Sunday, Jan. 15th, 2017 - AM - From Ephesus to Eden - Part One (Rev. 2:1)

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Rejoicing Through Revelation  •  Sermon  •  Submitted   •  Presented   •  45:37
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The Way of the Tree of Life is open to those who would hunger and thirst after righteousness, there is sweet nourishment to be received from Jesus’ hand for those who repent and turn to Him!

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Revelation 2:1–7 KJV 1900
Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; 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. Nevertheless I have somewhat against thee, because 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 quickly, and will remove thy candlestick out of his place, except thou repent. But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

Introduction:

Illustration- Adam expelled from Eden to fight for food; Abraham flees to Egypt to fight off famine; Jacob runs to Haran to fight for his own life; Moses flees to Midian to fight for his own life; Elimelech abandons Jerusalem to fight for his own life; Naomi returns from Moab after having left Jerusalem the house of bread. It's bitter to be away from the nourishment of God, the truth of the matter is that God is never the One who abandons us, we abandon Him, sometimes for causes that we think are worth fighting for, but it is a way that leads us to desert places in our soul and spirit.
The church at Ephesus is the only church in the New Testament to which two apostles addressed letters. When Paul wrote to Ephesus, it was the climactic church of the day. Of all the truths revealed through Paul, none excel the truths revealed in the epistle to the Ephesians. There are two notable prayers in that epistle. In the first, Paul prays that the Ephesians might have more light, and in the second he prays that they might have more love. “That ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ; which passeth knowledge” (Eph. 3:17–19). When John wrote to Ephesus, it was the crisis church of the day. I have somewhat against thee, said the Lord, thou hast left thy first love (2:4). The furnace was still there, but the fire had gone out. There was still a measure of warmth, but the coals no longer had a bright, red luster; they had merely a dull and dying glow. With that slow but certain cooling of passion for Christ, distance had crept in. Paul wrote to the saints, John to the angel. [John Phillips, Exploring Revelation: An Expository Commentary, The John Phillips Commentary Series (Kregel; WORDsearch Corp., 2009), Re 2:1–7.]
Main Thought: Ephesus had learned that the road of religiosity ends in depletion; but the Lord reveals to the pastor of the church there that the road of repentance leads to replenishment.
Sub-intro:
See PTS Course Notes...
Here follows a pattern for the Seven Letters (with exception to two not receiving rebuke - Smyrna & Philadelphia):
I. Destination (Rev. 2:1); II. Commendation (Rev. 2:2-3); III. Condemnation (Rev. 2:4); IV. Exhortation (Rev. 2:5-6); V. Declaration (Rev. 2:7)
Of the seven churches, four were in danger of losing their candlestick status (Ephesus, Pergamos, Sardis, and Laodicea), one needed to rid itself of heresy (Thyatira), and two received commendation (Smyrna and Philadelphia). The issues and status of each of the churches have relevance to all NT churches in the world at any time. [Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 81.]
Body: Notice-

I. The Care Christ Has for His Church (Rev. 2:1)

A. The Recipient and Congregation (Rev. 2:1a)

Revelation 2:1 KJV 1900
Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

1. The Charge

"1 Unto the angel ... write;"
Note - Pastor, this letter is addressed to you... Take utmost care how you handle its contents! It will make or break your Lampstand!

2. The Church

"of the church"
The church in Ephesus had a small beginning. When Paul visited Ephesus, he found only twelve believers in the city. They had been won to the Lord by the immature but impressive preacher Apollos. As a result they had been misinformed on the presence of the Holy Spirit; they seemed to lack a consciousness of the Spirit in the life of the believer and the awareness that He had already been sent into the world (Ac. 19:1–7). After Paul’s instruction to these twelve, he began to teach in the synagogue. He taught for three months. But the Jews were hardened and refused to believe. They murmured against the message. Therefore, Paul moved the church into the school of a philosopher, Tyrannus. There he preached Christ for two whole years. During this time it is said that the church was instrumental in sounding forth the Word throughout all Asia: “So all they which dwelt in Asia heard the Word of the Lord Jesus, both Jews and Greeks (Ac. 19:10).
The Lord worked special miracles by Paul in Ephesus and the church witnessed some amazing things. From all evidence, the spectacular was necessary in order to get through to the people. As always, God did everything He could to reach a people. These experiences show the great love and movement of God toward man (see Ac. 19:11–20). In viewing these accounts, we must keep the background of the city in mind. Ephesus was a hot bed of Oriental magic and superstition. The people were an emotional and sensual lot, easily moved to feelings. They were a devoted people, an expressive people, a loving people, and equally a lovable people (Re. 2:1–7, esp. 4).
As Paul preached and God worked miracles, many believed and the church grew mightily. The believers gave great evidence of changed lives by living for Christ right in the middle of an immoral and pagan society. On one occasion, the church demonstrated its new found faith by building a great bonfire and setting aflame all of its pagan and magical literature. [Leadership Ministries Worldwide, Revelation, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 27.]

