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REVELATION 2:1-7
(1) “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: (2) 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; (3) and you have persevered and have patience, and have labored for My name’s sake and have not become weary. (4) Nevertheless I have this against you, that you have left your first love. (5) 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. (6) But this you have, that you hate the deeds of the Nicolaitans, which I also hate. (7) 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.’”
The seven churches revealed to John represent the complete Church (the body of Christ) that will be raptured near (at least seven years prior to) the end of this dispensation, prior to the Tribulation; which is seen by John’s removal from earth and appearing in heaven during “the Lord’s Day.” These seven churches may also represent differing spiritual conditions having to do with this present dispensation, as well as depicting a history of the Church, specifically, its spiritual decline. But as representing the entire Church, they are seen in the presence of Christ who is in the attire of a judge (1:13, 20). And as such, this would correspond with the clear teaching that all Christians will appear before the “judgment seat of Christ” for the purpose of being judged as to their stewardship of the “mysteries of God” as revealed in His Word (1 Corinthians 3:11-15; 4:1-5; 2 Corinthians 5:10; Romans 2:6;14:10; Galatians 6:7; Colossians 3:24, 25; Revelation 22:12).
Yet, the word ekklesia (called out), as it applies to the universal Church (body of Christ) will in a future day take on a more restrictive meaning as the “bride of Christ,” when it is chosen (“called out”) from the “body of Christ” (the “called”) in accordance with issues and determinations at the “judgment seat of Christ” (Matthew 20:16; 22:14).
Chitwood* in his book, Judgment Seat of Christ, puts it in the following terms:
Christ’s warning concerning the removal of the candlestick in Revelation 2:5 — the removal of the church in Ephesus, the Christians in Ephesus — must be understood in the light of the two ways in which the word “church” is used in Scripture. The message is to individuals in the Church as it appears today, which comprises all of the called, not the called out (for the Church in the latter sense is yet to be revealed).
And any of the called who leave their “first love” and do not “repent, and do the first works,” cannot be among the called out. They cannot comprise the Church as it will appear in that coming day. Rather, they will be removed, spoken of elsewhere as being disapproved (Greek: adokimos [cf. 1 Corinthians 9:27; 2 Timothy 3:8; Titus 1:16; Hebrews 6:8]).
These two appearances of the Church present a sharp contrast in Scripture: The Church on earth immediately preceding its removal to appear before the judgment seat is described as “wretched, and miserable, and poor, and blind, and naked” (which includes only those Christians alive at that time [Revelation 3:14-18]); but the Church following the issues of the judgment seat is described as the “glorious church [the Church in her glory (the bride of Christ)], not having spot, or wrinkle, or any such thing” (which will include overcoming Christians from throughout the dispensation [Ephesians 5:25-32]). And it is the Church in her glory, the bride of Christ (Revelation 19:7-9), which will be extended the privilege of partaking of “the tree of life, which is in the midst of the paradise of God” (Revelation 2:7).
The Church as it will exist in that coming day is referred to in Hebrews 12:23 as the “church of the firstborn.” The thought has to do with a called out group of firstborn sons. This moves matters beyond the adoption (the placement of firstborn sons) and presents the Church as being comprised only of individuals called out of the body, not individuals called out of the world (so to speak), as the Church is seen during the present day and time.
(Paul, in his church epistles, though he wrote to all of the saved in a particular locality, often worded matters more in keeping with the thought of the Church as it will appear in that coming day [as presented by the writer of Hebrews in Hebrews 12:23; e.g., Romans 1:7, 8; Ephesians 1:5-14; 1 Thessalonians 1:5-10; 5:1-9]. And this would be in complete keeping with Paul’s central message [pertaining to the mystery], which was the central message proclaimed throughout Christendom during the first century.)
