I know thy works, and thy labor, 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:
2. canst not bear ] As too heavy a burden.
them which say they are apostles ] Cf. 2Co 11:13 sqq. For the question who these false Apostles at Ephesus were, see Excursus II.
hast found them liars ] Rather, didst find them false. They had profited by St Paul’s warning, Act 20:28-30.
Fuente: The Cambridge Bible for Schools and Colleges
I know thy works – The common formula with which all the epistles to the seven churches are introduced. It is designed to impress upon them deeply the conviction that he was intimately acquainted with all that they did, good and bad, and that therefore he was abundantly qualified to dispense rewards or administer punishments according to truth and justice. It may be observed that, as many of the things referred to in these epistles were things pertaining to the heart – the feelings, the state of the mind – it is implied that he who speaks here has an intimate acquaintance with the heart of man, a prerogative which is always attributed to the Saviour. See Joh 2:25. But no one can do this who is not divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ. See Psa 7:9; Jer 11:20; Jer 17:10; 1Sa 16:7; 1Ki 8:39.
And they labor – The word used here ( kopos) means properly a beating, hence wailing, grief, with beating the breast; and then it means excessive labor or toil adapted to produce grief or sadness, and is commonly employed in the New Testament in the latter sense. It is used in the sense of trouble in Mat 26:10, Why trouble ye (literally, why give ye trouble to) the woman? (compare also Mar 14:6; Luk 11:7; Luk 18:5; Gal 6:17); and in the sense of labor, or wearisome toil, in Joh 4:38; 1Co 3:8; 1Co 15:58; 2Co 6:5; 2Co 10:15; 2Co 11:23, 2Co 11:27, et al. The connection here would admit of either sense. It is commonly understood, as in our translation, in the sense of labor, though it would seem that the other signification, that of trouble, would not be inappropriate. If it means labor, it refers to their faithful service in his cause, and especially in opposing error. It seems to me, however, that the word trouble would better suit the connection.
And thy patience – Under these trials; to wit, in relation to the efforts which had been made by the advocates of error to corrupt them, and to turn them away from the truth. They had patiently borne the opposition made to the truth, they had manifested a spirit of firm endurance amidst many arts of those opposed to them to draw them off from simple faith in Christ.
And how thou canst not bear them which are evil – Canst not endure or tolerate them. Compare the notes on 2Jo 1:10-11. That is, they had no sympathy with their doctrines or their practices, they were utterly opposed to them. They had lent them no countenance, but had in every way shown that they had no fellowship with them. The evil persons here referred to were, doubtless, those mentioned in this verse as claiming that they were apostles, and those mentioned in Rev 2:6 as the Nicolaitanes.
And thou hast tried them which say they are apostles – Thou hast thoroughly examined their claims. It is not said in what way they had done this, but it was probably by considering attentively and candidly the evidence on which they relied, whatever that may have been. Nor is it certainly known who these persons were, or on what grounds they advanced their pretensions to the apostolic office. It cannot be supposed that they claimed to have been of the number of apostles selected by the Saviour, for that would have been too absurd; and the only solution would seem to be that they claimed either:
(1)That they had been called to that office after the Saviour ascended, as Paul was; or,
(2)That they claimed the honor due to this name or office, in virtue of some election to it; or,
(3)That they claimed to be the successors of the apostles, and to possess and transmit their authority.
If the first of these, it would seem that the only ground of claim would be that they had been called in some miraculous way to the rank of apostles, and, of course, an examination of their claims would be an examination of the alleged miraculous call, and of the evidence on which they would rely that they had such a call. If the second, then the claim must have been founded on some such plea as that the apostolic office was designed to be elective, as in the case of Matthias Act 1:23-26, and that they maintained that this arrangement was to be continued in the church; and then an examination of their claims would involve an investigation of the question, whether it was contemplated that the apostolic office was designed to be perpetuated in that manner, or whether the election of Matthias was only a temporary arrangement, designed to answer a particular purpose. If the third, then the claim must have been founded on the plea that the apostolic office was designed to be perpetuated by a regular succession, and that they, by ordination, were in a line of that succession; and then the examination and refutation of the claim must have consisted in showing, from the nature of the office, and the necessary qualifications for the office of apostle, that it was designed to be temporary, and that there could be properly no successors of the apostles, as such. On either of these suppositions, such a line of argument would be fatal to all claims to any succession in the apostolic office now. If each of these points should fail, of course their claims to the rank of apostles would cease; just as all claims to the dignity and rank of the apostles must fail now. The passage becomes thus a strong argument against the claims of any persons to be apostles, or to be the successors of the apostles, in the uniqueness of their office.
And are not – There were never any apostles of Jesus Christ but the original twelve whom he chose, Matthias, who was chosen in the place of Judas Act 1:26, and Paul, who was specially called to the office by the Saviour after his resurrection. On this point, see my work on the Apostolic Church (pp. 49-57, London ed.).
And hast found them liars – Hast discovered their pretensions to be unfounded and false. In 2Co 11:13, false apostles are mentioned; and, in an office of so much honor as this, it is probable that there would be not a few claimants to it in the world. To set up a claim to what they knew they were not entitled to would be a falsehood, and as this seems to have been the character of these people, the Saviour, in the passage before us, does not hesitate to designate them by an appropriate term, and to call them liars. The point here commended in the Ephesian church is, that they had sought to have a pure ministry, a ministry whose claims were well founded. They had felt the importance of this, had carefully examined the claims of pretenders, and had refused to recognize those who could not show, in a proper manner, that they had been designated to their work by the Lord Jesus. The same zeal, in the same cause, would be commended by the Saviour now.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. I know thy works] For the eyes of the Lord are throughout the earth, beholding the evil and the good; and, being omnipresent, all things are continually open and naked before him. It is worthy of remark, that whatsoever is praiseworthy in any of these Churches is first mentioned; thereby intimating that God is more intent on finding out the good than the evil in any person or Church; and that those who wish to reform such as have fallen or are not making sufficient advances in the Divine life, should take occasion, from the good which yet remains, to encourage them to set out afresh for the kingdom of heaven. The fallen or backsliding who have any tenderness of conscience left are easily discouraged, and are apt to think that there is no seed left from which any harvest can be reasonably expected. Let such be told that there is still a seed of godliness remaining, and that it requires only watching and strengthening the things which remain, by prompt application to God through Christ, in order to bring them back to the full enjoyment of all they have lost, and to renew them in the spirit of their mind. Ministers continually harping on Ye are dead, ye are dead; there is little or no Christianity among you, c., c., are a contagion in a Church, and spread desolation and death wheresoever they go. It is far better to say, in such cases, “Ye have lost ground, but ye have not lost all your ground ye might have been much farther advanced, but through mercy ye are still in the way. The Spirit of God is grieved by you, but it is evident he has not forsaken you. Ye have not walked in the light as ye should, but your candlestick is not yet removed, and still the light shines. Ye have not much zeal, but ye have a little. In short, God still strives with you, still loves you, still waits to be gracious to you take courage, set out afresh, come to God through Christ; believe, love, obey, and you will soon find days more blessed than you have ever yet experienced.” Exhortations and encouragements of this kind are sure to produce the most blessed effects; and under such the work of God infallibly revives.
And thy labour] He knew their works in general. Though they had left their first love, yet still they had so much love as excited them to labour, and enabled them to bear persecution patiently, and to keep the faith; for they could not tolerate evil men, and they had put fictitious apostles to the test, and had found them to be liars, pretending a Divine commission while they had none, and teaching false doctrines as if they were the truths of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I know thy works: these words being in the front of all the seven epistles, cannot be interpreted as signifying a knowledge of approbation, as Psa 1:6, but of a comprehension in the understanding, and as signifying Christs omnisciency; though it be true, that the Lord both understood and approved of some of the works of this church particularly.
And thy labour, and thy patience; their labour in propagating the knowledge of Christ and doctrine of the gospel, and their patient taking up and bearing the cross.