3. The City

"of Ephesus"
About forty years earlier the Apostle Paul had established the assembly at Ephesus and put Aquila and Priscilla in charge of it (Acts 18:18-28).{236} Later, Paul came back to the ecclesia and moved it to a rented school building, attempting to reach all of Asia (Acts 19:9-10). The impact of the Ephesian assembly on the worship of Diana resulted in a near riot, and consequently Paul left for Macedonia (Acts 19:13-20:1). Later, on his trip to Jerusalem he stopped by Miletus and met with the elders of the Ephesian church (Acts 20:17-38). After exhorting them in their ecclesiological ministry, he left for Jerusalem (Acts 21:1ff.). At some point the Apostle left Timothy at Ephesus and then wrote his two Epistles to his son in the faith (cf. I Tim. 1:3 et al). Tradition links the Apostle John to the Ephesian church, and he may have written his Epistles and Gospel to this church, as he wrote and sent Revelation to the church at Ephesus as the first of seven addressees (Rev. 2:1).
Ephesus was the opulent{237} capital and most significant city of the Roman Province in Asia, sitting at the mouth of the Cayster River, three miles from the western coast and opposite the island of Samos. It was easily accessible by land or sea, and the ideal location prompted Paul to say, “for a great door and effectual is opened unto me, and there are many adversaries” (I Cor. 16:9). The city had an interesting history, including its total conflagration on the night that Alexander the Great was born. In time it was rebuilt by the wealthy Ephesians, and ultimately housed the Temple of Diana (the Artemesion),{238} the deity whose image “fell down from Jupiter” (Acts 19:35). The magnificent Temple was one of the Seven Wonders of the Ancient World and drew multitudes of devotees for worship and banking.{239} The foundation of the Artemesion was ten steps high, with one hundred and twenty-seven pillars, sixty feet high, forming a colonnade around its four hundred and twenty five feet length and two hundred and twenty feet width base.{240}
[{236 This Christian couple trained Apollos “more perfectly” (avkribe,steron) in the latest Pauline theology through their theological school under the aegis of the Ephesian evkklhsi,a (Acts 18:24-28).}
{237 The wealth of Ephesus, and consequently of some church members, evinces from the First Epistle to Timothy, in which Paul gave exhortation concerning riches. For instance, the women church members were not to dress immodestly by over-dressing (i.e., excessive hairdos, inordinate jewelry, or lavish garb), and the wealthy were to invest in the storehouse of the local church (I Tim. 2:9 and 6:17-19, respectively).}
{238 “The Temple of Artemis (Diana), whose splendor has almost become proverbial, tended chiefly to make Ephesus the most attractive and notable of all the cities of Asia Minor.” John Tuttle Wood, Discoveries at Ephesus: Including the Site and Remains of the Great Temple of Diana (NY: Cornell University Library, 2009 reprint of 1885 edition), p. 4; cf. also pp. 147-285.}
{239 Assuming the protection of Artemis, devotees deposited their material wealth within the Temple. In like manner, the Lord’s assembly is the depository for spiritual wealth, i.e., the Scriptures. The evkklhsi,a has the responsibility both to defend and distribute this spiritual wealth. One should notice that the Apostle used several banking terms in I and II Tim. (cf. “commit’ [I Tim. 1:18; cf. Lk. 12:48]; “committed to thy trust” [I Tim. 6:20; II Tim. 1:14]).}
{240 Strouse, En Epheso: An Exegetical Commentary on the Epistle to the Ephesians, p. 12. Paul had the biblical authority and audacity to claim that the little house church where Timothy ministered was “the pillar and ground of the truth” in Ephesus (I Tim. 3:15).}
{Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 82–84.}]

