Ed Urzi

“And to the angel of the church in Smyrna write, ‘These things says the First and the Last, who was dead, and came to life” (Revelation 2:8).

The Roman Empire ruled over most of the known world in the era when the book of Revelation was originally written. One strategy employed by the Empire to help ensure loyalty among its citizens involved a requirement to worship the Roman Emperor as a divine being. Those who lived within the Roman Empire were required to burn incense once a year in honor of the Emperor and publicly affirm his divinity. Once a citizen fulfilled that requirement, he or she received a certificate of loyalty to the Roman Empire.

Of all the cities under Roman jurisdiction, the city of Smyrna (pronounced “smer-na”) was one that stood out for its dedication to that initiative. In fact, Smyrna successfully competed against eleven other cities in an effort to construct the first temple dedicated to the worship of the Roman Emperor. But the worship of such “deities” wasn’t limited to the Emperor in Smyrna. Citizens of Smyrna also worshipped other pagan gods such as Zeus and Apollo, among others.

Smyrna was a seaport city that was located in what is now the modern-day country of Turkey. It was well-known in the first-century for it’s impressive architecture and wide, paved roadways. Smyrna was said to be the birthplace of the ancient poet Homer, and functioned as an important commercial center that imported and exported many types of goods.

This commercial activity helped establish Smyrna as a wealthy and prosperous city in the days of the first century. But unlike the ancient city of Ephesus mentioned earlier, the city of Smyrna still exists today under the contemporary name Izmir.

Jesus opened His letter to the church at Smyrna by identifying Himself as the First and the Last, the one who was dead and is alive. These terms are important because they establish several truths regarding the person of Christ. For instance, the term “First and Last” is associated with the all-powerful, eternal God who is the beginning and end of everything whenever it appears in a Biblical context.

Then there is the reference to “(He) who died and came to life again” (NIV). This description clearly identifies the speaker as Jesus, the One who died and rose from the dead according to Luke chapter twenty-four. So when these two references are taken together, they establish the clear Biblical teaching that Jesus is God.

Image Attribution: I, Sailko, CC BY-SA 3.0, via Wikimedia Commons

“But this you have, that you hate the deeds of the Nicolaitans, which I also hate” (Revelation 2:6).

So who were the Nicolaitans and what were they doing to provoke this kind of reaction from Jesus? We can respond to that question by considering two general theories regarding the Nicolaitans.

One theory holds that the Nicolaitans were the followers of someone (presumably known as Nicolaus) who taught and encouraged others to engage in various types of immoral behaviors. In view of the Biblical admonitions regarding such conduct, it’s easy to see why Jesus would express His hatred concerning such teachings.

Another view is grounded in the meaning of the word “Nicolaitan.” In the original language of the book of Revelation, the word “Nicolaitan” is derived from two words: nikos (meaning to vanquish or conquer) and laos (meaning people). Thus, we can interpret the word “Nicolaitan” as a reference to those who seek to conquer or lord over people.

Because of this, some believe that the Nicolaitans comprised those who sought to exercise a God-like degree of authority over others. Again, it’s easy to see why Jesus would strongly oppose those who followed that practice. Either way, it doesn’t take a great deal of common sense to know that it’s a bad idea to support something Jesus hates.

Jesus then closed His letter with these words…

“He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God” (Revelation 2:7).

The “tree of life” referenced here first appeared in Genesis 2:9. “Eating from the tree of life” is a poetic way of referring to eternal life with God in a perfect environment; a paradise where we will enjoy a loving, honest and genuine relationship with God forever. As we’re told later in the book of Revelation, this is a place where “there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away” (Revelation 21:4).

Finally, we have this reference to “those who overcome.” In respect to this idea, its been said that there are three obstacles that every God-honoring person must subdue. The first obstacle is the everyday world that goes about it’s business as though God did not exist. The second obstacle is our human tendency to think and act in ways do not align with God’s intent for humanity. The third obstacle is represented by Satan, a powerful, unseen spiritual enemy.

