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This chapter comprises four of the seven epistles addressed to the seven churches; those addressed to Ephesus, Smyrna, Pergamos, and Thyatira. A particular view of the contents of the epistles will be more appropriate as they come separately to be considered, than in this place. There are some general remarks in regard to their structure, however, which may be properly made here.

(1) They all begin with a reference to some of the attributes of the Saviour, in general some attribute that had been noted in the first chapter; and while they are all adapted to make a deep impression on the mind, perhaps each one was selected in such a way as to have a special propriety in reference to each particular church. Thus in the address to the church at Ephesus (ch. ii. 1), the allusion is to the fact that he who speaks to them “holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks;” in the epistle to the church at Smyrna (ch. ii. 8), it is he who “is the first and the last, who was dead and is alive;” in the epistle to the church at Pergamos (ch. ii. 12), it is he “which hath the sharp sword with the two edges;” in the epistle to the church at Thyatira (ch. ii. 18), it is “the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass;” in the epistle to the church at Sardis (ch. iii. 1), it is he who “hath the seven Spirits of God, and the seven stars;” in the epistle to the church at Philadelphia (ch. iii. 7), it is “he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth, and shutteth and no man openeth;” in the epistle to the church at Laodicea (ch. iii. 14), it is he who is the “Amen, the faithful and true witness, the beginning of the creation of God.”

(2) These introductions are followed with the formula, “I know thy works.” The peculiar characteristics, then, of each church are referred to, with a sentiment of approbation or disapprobation expressed in regard to their conduct. Of two of the churches, that at Smyrna (ii. 9), and that at Philadelphia (iii. 10), he expresses his entire approbation; to the churches of Sardis (iii. 3), and Laodicea (iii. 15–18), he administers a decided rebuke; to the churches of Ephesus (ii. 3–6), Pergamos (ii. 13–16), and Thyatira (iii. 19, 20, 24, 25), he intermingles praise and rebuke, for he saw much to commend, but, at the same time, not a little that was reprehensible. In all cases, however, the approbation precedes the blame; showing that he was more disposed to find that which was good than that which was evil.

(3) After the statement of their characteristics, there follows in each case counsel, advice, admonition, or promises, such as their circumstances demanded—encouragement in trial, and injunctions to put away their sins. The admonitions are addressed to the churches as if Christ were at hand, and would ere long come and sit in judgment on them and their deeds.

(4) There is a solemn admonition to hear what the Spirit has to say to the churches. This is in each case expressed in the same manner, “He that hath an ear, let him hear what the Spirit saith unto the churches” (ch. ii. 7, 11, 17, 29; iii. 6, 13, 22). These admonitions were designed to call the attention of the churches to these things, and, at the same time, they seemed designed to show that they were not intended for them alone. They are addressed to anyone who “has an ear,” and therefore had some principles of general application to others, and to which all should attend who were disposed to learn the will of the Redeemer. What was addressed to one church, at any time, would be equally applicable to all churches in the same circumstances; what was adapted to rebuke, elevate, or comfort Christians in any one age or land, would be adapted to be useful to Christians of all ages and lands.

(5) There then is, either following or preceding that call on all the churches to hear, some promise or assurance designed to encourage the church, and urge it forward in the discharge of duty, or in enduring trial. This is found in each one of the epistles, though not always in the same relative position.

THE EPISTLE TO THE CHURCH AT EPHESUS.

The contents of the epistle to the church at Ephesus—the first addressed—are these: (1) The attribute of the Saviour referred to is, that he “holds the stars in his right hand, and walks in the midst of the golden candlesticks,” ch. ii. 1. (2) He commends them for their patience, and for their opposition to those who are evil, and for their zeal and fidelity in carefully examining into the character of some who claimed to be apostles, but who were, in fact, impostors; for their perseverance in bearing up under trial, and not fainting in his cause, and for their opposition to the Nicolaitanes, whom, he says, he hates, ver. 2, 3, 6. (3) He reproves them for having left their first love to him, ver. 4. (4) He admonishes them to remember whence they had fallen, to repent, and to do their first works, ver. 5. (5) He threatens them that, if they do not repent, he will come and remove the candlestick out of its place, ver. 5; and (6) he assures them, and all others, that whosoever overcomes, he will “give him to eat of the tree of life, which is in the midst of the paradise of God,” ver. 7.