B. The Redeemer's Credentials (Rev. 2:1b)

Revelation 2:1 KJV 1900
Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;
That the message is from Jesus, following the same form as oracles in the Old Testament (also T. Abr. 8A), plainly implies Jesus’ deity.{7}
{7 The form was also used in messenger formulas (e.g., 2 Kings 18:19; T. Job 7:10/8), but oracles imply a divine source.} {Craig S. Keener, Revelation, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 1999), 105.}]
He is the One Who “holdeth” the seven stars and “walketh” in the midst {...243} of the seven candlesticks. His grip on the seven stars was strong and His presence in the seven candlesticks was perpetual, Christ revealed. The verb [for holdeth] means to grasp with power in order to hold one in custody, as Matthew employed it, saying, “And consulted that they might take Jesus by subtilty, and kill him” (Mt. 26:4; vide Rev. 20:2). It denotes the resurrection power which overcame death, Peter averred, saying, “Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it” (Acts 2:24). Christ’s omnipotent resurrection power holds the pastor of each NT assembly. His presence in the assemblies was active and habitual, walking{244} spiritually in their individual locales. John had seen the Lord walk supernaturally on the sea (cf. Jn. 6:19), and now he wrote that Christ walked spiritually in the NT congregations, showing His great care and concern for the immersed church members.
[{243 Cf. this adjective in ecclesiological passages such as Mt. 18:20; Heb. 2:12; and Rev. 1:13.}
{244 Peripate,w is the root of this present participle and the source for the noun “peripatetic.”} {Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 85.}]

1. He Holds His Messengers

"These things saith he that holdeth the seven stars in his right hand,"

a. Selection

b. Protection

c. Authority

d. Accountability

Jesus Christ is the One who holds the ministers of the churches in His hands. This means that the minister …
• is chosen and picked out of the world by the hand of Christ
• is nourished and nurtured by the hand of Christ
• is placed where he is by the hand of Christ
• is cared for, secured, and protected by the hand of Christ
• is given a very special closeness to Christ by being held in His hand
• is expected to be an instrument in the hand of Christ
• is responsible to the hand of Christ
• is to be held accountable by the hand of Christ [Leadership Ministries Worldwide, Revelation, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 27.]

2. He Walks in the Midst of His Churches

"who walketh in the midst of the seven golden candlesticks;"
Jesus Himself walks in the midst of the churches. If that was true then, it undoubtedly is true today. That thought is sobering to know our Lord invisibly observes and inspects respective churches. It also is comforting to know He is always near. [David H. Sorenson, Understanding the Bible, An Independent Baptist Commentary - Hebrews through Revelation, vol. 11, Understanding the Bible, An Independent Baptist Commentary (Northstar Ministries, 2007), 360–361.]
Note also that Christ is in the midst of all the churches. He has no favorites; He shows no partiality whatsoever. There are no denominations and no barriers with Christ. If a body of believers truly follows Christ, He is in their midst, right there with them. [Leadership Ministries Worldwide, Revelation, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 28.]

II. Considering Christ's Concerns for His Church (Rev. 2:2-6)

A. The Good (Rev. 2:2-3)

Revelation 2:2–3 KJV 1900
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.

1. Works

"2 I know thy works,"

2. Labor

"and thy labour,"
...The Greek means “labor unto weariness.” [Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 555.]