Taken together, these obstacles are commonly known as the world, the flesh, and the devil. While overcoming these obstacles may be difficult, a great reward awaits those who do so though the ability that God provides.

“Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place–unless you repent” (Revelation 2:5).

For some, the word “repent” is associated with the image of a wild-eyed radical who carries a sign warning others that “The End Is Near!” However, repentance actually involves a change of mind that leads to a change of behavior. Genuine repentance (like the kind mentioned here in Revelation 2:5) thus implies more than just a feeling of sorrow or regret.

Genuine repentance always involves action, much like a motor vehicle driver might stop from going the wrong way by making a U-turn. In this instance, “turning around” for the Ephesian Christians meant returning to Christ as their first love (Revelation 2:4). Those who prioritize their relationship with Jesus through prayer and daily devotional readings in the Scriptures are those who are well positioned to maintain this kind of  “first love” relationship with Him.

However, a “first love” relationship with Christ isn’t just a good idea, for there are repercussions for those who choose an alternative path…

“…If you do not repent, I will come to you and remove your lampstand from its place” (Revelation 2:5 NIV).

If we fail to put our relationship with Christ first, we set a negative example for those around us. We also face the prospect of losing the good things that God seeks to give those who genuinely love Him. In such instances, a church or an individual may continue to self-identify as “Christian” with little or no connection to Christ, except in name only.

Unfortunately, this seems to be the fate that befell the Christian community at Ephesus. That busy, dynamic city of the first century is little more than a ruin today and the church there has long since ceased to exist. This historic overview reminds us that we make real choices in real time each day. Those choices lead to real consequences that may produce a lasting effect in the present, as well as the future. Thus, we ignore this admonition at our risk.

Now this is a point within this letter where we might expect Jesus to conclude His remarks. However, He had one additional message to share with the church at Ephesus: “But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate” (Revelation 2:6 NIV). There are only two places in the entire New Testament where Jesus expresses His hatred for something. Those two places are here in Revelation chapter two. We’ll consider this emotionally charged response next.

Despite the positive developments that characterized the first-century church at Ephesus, there was a certain matter that required immediate attention…

“Nevertheless I have this against you, that you have left your first love” (Revelation 2:4).

So what is the “first love” that Jesus speaks of here? To answer that question, we can look in on a conversation that occurred between Jesus and a religious teacher that is chronicled for us in Mark chapter twelve. That passage relates the account of a spiritual leader who heard Jesus speak to another group of religious authorities. He was impressed by the way Jesus answered a seemingly impossible question, and His response prompted the religious leader to ask a question of his own: “…Which is the first commandment of all?” (Mark 12:28).

The following verses provide us with Jesus’ response…

“Jesus answered him, ‘The first of all the commandments is: ‘Hear, O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ This is the first commandment'” (Mark 12:29-30).

This answer offers some valuable insight into the term “first love” from Revelation 2:4. When Jesus says, “…I have this against you, that you have abandoned the love you had at first” (ESV), it implies that the Christians in Ephesus had departed from their greatest and most important love- their love for God.

In our text from the Gospel of Mark, Jesus informs us that humanity’s primary job description involves the responsibility to love God with all our heart, soul, mind, and strength. Thus, our highest-ranking love should be expressed toward God. Unfortunately, it seems as if the Christians in Ephesus were so busy doing good things that they forgot the most important thing: to love God first and foremost.

Of course, this message is just as applicable today (if not more so) as it was for the first-century church at Ephesus. We can gauge these potential vulnerabilities in our own lives with two questions:

1. Has there ever been a time when I loved God more than I do now?
2. Are there things in my life that have a higher priority than Christ?

If the answer to one or both of those questions is “yes,” then we should consider the possibility that Jesus’ message to the Ephesian church in Revelation 2:4 applies to us as well. Fortunately, we can address these concerns by following the instructions that Jesus offers next.

