Cooled Love
Revelation 2:1-7
August 20, 2006

Everyone finds a certain pleasure in receiving personal letters. We pull our mail from the mailbox and quickly thumb through the mass marketing and credit card invitation letters to see if there’s anything personal. All the rest is cast aside in such a case so that we might read what someone has taken the time to personally write us.
Those walking through difficult or lonely or adverse times find special consolation when receiving a personal letter that demonstrates empathy and words of encouragement. Soldiers, missionaries, students, and travelers eagerly read letters from loved ones, knowing that the combination of words conveys sentiments from home that cheers the heart and raises the spirit.
We gauge the importance of a letter by the value we place on the sender. A letter from a relative or close friend far away takes precedence over the mounds of unwanted correspondence. Though I doubt that ancient times suffered under the weight of junk mail, receiving correspondence from anyone became a notable occasion. Paper was expensive and scarce. Delivering a letter might depend on the trustworthiness of a traveler or the costliness of employing a personal messenger to hand-deliver the correspondence. Letters were treasured; their contents valued. They were not read once but over and over until the sender’s intentions were written on the mind.
Such a letter came to the seven churches of Asia via the pen of John the Beloved Apostle from Jesus Christ, Lord of the Church. Each personal letter among the seven was accessible to the others, along with the full body of exhortation and encouragement in the lengthy correspondence of the Revelation. The personal tone is quite notable as we read each of the letters. Yet each one also has a broader audience in the churches throughout the ages. The little postscript at the end of each of the seven letters clues us in on the personal nature of these letters to churches even in our day. “He who has an ear, let him hear what the Spirit says to the churches.” The plural, churches, includes us. Jesus Christ has written to His churches; or to put it more pointedly, Jesus Christ has written to our church. We are included in the Revelation. Though we are not under the intensity of persecution as the church at Smyrna or caught in the throes of idolatry as Pergamum and Thyatira, we find plenty in these letters to help us persevere as Christians living in an ungodly world.
The first letter is striking for its kinship with many American churches. Here was a church that valued biblical orthodoxy and active ministry. Busy ministry and biblical inerrancy in the midst of a cosmopolitan city made them stand out as exemplary. Yet, as we shall consider, something even more basic to the local church was missing. Multiplied activities and biblical orthodoxy cannot replace first love. That’s the point made by the Lord of the Church to His churches. We must not grow complacent with cooled love. But how do we rekindle the spiritual passions that have lost their glow? That’s what Christ explains with both warning and promise.

I. In the middle of the lampstands
Each of the letters bears similar traits: (1) they are addressed to the angel of the church; (2) they contain some marked characteristic of Jesus Christ already declared in the opening chapter and pinpointed for that particular church’s need; (3) they each have the assessment of Christ noted by the perfect tense declaration, “I know”; (4) they each have either commendation or rebuke or both; (5) they each contain an exhortation(s) or command(s); (6) they each contain a promise connected with the balance of the book that serves to motivate obedience; (7) and they each call for hearing what the Spirit says to the churches. While the first chapter introduces us to the triumphant Jesus Christ as Lord of the Church, the next two chapters serve as an introduction to the remaining contents of the entire prophetic epistle.
The seven churches, located in modern day Turkey along ancient Roman roadways, were not far from each other. Each could be reached within two or three days walk. Ephesus, the crown jewel of ancient Asia, had a population that neared a quarter of a million. Located as a port city, merchants and travelers entered from the rest of the Roman Empire through that Ephesian gateway. They excelled in commerce, athletics, and boasted of an outdoor stadium seating 24,000. Most of all, Ephesus could not be outdone in religion. The temple of Diana (for the Romans or Artemis for the Greeks) stood on a platform the size of two football fields, and was considered one of the seven wonders of the ancient world. Its one hundred magnificent columns of solid marble stood fifty-five feet high with the eighteen on each end graced with artistic work. The temple housed an impressive museum, banking and investment enterprises, refuge for criminals, and the many temple prostitutes. Silversmiths, as Paul discovered on his visit, made substantial livings by selling castings of the goddess. Additionally, temples to the goddess Roma, the divinized Julius Caesar, and the current Roman emperor/god Domitian captured the imagination with wonder. All citizens and visitors in Ephesus were expected to participate in its religious life, and even forced to confess Caesar as lord [for background see: B. Metzger, Breaking the Code, 30-31; D. Johnson, Triumph of the Lamb, 70-71; W. Hendriksen, More than Conquerors, 60-61; C. Koester, Revelation and the End of All Things, 57-58; S. Kistemaker, NTC: Revelation, 109-111].
In this setting the Lord of the Church sent a letter of encouragement and correction so that the Ephesian church might live as genuine believers in the face of idolatrous paganism.

