AM Bible Study Group; December 30, 2015 from Revelation 2:1-7

Theme: Before giving the vision of the turmoils before His coming, we’re given a clear vision of the majesty of the King.

(All Scripture is taken from The New King James Version, unless otherwise indicated).

Bethany Bible Church; AM Bible Study; December 30, 2015 Revelation 2:1-7 Theme: Our Lord does not want His people to merely be faithful in their doctrine about Him but not also passionate in their love toward Him. With this study, we begin to examine the section of Revelation that our Lord described as “the things which are” (1:19)—that is, the Lord’s seven letters to the seven churches of Asia (see 1:11, 19-20). There is no textual evidence that these letters were separated from one another. They appear to have always been grouped together; and so, they are meant to be read and interpreted in union with one another. The statement common to the end of each of the letters—”He who has an ear, let him her what the Spirit says to the churches”—strongly suggests that they describe lessons that are to be embraced by all churches. But how should these seven specific letters be viewed? Some have seen them strictly as letters to seven individual churches—which, of course, they are. But why only these seven? There were many other churches in Asia Minor at this time; but no specific letters from the Lord appear to have been written to them. It must be that these particular seven churches were written to in a way that is significant to the Lord’s purpose. Jack MacArthur wrote, “The selection of the seven churches was governed by the fact that each church was in some way illustrative of the conditions common in local churches of that time, as well as throughout later history. These messages, therefore, embody admonition suitable for churches in many types of spiritual need” (Expositional Commentary on Revelation, p. 37). In other words, this approach to the seven letters views the seven churches as presenting basic types of churches that are constant throughout the centuries—with basic types of messages from the Lord for churches in such situations. In addition, some view the seven churches as representing different phases of the church’s development throughout its history on earth. Henry Morris held this view and wrote, “History has, indeed, shown such a general development through the years, and it is reasonable that the sequential development of the respective exhortations in these messages should be arranged by the Lord in the same sequence” (The Revelation Record, p. 48). It may be that, in the wisdom of our Lord, each of the three views—the specific view, the typical view, and the historic view—are all valid and helpful. This morning, we begin with a look at the Lord’s letter to the church in Ephesus. I. BACKGROUND ON EPHESUS. A. Ephesus was a significant city in the days of John. It was the principle city of Asia Minor, with a population of around 250,000. It was a city that was very wealthy, cosmopolitan, and culturally diverse. It had the distinction within the Roman empire of being a “free city”. This meant that it was politically free, for the most part, to be self-governing. It was, in fact, a city in which the emperor would often come to try legal cases of importance to the whole empire. It was also commercially prosperous city, because three major trade routes converged on it. It had a large market place, and a theater built on a mountain side that overlooked the harbor—a theater that could seat as many as 25,000 people. B. The great pride of the city, however, was the Temple of Artemis (sometimes called Diana). It was 425 feet long, 220 feet wide and 60 feet high; and was recognized as one of the seven wonders of the ancient world. It had 127 marble pillars, 36 of which were overlaid with gold and jewels. It housed the statue of the Diana—the original representation of which was an ugly, squat little a fertility goddess that was nevertheless held in reverence by the citizens of the city. They believed that this image fell down from heaven—and if you’d ever seen it, you appreciate why heaven would have wanted to dropped it! Much of the economy of the city centered on the worship of this goddess Diana (the image of which became more aesthetically improved as the centuries rolled on). The manufacture of idols and the employment of temple prostitutes brought money into the city from around the world. In addition, the temple itself was recognized as place where anyone who was being prosecuted for a crime could find safe asylum; and so, in addition to its characteristic immorality, it was also haven for all sorts of criminals and trouble-makers. Much background regarding the worship of Diana is found in Acts 19. C. In the providence of God, a church of believers was established in this city. And as the city was important, so was this congregation. Ephesus was a key city with respect to perhaps as many as eight New Testament letters. The Letter to The Ephesians (though not clearly written to the people of this church; because the phrase “at Ephesus” doesn’t appear in the original Greek in Ephesians 1:1) came to bear the name of this city, and was no doubt read by the people of this church. 1 and 2 Timothy were also written to its pastor. Because John ministered for many years in Ephesus, its believed that the Gospel of John, and his first, second and third letters were all written to this church—in addition to this letter now before us. What’s more, Paul wrote 1 Corinthians from Ephesus. (Acts 20 also contains Paul’s words to the pastors of Ephesus.) II. JESUS’ INTRODUCTION (v. 1). A. The letter—as is true of all the letters—was directed to the “angel” of the church of Ephesus. This is referring to the pastor, or leading elder, of the church. This name is borrowed from the synagogue system, in which the leading elder was often referred to as its “angel” or “messenger”. Jesus’ word is to those appointed with the task of overseeing His church (see Acts 20:28). B. Note how Jesus identifies Himself by some of those things which were revealed to John about Him. He is called “He who holds the seven stars in His right hand”; which speaks of His abiding care for and possession of the leaders of His church. He is also called the One “who walks in the midst of the seven golden lampstands”; which speaks of His intimate involvement in His church. Jesus is deeply concerned about His churches; and so, naturally, is deeply concerned that they be right with Him. III. THE COMMENDATIONS OF THE CHURCH (v. 2-3). A. Jesus knew their works. He was aware of what the saints in that church did for Him. B. He knew their ‘labor’—here, a word that refers to hard and strenuous labor to the point of