CHAPTER II.

U NTO the angel of the church of Ephesus write; These things saith 94he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

1. Unto the angel. The minister; the presiding presbyter; the bishop—in the primitive sense of the word bishop—denoting one who had the spiritual charge of a congregation. See Notes on ch. i. 20. ¶ Of the church. Not of the churches of Ephesus, but of the one church of that city. There is no evidence that the word is used in a collective sense to denote a group of churches, like a diocese; nor is there any evidence that there was such a group of churches in Ephesus, or that there was more than one church in that city. It is probable that all who were Christians there were regarded as members of one church—though for convenience they may have met for worship in different places. Thus there was one church in Corinth (1 Co. i. 1); one church in Thessalonica (1 Th. i. 1), &c. ¶ Of Ephesus. On the situation of Ephesus, see Notes on Ac. xviii. 19, and the Intro. to the Notes on the Epistle to the Ephesians, § 1, and the engraving there. It was the capital of Ionia; was one of the twelve Ionian cities of Asia Minor in the Mythic times, and was said to have been founded by the Amazons. It was situated on the river Cayster, not far from the Icarian Sea, between Smyrna and Miletus. It was one of the most considerable cities of Asia Minor, and while, about the epoch when Christianity was introduced, other cities declined, Ephesus rose more and more. It owed its prosperity, in part, to the favour of its governors; for Lysimachus named the city Arsinöe, in honour of his second wife, and Attalus Philadelphus furnished it with splendid wharves and docks. Under the Romans it was the capital not only of Ionia, but of the entire province of Asia, and bore the honourable title of the first and greatest metropolis of Asia. John is supposed to have resided in this city, and to have preached the gospel there for many years; and on this account, perhaps, it was, as well as on account of the relative importance of the city, that the first epistle of the seven was addressed to that church. On the present condition of the ruins of Ephesus, see Notes on ver. 5. We have no means whatever of ascertaining the size of the church when John wrote the book of Revelation. From the fact, however, that Paul, as is supposed (see Intro. to the Epistle to the Ephesians, § 2), laboured there for about three years; that there was a body of “elders” who presided over the church there (Ac. xx. 17); and that the apostle John seems to have spent a considerable part of his life there in preaching the gospel, it may be presumed that there was a large and flourishing church in that city. The epistle before us shows also that it was characterized by distinguished piety. ¶ These things saith he that holdeth the seven stars in his right hand. See Notes on ch. i. 16. The object here seems to be to turn the attention of the church in Ephesus to some attribute of the Saviour which deserved their special regard, or which constituted a special reason for attending to what he said. To do this, the attention is directed, in this case, to the fact that he held the seven stars—emblematic of the ministers of the churches—in his hand, and that he walked in the midst of the lamp-bearers—representing the churches themselves; intimating that they were dependent on him, that he had power to continue or remove the ministry, and that it was by his presence only that those lamp-bearers would continue to give light. The absolute control over the ministry, and the fact that he walked amidst the churches, and that his presence was necessary to their perpetuity and their welfare, seem to be the principal ideas implied in this representation. These truths he would impress on their minds, in order that they might feel how easy it would be for him to punish any disobedience, and in order that they might do what was necessary to secure his continual presence among them. These views seem to be sanctioned by the character of the punishment threatened (ver. 5), “that he would remove the candlestick representing their church out of its place.” See Notes on ver. 5. ¶ Who walketh in the midst, &c. In ch. i. 13 he is represented simply as being seen amidst the golden candlesticks. See Notes on that place. Here there is the additional idea of his “walking” in the midst of them, implying perhaps constant and vigilant supervision. He went from one to another, as one who inspects and surveys what is under his care; perhaps also with the idea that he went among them as a friend to bless them.

