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Commentary on Revelation 2 verses 1–7
We have here,
I. The inscription, where observe, 1. To whom the first of these epistles is directed: To the church of Ephesus, a famous church planted by the apostle Paul (Acts 19), and afterwards watered and governed by John, who had his residence very much there. We can hardly think that Timothy was the angel, or sole pastor and bishop, of this church at this time, - that he who was of a very excellent spirit, and naturally cared for the good state of the souls of the people, should become so remiss as to deserve the rebukes given to the ministry of this church. Observe, 2. From whom this epistle to Ephesus was sent; and here we have one of those titles that were given to Christ in his appearance to John in the chapter foregoing: He that holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks, Rev 1:13, Rev 1:16. This title consists of two parts: - (1.) He that holds the stars in his right hand. The ministers of Christ are under his special care and protection. It is the honour of God that he knows the number of the stars, calls them by their names, binds the sweet influences of Pleiades and looses the bands of Orion; and it is the honour of the Lord Jesus Christ that the ministers of the gospel, who are greater blessings to the church than the stars are to the world, are in his hand. He directs all their motions; he disposes of them into their several orbs; he fills them with light and influence; he supports them, or else they would soon be falling stars; they are instruments in his hand, and all the good they do is done by his hand with them. (2.) He walks in the midst of the golden candlesticks. This intimates his relation to his churches, as the other his relation to his ministers. Christ is in an intimate manner present and conversant with his churches; he knows and observes their state; he takes pleasure in them, as a man does to walk in his garden. Though Christ is in heaven, he walks in the midst of his churches on earth, observing what is amiss in them and what it is that they want. This is a great encouragement to those who have the care of the churches, that the Lord Jesus has graven them upon the palms of his hands.
II. The contents of the epistle, in which, as in most of those that follow, we have,
1.The commendation Christ gave this church, ministers and members, which he always brings in by declaring that he knows their works, and therefore both his commendation and reprehension are to be strictly regarded; for he does not in either speak at a venture: he knows what he says. Now the church of Ephesus is commended, (1.) For their diligence in duty: I know thy works, and thy labour, Rev 2:2. This may more immediately relate to the ministry of this church, which had been laborious and diligent. Dignity calls for duty. Those that are stars in Christ's hand had need to be always in motion, dispensing light to all about them. For my name's sake thou hast laboured, and hast not fainted, Rev 2:3. Christ keeps an account of every day's work, and every hour's work, his servants do for him, and their labour shall not be in vain in the Lord. (2.) For their patience in suffering: Thy labour and thy patience, Rev 2:2. It is not enough that we be diligent, but we must be patient, and endure hardness as good soldiers of Christ. Ministers must have and exercise great patience, and no Christian can be without it. There must be bearing patience, to endure the injuries of men and the rebukes of Providence; and there must be waiting patience, that, when they have done the will of God, they may receive the promise: Thou hast borne, and hast patience, Rev 2:3. We shall meet with such difficulties in our way and work as require patience to go on and finish well. (3.) For their zeal against what was evil: Thou canst not bear those that are evil, Rev 2:2. It consists very well with Christian patience not to dispense with sin, much less allow it; though we must show all meekness to men, yet we must show a just zeal against their sins. This their zeal was the more to be commended because it was according to knowledge, a discreet zeal upon a previous trial made of the pretences, practices, and tenets of evil men: Thou hast tried those that say they are apostles and are not, and hast found them liars. True zeal proceeds with discretion; none should be cast off till they be tried. Some had risen up in this church that pretended to be not ordinary ministers, but apostles; and their pretensions had been examined but found to be vain and false. Those that impartially search after truth may come to the knowledge of it.
2.The rebuke given to this church: Nevertheless, I have somewhat against thee, Rev 2:4. Those that have much good in them may have something much amiss in them, and our Lord Jesus, as an impartial Master and Judge, takes notice of both; though he first observes what is good, and is most ready to mention this, yet he also observes what is amiss, and will faithfully reprove them for it. The sin that Christ charged this church with was their decay and declension in holy love and zeal: Thou hast left thy first love; not left and forsaken the object of it, but lost the fervent degree of it that at first appeared. Observe, (1.) The first affections of men towards Christ, and holiness, and heaven, are usually lively and warm. God remembered the love of Israel's espousals, when she would follow him withersoever he went. (2.) These lively affections will abate and cool if great care be not taken, and diligence used, to preserve them in constant exercise. (3.) Christ is grieved and displeased with his people when he sees them grow remiss and cold towards him, and he will one way or other make them sensible that he does not take it well from them.
