What was Jesus' message to the church in Ephesus in Revelation?

1 To the angel of the church that is in Ephesus write, These things saith he that holdeth the seven stars in his right hand, that walketh in the midst of the seven golden lamp-stands: 2 I know thy works and [thy] toil and thy patience, and that thou canst not bear evil men; and thou hast tried those that call themselves apostles and are not, and hast found them liars: 3 and hast patience, and hast borne for my name's sake, and art not wearied. 4 But I have against thee that thou hast relaxed thy first love. 5 Remember therefore whence thou art fallen, and repent, and practise the first works; but if not, I am coming to thee [quickly], and will remove thy lampstand out of its place, except thou repent. 6 But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate. 7 He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh I will give him to eat of the tree of life, which is in the paradise of [my] God.

Let us now look at the addresses themselves. In the first place, to the "Church at Ephesus." We have the Lord speaking in words simple enough, but which are as solemn as they are practical for us all today. Amidst much commendation of them, — and the Lord commends all He can, — He has this to say to them: "Thou hast left thy first love." "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: and hast borne, and hast patience, and for My name's sake hast labored, and hast not fainted. Nevertheless, I have against thee that thou hast left thy first love" (vers. 2-4),

But now to listen to His word to Ephesus, who "holdeth the stars in His right hand, and walketh in the midst of the seven golden candlesticks." The one point of the address is plain, and it is left to stand in sufficient, solemn, decisive contrast with all else that is unmingled commendation. Works, labor, patience, abhorrence of that which is evil, trying fearlessly those who put forth the highest claims, bearing for Christ's name's sake, and not fainting, all this, put in the balance with one solemn charge: "Thou hast left thy first love." And this follows: "Repent, and do the first works, or else I will come unto thee, and will remove thy candlestick out of its place, except thou repent."

The Lord commends these saints for their labours and patience; their faithfulness in testing those who said they were apostles, and proving them to be liars; their patient continuance in labouring for Christ's name sake, and not fainting; for their hatred to the deeds of the Nicolaitanes, and intolerance of evil persons. But with all these good qualities the Lord had something serious against them, and could only regard them as "fallen," notwithstanding all their outward zeal; for they had inwardly declined in affection to Himself. "Thou hast left thy first love." This was very deep failure; for it is the affections and desires of our hearts that are to be guarded "Keep thy heart," etc. "We love Him because He first loved us." It was failure, then, most grievous to the heart of Jesus, and which weakened, if not corrupted, the very spring of all spiritual power. They are exhorted, therefore, to "repent, and do the first works," and threatened to lose the honour of being God's witness in the earth, if they turned not from this declining course. "I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent." Observe, that repentance and returning to the first works are the prescribed means of restoration; for we must not only know our privileges rightly to feel our responsibilities, but we must also carry out our responsibilities, if we would enjoy our privileges.

The warnings of Paul in Acts 20. to the Ephesian elders, do not appear to have failed of effect. For here, in the Epistle to Ephesus, the Lord specially commends the assembly's faithfulness in these respects: "I know thy works and [thy] labour and thine endurance, and that thou canst not bear evil [men]; and thou hast tried them who say they are apostles and are not, and hast found them liars" (Rev. 2:2). Works and labour are not exactly synonymous. Works are definite acts done; labour the exertion which produces them. The work may give but a small indication of the labour it required. A long journey on a cold night — inconvenient and perhaps painful — may be taken for only a small work at the end. The Lord assures us that He knows the work and the labour.

The Lord commends, inferentially, what had been their early fervour; but it was a fervour which they were allowing to wane "Thou … endurest and hast borne for my name's sake, and hast not wearied; but I have against thee that thou hast left thy first love. Remember, therefore, whence thou hast fallen, and repent and do the first works; but if not, I am coming to thee, and will remove thy lamp out of its place, except thou shalt repent" (vers. 3-5). There is only one thing against Ephesus: "Thou hast left thy first love." But that is the root of declension, either in a church or an individual. A sin into which a Christian may fall, is merely the outward iact; there had been failures in secret before the outward transgression was allowed to appear. But independently of this, it is precious to know that the Lord values the saints' heart-devotion. At Ephesus there was a great deal that was most excellent, and which the Lord does not fail to acknowledge. He knew their works, their labour and endurance; their abhorrence of evil men; their intelligent and faithful rejection of those who claimed apostolic office or position; but all this would not suffice, if love to Himself were deficient or declining. Note, then, as deeply significant, that at the outset of the church's history, there is discovered, declining love to Christ, the root and starting-point of all failure and sin.