2 I95 know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil; and 96thou hast tried them which say they are apostles, 97and are not, and hast found them liars:

2. I know thy works. The common formula with which all the epistles to the seven churches are introduced. It is designed to impress upon them deeply the conviction that he was intimately acquainted with all that they did, good and bad, and that therefore he was abundantly qualified to dispense rewards or administer punishments according to truth and justice. It may be observed that, as many of the things referred to in these epistles were things pertaining to the heart—the feelings, the state of the mind—it is implied that he who speaks here has an intimate acquaintance with the heart of man, a prerogative which is always attributed to the Saviour. See Jn. ii. 25. But no one can do this who is not divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ. See Ps. vii. 9; Je. xi. 20; xvii. 10; 1 Sa. xvi. 7; 1 Ki. viii. 39. ¶ And thy labour. The word here used (κόπος) means properly a beating, hence wailing, grief, with beating the breast; and then it means excessive labour or toil adapted to produce grief or sadness, and is commonly employed in the New Testament in the latter sense. It is used in the sense of trouble in Mat. xxvi. 10, “Why trouble ye [literally, why give ye trouble to] the woman?” (comp. also Mar. xiv. 6; Lu. xi. 7; xviii. 5; Ga. vi. 17); and in the sense of labour, or wearisome toil, in Jn. iv. 38; 1 Co. iii. 8; xv. 58; 2 Co. vi. 5; x. 15; xi. 23, 27, et al. The connection here would admit of either sense. It is commonly understood, as in our translation, in the sense of labour, though it would seem that the other signification, that of trouble, would not be inappropriate. If it means labour, it refers to their faithful service in his cause, and especially in opposing error. It seems to me, however, that the word trouble would better suit the connection. ¶ And thy patience. Under these trials; to wit, in relation to the efforts which had been made by the advocates of error to corrupt them, and to turn them away from the truth. They had patiently borne the opposition made to the truth, they had manifested a spirit of firm endurance amidst many arts of those opposed to them to draw them off from simple faith in Christ. ¶ And how thou canst not bear them which are evil. Canst not endure or tolerate them. Comp. Notes on 2 Jn. 10, 11. That is, they had no sympathy with their doctrines or their practices, they were utterly opposed to them. They had lent them no countenance, but had in every way shown that they had no fellowship with them. The evil persons here referred to were, doubtless, those mentioned in this verse as claiming that “they were apostles,” and those mentioned in ver. 6 as the Nicolaitanes. ¶ And thou hast tried them which say they are apostles. Thou hast thoroughly examined their claims. It is not said in what way they had done this, but it was probably by considering attentively and candidly the evidence on which they relied, whatever that may have been. Nor is it certainly known who these persons were, or on what grounds they advanced their pretensions to the apostolic office. It cannot be supposed that they claimed to have been of the number of apostles selected by the Saviour, for that would have been too absurd; and the only solution would seem to be that they claimed either (1) that they had been called to that office after the Saviour ascended, as Paul was; or (2) that they claimed the honour due to this name or office, in virtue of some election to it; or (3) that they claimed to be the successors of the apostles, and to possess and transmit their authority. If the first of these, it would seem that the only ground of claim would be that they had been called in some miraculous way to the rank of apostles, and, of course, an examination of their claims would be an examination of the alleged miraculous call, and of the evidence on which they would rely that they had such a call. If the second, then the claim must have been founded on some such plea as that the apostolic office was designed to be elective, as in the case of Matthias (Ac. i. 23–26), and that they maintained that this arrangement was to be continued in the church; and then an examination of their claims would involve an investigation of the question, whether it was contemplated that the apostolic office was designed to be perpetuated in that manner, or whether the election of Matthias was only a temporary arrangement, designed to answer a particular purpose. If the third, then the claim must have been founded on the plea that the apostolic office was designed to be perpetuated by a regular succession, and that they, by ordination, were in a line of that succession; and then the examination and refutation of the claim must have consisted in showing, from the nature of the office, and the necessary qualifications for the office of apostle, that it was designed to be temporary, and that there could be properly no successors of the apostles, as such. On either of these suppositions, such a line of argument would be fatal to all claims to any succession in the apostolic office now. If each of these points should fail, of course their claims to the rank of apostles would cease; just as all claims to the dignity and rank of the apostles must fail now. The passage becomes thus a strong argument against the claims of any persons to be “apostles,” or to be the “successors” of the apostles, in the peculiarity of their office. ¶ And are not. There were never any apostles of Jesus Christ but the original twelve whom he chose, Matthias, who was chosen in the place of Judas (Ac. i. 26), and Paul, who was specially called to the office by the Saviour after his resurrection. On this point, see my work on the Apostolic Church [pp. 49–57, London ed.]. ¶ And hast found them liars. Hast discovered their pretensions to be unfounded and false. In 2 Co. xi. 13, “false apostles” are mentioned; and, in an office of so much honour as this, it is probable that there would be not a few claimants to it in the world. To set up a claim to what they knew they were not entitled to would be a falsehood, and as this seems to have been the character of these men, the Saviour, in the passage before us, does not hesitate to designate them by an appropriate term, and to call them liars. The point here commended in the Ephesian church is, that they had sought to have a pure ministry, a ministry whose claims were well founded. They had felt the importance of this, had carefully examined the claims of pretenders, and had refused to recognize those who could not show, in a proper manner, that they had been designated to their work by the Lord Jesus. The same zeal, in the same cause, would be commended by the Saviour now.