3. Patience

"and thy patience,"

4. Refusal to Compromise

a. Concerning Evil

"and how thou canst not bear them which are evil:"
...evil men are a burden which the Ephesian Church regarded as intolerable. We are to “bear (the same Greek, Ga 6:2) one another’s burdens” in the case of weak brethren; but not to bear false brethren. [Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 555.]

b. Concerning False Teachers

"and thou hast tried them which say they are apostles, and are not, and hast found them liars:"
Tertullian [On Baptism, 17], and Jerome [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic. [Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 555.]
Satan had mimicked the divinely-given office of apostle at Corinth and now at Ephesus, as Scripture reveals, saying, “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works” (II Cor. 11:13-15). These pseudo-apostles were no doubt included in the domain of grievous wolves about which Paul warned the Ephesian elders (vide Acts 20:29-30). They were led by the father of lies (cf. Jn. 8:44), placing themselves in the tragic category of “liars,” which destiny shall be the lake of fire.{257} Apparently the Ephesian assembly exercised church discipline on the “false apostles” and removed them from the membership (cf. I Cor. 5:6-7; cf. also II Tim. 2:16-18).
[{257 Cf. Rev. 21:8; vide the other use of this tris legomena word in Acts 6:13.}
{Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 88–89.}]

c. Concerning Persecution for Righteousness' Sake

"3 And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted."
Note - There are seven words of commendation (completion), and only one word of condemnation (unity); followed by one more commendation, making eight (new beginnings).

B. The Bad (Rev. 2:4)

Revelation 2:4 KJV 1900
Nevertheless I have somewhat against thee, because thou hast left thy first love.
"4 Nevertheless I have somewhat against thee, because thou hast left thy first love."
This busy, separated, sacrificing church really suffered from “heart trouble”—they had abandoned their first love! [Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 572.]
Jesus also had criticism for the church at Ephesus. They had “left their first love.” That love is not defined, but it likely was their love for the Lord Jesus Christ. Though they had done all they were called to do, yet it had become perfunctory and the love for their Lord had waned. In turn, things such as soul winning, service, and separation had begun to fade as well. [David H. Sorenson, Understanding the Bible, An Independent Baptist Commentary - Hebrews through Revelation, vol. 11, Understanding the Bible, An Independent Baptist Commentary (Northstar Ministries, 2007), 361–362.]
1. The church and its believers had lost their feelings for Christ. The Greek says, “your love the first [love].” Believers had left their first love. Christ was no longer first in their lives. They were putting themselves and their own affairs first, and they were putting the church first—the programs, services, ministries, and fellowship of the church. They had become more attached to the church than they were to Christ.
⇒ They had lost their feelings of warmth and tenderness for Christ.
⇒ They had lost their sensitivity to Christ, their fervor, spark, and unction.
⇒ They were not fellowshipping and communing nor praying and sharing with Christ—not like they did when they were first converted.
⇒ They were not walking in a consciousness and awareness of Christ’s presence, joying and rejoicing in Him throughout the day.
Simply stated, they were not having personal fellowship with Christ, walking and sharing with Him like they once did. They were not as attached to Christ as they had been. They were more attached to other things and other involvements of life. They loved their church and they had the right beliefs, and they were even ready to fight for the truth of Christ. But they did not love Christ, not in a personal and intimate way, not to the degree that they walked and shared with Him, fellowshipped and communed with Him all throughout the day, not in the sense that they took blocks of time and got alone with Him and prayed and shared with Him.
Thought 1. Picture a young man who falls in love with a young lady. He wants to spend time with her and share with her. He wants to become attached to her and make her first in his life. This should always be our desire with Christ.
“And because iniquity shall abound, the love of many shall wax cold” (Mt. 24:12).
“Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (Jn. 14:23).
“For the Father himself loveth you, because ye have loved me, and have believed that I came out from God” (Jn. 16:27).
“Grace be with all them that love our Lord Jesus Christ in sincerity” (Ep. 6:24).
“Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory” (1 Pe. 1:8).
“Nevertheless I have somewhat against thee, because thou hast left thy first love” (Re. 2:4).
“Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come into him, and will sup with him, and he with me” (Re. 3:20).
“Go and cry in the ears of Jerusalem, saying, Thus saith the Lord; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown” (Je. 2:2).
2. The church had lost its love for people. The church saw a rupture take place in its fellowship and in its love for one another. When the church was first founded, a deep love existed among the members (see Ac. 20:17–38). The church had a loving heart and a helping hand—a readiness to labor together even through persecution. But something happened. What? There is no explanation. So all the negative things that rupture a fellowship or erase love are applicable: criticism, grumbling, jealousy, a selfish mind.
“A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (Jn. 13:34–35).
“This is my commandment, That ye love one another, as I have loved you” (Jn. 15:12).
“Let love be without dissimulation [hypocrisy]. Abhor that which is evil; cleave to that which is good” (Ro. 12:9).
“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Co. 1:10).
“For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” (1 Co. 3:3).
“Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Pe. 1:22).
[Leadership Ministries Worldwide, Revelation, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 29–30.]