The Church as it will exist in that coming day will appear in complete keeping with the type in Genesis chapter two — Eve formed from a part of Adam’s body, which had been removed from his body. The bride of Christ, in the antitype — synonymous with the Church as it will appear in that coming day — will be formed from a part of Christ’s body, which will have been removed from His body. All Christians together form the body of Christ, but all Christians cannot form the bride of Christ. Only those removed from the body can form the bride.
The type has been set, and the antitype must follow the type in exact detail. There can be no variance between the two. And the called out, in that day, forming the bride, will be placed as firstborn sons (i.e., be adopted), with a view to their occupying positions with Christ in the kingdom.
(Refer to the author’s book, The Bride in Genesis, chapter 1, for a more detailed discussion concerning the bride being removed from the body.
Note that the Church is looked upon in that coming day in two respects in Scripture — as a bride, and as a firstborn son. These are simply two ways in which Scripture presents the matter. On the one hand, Christ must have a bride to reign as consort queen with Him; then, on the other hand, only firstborn sons can rule.
None of this is true in the angelic realm, only in the human realm. Angelic rulers are all sons, but not firstborn sons; and there can be no thought of marriage within the angelic realm itself, for all angels are masculine in gender.)
That which is dealt with at the judgment seat of Christ will be one’s works and whether or not one has obeyed the Lord’s command, which will include whether or not one has repented — turned from unrighteous to righteous acts. And this will be with a view to realizing or not realizing an overcomer’s promise, which has to do with obtaining or not obtaining an inheritance with Christ during the coming Messianic age.
The number “seven,” as pertaining to the churches, is of significance. It is the number that shows “the completeness of that which is in view.” In this particular instance, the seven churches show the “complete Church” of which Christ spoke of in Matthew 16:18; therefore, all the warnings (commands) and overcomer’s promises contained in these seven letters reveals the completeness of that which all Christians should heed and have been promised regarding their coming judgment. To put it another way, the seven churches should be viewed together as an indivisible unit; and the seven overcomer’s promises, as presented in connection with Christians comprising these seven churches, should be seen together as indivisibly related in such a manner that one cannot be realized apart from the other.
Indeed, all of the warnings (commands) and promises directed to those in one of the churches would be applicable to those in any of the other six churches, which signifies that the things recorded in each of these seven letters would be applicable to all Christians regardless of time and place.
Church at Ephesus A.D. 33 to A.D.100 Church at Smyrna A.D. 100 to A.D. 312 Church at Pergamos A.D. 312 to A.D. 590 Church at Thyatira A.D. 590 to A.D. 1517 Church at Sardis A.D. 1517 to A.D. 1750 Church at Philadelphia A.D. 1750 to A.D. 1925 Church at Laodicea A.D. 1925 to Rapture
Chitwood offers these cogent comments:
Revelation chapters two and three present one of only two places in Scripture where an overall view of the history of Christendom throughout the dispensation is given. The other was also given by Christ, but about sixty years earlier during His earthly ministry, preceding Calvary.
The earlier history of Christendom can be seen in the first four parables in Matthew chapter thirteen [ref. the author’s book, Mysteries of the Kingdom]. And interestingly enough, both of these accounts center around a history of Christendom as it pertains to the Word of the Kingdom — something which Church history books written by man never center around.
And until man understands the true nature of Church history, from the standpoint revealed in Matthew chapter thirteen and Revelation chapters two and three, he can never properly understand Church history. He can never properly understand why the Church, after almost 2,000 years of existence, has ended up in its present decadent state. And, as a result, he can do little more than approach the whole matter from a secular, non-biblical perspective.
Christians should remember that Christ has not promised an easy road. In fact, He has clearly stated that Christians will face grave hardships and persecutions for their beliefs. But while this is so, the Christian may be assured that Christ has promised that “in Him” there would be peace and the ability to “overcome” all such obstacles (John 16:33). Christ not only promises an inner-peace in this world (John 14:27); but, as an Advocate at the right hand of God and as the Christian’s High Priest (Hebrews 2:17; 4:14, 15; 5:5; 6:20; 7:26; 8:1), He prays to the Father to this end (John 17:15; Romans 8:34; Hebrews 7:25; 9:24; 1 John 2:1).
