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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.
Wherefore the Word has also spoken of them thus: "But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate."
Similar, too, are those who claim to be followers of Nicolaus. They keep one of the man’s sayings, forcing its meaning: “One must misuse the flesh.” But this admirable man showed that we ought to curtail pleasures and desires and to use this discipline to weaken the impulses and onset of the flesh. Those who wallow in pleasure like goats are (you might say) violating the body and are plunged in the delights of passion. They do not realize that the body, whose nature is fleeting, falls into rags, while the soul is buried in a slough of vice, when they follow the instructions of pleasure rather than a man of apostolic faith.
Enough it is for us that this heresy of the Nicolaitans has been condemned by the Apocalypse of the Lord with the weightiest authority attaching to a sentence, in saying "Because this thou holdest, thou hatest the doctrine of the Nicolaitans, which I too hate."
There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.
"This thou hast also, that thou hatest the deeds of the Nicolaitanes." But because thou thyself hatest those who hold the doctrines of the Nicolaitanes, thou expectest praise. Moreover, to hate the works of the Nicolaitanes, which He Himself also hated, this tends to praise. But the works of the Nicolaitanes were in that time false and troublesome men, who, as ministers under the name of Nicolaus, had made for themselves a heresy, to the effect that what had been offered to idols might be exorcised and eaten, and that whoever should have committed fornication might receive peace on the eighth day. Therefore He extols those to whom He is writing; and to these men, being such and so great, He promised the tree of life, which is in the paradise of His God.
Of the Nicolaitans, it is interpreted as “a pouring out” or “the folly of a fainting church.” And this is rightly said of heretics who have been poured out from the container of the truth and have tumbled headlong into the mud of deceit. And, concerning this pouring out, it is said in the Law: “You are poured out as water; you will not rise up.” Clearly, the foolishness of a fainting church is the perverse teaching of the heretics, for they do not bring healing to the wound of the people, but they afflict upon the people the greatest of weaknesses, thinking foolish thoughts about God and being themselves fully taken over by ridiculous ideas. Concerning such persons it is said: “They have restored the sorrow of my people to dishonor, saying, ‘Peace, peace,’ when there is no peace.”
But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate. As if the universal angel were told, “Not in the species that I have just frightened, but in another one, thou hast this, that thou hatest the deeds of the Nicolaites, which I also hate.” As for what the specific deeds of the Nicolaites are, blessed Augustine explained it in his book on heresies, saying: “Nicolas, according to the story, was one of the seven deacons who were ordained by the apostles. [Cf. Acts 6] As he was censured for jealousy towards his wife, who was very beautiful, he is said, in order to exculpate himself, to have given permission for anyone who so wished to use her. This deed of his gave rise to a most shameful sect, which has as a principle the promiscuous use of women. Its followers also do not even keep their food free of things sacrificed to idols.” Moreover, all the heretics generally, are Nicolaites: indeed “Nicolas” translates to “foolish people.” Therefore all those who do not hold the right views concerning the Father's wisdom, which is the Son, even if they are wise for the world, show that they are fools for God. We find Nicolaites even in the Church: namely those we see foolishly amassing treasure in their love for the world. Finally, it is to be noted that he does not say “Thou hatest the Nicolaites,” but the deeds of the Nicolaites, because it is demonstrated that the Lord and those who are on his side do not hate in them the nature, which was created good in them, but their execrable deeds.
He says, nevertheless, you have this in your favor, that you hate the works of the Nicolaitans, which I also hate. He placed the fault of the two achievements in the middle, so that from the praises at the extremes, he might console the blame in the middle, so that no one would be overwhelmed by the greater sorrow. Now, as for Nicolaus, the one for whom we are speaking, he became an arch-heretic, blasphemous and detestable. Therefore, those descended from him, turning away from those evils, found praise in Ephesus through Christ. Then, after the oracle, the evangelist sets forth his own, saying,
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SUMMARY
Revelation 2:6 offers a specific commendation from Jesus Christ to the church in Ephesus, highlighting a positive trait amidst their significant spiritual decline. While they had forsaken their initial fervent love for Christ, they maintained a steadfast doctrinal and moral purity, actively rejecting the corrupting practices and teachings of a group known as the Nicolaitans. This verse underscores that their hatred for these evil deeds was not only righteous but also aligned perfectly with Christ's own divine indignation against such wickedness.
CONTEXT
Literary Context: This verse is embedded within Jesus's personal letter to the church in Ephesus, the first of the seven churches addressed in the Book of Revelation. The preceding verses establish the Ephesian church's commendable qualities: their hard work, perseverance, and diligent discernment in exposing false apostles (Revelation 2:2). However, this praise is immediately followed by a severe rebuke for having "left their first love" (Revelation 2:4). Thus, Revelation 2:6 serves as a final, specific commendation, a ray of light in an otherwise sobering assessment, demonstrating that even a struggling church can possess admirable qualities that align with Christ's character. It sets a precedent for the subsequent letters, where both commendation and rebuke are intricately woven.