Image Attribution: pickpik.com

“I know your works as well as your labor and steadfast endurance, and that you cannot tolerate evil. You have even put to the test those who refer to themselves as apostles (but are not), and have discovered that they are false” (Revelation 2:2).

When Jesus speaks of labor and endurance in this passage, He uses a word that alludes to “intense labour united with trouble and toil.” ₍₁₎ So it seems that there weren’t many lazy individuals within this church. In fact, it was just the opposite; they were determined to persevere when things became difficult.

He then continued by saying, “I know you don’t tolerate evil people. You have examined the claims of those who say they are apostles but are not. You have discovered they are liars” (NLT). This is especially interesting when we consider the Apostle Paul’s earlier warning to this fellowship…

“I know that false teachers, like vicious wolves, will come in among you after I leave, not sparing the flock. Even some men from your own group will rise up and distort the truth in order to draw a following. Watch out!…” (Acts 20:29-31 NLT)

So it appears that the Ephesian church took Paul’s warning seriously and Jesus responded with a message of approval. More good things follow in the next verse…

“and you have persevered and have patience, and have labored for My name’s sake and have not become weary” (Revelation 2:3).

Judging from this portion of Jesus’ letter, we may conclude that the church at Ephesus featured a group of individuals who refused to give up, even during times of hardship. If the Christians at Ephesus “patiently suffered” for their belief in Christ, then it can only mean that they remained steadfast in their commitment to Him despite the trials, adversities, and difficulties they encountered. It also seems reasonable to assume that the members of the Ephesian church displayed unwavering determination and resilience in the face of various challenges. Finally, we can say that the Ephesian Christians exhibited faithfulness in dealing with stressful conditions.

So things seemed to be going well for the Christian community at Ephesus according to Revelation 2:2-3…

• The Christians in Ephesus were hard workers.
• They didn’t tolerate people who dishonored God.
• They tested those who claimed to be spiritual leaders and representatives of God to verify their truthfulness.
• Those who weren’t what they claimed to be were exposed as liars.

The church at Ephesus thus offers a good example for us to follow today. However, Jesus had a few additional things to say to this fellowship, and we’ll consider that portion of His letter next.

Image Attribution: Perseverance by Nick Youngson CC BY-SA 3.0 Pix4free

(1) G2873 – kopos – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g2873/kjv/tr/0-1/

The ancient city of Ephesus was a prominent business, cultural, and religious center at the time of Jesus’ letter to the Christian community there. With these things in mind, here is how Jesus opened His message to the church at Ephesus…

“To the angel of the church of Ephesus write, ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands’” (Revelation 2:1).

These references to “stars” and “lampstands” were explained earlier in Revelation 1:20: “The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches” (NIV). So, after this brief introduction, Jesus continued by saying…

“I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars” (Revelation 2:2).

This passage begins with an important statement: “I know all the things you do” (NLT). This was not only true of the ancient Ephesians, but it is also true of us as well. You see, Jesus is someone who can say to everyone, “I know your works.” That realization should be troubling to those who may be seeking to hide or disguise their sins, or those who feel as if they can escape the consequences of their misconduct. This passage thus reminds us that Jesus sees every secret thought, every hidden motive, and everything we’ve ever done- and He alone can say, “I know your works.”

On the other hand, let’s consider a scenario where someone faced a series of negative consequences, despite the fact that he or she chose to act with integrity. Or perhaps there was a time when someone made a God-honoring choice when no one seemed to notice or care. Or maybe someone rejected an opportunity to lie, steal, retaliate, or produce an inferior work product, and chose instead to work “…as though you were serving the Lord himself” (Colossians 3:23 CEV).

It may have seemed as if no one was watching in those instances. But Someone was watching, and Someone continues to watch today. No matter what the situation, it helps to remember that Jesus knows all the things we do. Happily for the Ephesian church, the words, “I know your works“ meant something good, as we’ll see next.