This church, seen from an historical perspective, eventually ceased to exist, and its testimony died out. In these two verses we find out how this happened. Even though the believers at Ephesus started out deeply in love with Christ, a love which sprang from their immense gratitude for what He had done on the cross of Calvary and which love resulted in many enthusiastic works of “divine good,” they eventually lost that first love. They kept on working, but their works eventually took on the nature of “human good” (accomplished under wrong motives and their own power) rather than “divine good” (works done because of their love for Christ and under the control of the Spirit of God). A primary goal of Satan is to influence believers in such a manner that they lose their first love, i.e., that overwhelming gratitude and love for the person and work of Christ. This is often called “backsliding.” Once this happens, a believer’s testimony becomes ineffective. Christians must remember Peter’s warning:
Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. (1 Peter 5:8)
In light of this, Christ instructs them to first “remember” the height from which they had fallen, i.e., their first experiences of joy, excitement and gratitude for their spirit-salvation, in addition to the exhilaration they enjoyed in anticipation of their soul-salvation. They needed to go back and revisit Calvary, to understand how Christ not only took their sins but also became their sins, so that by paying the price (spiritual death) for their sins, they would never have to pay the price. And coupled with this, they needed to remember the “goal” and “purpose” for their salvation — to eventually achieve “firstborn son” status, to become the “bride of Christ” as a result of issues and determinations at His judgment seat, to co-rule and co-reign with Him during the Messianic Era.
Christ then said they needed to “repent.” This word is most often misunderstood by the Bible student, largely because in this day and age, from today’s pulpits, no one cares to define it. Essentially it only means to “turn around” or have a complete “change of mind.” It means to go in the opposite direction from which you are now heading. It does not mean sorrow or guilt; although, these feelings often precede the act of repentance. It does not mean penance, i.e., self-punishment. It only means to stop going down your present path and turn and head in the opposite direction. How is this done? It is done by first recognizing one’s sinful ways and then taking responsibility for one’s sins before God. Once this action is taken before God, He is faithful and just to forgive all known sins and even cleanse from unknown (not remembered) sins. This wipes the slate clean, allows the Holy Spirit to come back in control of the Christian’s life, allowing him to then produce works of “divine good.”
If we confess [name or take responsibility for] our [known] sins, He is faithful and just and will forgive us our [known] sins and purify us from all unrighteousness [unknown and/or sins not remembered]. (1 John 1:9)
But contextually, this “removal” of its lampstand, as this pertains to Christians who leave their “first love” and fail to “repent” would have to be strictly millennial in scope of fulfillment. This removal will occur at the judgment seat of Christ; and it has nothing to do with eternal verities, with one’s eternal salvation, etc. Nor do the warnings in the other epistles in Revelation chapters two and three impact upon eternal verities. Rather, millennial verities alone, as they relate to saved individuals, are in view through that stated in these warnings.
This is prevalent in the Roman Catholic religion, wherein the clergy dictates non-scriptural doctrine for the parishioners to follow, i.e., sacraments, confessing sin to the clergy, praying to the earthly mother of Christ, praying to the dead, venerating images [statues and sysbols] of religious persons, the ability of the clergy to forgive sin, etc. Such practice represents a dictatorship by the clergy, allowing no independent thought or freedom to its members. Ministers of God were never meant to be better than those to whom they ministered. All are only “flesh and blood;” are only human and as such, are all “one in Christ” with every other member of the “body of Christ;” and, each should never think of himself or herself as any better than any other believer in Christ.
