ro 8:37 1Jn 5:5 
  • keepeth: Mt 24:13 Lu 8:13-15 Joh 6:29 8:31,32 Ro 2:7 1Th 3:5 Heb 10:38,39 Jas 2:20 1Jn 2:19 3:23 
  • to him will I give: Rev 3:21 20:4 22:5 Ps 49:14 Da 7:18,22,27 Mt 19:28 Lu 22:29,30 1Co 6:3,4 

He who overcomes, and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS

Revelation 2:27  AND HE SHALL RULE THEM WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE BROKEN TO PIECES, as I also have received authority from My Father;

  • he shall: Rev 12:5 19:15 Ps 2:8,9 49:14 149:5-9 Da 7:22 
  • even: Mt 11:27 Lu 22:29 Joh 17:24 


Revelation 2:28  and I will give him the morning star.

  • Rev 22:16 Lu 1:78,79 2Pe 1:19 

and I will give him the morning star

Revelation 2:29  'He who has an ear, let him hear what the Spirit says to the churches.'

  • Rev 2:7 

He who has an ear, let him hear what the Spirit says to the churches

The First and the Last
A B Simpson

I am the Alpha and the Omega, the First and the Last, the Beginning and the End. (Revelation 22:13).

As we think of the friends of life, how few there are that were linked with our earliest associations and memories! There was a period when every friendship began, and many of those we love the best we only knew for the first time a little while ago. But here a Friend addresses us who was before all other friends, who loved us long before we knew the love of brother, or even mother; long before we were even conscious of our own existence. "The Lord appeared to us in the past, saying: 'I have loved you with an everlasting love'" (Jeremiah 31:3a). Jesus is indeed the First. And then, how many of those that were the first in our life are not the last? The very mother, on whose sweet face our eyes gazed before they recognized any earthly countenance, has long since passed from our view. Only a few of the friends of youth remain, and how many of the fondest attachments of life have been like rivers that run into the desert and are lost amid the sands. But here we have One who will be there at the close, who will remain when all others have passed away, for Jesus is the Last. Amid the passing years and the passing forms of loved ones and the changing scenes of life, how sweet it is to know that Jesus is the First and the Last! Let us gather up by the help of the Holy Ghost some of the precious lessons of this wonderful name that covers all the present and the future.

The First

His preexistence
1. This expresses the eternal preexistence of Christ. We find Him constantly declaring this in His own addresses in the Gospel of John. "He was before me" (John 1:30b) is the witness of John to Him. "I came from the Father and entered the world" (John 16:28a) is His own testimony. "Before Abraham was born, I am" (John 8:58b). Even in the Old Testament we have some sublime pictures of the eternal Christ. "He will be called... Everlasting Father (or the Father of Eternity)" (9:6b) is Isaiah's picture. "Whose origins are from of old,/ from ancient times" (5:2) is Micah's picture. 

Proverbs 8:22-31 is Solomon's inspired picture of the eternal Logos, His ancient love to the world and the men that He was coming in the fullness of the ages to redeem.

His preeminence
2. This expresses His preeminence.
This also is most clearly taught by the Holy Ghost in the Scriptures and claimed by Christ Himself. "That in everything he might have the supremacy [preeminence, KJV]" (Colossians 1:18b) is the Father's purpose regarding His dear Son, for His is the preeminence of deity. He is higher than all men, higher than all angels, very God of very God, the brightness of the Father's glory, the express image of His person, the King of kings and Lord of lords. There is no doubt that this is what He claimed Himself, and for this claim His life was threatened again and again by the Jews, and taken at last in His final judgment and crucifixion. "He must die, because he claimed to be the Son of God" (John 19:7b) was their charge.
The hands into which we commit our souls are divine and infinite hands. The ransom which has been paid for our sin is of the infinite value of deity. The grace that is sufficient for our full salvation is the grace of the infinite God. The kinship to which He has raised us is nothing less than to be partakers of the divine nature and sons and heirs of God and joint heirs with Christ. Let us not fear to bring forth every diadem and crown Him Lord of all.