3 And hast borne, and hast patience, and for my name’s sake hast laboured, and 98hast not fainted.

3. And hast borne. Hast borne up under trials; or hast borne with the evils with which you have been assailed. That is, you have not given way to murmuring or complaints in trial, you have not abandoned the principles of truth and yielded to the prevalence of error. ¶ And hast patience. That is, in this connection, hast shown that thou canst bear up under these things with patience. This is a repetition of what is said in ver. 2, but in a somewhat different connection. There it rather refers to the trouble which they had experienced on account of the pretensions of false apostles, and the patient, persevering, and enduring spirit which they had shown in that form of trial; here the expression is more general, denoting a patient spirit in regard to all forms of trial. ¶ And for my name’s sake hast laboured. On account of me, and in my cause. That is, the labour here referred to, whatever it was, was to advance the cause of the Redeemer. In the word rendered “hast laboured” (κεκοπίακας) there is a reference to the word used in the previous verse—“thy labour” (κόπον σου); and the design is to show that the “labour,” or trouble there referred to, was on account of him. ¶ And hast not fainted. Hast not become exhausted, or wearied out, so as to give over. The word here used (κάμνω) occurs in only three places in the New Testament: “Lest ye be wearied, and faint,” He. xii. 3; “The prayer of faith shall save the sick,” Ja. v. 15; and in the passage before us. It means properly to become weary and faint from toil, &c.; and the idea here is, that they had not become so wearied out as to give over from exhaustion. The sense of the whole passage is thus rendered by Professor Stuart:—“Thou canst not bear with false teachers, but thou canst bear with troubles and perplexities on account of me; thou hast undergone wearisome toil, but thou art not wearied out thereby.” The state of mind, considered as the state of mind appropriate to a Christian, here represented, is, that we should not tolerate error and sin, but that we should bear up under the trials which they may incidentally occasion us; that we should have such a repugnance to evil that we cannot endure it, as evil, but that we should have such love to the Saviour and his cause as to be willing to bear anything, even in relation to that, or springing from that, that we may be called to suffer in that cause; that while we may be weary in his work, for our bodily strength may become exhausted (comp. Mat. xxvi. 41), we should not be weary of it; and that though we may have many perplexities, and may meet with much opposition, yet we should not relax our zeal, but should persevere with an ardour that never faints, until our Saviour calls us to our reward.