As we read through Jesus’ letters to the churches of Revelation chapters two and three, we’ll find that there are certain commonalties within these messages. For instance, we’ll find that Jesus gets directly to His point in each of these letters. He will address the condition of each church and offer a message of praise and approval if the church deserves it. In other instances, He will present a message of reprimand and disapproval. Sometimes, He will offer both. Jesus tells each church what He wants them to do regarding the issues that exist and warns them about what will happen if they fail to act.

Finally, Jesus will end each letter with a statement of encouragement and a promise to those who are victorious in living a God-honoring life. He then closes each letter with the same statement: “Anyone who is willing to hear should listen to the Spirit and understand what the Spirit is saying to the churches” (NLT). This tells us that the things we read in these letters are for anyone who will listen and apply them- including those of us who live in the 21st century.

The first of these letters was delivered to the church that met in the ancient city of Ephesus. While the New Testament book of Colossians mentions the city of Laodicea (Revelation 3:14-22) and Acts chapter sixteen features the city of Thyatira (Revelation 2:18-29), Ephesus was a far more prominent city from a Biblical perspective.

The first-century city of Ephesus was located in an area of the world that encompasses the modern-day nation of Turkey. At the time of this letter, Ephesus was a busy metropolitan area. It held a strategic position within the Roman Empire and featured a large harbor that facilitated the shipment of goods and passengers to various ports throughout the known world. Ephesus was also a place where wealthy first-century residents might keep a summer home.

Ephesus boasted a large theatre with a seating capacity of approximately 20-30,000 people that appears in Acts 19:29. In addition, the city featured an extensive library for the academically inclined. However, Ephesus was perhaps best known as the home of the Temple of Diana, a structure that was considered to be among the seven wonders of the ancient world.

Diana (or Artemis as she was also known) was a pagan deity who was worshiped as the “goddess” of the moon, hunting and wild animals. Her Temple was constructed of marble and stood 425 feet (130m) long and 220 feet (67m) wide. One hundred and twenty-seven vertical support columns standing sixty feet (18m) tall served to uphold this impressive structure.

We’ll continue our look at Jesus’ message to this church next.

Image Credit: Hamilton, N. H. (n.d.). Seven Wonders of Ancient World, undated. Flickr. https://www.flickr.com/photos/nat507/44980191934>Roman_Drits

Imagine if Jesus wrote a personal letter to your church. What would He say in that message? Would His message be complimentary, or would He emphasize the need for change and improvement? Well, the answers to those questions were not a matter of speculation for seven churches of the New Testament era. Instead, Jesus provided those answers in the form of a personalized message to each church.

You see, Revelation chapters two and three comprise letters from Jesus to seven first-century congregations. Those letters contain personal messages to each church, but they also contain something more; they also contain important truths that are applicable to God’s people today.

Earlier in Revelation 1:11 we read this…

“Write down what you see, and send it to the seven churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea” (NLT).

This refers to the seven letters we’ll see beginning here in Revelation chapter two. But before we get to those letters, let’s first review their format. Each letter begins much like we might begin a piece of correspondence today. They start with a “To:” that is addressed to the angel of each church. That opening address is then followed by a “From:” that features a self-description of the One who sent it.

For example…

“Write this letter to the angel of the church in Ephesus. This is the message from the one who holds the seven stars in his right hand, the one who walks among the seven gold lampstands…” (Revelation 2:1 NLT).

This naturally leads to a question: why are these letters addressed “…to the angel” of each church? To answer that question, it’s helpful to consider the word “angel” more closely. While the term “angel” often refers to a supernatural being today, this word (“angelos“) simply means “messenger” in the original language of Revelation. ₍₁₎ This may sound familiar to those who have traveled to southern California in the United States, for it explains why the city of “Los Angeles” is known as “The City of Angels.”

With respect to the letters of Revelation chapters two and three, we can understand this reference to “…the angel of the church” in two ways…

1. Each church may have a “guardian angel.” If this is the case, then Jesus is dictating each letter to that entity.
2. However, it’s probably better to understand this reference in a different way: Jesus is speaking to the human leader of each church in the sense that every church leader is (or should be) a messenger of God.