The work of creation and providence
3. This expresses His relation to the work of creation and providence
. This thought is expressed by the Apostle Paul in his epistle to the Colossians in these strong and significant words: "For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together" (1:16-17).
This expresses Christ's relation to the natural creation and to the affairs of providence. It was through His hand that the material universe was framed, and it is by His constant superintendence that the whole machinery of providence is carried on. By Him all things consist or, literally, "hang together." He is the cohesive force that holds the whole universe in order and harmony. All power is given to Him in heaven and in earth. Like the Roman centurion, all beings and forces are at the service of His will, and He can say to this one, "Go," and he goes, or to this one, "Come," and he comes, and to all things, "Do this," and they do it.
To Him we ascribe all the sublime descriptions that Jehovah gives us in the Old Testament of His sovereign power and glory. Every robe of majesty and might will fit the Son of God as perfectly as the Father, for it is He that does according to His will in the armies of heaven and among the inhabitants of the earth, and none can stop His hand from working, or say, "What are you doing?" In the midst of the throne ever sits the enthroned Lamb, while all angels and all creation sing in adoring reverence and love,

saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.”  And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.”   (Revelation 5:12-13)

This is our Christ: the first and the last.

His relation to the Bible
4. This expresses also His relation to the Bible.
Christ is first in these sacred pages. The one object of the Holy Scriptures is to reveal the person and portrait of Jesus. This is the key to its interpretation; this is the glory of its pages—Jesus in the story of creation, already planning the new creation; Jesus supreme above the ruins of the fall; Jesus in the ark, the rainbow and the dove; Jesus in the sacrifice on Mount Moriah, the ladder of Jacob and the story of Joseph; Jesus in the Paschal lamb, the desert manna, the smitten rock, the smoking sacrifice, the fragrant incense, the suffering scapegoat, the enrobed priest, the golden candlestick, the sacred ark, the sprinkled mercy seat, the hovering cherubim, the awful Shekinah, the glorious tabernacle and all its ministries and furniture; Jesus in the land of promise, in the temple of Solomon, in the story of Joshua, the Psalm of David, the throne of Solomon, the visions of Isaiah and the panorama of ancient prophecy as it unfolds toward the advent, the manger, the cross and the throne; Jesus in the apostles; Jesus in the apocalypse.
The testimony of Jesus is the Spirit of prophecy. The face of Jesus can be traced like water lines in fine paper back of every page, for He is the Alpha and the Omega: the first and the last of this Holy Book.

His relation to redemption
5. This expresses the relation of Jesus Christ to redemption.
He is the first in the plan of salvation. Long ago He was heard exclaiming, "I have come... I desire to do your will, O my God" (Psalm 40:7-8a). It has all been accomplished through Him, and His glory is all to return to Him, and He is forevermore to stand as the center and head of God's grandest work—the restoration of a ruined race, the salvation of sinful men. Christ is not only first in redemption: He is all. This winepress He hath trodden alone; none can share with Him this glory. His was all the cost; His alone the honor shall ever be. No name is so sublime in heaven as the Lamb, no song so loud as that which celebrates His redeeming love, and therefore all who receive this great redemption must give Jesus the supreme glory, or they cannot share it.

Relation to individual salvation
6. This expresses His relation to our individual salvation
, for every soul must acknowledge Jesus as the first. "You did not choose me, but I chose you" (John 15:16a), He tells us. The first desire to come to Him came from Him. The very hunger that longed for Him was His grace beginning to enter our hearts. He has loved us with an everlasting love and, therefore, with loving-kindness has He drawn us. Not only has He pardon for us when we repent, but He is exalted to give repentance to Israel and the remission of their sins. Not only will He fulfill our earnest prayers, but He makes intercession within us with groanings which cannot be uttered. Not only will He meet us in blessing if we will come to Him, but He will even take our will and work in us both to will and to do His good pleasure. His arms reach down to us at the lowest depth. His grace is beforehand in all its manifestations. Christ will take us at the very alphabet of Christian life and from the very beginning will count us His disciples and then will set us free. Let us fully learn this precious truth, and always take Him for the very thing we need the most and the first and even the very thing for which we ourselves are responsible and yet insufficient. He will not only do His glorious part, but He will enable us to do ours.