And how thou canst not bear them which are evil; and their zeal and warmth, that they would not endure either persons erroneous in judgment, or lewd in their lives, in their communion.
And thou hast tried them which say they are apostles, and are not: in the primitive church there were some that falsely pretended an immediate call or mission from Christ, to preach what they did, but this church would not endure them. It appears from Pauls Second Epistle to Timothy, that there were then false teachers very busy in that church; possibly Ebion and Cerinthus, (who both lived in this time, and Cerinthus preached in Asia), or their disciples, might be some of them. They tried them, possibly, by the word of God, according to the rules given in it to try the spirits.
And hast found them liars; and found that they had no such immediate mission, no authority from Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. I know thy worksexpressingHis omniscience. Not merely “thy professions, desires, goodresolutions” (Re 14:13,end).
thy labourTwo oldestmanuscripts omit “thy”; one supports it. The Greekmeans “labor unto weariness.”
patienceperseveringendurance.
bearevil menare a burden which the Ephesian Church regarded asintolerable. We are to “bear (the same Greek, Ga6:2) one another’s burdens” in the case of weakbrethren; but not to bear false brethren.
triedby experiment;not the Greek for “test,” as 1Jo4:1. The apostolical churches had the miraculous gift ofdiscerning spirits. Compare Ac20:28-30, wherein Paul presciently warned the Ephesianelders of the coming false teachers, as also in writing to Timothy atEphesus. TERTULLIAN [OnBaptism, 17], and JEROME[On Illustrious Men, in Lucca 7], record of John, that when awriting, professing to be a canonical history of the acts of Paul,had been composed by a presbyter of Ephesus, John convicted theauthor and condemned the work. So on one occasion he would not remainunder the same roof with Cerinthus the heretic.
say they areapostlesprobably Judaizers. IGNATIUS[Epistle to the Ephesians, 6], says subsequently, “Onesimuspraises exceedingly your good discipline that no heresy dwells amongyou”; and [Epistle to the Ephesians, 9], “Ye did notpermit those having evil doctrine to sow their seed among you, butclosed your ears.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I know thy works,…. The good works, both of ministers and churches; no evil works are mentioned, nor anything complained of in this church but an abatement of the fervour of her first love. Christ, as the omniscient God, knows all the works of his people, and the springs, and principles, and ends, and views of them, whether they are done in obedience to him, and spring from love to him, and are performed in his strength, and by his grace, and are directed to his glory; and such he takes notice of, approves of, and is well pleased with, not as the ground of his delight in their persons, but as the fruits of his own grace; and during the apostolic age, churches and ministers were very diligent in working; yea, they were laborious, as follows:
and thy labour: particularly the labour of ministers of the Gospel, in these times, in the frequent preaching of it, in season and out of season; and in the constant administration of the ordinances; and in the diligent exercise of church discipline. The work of the ministry is a laborious work to the mind in studying, and to the body in the outward discharge of it; and it becomes more so, through the malice and opposition of enemies, and the weakness of friends; and such as are diligent and laborious deserve respect, even double honour; and though they may not have it from men, yet Christ takes notice of them and their labours, and commends them for them, and will reward them.
And thy patience; as this may refer to the ministers of the word, it may denote their patience in suffering reproaches and persecutions for the sake of the Gospel, which they bore patiently, cheerfully, and constantly; and in bearing the infirmities of weak saints, in their several communities; and in reclaiming and restoring persons out of the way; and in waiting for the success of their ministry, and their continuance and perseverance in it. And as this may respect members of churches, it may point at their patience under afflictions from the hand of God, and under reproach and persecution from men, for their embracing and professing the Gospel; and their patient waiting for the heavenly glory, and their firm expectation of it, and their perseverance unto it.
And how thou canst not bear them that are evil; that were so either in their principles or in their practices, or both; men that lived immoral lives, and held erroneous doctrines, these the primitive ministers and churches could not bear; they had an inward abhorrence and detestation of them in their minds; they could not bear them in communion with them; they admonished them according to the nature of their offence, and cast out such as were obstinate and incorrigible; they withdrew from such as were disorderly, and rejected heretics after the first and second admonition; their zeal for church discipline is here taken notice of to their commendation.
And thou hast tried them which say they are apostles, and are not,
and hast found them liars; this doubtless was done in the church at Ephesus, where, after the Apostle Paul’s departure, grievous wolves, in sheep’s clothing, entered, and men arose from among themselves, speaking perverse things, Ac 20:29; yet it was not peculiar to that church, though it was to the apostolic age; for in no other could men with any face pretend to be the apostles of Christ; and such there were, who sprung up in the several churches at Jerusalem, Corinth, Galatia, and elsewhere, who called themselves the apostles of Christ, but were false apostles, deceitful workers; they pretended to have their doctrine, call, mission, and commission, immediately from Christ, as the true apostles had, and a power to work miracles, and talked of inspirations and revelations by the Spirit of God. Now the apostles, ministers, and churches of those times, tried their pretensions and doctrines by the word of God, and by the fruits which they produced in themselves and others; and through that discerning of spirits which they had, they found them to be liars; that they were not, nor had they what they pretended to be, and have, and exposed them as such.
Fuente: John Gill’s Exposition of the Entire Bible
I know (). Rather than and so “emphasizes better the absolute clearness of mental vision which photographs all the facts of life as they pass” (Swete). So also in Rev 2:9; Rev 2:13; Rev 2:19; Rev 3:1; Rev 3:8; Rev 3:15. For the distinction see Joh 21:17, “where the universal knowledge passes into the field of special observation.”
Works (). The whole life and conduct as in Joh 6:29.
And thy toil and patience ( ). “Both thy toil and patience,” in explanation of , and see 1Th 1:3, where all three words (, , ) occur together as here. See 14:13 for sharp distinction between (activities) and (toils, with weariness). Endurance () in hard toil ().
And that ( ). Further explanation of (hard toil).
Not able ( ). This Koine form for the Attic (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.
Bear (). First aorist active infinitive of , for which verb see John 10:31; John 12:6; Gal 6:2. These evil men were indeed a heavy burden.
And didst try ( ). First aorist active indicative of , to test, a reference to a recent crisis when these Nicolaitans (verse 6) were condemned. The present tenses (, ) indicate the continuance of this attitude. Cf. 1Jo 4:1.
Which call themselves apostles ( ). Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2Cor 11:5; 2Cor 11:13; 2Cor 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Ac 20:29; in sheep’s clothing, Jesus had said (Mt 7:15).
And they are not ( ). A parenthesis in Johannine style (John 2:9; John 3:9; 1John 3:1) for to correspond to .
And didst find ( ). Second aorist active indicative of . Dropping back to the regular structure parallel with .
False (). Predicate accusative plural of , self-deceived deceivers as in 21:8.
Fuente: Robertson’s Word Pictures in the New Testament
Thy works [ ] . See on Joh 4:47.
Labor [] . Originally suffering, weariness; hence exhausting labor. The kindred verb kopiaw is often used of apostolic and ministerial labor (Rom 16:12; 1Co 14:10; Gal 4:11).
Patience [] . See on 2Pe 1:6; Jas 5:1. Compare Paul ‘s exhortation to Timothy in Ephesus, 2Ti 2:25, 26.
Bear [] . See on Joh 10:31; Joh 12:6. Compare Gal 6:2, where the word is used of Christians bearing each others’ burdens.
Them which are evil [] . Trench observes that “it is not a little remarkable that the grace or virtue here ascribed to the angel of the Ephesian Church (compare verse 6) should have a name in classical Greek : misoponhria hatred of evil; the person of whom the grace is predicated being misoponhrov hater of evil; while neither of these words, nor yet any equivalent to them occurs in the New Testament. It is the stranger, as this hatred of evil, purely as evil, however little thought of or admired now, is eminently a Christian grace.”
Hast tried [] Rev., didst try. See on tried, 1Pe 1:7; and compare 1Jo 4:1; 1Co 12:10.