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

4. Nevertheless I have somewhat against thee. Notwithstanding this general commendation, there are things which I cannot approve. ¶ Because thou hast left thy first love. Thou hast remitted (ἀφῆκας) or let down thy early love; that is, it is less glowing and ardent than it was at first. The love here referred to is evidently love to the Saviour; and the idea is, that, as a church, they had less of this than formerly characterized them. In this respect they were in a state of declension; and, though they still maintained the doctrines of his religion, and opposed the advocates of error, they showed less ardour of affection towards him directly than they had formerly done. In regard to this we may remark, (1) That what is here stated of the church at Ephesus is not uncommon, (a) Individual Christians often lose much of their first love. It is true, indeed, that there is often an appearance of this which does not exist in reality. Not a little of the ardour of young converts is often nothing more than the excitement of animal feeling, which will soon die away of course, though their real love may not be diminished, or may be constantly growing stronger. When a son returns home after a long absence, and meets his parents and brothers and sisters, there is a glow, a warmth of feeling, a joyousness of emotion, which cannot be expected to continue always, and which he may never be able to recall again, though he may be ever growing in real attachment to his friends and to his home. (b) Churches remit the ardour of their first love. They are often formed under the reviving influences of the Holy Spirit when many are converted, and are warm-hearted and zealous young converts. Or they are formed from other churches that have become cold and dead, from which the new organization, embodying the life of the church, was constrained to separate. Or they are formed under the influence of some strong and mighty truth that has taken possession of the mind, and that gives a peculiar character to the church at first. Or they are formed with a distinct reference to promoting some one great object in the cause of the Redeemer. So the early Christian churches were formed. So the church in Germany, France, Switzerland, and England came out from the Roman communion under the influence of the doctrine of justification by faith. So the Nestorians in former ages, and the Moravians in modern times, were characterized by warm zeal in the cause of missions. So the Puritans came out from the established church of England at one time, and the Methodists at another, warmed with a holier love to the cause of evangelical religion than existed in the body from which they separated. So many a church is formed now amidst the exciting scenes of a revival of religion, and in the early days of its history puts to shame the older and the slumbering churches around them. But it need scarcely be said that this early zeal may die away, and that the church, once so full of life and love, may become as cold as those that went before it, or as those from which it separated, and that there may be a necessity for the formation of new organizations that shall be fired with ardour and zeal. One has only to look at Germany, at Switzerland, at various portions of the reformed churches elsewhere; at the Nestorians, whose zeal for missions long since departed; or even at the Moravians, among whom it has so much declined; at various portions of the Puritan churches, and at many an individual church formed under the warm and exciting feelings of a revival of religion, to see that what occurred at Ephesus may occur elsewhere. (2) The same thing that occurred there may be expected to follow in all similar cases. The Saviour governs the church always on essentially the same principles; and it is no uncommon thing that, when a church has lost the ardour of its first love, it is suffered more and more to decline, until “the candlestick is removed”—until either the church becomes wholly extinct, or until vital piety is wholly gone, and all that remains is the religion of forms.

5 Remember therefore from whence thou art fallen; and repent, and 99do the first works; or else I will come unto thee quickly, and will 100remove thy candlestick out of his place, except thou repent.