In this lapsed condition, the call is to — (1) "Remember whence thou art fallen," and (2) "Repent, and do the first works." This definite and emphatic call has been remarkably disregarded. At the Reformation there was no recognition of the status from which the church had fallen. There was the revolt of even natural conscience against iniquities of the so-called church; there was recovery of salvation by faith, and of right to the use of the Scriptures; but no serious enquiry as to the original status of the church, or as to scriptural practice in the church. The Lord's Supper in its true simplicity and beauty was not restored. The place and office of the Holy Spirit in meetings and worship were not seen and instead of the Spirit's power and guidance, a substitute humanly invented liturgies — were continued; and in place of a free exercise of the. Holy Spirit's gifts in the body of Christ, a humanly appointed clergy was still permitted. So also in subsequent movements since the Reformation, resulting in the numerous denominations now existing; there has been in some, most blessed evangelising zeal; in others a rallying for one doctrine or ordinance or another; but not any going back to the point from which the church had departed; no solemn calling to mind whence it had fallen, no studying it out from the Scriptures: and by consequence, no repentance and doing the first works. This is deeply important for the church today — and indeed, for any case of repentance to go back, and not stop short of the topmost point of departure.

Failing repentance, the lamp will be removed. This is announced at the beginning of the church's departure. The word "quickly" in the fifth verse of the Authorised Version is not authentic the removal of the lamp is certain, but the judgment may be delayed, and has been long delayed; it is not until Laodicea that the dead profession is spued out of Christ's mouth. Repentance, however, as a matter of fact, not haying taken place, the sentence is certain, THE LAMP OF CHRISTIANITY WILL BE REMOVED FROM CHRISTENDOM.

To Ephesus the Lord presented Himself as the One who upholds the responsible angels, whilst critically surveying all the churches. Nothing escapes His eye. To Ephesus, as to each church, He says, "I know." Now in Ephesus He knew much that was good and commendable — works, labour, hatred of evil, careful testing of pretensions, endurance, care and zeal for the Lord's Name. But one great thing He had against them; they had left their first love. In our Authorized Version the insertion of "somewhat" weakens the sense. It is, "I have against thee that thou hast left thy first love." This fundamental defect quite spoilt the otherwise favourable picture.

"Nevertheless I have somewhat against thee, because thou hast left thy first love" (Rev.2:4). Here we have the reproof and censure of the Lord against the Assembly at Ephesus . This is the third characteristic of these messages to the churches. In spite of all that was so commendable in Ephesus, which we have previously noted, the Lord has to say, "but I have against thee, that thou hast left thy first love." So the more correct rendering of the New Translation reads. The word "somewhat" in our King James Version is in italics, showing that it was supplied by the translators and is not in the original manuscripts. It weakens the force of the Lord's reproof and should be left out.

Rev. 2:4. — “But I have against thee that thou hast left thy first love.” Here is disclosed the root of Church and individual failure: heart departure from Christ. The fine gold had become dim. The flower was fading. The first-named fruit of the Spirit is love (Gal. 5:22), and that was but faintly seen, yet in Paul’s day the Church in Ephesus was noted for its “love unto all the saints,” a love begotten by love. When love, the very kernel of Christianity (1 Cor. 13), its crown too, and distinguishing glory is wanting, the moral power of Church and individual life is gone. Things may appear outwardly fair and promising, and none but an Omniscient eye may see the lack inwardly, coldness of heart to Christ. “Thou hast left thy first love” was the first step in the Church’s downward career (compare with Matt. 24:48). The loss of virgin love is a serious matter, and not to be regarded as a mere “somewhat,” as in the Authorised Version. “But I have against thee” — first love given up. “But I have a few things against thee” (v. 14) — persons allowed in the midst holding the doctrine of Balaam, and others holding the doctrine of the Nicolaitanes. “But I have against thee” (v. 20) — Jezebel permitted to corrupt with her loathsome doctrines. Observe that in each instance the “But I have against thee” is in marked contrast with approval ungrudgingly bestowed.

Verses 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: and hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted." Here are many excellent things, and one might have thought that there was nothing but approbation; but it is not so. "Nevertheless I have somewhat against thee." Christ cannot come down from the height of His love. He would have fruits according to the love which He has for us. A worldly person would say, Is it absolutely necessary that I should do that? Have I need of these things? Am I bound to do that, as a Christian? But the love of Christ cannot be content without seeing fruits. It is like a father who loves that his child should succeed, that he should bear fruits capable of rejoicing him, and in keeping with the love which he shews him. The child may be slothful or lazy, but the father devotes himself to him; if there is not a response to the care taken by that love, neither is there contentment on the part of the father. If there is not with the conscience of that love, the same ready response as at the beginning, there is not the sound which goes to the heart of Jesus. It is better not to play at all than to play false tones. One has abandoned one's first love, and there is not that love which responds to love. Jesus is not a hard Master; He only requires these things from us in love. He says, "I have somewhat against thee, because thou hast left thy first love." It is something which does not suit the ear of Christ, something which is not in tune: it is the first thing of which Christ takes notice - "thou hast left thy first love." They had patience; they could not bear them which were evil; they had laboured for the name of Jesus, but - "they had left their first love." If love is wanting, something essential is wanting. The heart has begun to be occupied with itself. A wife may do for her husband all that she did before, work as much, be wanting in nothing as to her duties; but if the husband does not find in her that which satisfies the heart, all is wanting: the wife has ceased to be occupied with him in the same manner.

The Lord shows us plainly therefore in the message to Ephesus that it was simply love which was under test. "I have against thee," He says to the assembly (and it is the only thing He has against her), "that 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 and will remove thy candlestick out of his place except thou repent."