exhaustion. C. He knew their patience. He knew what they had to endure; and that in all the difficult things that they endured, they had not abandon Him. D. He knew that they could not bear or endure those who are evil. They didn’t tolerate sin in their midst, but dealt faithfully with it. E. He knew of their doctrinal integrity. They tested those who claimed to be apostles—but who were not true apostles; and found them to be false. (Verse 6 may be an example of their doctrinal integrity.) F. He knew of their perseverance. They didn’t abandon the faith though—at times—it cost them dearly to follow Jesus. G. He knew that they labored—again, in the sense of laboring nearly to exhaustion—for His name’s sake; but did not become weary of doing so. (Note that verse 3 is better translated in the NIV; “You have persevered and have endured hardships for my name, and have not grown weary.” IV. THE REBUKE (vv. 4-5). A. Anyone looking at this church, with respect to the commendations it received from the Lord, would of course be proud to be a part of it. But there was a serious fault—so serious, in fact, that it was in great danger of having its opportunity of witness to the world taken away by the Lord. They “left” their first love. That is, they did all of these wonderfully devoted things that they did; but they no longer did them in the spirit of love for the Lord that had once motivated them. It was an outward glow with the fire gone out. And Jesus is not satisfied with a church doing all the right things—even fighting and standing for the truth—while not motivated by love for Him and love for people. B. He warned that this church must follow the path toward getting better. It must (1) remember from where it had fallen, (2) repent, and (3) do the first works (that is, the works motivated by genuine love for Him). If it didn’t repent, He would remove its lampstand from its place—which suggest that He would take away its privileged place of witness to the world in the strategic city of Ephesus. Jesus is not commended to this world by a church that doesn’t work for Him out of the motive of true and passionate love to Him. V. A SECOND COMMMENDATION (v. 6). A. The Lord does, however, give this church a second commendation. It hated the works of the Nicolatans; which our Lord said, “I also hate.” In rebuking them for their lack of love, the Lord at least commends the fact that they hated the same thing He hated. This heretical group called the Nicolatans is spoken of again plainly in the letter to the church at Pergamos (2:14-15); and may be eluded to in the letters to the church in Thyatira (2:20-23) and to Sardis (3:4). The third century historian Eusebius wrote of the heresy of ‘the Nicolaites’; of which mention is made in the revelation of John. These boasted of Nicolaus as their founder, one of those deacons who with Stephen were appointed by the apostles to minister unto the poor. Clement of Alexandria, in the third book of Stromata, relates the following respecting him, “Having a beautiful wife, and being reproached after the ascension of our Lord, with jealously by the apostles, he conducted her into the midst of them, and permitted any one that wished to marry her. This they say was perfectly consistent with that expression of his, ‘that every one ought to abuse his own flesh’. And thus those that adopted his heresy, following both this example and expression literally, rush headlong into fornication without shame. I have ascertained, however that Nicolaus lived with no other woman than the one to whom he was married, but that his daughters continued in the state of virginity to advanced life; that his son also remained uncorrupt. It would appear, therefore, from these facts, that the introduction of his wife into the midst of the apostles, on account of jealousy, was rather the suppression of passion. And, therefore, abstinence from those pleasures that are so eagerly pursued, was inculcated by the expression, ‘we ought to abuse the flesh.’ For I do not think, that according to the saying of our Lord, he wished to serve two masters, the flesh and the Lord. They indeed say that Matthew thus taught to fight against and to abuse the flesh, not to give way to any thing for the sake of pleasure, and to cultivate the spirit by faith and knowledge.” But it may suffice to have said thus much concerning those who have attempted to mutilate the truth, and which again became extinct, sooner than said (Eusebius, Ecclesiastical History, chpt. 29.) C. Eusebius then goes on to quote the early church father Clement’s report of how many of the apostles remained in a married state, against those who were setting marriage aside. It may be, then, that the original intent of Nicolaus was to present himself in a superior position over the apostles by abstaining from sexual intimacy with his wife. Paul seems to speak of such an error in the New Testament (Colossians 2:18, 21-23; 1 Timothy 4:1-5; 1 Corinthians 7:1-9). But in the end, it would appear that Nicolaus’ heretical teaching had the effect of encouraging immorality rather than suppressing lusts; since it seems that many apparently took his words in a literal sense. This may then be an example of the ‘testing’ and ‘finding false’ those who who claimed to be apostles that our Lord commended the church for in verse 2. This however, as worthy as it was, was not enough to make up for the loss of this church’s first love. It may be that the Lord made reference to this because—in something of a ‘Nicolatan’ way—this church was setting aside its love for Him. It would be as if He were saying, “You hate the doctrine of the Nicolatans, and so do I. But don’t you see how you yourselves are behaving like them toward Me?” VI. THE LORD’S CLOSING APPEAL (v. 7). A. He calls for all those who have an ear to hear what He says “to the churches”. Note that He promises that, to those who overcome—and in this context, that would refer to overcoming the tendency to work for our Lord without sincere love to Him and to the people who need Him—He would give them “to eat from the tree of life, which is in the midst of the Paradise of God” (see Revelation 22:2). B. Let’s learn from this letter, then, that the purpose of our protection of sound doctrine is not an end in and of itself. It is an act of love—love for Jesus and love for the people who need to know Him. As Paul wrote to Pastor Timothy—a man who, for a season, served in leadership over this very church; As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine, nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith. Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith, from which some, having strayed, have turned aside to idle talk . . . (1 Timothy 1:3-6; emph. added).