5. Remember therefore from whence thou art fallen. The eminence which you once occupied. Call to remembrance the state in which you once were. The duty here enjoined is, when religion has declined in our hearts, or in the church, to call to distinct recollection the former state—the ardour, the zeal, the warmth of love which once characterized us. The reason for this is, that such a recalling of the former state will be likely to produce a happy influence on the heart. Nothing is better adapted to affect a backsliding Christian, or a backsliding church, than to call to distinct recollection the former condition—the happier days of piety. The joy then experienced, the good done, the honour reflected on the cause of religion, the peace of mind of that period, will contrast strongly with the present, and nothing will be better fitted to recall an erring church, or an erring individual, from their wanderings than such a reminiscence of the past. The advantages of thus “remembering” their former condition would be many; for some of the most valuable impressions which are made on the mind, and some of the most important lessons learned, are from the recollections of a former state. Among those advantages, in this case, would be such as the following:—(a) It would show how much they might have enjoyed if they had continued as they began, how much more real happiness they would have had than they actually have enjoyed. (b) How much good they might have done, if they had only persevered in the zeal with which they commenced the Christian life. How much more good might most Christians do than they actually accomplish, if they would barely, even without increasing it, continue with the degree of zeal with which they begin their course. (c) How much greater attainments they might have made in the divine life, and in the knowledge of religion, than they have made; that is, how much more elevated and enlarged might have been their views of religion, and their knowledge of the Word of God. And (d) such a recollection of their past state as, contrasted with what they now are, would exert a powerful influence in producing true repentance; for there is nothing better adapted to do this than a just view of what we might have been, as compared with what we now are. If a man has become cold towards his wife, nothing is better fitted to reclaim him than to recall to his recollection the time when he led her to the altar, the solemn vow then made, and the rapture of his heart when he pressed her to his bosom and called her his own. ¶ And repent. The word here used means to change one’s mind and purposes, and, along with that, the conduct or demeanour. The duty of repentance here urged would extend to all the points in which they had erred. ¶ And do the first works. The works which were done when the church was first established. That is, manifest the zeal and love which were formerly evinced in opposing error, and in doing good. This is the true counsel to be given to those who have backslidden, and have “left their first love,” now. Often such persons, sensible that they have erred, and that they have not the enjoyment in religion which they once had, profess to be willing and desirous to return, but they know not how to do it—how to revive their ardour, how to rekindle in their bosom the flame of extinguished love. They suppose it must be by silent meditation, or by some supernatural influence, and they wait for some visitation from above to call them back, and to restore to them their former joy. The counsel of the Saviour to all such, however, is to do their first works. It is to engage at once in doing what they did in the first and best days of their piety, the days of their “espousals” (Je. ii. 2) to God. Let them read the Bible as they did then; let them pray as they did then; let them go forth in the duties of active benevolence as they did then; let them engage in teaching a Sabbath-school as they did then; let them relieve the distressed, instruct the ignorant, raise up the fallen, as they did then; let them open their heart, their purse, and their hand, to bless a dying world. As it was in this way that they manifested their love then, so this would be better fitted than all other things to rekindle the flame of love when it is almost extinguished. The weapon that is used keeps bright; that which has become rusty will become bright again if it is used. ¶ Or else I will come unto thee quickly. On the word rendered quickly (τάχει), see Notes on ch. i. 1. The meaning is, that he would come as a Judge, at no distant period, to inflict punishment in the manner specified—by removing the candlestick out of its place. He does not say in what way it would be done; whether by some sudden judgment, by a direct act of power, or by a gradual process that would certainly lead to that result. ¶ And will remove thy candlestick out of his place, except thou repent. On the meaning of the word candlestick see Notes on ch. i. 12. The meaning is, that the church gave light in Ephesus; and that what he would do in regard to that place would be like removing a lamp, and leaving a place in darkness. The expression is equivalent to saying that the church there would