3.The advice and counsel given them from Christ: Remember therefore whence thou hast fallen, and repent, etc. (1.) Those that have lost their first love must remember whence they have fallen; they must compare their present with their former state, and consider how much better it was with them then than now, how much peace, strength, purity, and pleasure they have lost, by leaving their first love, - how much more comfortably they could lie down and sleep at night, - how much more cheerfully they could awake in the morning, - how much better they could bear afflictions, and how much more becomingly they could enjoy the favours of Providence, - how much easier the thoughts of death were to them, and how much stronger their desires and hopes of heaven. (2.) They must repent. They must be inwardly grieved and ashamed for their sinful declension; they must blame themselves, and shame themselves, for it, and humbly confess it in the sight of God, and judge and condemn themselves for it. (3.) They must return and do their first works. They must as it were begin again, go back step by step, till they come to the place where they took the first false step; they must endeavour to revive and recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as they did when they first set out in the ways of God.
4.This good advice is enforced and urged, (1.) By a severe threatening, if it should be neglected: I will come unto thee quickly, and remove thy candlestick out of its place. If the presence of Christ's grace and Spirit be slighted, we may expect the presence of his displeasure. He will come in a way of judgment, and that suddenly and surprisingly, upon impenitent churches and sinners; he will unchurch them, take away his gospel, his ministers, and his ordinances from them, and what will the churches or the angels of the churches do when the gospel is removed? (2.) By an encouraging mention that is made of what was yet good among them: This thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate, Rev 2:6. "Though thou hast declined in thy love to what is good, yet thou retainest thy hatred to what is evil, especially to what is grossly so." The Nicolaitans were a loose sect who sheltered themselves under the name of Christianity. They held hateful doctrines, and they were guilty of hateful deeds, hateful to Christ and to all true Christians; and it is mentioned to the praise of the church of Ephesus that they had a just zeal and abhorrence of those wicked doctrines and practices. An indifference of spirit between truth and error, good and evil, may be called charity and meekness, but it is not pleasing to Christ. Our Saviour subjoins this kind commendation to his severe threatening, to make the advice more effectual.
III. We have the conclusion of this epistle, in which, as in those that follow, we have,
1.A call to attention: He that hath an ear, let him hear what the Spirit saith unto the churches. Observe, (1.) What is written in the scriptures is spoken by the Spirit of God. (2.) What is said to one church concerns all the churches, in every place and age. (3.) We can never employ our faculty of hearing better than in hearkening to the word of God: and we deserve to lose it if we do not employ it to this purpose. Those who will not hear the call of God now will wish at length they had never had a capacity of hearing any thing at all.
2.A promise of great mercy to those who overcome. The Christian life is a warfare against sin, Satan, the world, and the flesh. It is not enough that we engage in this warfare, but we must pursue it to the end, we must never yield to our spiritual enemies, but fight the good fight, till we gain the victory, as all persevering Christians shall do; and the warfare and victory shall have a glorious triumph and reward. That which is here promised to the victors is that they shall eat of the tree of life which is in the midst of the paradise of God. They shall have that perfection of holiness, and that confirmation therein, which Adam would have had if he had gone well through the course of his trial: he would then have eaten of the tree of life which was in the midst of paradise, and this would have been the sacrament of confirmation to him in his holy and happy state; so all who persevere in their Christian trial and warfare shall derive from Christ, as the tree of life, perfection and confirmation in holiness and happiness in the paradise of God; not in the earthly paradise, but the heavenly, Rev 22:1, Rev 22:2.
Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been "the city of the great King," it would not have been deserted. This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat. But as these vine twigs have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also was it with Jerusalem.
Women who possessed angels (as husbands) could desire nothing more; they had, forsooth, made a grand match! Assuredly they who, of course, did sometimes think whence they had fallen, and, after the heated impulses of their lusts, looked up toward heaven, thus requited that very excellence of women, natural beauty, as (having proved) a cause of evil, in order that their good fortune might profit them nothing; but that, being turned from simplicity and sincerity, they, together with (the angels) themselves, might become offensive to God.