We’ll continue our overview of Revelation chapter two next.

Image Credit: Photo by Roman_Drits from Freerange Stock
(1) G32 – angelos – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g32/kjv/tr/0-1/

“Therefore write what you have seen, what is, and what will take place after this. The mystery of the seven stars you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches” (Revelation 1:19-20 CSB).

So Revelation 1:19 provides us with a reference to the past (“what you have seen“), the present (“what is“), and the future (“what will take place after this“), all within a single verse. That being said, how do we know when the future begins in the book of Revelation? How can we separate the present from the future within this book?

Well, as mentioned earlier, Revelation chapters two and three comprise letters to seven churches that appear in verse eleven…

“’…I am A and Z, the First and Last!’ And then I heard him say, ‘Write down everything you see, and send your letter to the seven churches in Turkey: to the church in Ephesus, the one in Smyrna, and those in Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea’” (TLB).But following the conclusion of chapter three, Revelation chapter four opens in an interesting manner. The first thing we read beginning in Revelation chapter four are the words, “After these things…” or “After this…” (ESV). We can paraphrase that transition as follows: “After these letters to the seven churches, here’s what happens next.”

Furthermore, the same words that are used to signify “what will take place after this” in Revelation 1:19 are the very same words that open Revelation chapter four in the original language of each passage. Those words are “meta tauta” or “after this.” So the end of Revelation chapter one aligns with the beginning of Revelation chapter four. In between are Jesus’ letters to the churches as detailed in chapters two and three.

With this in mind, we can zero in on the question that opened this study: how do we know when the future begins in the book of Revelation? If the “past” ends here in Revelation chapter one, but the future doesn’t begin until Revelation chapter four, where does that leave us in the present? The answer is that it leaves us with Jesus’ letters to the seven churches, as we’ll see in the following chapters.

Those letters identify and evaluate the positive and negative qualities exhibited by individuals and church congregations then and now. Therefore, we would do well to pay close attention when Jesus speaks to these churches. While those messages applied to them, they also apply to us as well.

Image Credit: Mlibre, CC0, via Wikimedia Commons

“Write, therefore, what you have seen, what is now and what will take place later. The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches” (Revelation 1:19-20 NIV).These verses represent one of the most important passages in the book of Revelation. What we find in verse nineteen is a kind of “Table of Contents” for this book. Let’s take a closer look at this text, for it will help us navigate through many of the remaining chapters of this book.

This passage begins by saying, “Write, therefore, what you have seen…” In other words, John the Apostle was entrusted with the task of recording what he had witnessed up to that point. Next comes a reference to “…what is now.” This serves to identify the things that were taking place within these churches at the time John received the Book of Revelation. Jesus will elaborate on many of those topics in chapters two and three, where He will personally address each of these seven churches.

Finally, He says, “Write, therefore… what will take place later.” This is where the Book of Revelation begins to talk about the future, or the things that will occur later. So to summarize this passage, we can say that it speaks of…

• The past, or “what you have seen.”
• The present, or “what is now.” This reflects many of the subjects that will be discussed in chapters two and three.
• The future, or “what will take place later.”

This should raise an important question for modern-day readers of Revelation: “Where do current-day audiences fit within this ‘Table Of Contents?” The answer to that question largely depends on how one views the end of verse nineteen and its reference to “what will take place later.” We can look to various translations of Revelation 1:19 for help in finding an answer. For instance,

• If you are reading the GNT version, it says, “the things that will happen afterward.”
• The NKJV it says, “after this.”
• The KJV and ASV each use the word “hereafter.”
• The NASB and NET have the words, “after these things.”
• The NIV references “what will take place later.”

So, regardless of the translation, this portion of Scripture clearly points to future events. But how do we know when the future starts in the book of Revelation? We will address that question in the final installment of our look at this chapter next.