Fuente: Vincent’s Word Studies in the New Testament
1) “I know,” (oida) “I perceive,” see through, comprehend, or am cognizant of –
a) “Thy works,” (ta erga sou) “Your works,” what kind they are, your pragmatic or practical Christian conduct.
b) “And thy labor,” (kai ton kopon) “And labor,” the kind of labor you do.
c) “And thy patience,” (kai ten hupomonen soul “And your endurance,” as a church, of hardships and wrongs, like their master endured, Joh 15:20.
2) “And how thou canst not bear them which are evil,,” (kai hoti on dene Bastasai kakous) “And that thou canst not endure (tolerate) bad men,” those with morally foul lives; They rejected fellowship of the ungodly, and the scorning, Psa 1:1-3; 1Jn 1:7.
3) “And thou hast tried them which say they are apostles,” (kai epeirasas tous legontas heautous apostolous) “And you tried (tested) those calling themselves apostles;” they compared their conduct or behavior with the Holy Scriptures, as every church should do, 1Jn 4:1-2; 2Co 11:13; Gal 1:8.
4) “And are not,” (kai ouk eisin) “And they are not,” not what they claim to be, 1Jn 1:8-9.
5) “And hast found them liars,” (kai heures autous pseudeis) “And you found them (to be) liars,” based on what the word of God said, Rom 3:3-4; 2Pe 2:17-19. Since the days of Ephesus churches of the Lord have had to guard against these infiltrators of their own membership who sneak in subtly, as jackals or vampire bats, night predators, Jud 1:3; Jud 1:13-19.
Fuente: Garner-Howes Baptist Commentary
(2) I know thy works.This phrase is probably common to all the epistles. See, however, Note on Rev. 2:9. It expresses the way in which all actions are naked and open before the eyesthose flame-like eyes (Rev. 1:14)of Him with whom we have to do (Psa. 11:4-5; Psa. 139:11-12; Heb. 4:13). The veneer of a formal faith might impose on the world, but it would not escape His scrutiny (Act. 1:24). He knows, too, and lovingly accepts, the unmarked and unrequited acts of true love (Mat. 10:42; Mat. 26:13), and appreciates, amid all its failures, genuine loyalty to Him (Joh. 21:17).
And thy labour (or, toil), and thy patience.The same things which St. Paul had pressed on Timothy (2Ti. 2:25-26). The first word signifies labour carried on unto weariness. The patience is more than passive endurance; it is, as Archbishop Trench says, a beautiful word, expressing the brave and persistent endurance of the Christian. But though thus possessed of endurance, He commends them that they could not endure evil men. In one sense, the lingering of this grace among them is the green leaf betokening better things; they have not lost the power of hating evil. (Comp. Rom. 12:9.) No man loves God truly who cannot hate evil (Psa. 101:3).
And thou hast tried (literally, didst try) them . . . and hast found them liars.St. Paul had warned the Ephesian elders of the appearance of false teachers (Act. 20:28-31). Zeal for pure doctrine characterised the Ephesian Church. It is commended by Ignatius in his epistle (ad Ep. 6). The false apostles here spoken of are not, I think, to be identified with the Nicolaitanes of Rev. 2:6; that verse is introduced as a further ground of commendation, mitigating the censure of Rev. 2:4-5. The claims to be considered apostles, which the Ephesian Church had disposed of, affords additional evidence of the early date of the Apocalypse. Such a claim could hardly have been put forward at a later date. But at the earlier periods such troublers of the Church were only too common (2Co. 2:17; 2Co. 11:14-15; Gal. 1:7; Gal. 2:4; Php. 3:2-3).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. I know His omniscient eyes as a flame of fire, (Rev 1:14,) blaze into the deepest recesses of their hearts and into all the deeds of their daily life.
Thy As the epistles are addressed each to the angel, it is remarkable how uniformly throughout the second person singular thy, thou, and thee are used. It might at first seem as if the missives from Patmos passed over the heads of the congregation and hit the angel only. Yet we think that no such misconception took place. The letters were to the Churches, (Rev 1:4; Rev 1:11,) and each Church in its unity knew that the angel and the Church were so one that his fault was their fault, his excellence theirs. And it was no divergency to address plurally you and the rest, as in Rev 2:24. If the bishops were here addressed, it is certain that bishops were first appointed as the bulwarks of the faith, to preserve the pure, unmingled apostolic tradition, to guard the books of the growing canon of the New Testament, and to repel the entrance of errors and demoralizations. Hence to the bishop belonged a high responsibility. He was praised or blamed as his Church was faultless or faulty. With a similar charge in the second person singular does St. Paul address Timothy. He must see that the true gospel tradition be preserved against all heresies. (1Ti 5:1-20, where see our notes.) He is responsible for the trial and suitableness of the elders, and for their careful ordination, 1Ti 5:17-22. And we may add, that in the narrative given by St.
Clement of St. John and the young man of Ephesus, the apostle holds the bishop to the same sharp responsibility, in the second person singular, as he exhibits here.
Thy works Both good and bad, both external and internal, of the hand and of the heart. But it is of the good he first speaks, namely, labour or activity, and patience or firm persistence passively.
Canst not bear Carry as a burden. They had both a holy patience and a holy impatience.
Tried them apostles Who claimed to be commissioned by Christ to dictate doctrines to the Church, and so to be apostles. The Ephesians had ample means for trying by the then extant gospels of the four evangelists, by St. Paul’s warnings in Acts xx, and in his epistle to their own Church and to other Churches.
Liars One of St. John’s severe terms, arising from his deep conception of the evil of falsifying Christianity at its fountain, and so sending down a false religion to the future ages.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘I know your works and your labour and your patient endurance, and that you cannot bear evil men, and you tried those who call themselves apostles and are not, and found them false, and you have patience and have endured for my name’s sake and have not grown weary.’
In many ways this appears an exemplary church, good-living, hardworking, resilient, enduring, unaccepting of wrongdoing, but they lack one thing. They have become bogged down. They are so busy that they are losing sight of Christ.
We can contrast what is said here with the epistle to the Ephesians. There the emphasis was all on the grace of God and the centrality of Christ, here the emphasis is on works, labour and endurance. These latter are commended, but the church is reminded that the former is more important still.
The reference to apostles need not indicate that there was a wider level of apostleship. (In the New Testament apostleship is strictly limited to the twelve, Paul and Barnabas and James the Lord’s brother). Rather it indicates that there were those who tried to claim such status for themselves, calling themselves apostles. The church rightly rejected them.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 2:2. I know thy works, &c. Our Saviour having begun with telling the angel, that He holds the seven stars in his right hand, (that is, “directs the angels or bishops of the seven churches,”) and that He walks in the midst of the seven golden candlesticks, or lamp-sconces; that is, views, considers, protects, and governs them; it is no wonder that he should know here, and in every one of the rest, what is done therein!
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 2:2 . are not “Christian deeds of heroism against false teachers,” as Hengstenb. thinks; [919] who, partly because of the otherwise inexplicable Rev 2:4 , partly in order not to maintain a repetition with respect to the , Rev 2:3 , and partly because of Rev 2:6 , [920] understands all of Rev 2:2-3 , as referring to conduct towards false teachers, the as work against them, while the , Rev 2:2 , signifies “active” and Rev 2:3 “passive” patience in suffering, which true confessors experience because of their zeal against them. All this is arbitrary. By , the external activity in general, whereby the Church manifests its inner life, is designated. The works (“fruits,” Mat 7:16 sqq.) cannot be evil (Rev 2:6 ; Rev 2:22 ; Rev 3:1 ; Rev 3:15 ; Rev 16:11 ; Rev 18:6 ; cf. Rom 2:6 sqq.). It is the entire and here praiseworthy [921] conversation of the church, [922] including their bearing under suffering, [923] that is here meant. This is shown by what follows, where the works are more accurately explained in a twofold respect, . . . and . . [924] Just because the does not stand after , but only after ( . . ) . (Rev 1:14 ), these two ideas cohere the more intimately, but not as hendiadys; [925] while as the second point the , . . . , is rendered prominent. [926] Just as in 1Co 15:58 , the of believers with their firm steadfastness is required for realizing the of the Lord, both are here mentioned; viz., the , i.e., the toilsome labor, [927] and the , i.e., the necessary patient perseverance, as a chief item in the . [928] The , together with the refers to all wherein believers fulfil their peculiar holy task with divine and spiritual power and endurance, a work which, in its most manifold forms, is always combined with hardship ( ), and therefore cannot be fulfilled without , as this is essentially and necessarily conditioned by the antagonism between the kingdom of Christ and the world.