C. The Urgent (Rev. 2:5)

Revelation 2:5 KJV 1900
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.
The imperatives were all in the second person singular, referring to the angel-pastor as the one with whom the process must begin (cf. I Tim. 4:16). [Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 92.]

1. Remember

"5 Remember therefore from whence thou art fallen,"
Thou art fallen. Thus, in one terse, tragic statement, the Lord sums up the problem. When Rehoboam came to the throne of Israel, he acted like the fool he was. To humble him, God allowed the Egyptians to invade Judea and to carry away as spoil the golden shields that Solomon had provided for the Temple guard. Rehoboam took the loss in his stride. He made shields of brass instead. They would do! They looked like gold. The shields would shine in the sun just the same (1 Kings 14:25–27). That is what had happened at Ephesus and what has happened to many a fundamental church. The enemy has made off with the gold of devotion, and we make do with the brass instead. “Sounding brass and tinkling cymbal” is the way Paul describes Christian duty devoid of love (1 Cor. 13:1). [John Phillips, Exploring Revelation: An Expository Commentary, The John Phillips Commentary Series (Kregel; WORDsearch Corp., 2009), Re 2:5a.]

2. Repent

"and repent,"
But He finds fault with it. His omniscient eyes look to the heart and there He finds declension. “I have against thee that thou leavest thy first love.” He, the one altogether lovely was no longer the all absorbing object before their hearts. Paul manifests the full meaning of first love. His constant cry was: “Not I but Christ”—“That I may know him;” for him to live was Christ. Declension began in the church not with less service, less suffering or anything else, but with a decreasing heart-devotion to the Person of our Lord. That is where all backsliding begins. He calls to repentance, a return to Himself. [Arno C. Gaebelein, The Annotated Bible, Volume 9: James to Revelation (Bellingham, WA: Logos Research Systems, Inc., 2009), 215.]

3. Return

"and do the first works;"
Labor is no substitute for love; neither is purity a substitute for passion. The church must have both if it is to please Him. By reading Paul’s epistle to the Ephesians, you discover at least twenty references to love. You also discover that Paul emphasized the believer’s exalted position “in Christ … in the heavenly places.” But the Ephesian church had fallen and was not living up to its heavenly position in Christ (Rev. 2:5). It is only as we love Christ fervently that we can serve Him faithfully. Our love for Him must be pure (Eph. 6:24). [Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 572.]