You have done uprightly and with discipline, beloved brethren, that, by the advice of my colleagues who were present, you have decided not to communicate with Gaius the presbyter of Didda, and his deacon; who, by communicating with the lapsed, and offering their oblations, have been frequently taken in their wicked errors; and who once and again, as you wrote to me, when warned by my colleagues not to do this, have persisted obstinately, in their presumption and audacity, deceiving certain brethren also from among our people, whose benefit we desire with all humility to consult, and whose salvation we take care for, not with affected adulation, but with sincere faith, that they may supplicate the Lord with true penitence and groaning and sorrow, since it is written, "Remember from whence thou art fallen, and repent." And again, the divine Scripture says, "Thus saith the Lord, When thou shalt be converted and lament, then thou shalt be saved, and shall know where thou hast been."
I have read your letter, beloved brethren, wherein you wrote that your wholesome counsel was not wanting to our brethren, that, laying aside all rash haste, they should manifest a religious patience to God, so that when by His mercy we come together, we may debate upon all kinds of things, according to the discipline of the Church, especially since it is written, "Remember from whence thou hast fallen, and repent." Now he repents, who, remembering the divine precept, with meekness and patience, and obeying the priests of God, deserves well of the Lord by his obedience and his righteous works.
That all sins may be forgiven him who has turned to God with his whole heart... Also in the Apocalypse: "Remember whence thou hast fallen, and repent; but if not, I will come to thee quickly, and remove thy candlestick out of its place."
But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, "Remember whence thou art fallen, and repent, and do the first works," which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his works, because it is written, "Alms do deliver from death," and not, assuredly, from that death which once the blood of Christ extinguished, and from which the saving grace of baptism and of our Redeemer has delivered us, but from that which subsequently creeps in through sins. Moreover, in another place time is granted for repentance; and the Lord threatens him that does not repent: "I have," saith He, "many things against thee, because thou sufferest thy wife Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed to idols; and I gave her a space to repent, and she will not repent of her fornication. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds; " whom certainly the Lord would not exhort to repentance, if it were not that He promises mercy to them that repent.
"And thou hast left thy first love: remember whence thou hast fallen." He who falls, falls from a height: therefore He said whence: because, even to the very last, works of love must be practised; and this is the principal commandment. Finally, unless this is done, He threatened to remove their candlestick out of its place, that is, to disperse the congregation.
Note that he did not say that he “takes away” [the lampstand] but that he “moves.” For the lampstand signifies the one Christian people. Therefore, he says that this lampstand is to be moved, not taken away, so that we might understand that in the very same church the evil are moved and the good confirmed. Moreover, he means that by the hidden but nonetheless just judgment of God, that which is taken from the evil is given as increase to the good. This fulfills that which is written, “He who has, it will be added to him; but to him who has not, even that which he has shall be taken from him.”
For although he wishes that we remember those instances in which we have badly fallen, he exhorts that we might not fall again. And that our faults which we have committed might be cleansed, he shows a way by which one might come to pardon when he says, “Repent.” That is, wash away your sins with tears, just as “that sinful woman,” as a type of the church, “washed the feet of Jesus with her tears and wiped them with her hair.” And he exhorts and commands what one should do after repentance: “Do your first works,” either by an extraordinary goodness or do those works which you had done in the earnestness of your first conversion.
But I have somewhat against thee, because thou hast left thy first charity. Be mindful therefore from whence thou art fallen: and do penance, and do the first works. Let us not believe that the one who has left his first charity is the one he honored with such great praise in the previous verse; but from this species he turns his speech towards another, which he judges worthy of reprimand. By the first charity, he means that of earlier times, using a human way of speaking. Or else I come to thee, and will move thy candlestick out of its place, except thou do penance. What does it mean to say to an unrepentant man, I come to thee, if not “I will make thee feel the presence of my wrath?” And since the angel and the candlestick are one in signification, what does it mean to say I will move thy candlestick out of its place, if not “I will move thee?” Here we must understand not the whole angel, but the unrepentant part of him, and its place is the Church; for since he is dealing not with genus but with species in the angel, he shows the place of the species in the genus. It is also to be noted that he does not say “I will throw away,” but I will move, showing that an unrepentant person is by no means totally torn away from the Church as long as they are in this life, but that, because of their unrepentant heart, they do not deserve the gift of holiness by which they shone before human eyes. The Lord is said to move a candlestick (that is, not to set it up) in the same way as he is said to harden Pharaoh's heart. [Ex. 4:21; 7:3, 13, 22; 8:19; 9:12, 35; 10:1, 20, 27; 11:10; 14:4, 8] So when someone commits a fault, then their candlestick is moved in the sight of men; but if they quickly stand up through penitence, it is mercifully put back in the same place; and that is why many are standing in the sight of God, who in the sight of men seem to be lying down. Therefore he says, I will quickly move thy candlestick out of its place, except thou do penance, that is “Thou shalt not get the gift of holiness back after thy fall, except thou take care to soften thy heart to penance.”