The second commendation [929] is, that the Lord knows the “works” of the church at Ephesus, that it “cannot bear them which are evil” ( without the article). Concerning the form , [930] cf. Wetstein and Winer. The makes us think of the as a heavy burden. [931] The expression [932] designates those meant properly according to their perverted and worthless nature, which, however, in the sense of the prophet, already according to the O. T. view, cannot be estimated otherwise than by the measure of the positive divine norm. Thus “they which are evil” are in some sort of contradiction to the divine truth, whereby the inner and outward life of believers is determined; hence the actual intolerance towards them, or [933] the necessary hatred of their godless nature. [934]
. . . , . . . The praiseworthy conduct of the church towards those that are evil, who are here more accurately designated as false teachers, is still further acknowledged (until ). , synonymous with [935] and correlate with , , [936] is more the practical putting to the test, the trial from living experience. In 1Jn 4:1 , where the question is treated solely with respect to a definite confession, properly occurs: in this place, on the other hand, the indicates that works especially [937] come into consideration. Hence the connection of our false apostles with the false prophets, 1Jn 4 , [938] is inapposite.
Those here meant call themselves apostles, and yet are not; so the result of the proof is that they are found liars. Those men must, therefore, like the false apostles at Corinth, [939] have professed themselves as sent immediately from the Lord himself. [940] If in so doing they should have appealed to their intercourse with Christ as long as he was on earth, [941] which, however, is not indicated, it would of course follow that “that was the apostolic age.” But, at any rate, this declaration has sense only at the time which occurs about the Pauline period, i.e., possibly up to the destruction of Jerusalem; but not at the end of the first century, where a trace nowhere occurs of a false teacher laying claim to apostolic authority.
As to the character of the false teachers, cf. Rev 2:6 . [See Note XXVIII., p. 155.]
[919] Cf. also Heinr.
[920] See exposition of verse.
[921] Without saying, therefore, that I approve the (N. de Lyra).
[922] Ew., De Wette, Ebrard.
[923] Calov.
[924] Cf. Ew.
[925] Grot., Heinr.
[926] Against Ebrard.
[927] Cf. 1Th 1:3 ; 1Th 2:9 ; 2Co 6:5 .
[928] Cf. also, in Rev 14:13 , the correlation of the general and the more definite .
[929] Cf. also Rev 2:6 .
[930] Mar 9:22 .
[931] 2Ki 18:14 ; Mat 20:12 ; Gal 6:2 ; Act 16:10 ; Act 16:28 .
[932] Not . See on Rev 16:2 .
[933] Rev 2:6 .
[934] Cf. Psa 139:21 sqq.
[935] 2Co 13:5 .
[936] 1Pe 1:6 ; Jas 1:2 ; Jas 1:12 .
[937] Cf. Rev 2:6 .
[938] Hengstenb.
[939] 2Co 11:14 ; 2Co 11:23 .
[940] Not from the church at Jerusalem (Ewald).
[941] Beng.
NOTES BY THE AMERICAN EDITOR
XXVIII. Rev 2:2
Hengstenberg calls attention to the danger incurred, when any special duty is incumbent upon the Church, of so concentrating all energies upon it that other spheres are neglected, and to the excuse for this neglect given by conscience on the ground of its activity in the one direction. So intent was the church of Ephesus in properly withstanding errorists, and in its toilsome labors in this cause, that love was vanishing, though the earnestness originally prompted by love remains. A superficial legal orthodoxism, and a zeal in good works, are. gradually supplanting the life-communion with Christ which is the soul and centre of a normal church life. Alford agrees with Dust., that the are epexegetical of . Concerning the hardship implied in the , cf. Mat 26:10 ; Luk 11:7 ; Luk 18:5 ; 2Co 11:27 ; Gal 6:17 . It and its derivative are especially applied to the service of ministering the word, Joh 4:38 ; Rom 16:12 ; 1Co 15:10 ; 1Co 15:58 (cf. 1Co 4:12 ); 2Co 6:5 ; 2Co 10:15 ; 2Co 11:23 ; 2Co 11:27 ; 1Co 16:16 ; Gal 4:11 ; Phi 2:16 ; Col 1:29 ; 1Th 2:9 ; 1Th 3:5 ; 1Th 4:10 ; 2Th 3:8 ; 1Ti 4:10 ; 1Ti 5:17 ; Heb 6:10 ; and are most suitable to the interpretation of the , as the bishop or pastor of the church. Hence the practical point of Trench: “How of ten does labor which esteems itself labor for Him stop very short of this! Perhaps, in our day, none are more tempted continually to measure out to themselves tasks too light and inadequate than those to whom an office and ministry in the church have been committed. Others, in almost every other calling, have it measured out to them. We give to it exactly the number of hours which we please. We may well keep this word , and all that it signifies, viz., labor unto weariness, in mind.” The note of the same author on is also pertinent: “The infirmities, even the sins, of weak brethren, these are burdens which we may, nay, which we are commanded to bear (cf. Gal 6:2 , where the same word is used): it is otherwise with false brethren (Psa 119:115 ; Psa 109:21-22 ; 1Co 5:11 ).”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2482
EPISTLE TO EPHESUS
Rev 2:2-6. 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; and hast borne, and, hast patience, and for my names sake hast laboured, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.
THE epistles to the seven Churches of Asia are not only instructive in a general view, like other portions of Holy Writ; but have this excellence peculiar to themselves, that they set before us a vast diversity of experience in all its modifications of good and evil, and teach us what judgment our blessed Lord will pass on the complex character at the last day. If we wanted to know how much of good we may possess, and yet be on the whole evil in the sight of God; and how far we may go towards heaven, and yet fall short of it at last; I know not that we could select any portion of the sacred oracles that would give us such definite information as that which I have now read to you. In it our blessed Lord enters into a complete view of the Ephesian Church; to whom he here sends,
I.
His commendation
Three things he notices with approbation; their unwearied labour, their invincible patience, and their discriminating zeal
[Much had the members of the Ephesian Church laboured to fulfil the will of God. In truth, it cannot be fulfilled without great and continued labour. The metaphors by which religion is set forth in Holy Writ clearly declare, that we cannot advance one step towards heaven without great labour. To enter in at the strait gate for the beginning of our course, we must not only seek, but strive. Seeking alone will not suffice: we must put forth all our powers, as we should in a race, a wrestling, or a warfare: and then only can we hope to succeed in religion, when we engage in it with all our might.
Moreover, if we set ourselves to seek the Lord, we must prepare our souls for temptation. Both men and devils will exert themselves to defeat our efforts: and we shall need all imaginable patience to sustain their diversified assaults. Now the Church at Ephesus had approved themselves well in these respects, and had borne without fainting all the afflictions which had been laid upon them.
In these respects, too, they had been animated by the only motive that could make their service acceptable: they had done all, and suffered all, from a regard to the Lord Jesus Christ, whose name they had endeavoured to exalt and glorify.
Our blessed Lord further mentions, with approbation, the care which the Ephesian Church had taken to examine the pretensions of those who assumed to themselves an apostolic authority, and the firmness with which they had withstood every effort that had been made to introduce amongst them either error in principle or corruption in practice.]