1. Christ’s authority over the church
The letter begins, “to the angel of the church in Ephesus write.” As we considered in our previous study, students of Revelation differ on the meaning of the angel of the church. Christ explained in 1:20 that the stars in His hand are the “angels of the seven churches.” Were they the church pastors? Or were they literal angels—perhaps guardian angels? Or did this expression lift the church above the temporal to the transcendent so that in a symbolic way, the earthly church realized its heavenly status? We cannot settle that question but we can note that Christ is “the One who holds the seven stars in His right hand,” that is, He is the One in whose authority the church has its existence. While all about the Ephesian Christians they saw evidence of Rome’s approval and support of the idolatrous shrines housed in grand temples, the church alone exercises the authority of Jesus Christ through its proclamation of Holy Scripture and observance of its ordinances. Later, the book of Revelation foretells the judgment of Christ against the idolatry of Rome, while affirming the security of the church in Christ who has overcome the world.
The next phrase in verse one is arresting: “the One who walks among the seven golden lampstands says this.” Among is better translated, “in the middle of” or “in the midst of” the seven golden lampstands. The One who walks translates a present participle to show that Christ is continually in the midst of His churches. Though churches endure great trials and opposition by the world, the image declares to us that our Lord confidently walks among us, exercising His kingly authority by His providential work in our lives. The church exists by the redemptive work of Christ Jesus whose presence among His people gives comfort in every setting.

2. Christ’s knowledge of the church
Jesus Christ is not removed from the church. He is not oblivious to the activities and service rendered in His name. “I know your deeds and your toil and perseverance,” He told the Ephesian church. He saw their many acts of service. He recognized the times they toiled or strained to the point of exhaustion in being faithful in the midst of much pressure against them. He found pleasure in their perseverance or the endurance under the weightiness of opposition. These things are not done without His knowledge. Though no one else sees or pats us on the back for faithfulness really does not matter. What is important is that Christ knows. So whether we are teaching a class, taking a meal to someone in need, keeping up the facility so that the body will have a place to learn and worship, counseling a brother to endure, or offering a gospel witness, Jesus Christ knows. He knows what we do; and He knows what we neglect doing.
More specifically with the Ephesian church, Jesus declared, “I know… that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false.” They were intolerant when it came to being church members—intolerant in a good sense. They would not bear having those within their church fellowship living ungodly lives. Being part of the church meant something to them. Christians must show the character of Christians. We get the impression that they disciplined these “evil men” by removing them from their circle of membership. It may be that John uses a Hebraism which means that he explains what is meant by evil men in the accompanying phrase—that is, false apostles. Or this might be an additional group exposed for their sham Christianity. The Apostle Paul had warned the Ephesian elders some 30 years earlier, “Be on guard for yourselves and for all the flock… I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:28-30). It appears that they did their job. When some among them claimed to be part of a second tier of apostles, they put them to the biblical test. What did they preach concerning Jesus Christ and concerning His gospel (2 Cor. 11:4)? Did they seek to take advantage of the churches or to build them up in the gospel (2 Cor. 11:7-11)? Did their walk and their talk match up (2 Cor. 11:12-33)? Did they perform the signs of a true apostle “by signs and wonders and miracles” (2 Cor. 12:12)? The Ephesians “put to the test” those calling themselves apostles and discovered them to be false. By that standard they are worlds ahead of most churches in our day that swallow watered down and distorted gospel!
The Ephesians even picked up on the perverseness of the Nicolaitans: “Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate.” Though we don’t know much about this group, it appears that they are linked with the same group exposed by Christ in Pergamum and possibly the Jezebel followers in Thyatira. Hendriksen explained, “It would seem that they were individuals who not only refused to stay away from the immoral and idolatrous banquets of the heathen [and there were plenty in Ephesus], but also tried to justify their sinful practices” [More than Conquerors, 62-63]. The Nicolaitans opened the door to worldly practices becoming commonplace in the church. The Ephesians hated their deeds as does our Lord. No wonder that Jesus commended them: “and you have perseverance and have endured for My name’s sake, and have not grown weary.” They had plenty of spiritual energy that they willingly spent for the sake of Jesus Christ and His gospel.