Historical & Cultural Context: Ephesus was a prominent and wealthy port city in Asia Minor, a strategic center for trade, culture, and pagan worship, particularly the cult of Artemis (Diana). The magnificent Temple of Artemis, one of the Seven Wonders of the Ancient World, dominated the city's religious landscape. Christians in Ephesus, like those in other Roman cities, faced immense pressure to conform to societal norms, which often involved participation in pagan festivals, guilds, and social gatherings that included idolatry and immorality. The Nicolaitans likely represented a heterodox group, possibly within or closely associated with the early Christian community, who advocated for compromise with these pagan practices—perhaps promoting a form of antinomianism or encouraging participation in idol feasts and associated immorality. Their "deeds" were a direct challenge to the purity and distinctiveness of the Christian faith in a pagan environment.
Key Themes: Revelation 2:6 contributes significantly to several overarching themes within the letters to the seven churches and the broader book of Revelation. Firstly, it highlights the theme of Divine Commendation for Righteous Indignation. Not all hatred is sinful; Jesus Himself expresses hatred for the "deeds" of the Nicolaitans, indicating a righteous wrath against evil and corruption that contradicts God's holiness. Secondly, it underscores the importance of Purity of Doctrine and Practice. The Ephesian church's rejection of the Nicolaitans demonstrates a commitment to spiritual integrity and a refusal to compromise with corrupting influences, a theme echoed in the warnings against false teaching in Revelation 2:14-15. Finally, the verse reinforces the critical theme of Discernment Against False Teaching. The ability to identify and reject the Nicolaitans' ways speaks to the Ephesian church's spiritual maturity and vigilance, a quality essential for believers navigating a world rife with deceptive doctrines, as seen in the broader warnings against deception in Matthew 24:4-5.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Juxtaposition by contrasting the Ephesian church's commendable hatred of evil deeds with their prior failure of having lost their "first love." This highlights the complexity of their spiritual state, showing that a church can be strong in one area (doctrinal purity) while weak in another (fervent love). The phrase "which I also hate" functions as Divine Affirmation, lending ultimate authority and weight to the Ephesian church's position. It transforms their human stance into a divinely approved one, emphasizing God's active opposition to sin. Furthermore, the focus on "deeds" rather than the people themselves demonstrates a subtle Distinction, indicating that the target of the hatred is the sin and its manifestation, not the individuals caught in it, aligning with a biblical understanding of righteous judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 2:6 profoundly illustrates that there is a righteous hatred, one that aligns with the very character of God. This is not a hatred of people, but a fervent, uncompromising detestation of evil, sin, and false teaching that corrupts the truth and defiles God's people. The Ephesian church's stand against the Nicolaitans demonstrates a vital aspect of spiritual maturity: the ability to discern and reject what is contrary to Christ, even when it masquerades as Christian liberty or enlightenment. This commendation from Jesus Himself underscores the importance of doctrinal purity and moral integrity as non-negotiable aspects of genuine faith, reminding believers that compromise with ungodliness is never an option.
REFLECTION AND APPLICATION
Revelation 2:6 challenges contemporary believers to examine their own spiritual posture. In an age often characterized by a desire for tolerance and inclusivity, this verse reminds us that there are indeed "deeds" and doctrines that God hates, and which His followers are called to likewise abhor. This is not an excuse for personal animosity or judgmentalism towards individuals, but a call to a holy indignation against sin, falsehood, and anything that distorts the gospel or defiles the church. Are we discerning enough to identify such "deeds" in our culture and even within Christian circles? Do we possess the courage to stand against them, even when it is unpopular or costly? This righteous hatred should fuel a passionate love for truth, holiness, and the purity of Christ's church, inspiring us to contend earnestly for the faith once delivered to the saints, and to live lives that reflect God's own abhorrence of evil.
Questions for Reflection
FAQ
Who were the Nicolaitans, and what were their "deeds"?
Answer: The exact identity and practices of the Nicolaitans remain somewhat mysterious, as they are only mentioned twice in Revelation (here and in Revelation 2:15). However, scholarly consensus suggests they were a heterodox group or sect within early Christianity that advocated for a dangerous compromise with pagan culture. Their "deeds" likely involved antinomianism (a belief that Christians are free from moral law, leading to license), participation in idolatrous feasts, and sexual immorality. This is often linked to the "doctrine of Balaam" in Revelation 2:14, which refers to leading God's people into sin through idolatry and sexual impurity. Essentially, they promoted a lifestyle that blurred the lines between Christian faith and pagan practices, which Jesus vehemently condemned.
CHRIST-CENTERED FULFILLMENT
Revelation 2:6, with its declaration that Jesus "also hates" the deeds of the Nicolaitans, powerfully reveals a facet of Christ's character often overlooked: His righteous, holy indignation against sin and all that defiles His people and His truth. This is not a vengeful or petty hatred, but a divine abhorrence rooted in His perfect holiness and justice. This aspect of Christ's character is crucial for understanding His redemptive work. He is the one who, out of perfect love for His Father and for humanity, utterly detests the sin that separates us from God. His mission to "destroy the works of the devil" (1 John 3:8) is a direct manifestation of this holy hatred for evil. The cross, where Jesus bore the full weight of sin and its consequences, is the ultimate demonstration of God's hatred for sin and His love for sinners. He did not compromise with sin but conquered it, offering a path to purity and freedom for those who would turn from their own "deeds" and embrace His righteousness (2 Corinthians 5:21). Thus, the Ephesian church's righteous stand against the Nicolaitans foreshadows the ultimate victory of Christ over all evil, a victory that believers are called to participate in by hating what He hates and loving what He loves (Romans 12:9).