In all this we see what the Christian world at large should be, if they would approve themselves to their Lord and Saviour
[They must, even under the most trying circumstances, persist in obeying his commands; and must resolutely withstand all who would divert them from their purpose, or in any way shake their fidelity to Christ
But here let me call your attention to somewhat which may have escaped your notice, and which deserves particular remark. In mentioning with approbation the things which the Ephesian Church had done for his name, he recurs again and again to the same point; as if he felt peculiar pleasure and delight in recording any thing which was done for him; even though, on the whole, the demerit of the person so preponderated, as to render him unworthy of his final acceptance. This observation extends to what was spoken of their labour and patience, and also in a peculiar manner to what was specified respecting their jealous and discriminating zeal [Note: Examine the text carefully in this view, especially ver. 2, and 6.]. And from hence we learn the marvellous condescension of our blessed Lord; as also the duty incumbent on all his followers, not to dwell more than is absolutely necessary on the faults of others, but to expatiate with delight on their virtues, even though we cannot but condemn them on the whole.]
This commendation had a powerful tendency to prepare them for,
II.
His reproof [Note: Every one, in administering reproof, will do well to attend to this.]
One would have thought that persons so eminent in their outward conduct could not merit any severe reproof: but,
They had left their first love
[Once they were full of love to Christ; and that had for a season been the spring and source of all their obedience. But now their love was waxed cold; and their obedience was become rather a dictate of their understanding than the fruit of genuine love. As far as was visible to man, their lives were nearly the same as in their better days: but He who searches the heart saw an immense difference; there being now almost a total want of that principle which once animated and inspired their whole conduct.]
Now this, in whomsoever it is found, is a tremendous evil
[Some there are who regard a relaxation of their first love as a matter necessarily to be expected, and as a mark of growth rather than decay. But this idea is far from being sanctioned in our text: on the contrary, it is adduced as a ground of deep complaint, and as an evil that outweighed all that had been commended. In truth, so offensive is it to the Lord, that nothing that can either be done or suffered for him, can be accepted of him, whilst he sees a decline in our affections towards him. Even amongst men, this judgment would be passed upon it. If a man found his wifes regards alienated from him, he would make no account of all her services, however diligent she might be in her attention to her outward duties. And certainly God, when he says, Give me thine heart, will be satisfied with nothing less: and to withdraw our affections from him, after having once placed them upon him, will be accounted by him a greater indignity, than if we had never made any profession of love to him at all.
It is true, indeed, that persons may appear to have declined in love towards him, when there has been no real diminution of their regards. A wife may not continue through her whole life to feel precisely towards her husband as she did on the day of her espousals, and yet have grown, rather than declined, in love towards him: what arose from novelty and the animal spirits, may have worn off; and yet there may be in her such an accession of higher and deeper feelings, as infinitely to overbalance any apparent loss: her esteem for him altogether, her oneness of heart with him, and her entire devotion to him, may have greatly increased: in a word, her love may have increased in knowledge and in all judgment, whilst to a superficial observer, who judged of it only by some sensible emotions, it might be thought to have decayed. So it may be with a believer towards his God But, if there be real cause to say of him, that he has left his first love, I hesitate not to affirm, that, if he repent not, it were better for him never to have loved his God at all, than, after having loved him, to decline from him, and to transfer to the creature the regards that are due to him alone [Note: 2Pe 2:21.].]
To this reproof, our Lord mercifully vouchsafed to add,
III.
His counsel
All such decay as this must be repented of
[Not only must it not be justified, but it must be mourned over with deeply penitential sorrow. In order to see the evil and bitterness of such a state, it is well to call to mind the love of our espousals, and to compare with it the formal services which we now render to our God. Once, how precious were the public ordinances, in which the soul finds now but little profit! In secret, too, how sweet was the word of God; how deep the penitential sorrow which was stirred by it; and how unspeakably blessed were the promises on which his soul rested, and on which he founded all his hope before God! With what strong crying and tears, also, did he frequently draw nigh to God; whereas, now, his prayers are become little better than a lifeless form! Now this melancholy change should be brought distinctly to our view: we should remember from whence we are fallen, and, by a comparison of our former with our fallen state, endeavour to produce in our souls the humiliation which the occasion calls for. In a word, we must, in the review of our past lives, be filled with shame, and sorrow, and contrition.]
Yet will not repentance suffice, if it be not accompanied with a cordial return to all our former habits
[This is of extreme importance to all who have departed from their God. They are ready to imagine, that, if they be humbled under a sense of their declensions, they shall be accepted of God. And doubtless, if they have no time to shew, by newness of life, the sincerity of their repentance, we may hope that Gods mercy shall be extended to them. But, if we would approve ourselves to God, we must go back to our former habits, and do our first works, and bring forth fruits meet for repentance. If reformation without contrition will be of no avail, so neither will contrition without an entire change both of heart and life. To every backslidden soul, then, is this counsel given: and if there be one who does not duly follow it, God says to him, I will come to thee quickly, and remove thy candlestick out of its place, except thou repent. From an entire Church will our Lord withdraw the light, if the members of it generally become remiss: and from an individual, even whilst his blessing is continued to the Church at large, he will withhold that supply of oil which he has neglected to implore. My brethren, see to what the Seven Churches of Asia have long since been reduced! or see what is the state of many individuals in the Christian Church, who once professed much love, and appeared to have attained considerable eminence in the divine life! Many a Demas may be found at this day; and many, who, if with the stony-ground hearers they have not renounced all profession of religion, yet with those of the thorny-ground, they bring forth no fruit to perfection. To all, then, who have thus declined from God, I would say, Repent, and do your first works: for you know not how quickly you may be left in utter and everlasting darkness. Repent then, I say; and, whereinsoever you at any time have served your God aright, endeavour to abound more and more.]
I cannot conclude without calling the attention of those who have never yet experienced what is here characterized by the expressive designation of a first love.
[How many of you, my brethren, have never known a day of espousals to the Lord Jesus Christ [Note: Jer 2:2.]! Say, my dear brethren, whether you have ever seen in Christ an excellency that far eclipsed all created good, and made you desire him for your friend and your everlasting portion? Say, whether you have ever given up yourselves to him, as his bride, and found all your happiness in him alone? Say, whether fellowship with him has been your chief joy? If not, what must be your state before him? If the Church at Ephesus, who had done so much and suffered so much for him, and felt such a jealousy for his honour, yet needed to repent because they had left their first love, have not you cause for repentance, who have never yet loved and served him at all, but have even chosen for your friends the very persons whose principles and whose practice he utterly abhors? Yes, indeed, you must repent, and be altogether converted, and become new creatures in Christ Jesus; or you can never hope to be acknowledged by him, as his bride, in the eternal world. If the light of the righteous rejoiceth, the lamp of the wicked shall assuredly be put out [Note: Pro 13:9.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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:
Ver. 2. I know thy works and thy labour ] Not thy works only, but thy labour in doing them, and what ends thou puttest upon them. How accurately did our Saviour cast up and count how long the multitude had been with him, how little they had to eat, how ill it would fare with them if sent away fasting, &c., Mat 15:32 .