3. Christ’s reproof against the church
What more could we ask of a church than what we find in Ephesus! They worked hard, persevered, endured difficulties, and did not give up. They are a breath of fresh air in the midst of complacency and apathy so prevalent in our own day. These believers took a stand on sound doctrine; they disciplined their membership for matters of doctrine and conduct. Even though the pressure to conform to the world breathed constantly down their necks, they resisted the influence of the world and stood firmly in Christian character.
“But I have this against you, that you have left your first love.” In the examination of false apostles, the Ephesian Christians keenly observed biblical orthodoxy and orthopraxy. They scrutinized doctrine and lifestyle. Rightly so, since false teachers and false professors of Christ often infiltrated Christian circles to take advantage of their generosity and kindness.
Yet in the process of proper scrutiny came an improper loss of affection as Christians. Maybe zeal for a spirit of truth, as important and vital as that is, turned into a spirit of harshness that lacked the redemptive qualities we find in the Lord of the church. They became known more for what they were against instead of what they were for. This affected them inwardly and outwardly. It’s not that concern for doctrine and practice did not matter; it is obvious in the commendation of Christ that it did. What Christ reproved was that service and orthodoxy are not enough. Jesus declared, “By this all men will know that you are My disciples, if you have love for one another” (John 13:35). The natural witness to the world of the truth and power of the gospel flows out of genuine love for the brethren; even in the way that we handle cases of rebuke and correction.
Could it be that any among us find ourselves in the shoes of the Ephesians? Recall those early days of coming to Christ. What love for your newly found brothers and sisters in Christ thrilled you! You could not get enough of being with them and enjoying the family fellowship in Christ. Your compassion for your unbelieving friends pulsed through you with white-hot desire to see them come to know Christ as well. Though lacking knowledge, you compensated with zeal to declare the gospel and to speak up for Christ in a variety of settings.
But something happened over time. You grew in knowledge and involvement with the church, which is commendable, yet along the way you presumed upon the fellowship of like-minded brethren. You found yourself more removed from engaging unbelievers concerning Christ and the gospel. You became rather professional in your Christianity, crossing your T’s and dotting your I’s, doing good deeds, giving your money, supporting Christian work, but your love cooled. The passion for Christ, His people, and the lost has slackened into perfunctory talk; you’ve left your first love. You’ve tucked the First and Second Great Commandments—love for the Lord and love for your neighbor—into your back pocket as though other things are more important. But the rebuke of Jesus Christ to the Ephesian Church is a rebuke to us as well.

II. Rekindling spiritual passion
How do you get back on track? Jesus did not consider them in a hopeless situation. The church father Ignatius, a decade after this letter was heard among the Ephesians, wrote to the same people commending them for their faithfulness. It seems that they heeded the counsel of Christ and returned to their first love [Kistemaker, 116-117]. How did they get back on track with their spiritual passion for Christ, one another, and a lost world?