cease to exist. The proper idea of the passage is, that the church would be wholly extinct; and it is observable that this is a judgment more distinctly disclosed in reference to this church than to any other of the seven churches. There is not the least evidence that the church at Ephesus did repent, and the threatening has been most signally fulfilled. Long since the church has become utterly extinct, and for ages there was not a single professing Christian there. Every memorial of there having been a church there has departed, and there are nowhere, not even in Nineveh, Babylon, or Tyre, more affecting demonstrations of the fulfilment of ancient prophecy than in the present state of the ruins of Ephesus. A remark of Mr. Gibbon (Decline and Fall, iv. 260) will show with what exactness the prediction in regard to this church has been accomplished. He is speaking of the conquests of the Turks. “In the loss of Ephesus the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelations; the desolation is complete; and the temple of Diana, or the Church of Mary will equally elude the search of the curious traveller.” Thus the city, with the splendid temple of Diana, and the church that existed there in the time of John, has disappeared, and nothing remains but unsightly ruins. These ruins lie about ten days’ journey from Smyrna, and consist of shattered walls, and remains of columns and temples. The soil on which a large part of the city is supposed to have stood, naturally rich, is covered with a rank, burnt-up vegetation, and is everywhere deserted and solitary, though bordered by picturesque mountains. A few cornfields are scattered along the site of the ancient city. Towards the sea extends the ancient port, a pestilential marsh. Along the slope of the mountain, and over the plain, are scattered fragments of masonry and detached ruins, but nothing can now be fixed on as the great temple of Diana. There are ruins of a theatre; there is a circus, or stadium, nearly entire; there are fragments of temples and palaces scattered around; but there is nothing that marks the site of a church in the time of John; there is nothing to indicate even that such a church then existed there. About a mile and a half from the principal ruins of Ephesus there is indeed now a small village called Asalook, a Turkish word, which is associated with the same idea as Ephesus, meaning, The City of the Moon. A church, dedicated to John, is supposed to have stood near, if not on the site of the present mosque. Dr. Chandler (p. 150, 4to) gives us a striking description of Ephesus as he found it in 1764:—“Its population consisted of a few Greek peasants, living in extreme wretchedness, dependence, and insensibility, the representatives of an illustrious people, and inhabiting the wreck of their greatness. Some reside in the substructure of the glorious edifices which they raised; some beneath the vaults of the stadium, and the crowded scenes of these diversions; and some in the abrupt precipice, in the sepulchres which received their ashes. Its streets are obscured and overgrown. A herd of goats was driven to it for shelter from the sun at noon, and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theatre and of the stadium. … Its fate is that of the entire country; a garden has become a desert. Busy centres of civilization, spots where the refinements and delights of the age were collected, are now a prey to silence, destruction, and death. Consecrated first of all to the purposes of idolatry, Ephesus next had Christian temples almost rivalling the Pagan in splendour, wherein the image of the great Diana lay prostrate before the cross; after the lapse of some centuries Jesus gives way to Mahomet, and the crescent glittered on the dome of the recently Christian church. A few more scores of years, and Ephesus has neither temple, cross, crescent, nor city, but is desolation, a dry land, and a wilderness.” See the article “Ephesus” in Kitto’s Cyclopedia, and the authorities there referred to. What is affirmed here of Ephesus has often been illustrated in the history of the world, that when a church has declined in piety and love, and has been called by faithful ministers to repent, and has not done it, it has been abandoned more and more, until the last appearance of truth and piety has departed, and it has been given up to error and to ruin. And the same principle is as applicable to individuals, for they have as much reason to dread the frowns of the Saviour as churches have. If they who have “left their first love” will not repent at the call of the Saviour, they have every reason to apprehend some fearful judgment, some awful visitation of his Providence that shall overwhelm them in sorrow, as a proof of his displeasure. Even though they should finally be saved, their days may be without comfort, and perhaps their last moments without a ray of conscious hope. The accompanying engraving, representing the present situation of Ephesus, will bring before the eye a striking illustration of the fulfilment of this prophecy, that the candlestick of Ephesus would be removed from its place. See also the engravings prefixed to the Notes on the Epistle to the Ephesians.