And how thou canst not bear ] Moved with a zeal of God, and having a stomach for him. Mihi sane Auxentius nunquam aliud quam diabolus erit, quia Arianus, saith Hilary: I shall look upon Auxentius as upon a devil, so long as he is an Arian.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 2:2 . : nothing escapes his notice, neither the good (Rev 2:2-3 ; Rev 2:6 ) nor the bad (Rev 2:4-5 ) qualities. = the general course and moral conduct of life, exemplified more especially in its active and passive sides, as exertion and endurance, by and , which are knit together by the final as epexegetic of . The , or hard work, is further specified in the text of Rev 2:2 (the church’s vigorous dealing with impostors), while the is developed in Rev 2:3 . For a parallel, verbal rather than real, see 1Th 1:3 . Here duty follows privilege (Rev 2:1 ), and communion with Christ involves practical energy and enterprise on earth. The remarkable prominence of in this book corresponds to its O.T. conception of the fear of God which, as a religious principle, manifests itself effectively in works . The phrase has nothing to do with the special sense in which Paul had employed it during a bygone controversy. Works here are the result of an inner relation to God (Rev 12:11 ). Patient endurance (Rev 2:2-3 ; Rev 2:7 ) wins everything and triumphs over opposition, as in the case of the Maccabean martyrs ( 4MMal 1:11 ) who are lauded for their courage, . , the weak are a burden to be borne (Gal 6:2 ): the false, an encumbrance to be thrown off. Patience towards the former is a note of strength: towards the latter, it is a sign of weakness. The prophet is thoroughly in sympathy ( cf. 2Jn 1:10-11 ) with the sharp scrutiny exercised at Ephesus over soi-disant missioners; he gladly recognises the moral vigour and shrewdness which made the local church impatient of itinerant evangelists whose character and methods would not stand scrutiny. Pretensions, greed and indolence were the chief sins of this class, but the prophet does not enter into details. He is content to welcome the fact that uncomplaining endurance of wrong and hardship has not evaporated the power of detecting impostors and of evincing moral antipathy to them, upon the principle that , as Clem. Alex. finely explained ( Strom , ii. 18), is the knowledge of what is to be endured and of what is not. The literature of this period (1 John, Didach, etc.) is full of directions upon the moral and religious tests which a community should apply to these itinerant evangelists and teachers called “apostles”. The popularity and spread of Christianity rendered precautions necessary on the part of the faithful against unscrupulous members of this order, which had already attracted men of quite inferior character as well as of heretical beliefs. The evil men here includes these pseudo-apostles as well as the Nikolaitan libertines of Rev 2:6 ( cf. Rev 2:15 ) with whom perhaps the “apostles” were in sympathy; . and . denote some definite and recent crisis, while . reflects the permanent obstacles of the local situation. This temper of the church is warmly commended by Ign. ( ad Eph. ix.) at a later period; “I have learned that certain folk passed through you with wicked doctrine ( ), but you would not allow them to sow seed in you”. With equal loftiness and severity of tone, John like Ignatius might have added: , , ( Smyrn. v.).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 2:2-7
2I 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; 3and you have perseverance and have endured for My name’s sake, and have not grown weary. 4But I have this against you, that you have left your first love. 5Therefore 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 placeunless you repent. 6Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate. 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.
Rev 2:2 “I know” The form is a perfect active indicative of oida, but translated as a present. Jesus sees, understands, and cares for His churches. His concern involves both affirmation and discipline (which is a form of parental love). This same phrase is repeated in all seven letters (cf. Rev 2:2; Rev 2:4; Rev 2:13; Rev 2:19; Rev 3:1; Rev 3:8; Rev 3:15).
The Old Testament background of this term implies intimate, personal relationship (cf. Gen 4:1; Jer 1:5).
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
“your deeds and your toil” This was an active church, but they had forgotten the priority of fellowship with Christ (cf. Rev 2:4). Too many good things had robbed them of the best (cf. Gal 3:1).
“perseverance” This term implies a voluntary, active, steadfast endurance. This is a major theme of the book (cf. Rev 1:9; Rev 2:2-3; Rev 2:19; Rev 3:10; Rev 13:10; Rev 14:12).
Perseverance must be balanced with security (cf. Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:26; Rev 3:5; Rev 3:11-12; Rev 3:21). Most biblical truths are presented in dialectical, seemingly paradoxical, pairs. Both are equally true, but neither is true alone. Salvation is an initial repentance and faith followed by lifestyle repentance, faith, obedience, service, and steadfastness! See Special Topic below.
SPECIAL TOPIC: PERSEVERANCE
NASB”evil men”
NKJV”those who are evil”
NRSV”evildoers”
TEV”evil people”
NJB”wicked people”
This is literally kakous (kakos), which is often used of “evil people.” The synonym ponros can be used of evil (neuter) or evil people and ultimately of the evil one (masculine, cf. Mat 5:37; Mat 13:38; Joh 17:15). Context and usage confirm that this text must refer to “bad people” (cf. Rom 2:9; Rom 13:4) in the church (false teachers) or possibly in the community.
Kakos is used only twice in Revelation, here and Rev 16:2, where it is used to describe the results of the “bowls of the wrath of God” (i.e., sores).
“you put to the test” This Greek term (peiraz) meant to test with either good or bad (majority) intentions (cf. Rev 2:2; Rev 2:10; Rev 3:10). The related term (peirasmos) had the connotation of testing with the view toward destruction. The balance is found in 1Jn 4:1 where believers are to test (dokimaz) with a view toward approval those who claim to speak for God. The call for believers to examine those who claim to speak for God is found in both Testaments (cf. Deu 13:1-5; Deu 18:22; Mat 7:15-23; 1Jn 4:1-6).
There is tension in the NT related to believers critically judging each other (cf. Mat 7:1-5). However, Christians are called to evaluate each other for leadership roles (cf. Mat 7:5-6; Mat 7:15; 1Co 5:1-12; 1 Timothy 3; 1Jn 4:1-6). Attitude and motive are the keys to proper evaluation (cf. Gal 6:1; Rom 2:1-11; Rom 14:1-23; Jas 4:11-12).
SPECIAL TOPIC: GREEK TERMS FOR “TESTING” AND THEIR CONNOTATIONS
“those who call themselves apostles” This use of the term “apostles” does not refer to The Twelve, but to the wider use of the term (cf. Act 14:14; Rom 16:7; 1Co 15:7; Gal 1:19; Eph 4:11; 1Th 2:6). The NT often addresses the subject of false apostles or teachers (cf. Mat 7:15-16; Mat 24:24; Act 20:29; 2Co 11:13-15; 1Jn 4:1 and throughout the Pastoral Epistles). This church had correctly identified these false apostles and rejected them.
Rev 2:3 This church was faithful amidst difficult circumstances, even persecutions. They had not denied Christ or grown weary in well-doing (cf. Gal 6:9; Heb 12:3; Jas 5:7-8). See note at Rev 2:7.
Rev 2:4
NASB, NKJV”you have left your first love”
NRSV”you have abandoned the love you had at first”
TEV”you do not love me now as you did at first”
NJB”you have less love now than formerly”
There have been several theories as to what this meant.
1. TEV and Charles Williams translations assume it means love for Christ.
2. James Moffatt assumed it means love for one another.
3. Hershell Hobbs in his commentary assumed it means love for the lost.
4. J. B. Phillips in his translation combined all of the above.
5. Some think it is related to the problem of second generation believers (cf. Jdg 2:7-10).
6. Some see it as a loveless church of cold orthodoxy (cf. 1 Corinthians13).
Rev 2:5 “remember” This is a present active imperative meaning “always keep in mind.” Believers are often admonished to remember their previous condition in sin and their new position in the grace and mercies of God through Christ.
“from which you have fallen” This is a perfect active indicative. Leaving their “first love” had become a settled condition of neglect!
“repent and do the deeds you did at first” These are two aorist active imperatives. Notice the church as a whole is called on to make a decisive repentance (cf. 2Ch 7:14) and to become active in its love for Christ, for each other, and for the lost.
Repentance is crucial for a faith relationship with God (cf. Mat 3:2; Mat 4:17; Mar 1:15; Mar 6:12; Luk 13:3; Luk 13:5; Act 2:38; Act 3:19; Act 20:21). The Hebrew term meant a change of actions, while in Greek it meant a change of mind. Repentance is a willingness to change from one’s self-centered existence to a life informed and directed by God. It calls for a turning from the priority and bondage of the self. Basically it is a new attitude, a new worldview, a new master. Repentance is God’s will for every fallen child of Adam, made in His image (cf. Eze 18:21; Eze 18:23; Eze 18:32 and 2Pe 3:9).
The NT passage which best reflects the different Greek terms for repentance is 2Co 7:8-12.
1. lup, “grief” or “sorrowing” Rev 2:8 (twice), Rev 2:9 (thrice), Rev 2:10 (twice), Rev 2:11
2. metamelomai, “after care,” Rev 2:8 (twice), Rev 2:9
3. metanoe, “repent,” “after mind,” Rev 2:9-10
The contrast is between a false repentance (metamelomai, cf. Judas, Mat 27:3 and Esau, Heb 12:16-17) and a true repentance (metanoe, cf. Peter, Joh 21:15-23; Mat 26:75; Mar 14:72; Luk 22:62).