Relation to our Christian life and work
7. This expresses the relation of Christ to our Christian life and work
. This is the true aim of a consecrated life—to make Jesus first. Let us give Him the first place in our heart, in our thoughts, in our aims and motives, in our plans, in our affections, friendships, occupations, our business, our pleasures, our families and our whole existence. Let us always come to Him first for help. Let us bring to Him the very first beginnings of temptation. Let us catch the lions and the dragons while they are young, and so shall we trample them under foot. And we will never see any old lions if we do so without fail, for they will all be disposed of before they have time to grow formidable. Let us take to Him the merest thing that needs help, whether it be for soul or body, for secular business or sacred experiences. Jesus first—let this ever be our simple watchword, and life's tangles will all be unraveled, will not have time to grow serious, and so the touchstone that will settle every question of perplexity and duty will be Jesus first. Will I do this? Will I please this person or Him? Will it be something else, or will it be Jesus first? Oh, how this will consecrate, elevate and glorify our life and enthrone Him and us with Him in a kingdom of constant peace and victory! We must bring the crowns and lay them at His feet and write on everything: "From now on, Jesus first."

The Last

The eternal existence of Jesus
1. This implies the eternal existence of Jesus. He is, as He Himself expressed it, alive for evermore; or, as the old prophet put it still more sublimely, the Father of Eternity. It is glorious to have one that covers all the future and has in His hand the scroll of every destiny and the control of every future event. The Lamb in the midst of the throne holds the sealed book of all our destinies, and forevermore can fix every event of our existence. No matter what is coming, Jesus is coming with it. Though it be trial, temptation or death, He will be there. The heavens and the earth will pass away, but He will remain. The friends we have known will disappear, but He will abide. We will change, but He is the same yesterday, today and forever. The things we commit to Him are committed against that day. The interests that He is guarding are safe forever. Beyond the smiling and the weeping, beyond the parting and the meeting, He stands in eternity with our title and our crown safe in His keeping. How often have we felt that the present sorrow or even death were nothing if it were all safe beyond, if it would be safe at last! Blessed be His name! He is the last, and His mighty works reach beyond all present vicissitudes and guard our treasures and trusts forevermore. The things He gives us will stand. The things that are linked with Him are eternal.

   There is One amid all changes
    Who standeth ever fast;
   One who covers all the future,
    The present and the past;
   Jesus is the Rock of Ages,
    The first and the last.
   Jesus is the first;
    Jesus is the last;
   Trust to Him thy future,
    Give Him all thy past;
   Jesus is the Rock of Ages,
    The first and the last.

Finish His work
2. Christ will finish His work in us and carry to consummation all that He begins. Therefore, He is called "the author and perfecter of our faith" (Hebrews 12:2b). "He who began a good work in you will carry it on to completion until the day of Christ Jesus" (Philippians 1:6). "The Lord will fulfill his purpose for me" (Psalm 138:8a). "My sheep listen to my voice," He says, "and they shall never perish, no one can snatch them out of my hand" (John 10:27, 29). He takes us forever, and He will not leave us until He has done all that He has spoken of to us. He never leads His flock out to desert them in the hour of need. He never leads us out into the difficult enterprise without promising to stand by us and crown our work with success. He says of every true enterprise begun in His name and at His bidding, "The hands of Zerubbabel have laid the foundation of this temple; his hands will also complete it. Then you will know that the Lord Almighty has sent me to you" (Zechariah 4:9).

The end and substance
3. Christ is not only the finisher of our life and work, but Christ Himself is the end and substance of all things. When we are done with things and people and see Him as He is, we shall find that His heart is the fountain of all love, His smile the substance of all joy, His life the life of all life, Himself the first and the last of everything, and we will have nothing that is not part of Him and linked with Him. Every face we see will simply reflect His beauty. Every joy we feel will be but a radiant from His heart. Every glory we wear will be but a reflection of His holiness. Every throb of our immortal life will be but a pulsation of His being, and Christ shall be all, and in all, and we will have reached the last line of the old chorus, "Everything in Jesus, and Jesus in everything." So let us step out writing over every day and hour and moment, "Jesus first," and we will find surely that Jesus is "the last." (The Names of Jesus - A B Simpson online)