He says, but I have this against you, that you have abandoned your first love. Remember therefore from where you have fallen, and repent, and do the works you did at first in righteousness. As he says, "your good deeds have not escaped me," (Job. 34:21) likewise, you have not ceased your love for those in need. Therefore, return to the previous kindness taught by me, which you have neglected. He said, "See that you do not turn back from where you have gone out."
The coming to you does not indicate a transitional movement, since God fills all things, but rather a turning as if from patience to punishment. The removal of the lampstand, or rather the church, he says is its own abandonment which occurs against those who sin; in everything, they are thrown into confusion and turmoil, as it is also said: "My eye has been troubled in my anger; and my heart within me was troubled." (Ps. 30:10; 54:4)
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SUMMARY
Revelation 2:5 delivers a solemn divine injunction to the church in Ephesus, urging them to recall the spiritual fervor from which they have declined, to genuinely repent of their departure from "first love," and to recommence the foundational works that once characterized their devotion. This command is coupled with a stark warning that failure to heed this call will result in Christ's swift intervention to remove their lampstand, symbolizing the loss of their spiritual witness and identity, unless they repent.
CONTEXT
Literary Context: This verse is an integral part of the second of seven specific letters dictated by the resurrected Christ to John, addressed to the churches in Asia Minor. Following the introductory vision of Christ's glory and His identification with the churches (Revelation 1:12-20), each letter begins with a unique self-description of Christ, followed by commendations, criticisms, exhortations, and promises. For Ephesus, Christ first praises their endurance, discernment, and rejection of evil (Revelation 2:2-3). However, a critical flaw is identified in Revelation 2:4, where they are charged with having "left their first love." Verse 5 then directly follows this charge, providing the urgent remedy and the severe consequence for non-compliance, setting the stage for the subsequent exhortation to hear what the Spirit says (Revelation 2:7).
Historical & Cultural Context: Ephesus was a prominent and wealthy port city, a major center of trade, culture, and pagan worship, particularly the cult of Artemis (Diana). The church there was founded by Paul (Acts 18:19-21) and nurtured by figures like Apollos and Priscilla and Aquila (Acts 18:24-28), and later by Paul for an extended period (Acts 19:1-41). It was a robust and doctrinally sound church, known for its perseverance against false teaching and its hard work. However, the spiritual challenge was not external persecution or doctrinal error, but an internal cooling of affection—a loss of the initial fervent love for Christ and one another that had characterized their early faith. This internal spiritual decline, rather than external pressures, posed the greatest threat to their vitality and witness within a bustling, idolatrous city.
Key Themes: Revelation 2:5 contributes significantly to several overarching themes within the book of Revelation and biblical theology. Foremost is the theme of Divine Scrutiny and Accountability, where Christ, as the head of the Church, intimately knows the spiritual condition of each congregation and holds them responsible for their faithfulness. This verse highlights the theme of Spiritual Decline and the Necessity of Repentance, emphasizing that even doctrinally sound and hardworking churches can lose their spiritual vitality, necessitating a radical change of heart and direction. The concept of "First Love" underscores the primacy of fervent devotion to Christ as the driving force behind all Christian activity, a theme echoed in the greatest commandment to love God with all one's heart, soul, mind, and strength (Matthew 22:37-38). Finally, the warning concerning the "candlestick" introduces the theme of Consequences for Unfaithfulness, illustrating that a church's privilege of being a light-bearer in the world is conditional upon its spiritual health and adherence to its primary calling.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 2:5 employs several potent Literary Devices to convey its urgent message. Symbolism is prominent, most notably with the "candlestick" (or lampstand), which, as clarified in Revelation 1:20, represents the church itself and its mission to bear the light of Christ in the world. Its threatened removal is a powerful symbolic act of divine judgment. The passage also utilizes a clear Conditional Statement ("or else... except thou repent"), which highlights the direct cause-and-effect relationship between the church's actions (or inaction) and Christ's response, emphasizing the urgency of their choice. Furthermore, there is an element of Irony present; while the Ephesian church is commended for its hard work and doctrinal purity, the most severe warning is issued for the seemingly intangible loss of "first love," underscoring that spiritual fervor and genuine affection for Christ are paramount, even above diligent service. The language is also Imperative, with direct commands ("Remember," "repent," "do"), conveying the authority and urgency of Christ's message.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 2:5 profoundly emphasizes that genuine Christian living and effective church ministry are not merely about doctrinal correctness, tireless labor, or resistance to evil, but fundamentally about maintaining a fervent, passionate love for Christ and for one another. The "first love" is the wellspring from which all true service flows. When this love wanes, even commendable activities become hollow, and the church risks losing its spiritual vitality and its very purpose as a light in the world. This passage underscores the critical biblical principle that God desires heartfelt devotion above mere duty, and that true repentance involves not just ceasing from wrong actions but actively returning to the right ones, motivated by renewed love. It serves as a timeless reminder that spiritual health is paramount for a church's continued existence and effectiveness in bearing witness to Christ.
