Jesus Christ told John to write the letter to the church in Ephesus to commend the Ephesian Christians for their labors and perseverance in God's truth. He also wanted to exhort them to rekindle their former love for the Savior.
Ephesus was a leading seaport and the capital of the Roman province of Asia Minor. Paul had evangelized it and used it as a base of operations for at least three years (Acts 18:19-21; 19; 1 Cor. 16:8). Timothy had labored there (1 Tim. 1:3) as had the Apostle John.73It was the largest city in Asia Minor and was "the Vanity Fair of the Ancient World."74Ephesus was definitely the first recipient of four New Testament books (Ephesians, 1 and 2 Timothy, and Revelation) and possibly four more (John's Gospel and his three epistles). Paul also wrote 1 Corinthians from Ephesus. It was a very important city in the early history of the church.
The "angel"who was the primary recipient of this letter was probably the representative of the Ephesian church who carried this letter, along with the rest of Revelation, to the church at Ephesus.75He would have made the letter known to the congregation when he read it publicly. It seems unlikely that God would have sent the letter to a spirit being. The word translated "angel"usually refers to a heavenly being in the New Testament, but it describes human messengers as well (cf. Matt. 11:10; Mark 1:2; Luke 7:24, 27; 9:52). Another view is that the reference is to the prevailing spirit of the church personified.76However, "angel"is a very unusual term to describe such a spirit.
John described Jesus Christ figuratively as the One in authority over the churches' leaders and One who knew their situations. He was watching over them (cf. 1:13, 16).
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 undoubtedly claimed to be functional apostles (cf. 2 Cor. 11:13) rather than official apostles (Acts 1:15-26). Particularly commendable was the perseverance of this church (v. 3).77
"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."78
The Ephesians, however, were serving Jesus Christ and maintaining orthodoxy as a tradition rather than out of fervent love for their Savior (cf. Eph. 1:15-16).79Obviously genuine believers are in view.80They did what was correct but for the wrong reason. Service and orthodoxy are important, but Jesus Christ wants our love too.
"It is only as we love Christ fervently that we can serve Him faithfully."81
The corrective for a cold heart that the Lord prescribed was a three-step process. They needed to remember how they used to feel about Him, to repent (change their attitude), and return to the love that formerly motivated them. The "deeds"they used to do probably refer to the activities that fanned the flame of their love (e.g., the Lord's Supper perhaps) as well as their service for Him (v. 2). To rekindle first love there needs to be a return to first works because there is an intimate relationship between love and good works (1 John 5:2).
"Memory can be a powerful force in effecting a return to a more satisfying relationship (cf. the prodigal son in Lk 15:17-18)."82
Eventually the Ephesian church passed out of existence, but that did not occur until the fifth century. The recipients of this letter seem to have responded positively to this exhortation. The site of the city has been virtually without inhabitants since the fourteenth century.
"Though they had left their first love, they had not left their former hatred for evil."83
"The church that loses its love will soon lose its light, no matter how doctrinally sound it may be."84
We know little of the Nicolaitans who were evidently followers of someone named Nicolas (cf. Acts 6:5). Irenaeus, who lived in the late second century, wrote that they were without restraint in their indulgence of the flesh and practiced fornication and the eating of foods sacrificed to idols.85The word "Nicolaitans"is a transliteration of two Greek words that mean "to conqueror"and "people."Consequently Nicolaitanism has come down through history as typifying any system that seeks to dominate rather than serve people.
"The teaching of the Nicolaitans was an exaggeration of the doctrine of Christian liberty which attempted an ethical compromise with heathenism."86
An invitation preceded the promise, as in all the letters to follow (cf. 1:3). Jesus was the only person to issue this invitation in Scripture. The Gospels also record Him doing so seven times (Matt. 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8; 14:35). This invitation always occurs where Jesus appealed to His hearers to make a significant change.
In addition to the implied promise of the whole church's continuance if obedient (v. 5), Jesus Christ gave a promise to the individuals in the church. "Him who overcomes"probably refers to all Christians (cf. vv. 2-3, 10c, 13, 19, 25; 3:3, 8, 10; 1 John 5:4-5).87The promises given to overcomers in all seven letters and in 21:7 bear this interpretation out.88The Lord held out a reminder of what would inevitably be theirs in the future to motivate the readers to follow Him faithfully in the present. Similarly other New Testament writers wrote of our blessings in Christ to motivate us to live in harmony with our calling.
". . . the promises to the conquerors are fundamentally assurances to the faithful of the benefits of Christ's redemption, expressed in the language of apocalyptic. In the nature of the case the promises afford inspiration for faith and fortitude in all who may be called to lay down their lives for Christ, and they are intended to do so."89
John prefaced the promise with a special exhortation to give attention.
"These promises pertain to Christians alone, and their realization awaits the future Messianic Era. The time when Christians will enter into these promises mustfollow the time set forth in chapter one--Christ appearing as Judge in the midst of the seven Churches. The Church mustfirst be brought into judgment, and thenovercoming Christians will realize that which has been promised."90
The promise itself seems to be that those who remember, repent, and repeat the first works (v. 5) will partake of the tree of life.
There is a connection between the tree of life and man's rule over the earth. Adam in his unfallen state had access to this tree, but when he fell God kept him from it (Gen. 1:26-28; 3:22). In the future believers will have access to it again (cf. 22:14).
"A number of other Jewish texts use the eating of the fruit of the tree of life as a metaphor for salvation (1 Enoch25:5; 3 Enoch23:18; T. Levi18:11; Apoc. Mos.28:4; Apoc. Elijah5:6), and this metaphor continues to be used by Christian authors (T. Jacob7:24). . . The tree of life is not simply a symbol for eternal life alone but also represents the cosmic center of realitywhere eternal life is present and available, and where God dwells. . .
"One tradition often used in apocalyptic literature originated in Gen 2:9; 3:23-24 and involved eschatological access to the tree of life in the heavenly paradise, clearly a metaphor for the enjoyment of eternal life."91
"The tree of life reserved for Christians is associated peculiarly with a provision for those who will rule and reign as co-heirs with Christ; and viewing Adam's position in the Genesis account--created to rule and reign, in possession of life, with the fruit of the tree at his disposal--the same would hold true. The fruit of this tree was in Genesis and will be in Revelation a provision for the rulers in the kingdom."92
The tree of life appears four times in the Book of Proverbs and its use there helps us understand its presence in Genesis and Revelation. Solomon referred to wisdom (Prov. 3:18), righteousness (Prov. 11:30), satisfied hope (Prov. 13:12), and controlled speech (Prov. 15:4) as a tree of life. These are all the fruits that would have provided Adam and will provide the overcomers with what they will need to rule effectively in the millennial kingdom and beyond.
The tree of life in Eden and the tree of life in the New Jerusalem (Rev. 22:2, 14, 19) appear to be literal trees.93
In church history, conditions described in this letter characterized the apostolic age especially.