For though I might desire to boast, I will not be a fool; for I will speak the truth. But I refrain, lest anyone should think of me above what he sees me to be or hears from me. And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. (2 Corinthians 12:6, 7)
Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock. (1 Peter 5:2, 3)
The New Testament says nothing of “clergymen” and nothing of “priests,” except that all believers (children of God) in the Church Age are “a royal priesthood” (1 Peter 2:9). In the early (apostolic) church there were elders (or bishops) and deacons; and gifts: apostles, prophets, evangelists, pastor-teachers (Ephesians 4:11). These may or may not have also been bishops or deacons. But later there emerged a disposition to assign to elders the sole authority to administer ordinances, which practice eventually evolved into a “class” for the purpose of mediating between God and the “people.” They were the Nicolaitans. From an historical perspective, here in the “Ephesus period,” what is known as “deeds” or “practices” of the Nicolaitans becomes “doctrine” (teachings) in the Pergamos (Constantine) period.
Notice what Paul and Barnabas told occupants of Lystra when in Acts 14 they attempted to treat these apostles as individuals of elevated position.
Men, why are you doing these things? We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God, who made the heaven, the earth, the sea, and all things that are in them. (Acts 14:15)
To the credit of the church at Ephesus, they, as Jesus, hated the practices of the Nicolaitans. Notice that Jesus did not say He hated the Nicolaitans. He said He only hated the “deeds” (practices) of them. Christians should never hate the sinner, but must hate the sin (Amos 5:15; John 13:34).
The “tree of life” is often understood by most Christians only as a tree which fruit, if eaten, would permit a person to live forever. And although its fruit has this quality, the provision of the tree encompasses much more. Its primary purpose was to provide man life-giving judgment and wisdom, which would enable him to properly rule over God’s domain. It was introduced first in the opening chapters of Genesis in the garden in Eden of which Adam was commanded to eat (Genesis 2:9, 16). Adam had been created for the specific purpose of assuming the rulership over the earth, and the fruit of the tree of life was a provision for Adam as he exercised this rule.
Although, apart from its relevance to regality, man through his federal head Adam was kept from the tree of life following his fall specifically so he wouldn’t live forever in his fallen state (Genesis 3:22). The period during which man has been banned from eating of the tree of life began following Adam’s fall, resulting in his disqualification to rule; and this banishment will end following the issues of the judgment seat, at which time man will once again find himself in a position to rule.
The following comments from Chitwood from his book, Judgment Seat of Christ, are specific to this point:
Studying Genesis 3:22-24 apart from the context and related Scripture could lead one to believe that the purpose for the tree of life was to provide perpetuity of life for Adam in his unfallen state. However, such could not have been the case at all. “Death” did not enter into the picture until after Adam’s sin, at which time he was barred from the tree of life. Adam had lived in an undying state prior to his sin, as he continued to live in an antithetical dying state following his sin; and to say that the tree of life was given to Adam in his unfallen state to provide perpetuity of life, preventing death, cannot be correct (even though it could have provided such perpetuity following the fall).
In Revelation 2:7, partaking of the tree of life has been promised to the overcomers from among those already possessing eternal life. Consequently, in this passage, the tree of life can have nothing whatsoever to do with perpetuity of life; and it is the same in the Genesis account when man was first brought upon the scene to rule and to reign.
The tree of life in both Genesis chapters two and three and Revelation chapter two appears in a different setting entirely. The tree of life reserved for Christians is associated peculiarly with a provision for those who will rule and reign as co-heirs with Christ; and viewing Adam’s position in the Genesis account — created to rule and reign, in possession of life, with the fruit of the tree of life at his disposal — the same would hold true. This would have to hold true, for that seen relative to the tree of life in Revelation chapter two is drawn from that which was first seen relative to this tree in Genesis chapters two and three.
The fruit of the tree of life was in the past (seen in the book of Genesis) and will be in the future (seen in the book of Revelation) a provision for the rulers in the kingdom. This is an evident fact that must be recognized. . . .
Following the introduction to “the tree of life” in the opening chapters of Genesis, there are only four references to this tree throughout Scripture until one arrives at Revelation 2:7. Solomon used the expression, “a tree of life,” four times in the book of Proverbs (3:18; 11:30; 13:12; 15:4); and it is within this revelation given through Solomon that one finds the connection between the tree of life in the books of Genesis and Revelation.