6 But this thou hast, that thou hatest the deeds of the 101Nicolaitanes, which I also hate.

6. But this thou hast. This thou hast that I approve of, or that I can commend. ¶ That thou hatest the deeds of the Nicolaitanes. Gr., works (τὰ ἔργα). The word Nicolaitanes occurs only in this place, and in the 15th verse of this chapter. From the reference in the latter place it is clear that the doctrines which they held prevailed at Pergamos as well as at Ephesus; but from neither place can anything now be inferred in regard to the nature of their doctrines or their practices, unless it be supposed that they held the same doctrine that was taught by Balaam. See Notes on ver. 15. From the two passages, compared with each other, it would seem that they were alike corrupt in doctrine and in practice, for in the passage before us their deeds are mentioned, and in ver. 15 their doctrine. Various conjectures, however, have been formed respecting this class of people, and the reasons why the name was given to them. I. In regard to the origin of the name, there have been three opinions. (1) That mentioned by Irenæus, and by some of the other fathers, that the name was derived from Nicolas, one of the deacons ordained at Antioch, Ac. vi. 5. Of those who have held this opinion, some have supposed that it was given to them because he became apostate and was the founder of the sect, and others because they assumed his name, in order to give the greater credit to their doctrine. But neither of these suppositions rests on any certain evidence, and both are destitute of probability. There is no proof whatever that Nicolas the deacon ever apostatized from the faith, and became the founder of a sect; and if a name had been assumed, in order to give credit to a sect and extend its influence, it is much more probable that the name of an apostle would have been chosen, or of some other prominent man, than the name of an obscure deacon of Antioch. (2) Vitringa, and most commentators since his time, have supposed that the name Nicolaitanes was intended to be symbolical, and was not designed to designate any sect of people, but to denote those who resembled Balaam, and that this word is used in the same manner as the word Jezebel in ch. ii. 20, which is supposed to be symbolical there. Vitringa supposes that the word is derived from νῖκος, victory, and λαός, people, and that thus it corresponds with the name Balaam, as meaning either בַּעַל עָם, lord of the people, or בִּלַע עָם, he destroyed the people; and that, as the same effect was produced by their doctrines as by those of Balaam, that the people were led to commit fornication and to join in idolatrous worship, they might be called Balaamites or Nicolaitanes, that is, corrupters of the people. But to this it may be replied, (a) that it is far-fetched, and is adopted only to remove a difficulty; (b) that there is every reason to suppose that the word here used refers to a class of people who bore that name, and who were well known in the two churches specified; (c) that in ch. ii. 15 they are expressly distinguished from those who held the doctrine of Balaam, ver. 14, “So hast thou also (καὶ) those that hold the doctrine of the Nicolaitanes.” (3) It has been supposed that some person now unknown, probably of the name Nicolas, or Nicolaus, was their leader, and laid the foundation of the sect. This is by far the most probable opinion, and to this there can be no objection. It is in accordance with what usually occurs in regard to sects, orthodox or heretical, that they derive their origin from some person whose name they continue to bear; and as there is no evidence that this sect prevailed extensively, or was indeed known beyond the limits of these churches, and as it soon disappeared, it is easily accounted for that the character and history of the founder were so soon forgotten. II. In regard to the opinions which they held, there is as little certainty. Irenæus (Adv. Hæres. i. 26) says that their characteristic tenets were the lawfulness of promiscuous intercourse with women, and of eating things offered to idols. Eusebius (Hist. Eccl. iii. 29) states substantially the same thing, and refers to a tradition respecting Nicolaus, that he had a beautiful wife, and was jealous of her, and being reproached with this, renounced all intercourse with her, and made use of an expression which was misunderstood, as implying that illicit pleasure was proper. Tertullian speaks of the Nicolaitanes as a branch of the Gnostic family, and as, in his time, extinct. Mosheim (De Rebus Christian Ante. Con. § 69) says that “the questions about the Nicolaitanes have difficulties which cannot be solved.” Neander (History of the Christian Religion, as translated by Torrey, i. pp. 452, 453) numbers them with Antinomians; though he expresses some doubt whether the actual existence of such a sect can be proved, and rather inclines to an opinion noticed above, that the name is symbolical, and that it is used in a mystical sense, according to the usual style of the book of Revelation, to denote corrupters or seducers of the people, like Balaam. He supposes that the passage relates simply to a class of persons who were in the practice of seducing Christians to participate in the sacrificial feasts of the heathens, and in the excesses which attended them—just as the Jews were led astray of old by the Moabites, Nu. xxv. What was the origin of the name, however, Neander does not profess to be able to determine, but suggests that it was the custom of such sects to attach themselves to some celebrated name of antiquity, in the choice of which they were often determined by circumstances quite accidental. He supposes also that the sect may have possessed a life of Nicolas of Antioch, drawn up by themselves or others from fabulous accounts and traditions, in which what had been imputed to Nicolas was embodied. Everything, however, in regard to the origin of this sect, and the reason of the name given to it, and the opinions which they held, is involved in great obscurity, and there is no hope of throwing light on the subject. It is generally agreed, among the writers of antiquity who have mentioned them, that they were distinguished for holding opinions which countenanced gross social indulgences. This is all that is really necessary to be known in regard to the passage before us, for this will explain the strong language of aversion and condemnation used by the Saviour respecting the sect in the epistles to the churches of Ephesus and Pergamos. ¶ Which I also hate. If the view above taken of the opinions and practices of this people is correct, the reasons why he hated them are obvious. Nothing can be more opposed to the personal character of the Saviour, or to his religion, than such doctrines and deeds.