4. The Results Should He Fail to Make the Necessary Reparations

"or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent."
Jesus enjoined them to remember therefore from whence thou art fallen, and repent, and do the first works. There is a threefold sermon therein. (1) Remember their former spiritual estate—that love, excitement, and dedication when they had first been saved. It may hearken back to the days when Paul had founded the church there. He also enjoined them (2) to repent—to return to that original fervor. And then, (3) to do the first works. Though undefined, it likely refers to the fervor of witnessing after first being saved. The church originally had been a soul-winning church, but with the passing of the years, that had waned. Jesus added an ominous warning. Or else I will come unto thee quickly, and will remove thy candlestick out his place, except thou repent. Implied is if a church loses its vision and determination to spread the gospel, the Lord may take the light of the gospel and place it elsewhere. The Lord is in the church planting business. When a church in a given locale ceases to reach the lost, the Lord may take His blessing therefrom and place it in a new church which will endeavor to reach the lost. Many a church building and organizational structure still stands in many a community. However, God’s blessing and the light of the gospel have been transferred to some new work, willing to fulfill the Great Commission. [David H. Sorenson, Understanding the Bible, An Independent Baptist Commentary - Hebrews through Revelation, vol. 11, Understanding the Bible, An Independent Baptist Commentary (Northstar Ministries, 2007), 362.]
Note Dr. Riley's Timeless Exhortation:
Christ also gave this Church to understand that it was repentance or removal.
“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”.
That is the parable of the barren fig tree repeated in the Epistle to the Church at Ephesus. If that Which God has planted for a Tree of Life, whose leaves are to be for healing, proves itself capable of merely casting a shade, why should it be left to cumber the ground?
I often think of what Dr. A. J. Gordon said, when on one occasion he was discussing the destitution of a spiritual life in the city of Boston.
“Ecclesiastical corpses lie all about us. The caskets in which they repose are lined with satin, and are decorated with solid silver handles and abundant flowers, and like other caskets they are just large enough for their occupants, with no room for strangers. These churches have died of respectability, and been embalmed in self-complacency. If, by the grace of God this church is alive (referring to the Clarendon St.) be warned to use your opportunity, or the feet of them that buried thy sisters will be at the door and carry thee out.” It would be difficult to tell today how many churches may remain great and overspreading in their proportions, yet bearing no fruit for a hungry Christ, who hold their places because some gardener of His has said, “Lord, let it alone this year also, till I shall dig about it, and dung it: and if it bear fruit, well; and if not, then after that Thou shalt cut it down”.
But we do not know that He who is the same yesterday, today and forever has not changed the conditions under which a church has any right to remain on the earth? It must be fruitful, and, if fruitless, it has its choice between reformation and removal. [William Bell Riley, The Bible of the Expositor and the Evangelist, New Testament, Revelation Vol. 1, vol. 19, The Bible of the Expositor and the Evangelist (Union Gospel Press, 1932), Re 2:1–7.]

D. More Good (Rev. 2:6)

Revelation 2:6 KJV 1900
But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate.
"6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate."
The Nicolaitanes may have been followers of “Nicolas a proselyte of Antioch” (Acts 6:5), although he was a godly man whereas the Nicolaitanes were identified with evil. Etymologically, the noun is a compound of ... (conqueror){286} and ...(people) suggesting “people conqueror.” This may have been a movement prompted by individuals such as Diotrephes, whose departure from John and subsequent control over a church (cf. III Jn. 1:9-11), was a manifestation of the perpetual temptation within religion—the domination of people. Contextually, the deeds and the doctrine of the Nicolaitanes seemed to have been related to the idolatry and immorality of the Balaamites{287} (cf. Rev. 2:14-15). The church members at Ephesus hated the deeds of the Nicolaitanes, whereas some in the church at Pergamos embraced the doctrine of these heretics.
{286 Cf. the reference to the Antichrist: “And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer (Rev. 6:2).}
{287 Balaam may mean “not of the people” (b-l/`-m) or even “lord of the people” (b-`-l/`-m).}
{Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 95–96.}]

III. Compassionate Counsel from Christ to His Church (Rev. 2:7)

A. Hear the Spirit (Rev. 2:7a).

Revelation 2:7 KJV 1900
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
"7 He that hath an ear, let him hear what the Spirit saith unto the churches;"
...in each of the seven instances refers to “the churches.” This is plural clearly implying local churches in distinction to ‘The Church’ and what many infer as the Universal Church. The emphasis throughout the New Testament is upon individual local churches and virtually never upon some vast, mysterious, universal ‘body of Christ.’ Jesus sent word to individual churches, not ‘The Church.’ [David H. Sorenson, Understanding the Bible, An Independent Baptist Commentary - Hebrews through Revelation, vol. 11, Understanding the Bible, An Independent Baptist Commentary (Northstar Ministries, 2007), 363.]
Note - Dr. Ironside's Comments on the value of Revelation:
I believe that the real value of the Revelation consists in this: that it gives us the full-grown trees which we now see as developing saplings. We need this book in order to judge aright the various movements that are now going on. For myself, I am sure that if I did not know something of the teaching of this book. I would long since have been identified with many movements which I have come absolutely to distrust, because I believe I can see, by a careful study of the Apocalypse, what the end of them will be.
Let me illustrate: Someone asks concerning the so-called “Church Federation scheme.” Wouldn’t it be a wonderful thing if all the churches united? If we simply had one great organization, wouldn’t it be grand? All could agree to accept a common creed so worded that everyone could subscribe to it, and so the shame of Christendom’s divisions be at an end. Now, why not go in for something like that? Would not this be the fulfilment of the prayer of our Lord, “that they all may be one”? Well, I might be caught by such a proposal, but I turn to the Book of Revelation and I learn that just such a religious federation is going to arise after the church of God has been caught away to be with the Lord Jesus Christ; and it is designated in the 17th chapter as “Babylon the Great.” This will be the big world-church. The present movement is just a preparation for this, and when I have the light from heaven shining upon it in the Book of the Revelation, I say, that if that is the way it is going to end, the thing to do is to have no part in it now. Separation from evil—not fusion of diverse systems—is the divine order: and so we see that the prophetic book throws the light of the future upon events and movements that are in progress at present, in order that we may take warning and be preserved from that which is contrary to the mind of God. [H. A. Ironside, Lectures on the Book of Revelation (Neptune, N. J.: Loizeaux Brothers, 1920), 34–35.]