True repentance is theologically linked to
1. Jesus’ preaching on the conditions of the New Covenant (cf. Mat 4:17; Mar 1:15; Luk 13:3; Luk 13:5)
2. the Apostolic sermons in Acts (kerygma, cf. Act 3:16; Act 3:19; Act 20:21)
3. God’s sovereign gift (cf. Act 5:31; Act 11:18 and 2Ti 2:25)
4. perishing (cf. 2Pe 3:9)
Repentance is not optional!
“or else I am coming to you” This is a common theme in this book; Christ is coming soon (cf. Rev 1:2-3; Rev 2:5; Rev 2:16; Rev 2:25; Rev 3:3; Rev 3:11). In the OT the coming of God could bring blessing or judgment. In this context Christ was coming to discipline His church (cf. 1Pe 4:17)! Therefore, it has a temporal, as well as eschatological, orientation.
“and will remove your lampstand out of its place” The lampstand symbolizes the entire church. This may have involved the removal of Christ’s presence and blessing. The entire congregation was not facing apostasy, but the loss of their effective ministry. This also applies to the churches of Pergamum (cf. Rev 2:16); Thyatira (cf. Rev 2:22-23); Sardis (cf. Rev 3:3); and Laodicea (cf. Rev 3:19). It is possible that each of these churches were affected by a Nicolaitan type of false teaching which promoted compromise with pagan culture.
Rev 2:6 “that you hate the deeds of the Nicolaitans” There has been much speculation about who these Nicolaitans were and what they believed. The only biblical source we have is Rev 2:6; Rev 2:14-15. Speculation began early in the Church around A.D. 180 when Irenaeus and Hippolitus supposed that these were the followers of one of “the seven” chosen in Act 6:5 named Nicolas. This is totally unsubstantiated. Irenaeus, in his book, Contra-heresies, 3:11:7, assumed that they were followers of Cyrenian Gnosticism of the second century. Eusebius, in his book, Ecclesiastical History, 3:29:1, said that this particular sect did not last long.
In Rev 2:14-15, the teachings of Balaam and the teachings of the Nicolaitans are similar. There is a possible etymological connection between their names in Greek; it means “conqueror” and “people” (very similar to the meaning of the name Nicodemus). What is obvious is that both were encouraging believers to participate in pagan worship practices which involved ritual sexual activity. In this sense the Nicolaitans and Balaamites (cf. Num 25:1-9; Num 31:16-18) are very similar to the teachings of Jezebel (cf. Rev 2:20).
Rev 2:7 “He who has an ear, let him hear what the Spirit says to the churches” This admonition is repeated throughout the letters to the seven churches (cf. Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:29; Rev 3:6; Rev 3:13; Rev 3:22). It was a phrase that came from the words of Jesus (cf. Mat 11:15; Mat 13:9; Mat 13:43). Spiritual truth must be responded to by mind and hand. This is similar to the Hebrew term shema, “hear so as to do” (cf. Deu 5:1; Deu 6:4; Deu 9:1; Deu 20:3; Deu 27:9-10).
“churches” See Special Topic at Rev 1:4.
“To him who overcomes” There is a continuing theological emphasis on the perseverance of believers (cf. Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:25-26; Rev 3:4-5; Rev 3:11-12; Rev 3:21). It is the experiential evidence of a true conversion (cf. Mat 24:13; Gal 6:9)! Jonathan Edwards said, “Sure proof of election is that one holds out to the end.” W. T. Conner said, “The salvation of a man elected to salvation is from all eternity certain in the mind and purpose of God, yet it is conditioned upon faith, and a faith that perseveres and conquers.” See Special Topic at Rev 2:2.
“I will grant to eat of the tree of life which is in the Paradise of God” This is an allusion to a tree in the Garden of Eden (cf. Gen 2:9). As humans began in fellowship with God and with the animals in a garden, so the Bible ends in the same manner (cf. Isa 11:6-9; Rev 22:2; Rev 22:14; Rev 22:19).
The term “paradise” was a Persian word for a nobleman’s walled garden, which was used in the Septuagint to translate the Garden of Eden (cf. Eze 28:13; Eze 31:8). It is one of the many references to the Messianic age that is found throughout the letters to the seven churches.
The term “paradise” is used in two senses: (1) in Luk 23:4 it may refer to the righteous part of Sheol/Hades (see Special Topic at Rev 1:8). Jesus tells the repentant thief that he would be with Him there that day (Jesus did not return to heaven for 40 days, cf. Joh 20:17) and (2) in 2Co 12:3 it refers to God’s presence, God’s heavenly throne room (“the third heaven”).
God’s purpose for mankind, made in His image and likeness (Gen 1:26-27), has always been eternal life. The fall of Genesis 3 and the rest of the Bible document God’s commitment to mankind’s redemption and eternal fellowship with Him. This fallen world, this gap in full fellowship, was not God’s desire, but mankind’s shame. God will restore creation for His purposes.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
works. The Lord deals according to works in “the day of the Lord”. See Isa 66:18.
thy. Omit.
labour = toil. The verb in Rev 2:3 and Mat 6:28.
patience. As in Rev 2:3 with Rev 1:9. See Rom 2:7.
bear. Gr. bastazo. In Rev. here, Rev 2:3; Rev 17:7 (carrieth).
evil. App-128.
hast tried = didst try.
say they. The texts read “call themselves”.
apostles. App-189.
hast found = didst find.
liars. Greek. pseudes. Only here; Rev 21:8. Act 6:13.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 2:2. , I know thy works) This word , I know, occurs seven times:
I know thy works: Rev 3:1; Rev 3:8; Rev 3:15. I know where thou dwellest: Rev 2:13.
I know thy tribulation: Rev 2:9. I know thy love: Rev 2:19.
– ) was formerly omitted by some: but it is to be retained.[26] For endurance and sternness against the evil are different virtues, [though they are united in this Man.-V. g.]-) Erasmus, without any MS. authority, edits :[27] all the MSS. have . See App. Crit. Ed. ii. on this passage. The Middle, , occurs only with an infinitive, and that but rarely, as , Act 9:26. , with an accusative, is never used: is employed for all purposes. [There must have been a remarkable talent of discernment in this church-president.-V. g.]-, Apostles) In this passage false apostles are repulsed: false Jews, Rev 2:9; those given up to Heathenism, Rev 2:13-14.
[26] The margin of the greater Edition had preferred the omission, but both Ed. ii. and Vers. Germ. agree with the Gnomon.-E. B.
[27] So Rec. Text; but ABC, .-E.
A Memph. omit ; but BCh Vulg. support it.-E.