And through putting all of this together, the reason then becomes apparent why this tree, with its fruit, was among the trees provided for Adam and Eve to eat in their unfallen state, and why fruit from this tree is being reserved for overcoming Christians to eat of during the Messianic Era.
(Then, there is also a connection between this tree and the complete restoration of the nations of the earth beyond the Messianic Era, with all of mankind realizing the purpose for man’s creation in the beginning [Revelation 22:2].)
In the first of these four passages, wisdom and understanding are said to be “a tree of life.” Viewing this in the light of the wisdom and understanding possessed by Solomon as he ruled over Israel is the association provided by Scripture to correctly understand one facet of the tree of life. Solomon possessed wisdom and understanding as he ruled; and Christians must, in like manner, possess wisdom and understanding as they rule, as would have been necessary for Adam had he ruled.
The wisdom and understanding which Solomon possessed as he ruled in the kingdom of Israel (associated with “a tree of life”) provides the central reason why the tree of life is found in association with Adam’s rule in Genesis and with the Christians’ rule yet future. The fruit of this tree would have provided (for Adam) and will provide (for Christians) the necessary wisdom and understanding to govern in equity, justice, and righteousness.
God’s bestowal of wisdom, understanding, riches, wealth, and honor upon Solomon typifies that which He will bestow upon overcoming Christians during the coming age. Through the fruit of the tree of life, God will provide the necessary wisdom and understanding to rule in the kingdom; through being co-heirs with God’s Son, Christians will come into possession of unlimited riches and wealth, for all the Father’s possessions will belong to the Son; and in these positions, Christians will realize a status of honor and glory befitting those elevated to such noble rank (Genesis 24:10, 36, 53; John 16:13-15; 1 Peter 1:9-11; 4:12, 13; Revelation 4:11; 5:12).
I am the bread of life. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world. . . . Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. This is the bread which came down from heaven — not as your fathers ate the manna, and are dead. He who eats this bread will live forever. (John 6:48-58)
To Christ’s disciples, this was “a hard saying,” leading them to say, “who can understand it (v. 60)?” To which Christ responded, “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.” The truth being that the canon of Scripture, the 66 books that comprise today’s Bible, is indeed “. . . living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart (Hebrews 4:12).”
To bear fruit for Christ, fruit equivalent to the “gold, silver, and precious stones” of 1 Corinthians 3:12, which will be the only qualifying “works” at Christ’s judgment seat, one must abide in the Vine, who is Christ. Here the words of Christ to those who wished to be His disciples:
I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. You are already clean because of the word which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. By this My Father is glorified, that you bear much fruit; so you will be My disciples. (John 15:1-8)
The link between the living person of Christ and the living written Word is unmistakable. His followers were “already clean” (spirit-salvation), but wanted more (soul-salvation) in order to bear fruit that would stand the test at Christ’s judgment seat. For this to happen, they and Christ would have to abide in each other. To abide in Christ was to employ complete faith in Him and His Word (Colossians 2:6). And the key for Christ to abide in them was revealed by Him in His statement, “My words abide in you (v. 7, see also the comparable two passages of Ephesians 18, 19 & Colossians 3:16).”
To eat Christ and to drink His blood, which alone will allow one to abide in the Living Vine resulting in the bearing of divine fruit, is to consume (study, master) the written Word. One’s study and understanding of the Word is directly proportional to one’s spiritual life. It is the Word, the Word, and the Word alone that is able to bring joy, assurance, and victory in this lifetime. And it is the Word, as it permeates and transforms the believer that will sanctify him (set him apart to a life of holiness pleasing to God [John 17:17]) and which will allow him to produce fruit (works) that will sustain him at Christ’s judgment seat.
*Quotations from:
Arlen L. Chitwood, The Lamp Broadcast, Inc. (www.lampbroadcast.org)
Kenneth S. Wuest, Teacher Emeritus of New Testament Greek, Moody Bible Institute
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