REFLECTION AND APPLICATION
Revelation 2:5 offers a powerful and enduring call to self-examination and spiritual renewal for both individual believers and local churches. It challenges us to honestly assess the depth and fervor of our love for Christ. Have we, like the Ephesians, allowed the busyness of ministry, the pursuit of doctrinal purity, or the fight against sin to overshadow the simple, passionate devotion that first drew us to Him? The command to "remember from whence thou art fallen" invites a humble introspection, prompting us to recall the initial joy, zeal, and sacrificial love that marked our early walk with God. This remembrance should not lead to despair but to genuine repentance—a decisive turning away from spiritual apathy and a deliberate return to the "first works" of faith, which are actions born out of a renewed love for God and others. This might involve rekindling a consistent prayer life, re-engaging in selfless service, prioritizing fellowship, or sharing the Gospel with fresh urgency. The stern warning about the removal of the lampstand serves as a sober reminder that our spiritual vitality and effectiveness as Christ's witnesses are not guaranteed but are conditional upon our ongoing love and obedience. It compels us to ask if our lives and our churches are truly shining the light of Christ as brightly as they could, or if our light has dimmed due to a neglected first love.
Questions for Reflection
FAQ
What does "first love" mean, and why is it so important?
Answer: "First love" refers to the initial, fervent, and passionate devotion that believers experience when they first encounter Christ and are transformed by His grace. It's characterized by an overwhelming sense of gratitude, joy, and a deep desire to please Him, often leading to eager obedience, sacrificial service, and a vibrant spiritual life. It is the spontaneous, uncalculating love that drives a new convert. Its importance is paramount because it is the wellspring of all genuine Christian living. As seen in Matthew 22:37-38, loving God with all one's heart, soul, mind, and strength is the greatest commandment. When this foundational love diminishes, even good works can become mere duty, lacking the spiritual power and authenticity that flow from a heart fully devoted to Christ. The Ephesian church's example shows that even commendable diligence and doctrinal purity cannot compensate for its loss.
What is the "candlestick" that Christ threatens to remove?
Answer: In the book of Revelation, the "candlestick" (or lampstand) is a powerful symbol. Revelation 1:20 explicitly states that "the seven candlesticks which thou sawest are the seven churches." Therefore, the candlestick represents the church itself and its primary function as a bearer of God's light and truth in the world. To "remove thy candlestick out of his place" means that Christ will take away the church's privilege and ability to function as His witness in that particular location. This could manifest as a loss of spiritual authority, a decline in evangelistic effectiveness, a cessation of its influence, or even the complete dissolution of the church as a recognized assembly of believers. It signifies divine judgment on a church that has become spiritually ineffective due to its departure from its "first love."
CHRIST-CENTERED FULFILLMENT
Revelation 2:5, while a direct warning to a specific church, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The call to "remember," "repent," and "do the first works" is fundamentally a call to return to Christ Himself, who is the object and source of that "first love." He is the one who "holds the seven stars in his right hand, who walks in the midst of the seven golden candlesticks" (Revelation 2:1), signifying His intimate knowledge of and authority over His churches. The very ability to repent and return to "first works" is a grace enabled by Christ's atoning sacrifice, which cleanses us from all unrighteousness and empowers us to live a life of renewed devotion (1 John 1:9). He is the "Lamb of God" who takes away the sin of the world (John 1:29), making repentance not just a human effort but a response to divine mercy. Moreover, Christ Himself is the true "light of the world" (John 8:12), and the church's role as a "candlestick" is merely to reflect His glory. When a church loses its "first love," it ceases to adequately reflect His light. Thus, the warning to remove the candlestick is a Christ-centered warning, for it is His glory and His mission that are at stake. The ultimate hope for restoration lies not in human effort alone, but in turning back to Him, the faithful and true witness (Revelation 3:14), who continually calls His people to renewed fellowship and fervent love.