B. Hike toward Life (Rev. 2:7b)

Revelation 2:7b KJV 1900
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.
"To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God."
The Apostle John elaborated on the doctrine of overcoming, teaching that it was both a position and a practice, saying, “for whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (I Jn. 5:4). To the Bible writers, behavior was the manifestation of faith, as James stated, saying, “But wilt thou know, O vain man, that faith without works is dead?” (Jam. 2:20). Those who have the position of overcoming will indeed overcome,{295} and shall enjoy eating “of the tree of life”{296} (...{297} ...).
[{295 Paul gave the spiritual weaponry in the Christian’s armor to overcome the world, the flesh, and the Devil (cf. Eph. 6:11-18).}
{296 This expression occurs in Genesis (Gen. 2:9; 3:22, 24), Proverbs (Prov. 3:18; 11:30; 13:19; 15:4) and Revelation (Rev. 2:7; 22:2, 14).}
{297 xu,lou occurs 19x in the NT, six of which appear in the VApoka,luyij (Rev. 2:7; 18:12 [2x]; 22:2 [2x], and 14).}
{Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 98.}]
The overcomer shall be allowed to eat of the tree of life. This is the tree of God, the tree that gives life, both the fullness of life and eternal life. The tree of life is first seen in the Garden of Eden. Adam lost his right to eat of it because of his sin and disobedience to God. Thus, he was banished from the garden and cut off from eating of the tree (Ge. 2:9, 16–17; 3:22–24). Now, the tree of life is given to the faithful and victorious follower of Christ, but it is not guaranteed. Only some have a right to it (Re. 22:14), and the tree may be taken away (Re. 22:19).
“And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil” (Ge. 2:9).
“And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever” (Ge. 3:22).
“She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her” (Pr. 3:18).
“The fruit of the righteous is a tree of life; and he that winneth souls is wise” (Pr. 11:30).
“Now when I had returned, behold, at the bank of the river were many trees on the one side and on the other.… And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat [food], and the leaf thereof for medicine” (Eze. 47:7, 12).
“He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (Re. 2:7).
“In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations” (Re. 22:2).
“I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world” (Jn. 6:51).
“Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness” (Is. 55:2). [Leadership Ministries Worldwide, Revelation, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 32–33.]
“The paradise of God” is probably a name for heaven (cf. Luke 23:43; 2 Cor. 12:4—the only other NT references to paradise). Apparently it will be identified with the New Jerusalem in the eternal state. [John F. Walvoord, “Revelation,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 934.]
Heaven is reward. This is the positive side of heaven. In various passages in the book of Revelation the idea of reward appears. So also in passages in the Gospels and Epistles. Reward will be according to works. From this it follows that not all rewards will be the same. In the parable of the nobleman who left ten pounds with ten servants (Luke 19:12–27) we learn that reward corresponds to fidelity and industry. The rewards were ten cities and five cities in the case of two of the servants. And the man who had kept his pound in a napkin was deprived of what he had. Again, in the parable of the Talents (Matt. 25:14–30) the rewards correspond to natural gifts or ability. This is made clear in the record in the words that the “Lord gave to each according to his several ability” (ver. 15). So also in the parable of the Pennies (Matt. 20:1–16) rewards are according to opportunity. The eleventh-hour servants receive an equal amount with the others. The lack of opportunity alone prevented them from rendering a service equal to the others. So also in 1 Corinthians 3:14, 15 Paul represents some as saved “as through fire” because they do not render faithful service. The principle of degrees in rewards and punishments is clearly established in the New Testament teaching. In the second and third chapters of Revelation the rewards of heaven are set forth in various forms. They are all promised to the victors: “unto him that overcometh.” Among these promises are the following: “To eat of the tree of life” (Rev. 2:7); victory over the “second death” (2:11); the privilege of eating the “hidden manna” (2:17); “authority over the nations” (2:26); to “be arrayed in white garments” (3:5); to be made “a pillar in the temple of my God” (3:12); to sit with Christ on his throne. (3:21.) Rewards are set forth in many forms in accord with the various forms of human struggle. [Edgar Young Mullins, The Christian Religion in Its Doctrinal Expression (Philadelphia; Boston; St. Louis; Los Angeles; Chicago; New York; Toronto: Roger Williams Press, 1917), 485–486.]
Excursus on Paradise:
Paradise
In Greek the meaning of the term paradise is ‘garden’ or ‘park,’ and so it can be used of Eden in the LXX (cf. Gen. 13:10; Isa. 51:3; Ezek. 28:13; 31:8–9). The word is found three times in the New Testament (Luke 23:43; 2 Cor. 12:4; Rev. 2:7).
The Jewish teaching made paradise that part of hades which was reserved for the blessed. An illustration of this belief is given by Christ in the account of the rich man and Lazarus (Luke 16:19–31).
Paradise is now, since the resurrection of Christ (Eph. 4:8–10), removed from hades and located where Christ sits enthroned (2 Cor. 12:4), the third heaven. Revelation 2:7 promises, as opposed to the theory that would deny consciousness to the departed at present: “To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.” The wresting of Scripture by the advocates of soul sleeping is well illustrated in their treatment of the doctrine of paradise (e.g., a verse like Luke 23:43).
For the present abode of the spirits of departed believers, see 2 Corinthians 5:8 and Philippians 1:23. For the present abode of the bodies of departed believers, see Romans 8:23; 1 Corinthians 15:35–57; Philippians 3:20–21. Sheol as declared in Old Testament speech and hades as in New Testament represent the abode of the departed spirits of unregenerate mankind.
When stoned to death at Lystra, though the time element cannot be finally established, Paul was caught up to paradise—the third heaven, but afterwards was not permitted to recount what he saw or heard. Nevertheless he wrote this much about it: “To depart and to be with Christ … is far better” (Phil. 1:23). [Lewis Sperry Chafer, Systematic Theology (Grand Rapids, MI: Kregel Publications, 1993), 247–248.]

