Bishop's Epistle: Revelation 2:4-5; Commentary

2:4-5 Nevertheless I have somewhat against thee, because thou hast left thy first love. 5 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.

“… thou hast left thy first love,” ～ Their first love, they had left. Please note that they had not lost it—but left it. The idea of “lost” seems almost to indicate an accident, but “left” seems to say: intentionally. The “love” that the Ephesians “left” was not your garden-variety type phileō, but they had left their agape love—their very “first” agape love!

The apostle Paul identifies this “first love” (of their patience) in his epistle to this church as “love unto all the saints” (Eph 1:15). John, the penman of the Revelation, wrote in his general epistle “we know that we have passed from death unto life, because we love the brethren.” (1 John 3:14 ). Luke verifies this testimony with his witness that among the first things done “steadfastly” by the disciples upon conversion was “fellowship” and “breaking bread” (Acts 2:42). The “first love” was the love for the brethren. This they had left.

Jesus had instructed “love one another, as I have loved you” (John 15:12). This command, the Ephesians had obeyed—at the first. But they “left” it. As was suggested earlier, “left” seems to indicate intentionality. What could have occasioned such a move away from the first affections?

We may venture to answer our question thusly: Unconditional love, of which kind is agape, is a Christ-like, innocent, trusting, goodwill, type love. This is natural for babies and young children to have, before they have met with disappointment and betrayal couched in lies and deceit. The infant Ephesian church loved the saints so much that it was spoken of throughout the first century Christian community at large. Paul “heard” of their “love unto all the saints” (Eph 1:15, a somewhat strange statement coming from Paul who had spent so much time among them, unless during the short time he had been away [his absence was five years 55 to 60 AD] the church had grown in number expeditiously) and wrote to commend them for it. But what was true in their innocence, is no longer the case after their trial with the pseudo-apostolos. They said they were apostles—but they were not. We’re not told the extent of the hurt caused to this formerly trusting community. But to whatever extent it went, the effect threatened their very spiritual existence. Their betrayal caused a retreating of the childlike trust, and a withholding of love once freely given. Conflict has that effect, more often than not. But, here, the Lord, who moves and has his being in the midst of the lampstands, calls them to rise above their hurt, to climb out of their cave of distress, to surmount the barrier of skepticism and to extend, as they once did, love that asked not for proof of its object’s deserving; they are called upon to return to where agape was left—intentionally—not lost. They knew where it was. They’re called upon to do the “first works,” i.e. to freely give love without the qualifiers of “because” or “if.”

“… or else I will come unto thee quickly …” ～ The Ephesians are informed of the consequences, if they do not heed this call to repentance. The words “or else” are from the Grk “ei de mē” lit. “and if not...” The ultimatum here is “repent or else.” The “or else” is a coming of judgement upon them. Four other times, to four other churches (Pergamos, v16; Sardis, 3:3; Philadelphia, 3:11; and Laodicea, 3:20) a “quick” coming is announced. (For example to Philadelphia, Christ said “Behold, I come quickly: hold that fast which thou hast, that no man take thy crown” [3:11]. Here, to Philadelphia, and to also Laodicea [3:20] the “coming” is one of blessing not judging.) So, the “or else” is not “THE coming” per se. “THE coming” was a given. The “or else” is a coming in judgment, as opposed to blessing. Therefore, the “coming” may be one of judgment or one of reward. The “coming” spoken of in all these instances is the word “erchomai,” and speaks to the continual and invisible coming of Christ throughout the Church’s history. By this word, “erchomai,” we understand that there have been, and continues to be, many events of His coming into the world of men.

“… and will remove thy candlestick out of his place, …” ～ The consequences of that judgment would be the removing of their “candlestick/lampstand out of his place.” From our comments on v12 in ch 1, it is pointed out that the lampstands most likely have the seven pronged lampstand of Exodus 25:31-40 and Zechariah 4:2 in view. Here, as in those places, the lamp represents the Holy Spirit in the life of the people of God. Therefore, the threat of removing the lampstand from “his place” indicates a membership loss. What we mean, then, is simply this: the Church at Ephesus was chosen as a representative, in time and space, to stand for the kingdom of the Messiah in the world. This church’s position, however, is not with unconditional tenure. It’s place may be lost and given to another. The lesson for the modern church is clear: No church, denomination, organization, or movement has a corner on God. The principle of “free will” that is so inviolable with the individual person is also true with the single entity of a local church. If one group falls, and does not repent, the light of their spiritual life may be replaced with another church. Though more is to be spoken on it later, we may but mention that the church of Philadelphia was encouraged to “hold that fast which thou hast, that no man take thy crown” (3:11). The principle is the same; namely, if a person or a church refuses to be holy, their disobedience will not stop God’s program from reaching completion: though, through another. All are replaceable: vv4-5.

Apostolically Speaking,

☩ Jerry L Hayes

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