1. By remembrance
“Therefore remember from where you have fallen.” Though active in their faith and orthodox in their belief, Jesus Christ assessed the Ephesians as having “fallen” from their first love. The ambiguity of “the first love” leaves us wondering whether this means love for Christ, love for the church, or love for the unbelieving. Obviously, love for Christ is the key, since in our passionate love for Him expressed in worship and obedience we find love for the church and unbelievers spilling over into ministry and witness. Our Lord commands, “remember from where you have fallen.” The present imperative calls for us to make regular observation of our own life and devotion. The points of departure from spiritual passion may vary from person to person. For some, it is the irregularity of gathering with Christ’s church for the exposition of God’s Word and God-centered worship. For others, it is neglect of regular reading and studying the Scripture, and neglecting prayer. Some approach the Christian faith cerebrally, diving into the world of theology and bible study, viewing it almost as a sport or a hobby rather than the means to know and love the Lord. Others think that they do not need the body of Christ, so they make the church secondary and of little importance, viewing the Christian life individualistically rather than corporately as we see in the New Testament. “Remember from where you have fallen” so that the particular issues can be amended and life practices changed. Confess it to Christ.

2. By repentance
“Remember… and repent,” that’s the command of Christ. The aorist imperative calls for a decisive, urgent action of changing the mind about the way you’ve viewed the Christian life and devotion. Turn from the sin that cooled your love for Christ, the church, and the unbelieving world. Repentance is a call to action, taking the specific steps necessary to go forward in obedience to Christ.

3. By renewed priorities
“And do the deeds you did at first,” is better translated, “and do the first works.” By that, I believe He points to the simplicity of devotion found so often in new believers toward Christ and others. Kistemaker adds, “He is asking the members of the church in Ephesus for their undivided devotion. They must change their lifestyle and conduct, that is, they must repent and turn a complete 180 degrees to do so” [116]. Arrange your life and personal discipline so that Jesus Christ has the preeminence.

4. By heeding warnings
Christ’s command came with a stern warning. “Or else I am coming to you and will remove your lampstand out of its place—unless you repent.” The coming to the Ephesian church was not at the end of the age, but rather the urgency in it points to an immediate action on the part of Christ. The lampstand image, derived by John from Zechariah 4, shows that the church has its life by the oil of the Spirit. To remove the lampstand out of its place means the loss of any effective worship and witness. The church might continue to meet but Christ will not be with them in His power and vitality. “Unless corrected,” writes Dennis Johnson, “the loss would prove lethal to the church’s light-bearing mission in its city” [72]. Or as Kistemaker so pointedly expresses it, “A church ceases to be a church when it no longer serves its Master with genuine love and dedication. There is hard evidence that nominal Christianity dies a natural death within a generation or two and consequently disappears completely from the scene. The members may still come together, but they meet for social and not spiritual purposes” [116].

5. By hearing and overcoming
The first of the repeated call to hear the Holy Spirit driven message comes in verse 7. “He who has an ear, let him hear what the Spirit says to the churches.” God the Spirit will be speaking to the church in the Revelation. It’s not a book to satisfy our eschatological curiosity. It is a book to show us the glory and triumph of Jesus Christ. The Spirit calls the churches to press on because the Lamb of God is triumphant!
Taking a scene from Genesis 2-3, a promise is given for those who overcome. Again, this theme of overcoming is found in each of the seven letters. “To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.” John has more to say about the tree of life when the curtain is pulled back for us to gaze into heaven (22:2). The tree of life is for overcomers. What are we to be overcoming? It is the world of idolatry, immorality, and hostility toward God. And who are the overcomers? John explained in his first epistle. “For whatever is born of God overcomes the world; and this is the victory that has overcome the world—our faith. Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?” (5:4-5) It is faith in Him who overcame the world of sin and rebellion against God, who overcame Satan in all of his hostility that we find our triumph. When John feared that no one could open the book of God’s decrees to unfold its contents, a heavenly elder told him, “Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals” (5:5). The message of overcoming points directly to the triumph of the Lamb; we overcome by living in the triumph of His death and resurrection.

Conclusion
Activity and orthodoxy are not enough to satisfy the Lord of the Church. He calls for our undivided love that is rooted in the triumph of His death and resurrection.

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