Conclusion:

Illustration - Conquering the peaks of Colorado, returning to the refreshment of base camp; Compared with overcoming the terrains of trouble in our fight for truth, and through Christ, spiritually receiving nourishment from His loving hand.
Dr. Joseph Parker in his “People’s Bible,” says, “ ‘Overcometh’—the word tells of battle and of victory; ‘eat’—the word tells of appetite; desire is in this word and desire satisfied; ‘the Tree of Life’ —these words are old. We met them on the first page of the Bible—’the Tree of Life’—and now that we come to the last pages again we hear the rustle of their amaranthine leaves * *. Shall we assemble around that central tree? We cannot do so until we have assembled around the Cross. The Cross is at once our Tree of Death and our Tree of Life. The Cross is but the earthly name of yonder tree in Heaven * *. And yonder tree is but the Cross in the genial summer of the better land, bursting into leaf, blushing into blossom, struggling into fruit; and I tell you that you can never stand beneath its branches until you have touched it in its old name—the Cross! the Cross! and having done so, you shall by-and-by approach the eternal tree, and you shall eat its precious fruit, and that fruit will be all the better for having been plucked and offered by your Brother’s hand.” [William Bell Riley, The Bible of the Expositor and the Evangelist, New Testament, Revelation Vol. 1, vol. 19, The Bible of the Expositor and the Evangelist (Union Gospel Press, 1932), Re 2:1–7.]
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