Fuente: Gnomon of the New Testament
know: Rev 2:9, Rev 2:13, Rev 2:19, Rev 3:1, Rev 3:8, Rev 3:15, Psa 1:6, Mat 7:23, 1Th 1:3, 2Ti 2:19, Heb 6:10
how: Rev 2:6, Rev 2:14, Rev 2:15, Rev 2:20, Rev 2:21, Gal 1:7, Eph 4:14, 1Th 5:21, 2Pe 2:1-3, 1Jo 4:1
thou hast: 2Co 11:13-15, 1Jo 2:21, 1Jo 2:22, 1Jo 4:1
Reciprocal: Lev 13:34 – the seventh Lev 14:40 – take away Deu 18:21 – General Psa 36:4 – abhorreth Psa 139:21 – Do not I Pro 19:27 – General Ecc 3:8 – a time to hate Son 2:15 – the foxes Isa 66:18 – I know Luk 21:19 – General Joh 10:5 – General Joh 10:14 – know 1Co 12:10 – discerning 2Co 11:29 – and I burn Phi 1:10 – approve things that are excellent 1Ti 1:3 – charge 2Pe 1:6 – patience Rev 13:10 – Here Rev 21:8 – and all
Fuente: The Treasury of Scripture Knowledge
Rev 2:2. The address to the Church follows, embracing Rev 2:2-6. The first part of it, extending to the close of Rev 2:3, seems to contain seven points of commendation:(1) I know thy works, and thy toil and patience. By the word know we are to understand not approbation, but simply experimental knowledge; and by works, not hero-deeds, but simply the whole tone and conduct of the churchs life, together with the outward manifestation of what she was. These works are then resolved into two parts; toil, which is more than labour in the service of the Lord; and patience, which is more than the passive virtue commonly represented by that word. The meaning would be better expressed by endurance,the strong, firm, and manly bearing of all suffering inflicted by a hostile world for the sake of Christ(2) And that thou canst not bear evil men. The evil men referred to are a different class from those spoken of in the following clause, and they are thought of as a burden too heavy to be borne. The Ephesian church had a holy impatience of those who, by their evil deeds, brought disgrace upon the Christian name, and she is commended for it.(3) And thou didst try them that call themselves apostles. These persons had made a special claim to be apostles (comp. 2Co 11:13), even in all probability disowning St. John himself. But the Ephesian Christians had tried, and in trying had discovered their false pretensions. The Greek word here used for try is different from that found in 1Jn 4:1, where we read, Believe not every spirit, but prove (not, as in the Authorised Version, try) the spirits, whether they are of God. A distinction has been drawn between the two, the latter being referred to faith and doctrine, the former to works; and the distinction has been thought to find support in Rev 2:6. But the false teachers there spoken of are not the same as those mentioned in the clause before us. The distinction seems rather to lie in this, that try expresses simply the trial, with the superadded thought of disinclination to the persons tried; that prove expresses the bringing forth of solid worth by trial (comp. 1Co 16:3; 2Co 8:8; 1Ti 3:10; 1Pe 1:7). Here, therefore, prove could not be used. The Ephesian church knew what these deceivers would show themselves to be, and turned from them with the instinct of the Christian heart before it put them to a formal proof.
And they are not, not as in the Authorised Version with the omission of the word they. The addition of the clause, when compared with 1Jn 3:1, affords an interesting illustration of the style of the apostle, for and such we are ought there to be inserted in the text (comp also chap. Rev 3:9).(4) And didst find them false (comp. chap. Rev 3:9; 1Jn 1:6).
There is no evidence to show that false teachers such as these could have existed only in the very earliest period of the Christian Church, that they cannot be assigned to the closing years of the first century, and that the Apocalypse must there-fore have been written before the destruction of Jerusalem. The words of St. Paul to the Ephesian Presbyters in Act 20:29 lead rather to the belief that the manifestation there spoken of would not take place until at least most of the apostles had been removed from this earthly scene.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. A general declaration which stands in the front of the several epistles, I know thy works, both thy inward and outward works, to observe and mark them, to punish or reward them, as the case requires. This proves the divinity of Christ, that he is truly and essentially God; he knows the hearts of men, which none but a God can know. Rev 2:23. All the churches shall know that I am he which searcheth the reins and the hearts.
Observe, 2. The commendation which is here given of this church for her labour in propagating the gospel, for her patience in bearing affliction and persecution for in, for the strictness of her discipline, that she did not bear with, nor tolerate and endure, such persons as were either erroneous in judgment or scandalous in practice; for her faithfulness in trying the authority of those who pretended to an immediate call from God to be apostles, but were found liars and false prophets; such were those two succeeding heretics, Ebion and Cerinthus, and their followers.
Mark here, How our Lord Jesus Christ doth observe and approve, doth commend and praise, whatever is good in his church, and whatever is commendable and praiseworthy in the members of it; yet, at the same time, when commends them for what is good, he reproves them for what is evil and amiss; and accordingly,
Observe, 3. The reprehension given, Rev 2:4. Nevertheless I have somewhat against thee, because thou hast left thy first love.
As if Christ had said, “I observe amongst you a great abatement of your former zeal and fervour; you have not that hearty love to me, and to one another, which you had at first, but verily you grow cooler when you should grow better.”
Learn hence, 1. That where there is truth of grace, there may yet be a sad decay and declining in grace.
2. That Christ takes notice of, and is displeased with, such decays and declining in grace, and severely checks and reproves his people for them: I have somewhat against thee because thou hast left thy first love.
Fuente: Expository Notes with Practical Observations on the New Testament
Rev 2:2-3. I know Jesus knows all the good and all the evil which his servants and his enemies suffer and do. Weighty words, I know! How dreadful will it one day sound to the wicked, how sweet to the righteous! The churches and their angels must have been astonished to find their several states so exactly described, even in the absence of the apostle, and could not but acknowledge the all-seeing eye of Christ and of his Spirit. With regard to us, to every one of us also he saith, I know thy works! Happy is he that conceives less good of himself, than Christ knows concerning him! The good works, which are the proper and necessary fruits of faith, are here intended. See on 1Th 1:3; Jas 2:14-26. And thy labour Of love, thy endeavours to promote the glory of God, and the present and everlasting good of mankind; and thy patience In bearing persecution, opposition, and the various trials to which thou hast been exposed. And how thou hast such zeal for the honour of my gospel, and the establishment of my kingdom, that thou canst not bear them who are evil Canst not suffer them to go uncensured, but proceedest against all those by the exercise of a proper discipline, whose principles or practices are contrary to the gospel, and are stumbling-blocks in the way of others. And thou hast tried them By my word; (see on 1Jn 4:1;) who say they are apostles, and are not Who make false pretensions to a divine mission, and inspiration, and have endeavoured to impose their errors on others, on the pretence of apostolical authority; and hast found them liars Or deceivers, and accordingly hast rejected their pretensions with a becoming disdain. And hast borne Endured the contradiction of false apostles, and much opposition from men and devils, and still art not wearied out, but hast patience, and perseverest, and for my names sake That is, out of love to me, and with a view to my glory; hast laboured In opposing error and sin, and promoting the progress of truth and grace; and hast not fainted Hitherto, under any difficulties or dangers, trials or troubles, which thou hast had to encounter.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2. In this verse the Holy Ghost highly commends their orthodoxy, and their courageous maintenance of the faith once delivered to the saints.
Fuente: William Godbey’s Commentary on the New Testament
2:2 {3} 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:
(3) The proposition first condemning the pastor of this church Rev 2:2-3 then reproving him Rev 2:4 after informing him, and threatening that he will move the church to another place Rev 2:5 . This threat of divine vengeance Christ mitigates by a type of correction, calling to mind the particular virtue and piety of the Church, which God never leaves without recompense Rev 2:6 . Concerning the Nicolaitans, see Rev 2:15 .
Fuente: Geneva Bible Notes
2. Commendation 2:2-3 (cf. Rev 2:6)
The Greek word oida, translated "know" (Rev 2:2), reflects full and exact knowledge from absolute clearness of vision and is always the word used to describe Christ’s knowledge in Revelation. [Note: Swete., p. 24] The other Greek word for knowledge, ginosko, speaks of progress of knowledge in Revelation.
This church had remained faithful to Jesus Christ for over 40 years. He approved of the good works of these believers-their toil in His service, patient endurance of circumstances (Gr. hypomone) under affliction, and discipline of evil men and false teachers. The false teachers probably claimed to be functional apostles (cf. 2Co 11:13) rather than official apostles (Act 1:15-26).
"The false teachers claimed to be apostoloi [apostles] in the wider sense, itinerant teachers with a mission which placed them on a higher level than the local elders (I Cor. Xii. 28, Eph. iv. 11 . . ." [Note: Ibid., p. 25.]
"As to whether the authoritative function of apostles continued after the first century, the apostolic fathers are instructive. In no case do the many references to apostles in the writings of Clement of Rome, Ignatius, Barnabas, and the Shepherd of Hermas relate to any recognized apostles other than those associated with the NT. The Fathers apparently understood the special apostolic function to have ceased with the end of the apostolic era." [Note: Johnson, p. 434.]
Particularly commendable was the faithful perseverance of this church (Rev 2:3).