And so it begins.  The first of the seven letters to the seven churches in Revelation. The Letter to the Church in Ephesus.  Jesus had some good things to say to them.  And some bad things.  But then another positive statement.  The Ephesian church certainly wasn’t in the worst condition of the seven.  But then, it wasn’t the best either.  So there’s plenty to look at. Both for the church in Ephesus at the time and for us today.

The title – The letter to the loveless church in Ephesus – is taken from the section titles in two different translations.  I chose to do that because I think it gives a direction to start with while examining this letter.  Not that it’s the only direction.  But it’s one that people who did the New King James Version thought was important enough to include, as opposed to the NIV usage of just the location in their section title.

First – Blessings in the Seven Letters

The Book of Revelation starts with these verses:

Rev 1:1 The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, 2 who testifies to everything he saw—that is, the word of God and the testimony of Jesus Christ. 3 Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near. 

We learn something of the importance of each of the letters from this passage.  Of course, we get a modern-day evidence chain of sorts, to let us know this is from God.  And while John is the recipient of the vision, we saw:

3 Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it …

Just like when Jesus spoke of things like Love and believe, He was also saying that the love and belief should be so strong as to bring about action on our part.  Not our action alone – and not action to gain love or to have stronger belief.  No – it’s about faith and love that are stronger than anything we could ever have ourselves, because it’s God’s meaning of faith and love that we can only achieve with the Holy Spirit.

Then the action follows from having the Holy Spirit.  And with the Holy Spirit working through us, the actions that we carry out will come from God and be effective the way He intends them to be.  In short – it’s not about us.  It’s about God.

When we see Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, all of that involves action as a result of having read or heard the prophecy.  It takes the Holy Spirit to understand the words, to take them to heart.  And once we do that – we should have a desire, also coming from the Holy Spirit, to act on the words.  Both for ourselves and for others.

It’s a message that God wants us to hear/read – and then do something with it.  As we’ll see, each letter speaks to what Jesus has for and against each of the churches.  He lets us know very clearly where we stand in relation to what He wants.  To what He taught.  Our goal is to be more Christ-like, and when we read this, we can look for ourselves in the letters and know just where we are.

Praying about the Seven Letters and ourselves

We’ll start with praying portions of Psalm 139. Remember that these letters are for us today, as much as for those at the time John put pen to scroll and everyone in between. One really good way for us to ask God to let us know which parts of these letters apply to us as individuals, families, small groups, churches, Etc. is to literally ask Him! And to listen for a response.

As such, let’s begin by praying the verses below, from David to God.

Psalm 139

For the director of music. Of David. A psalm.

Ps 139:1 O LORD, you have searched me
and you know me.

Ps 139:2 You know when I sit and when I rise;
you perceive my thoughts from afar.

Ps 139:3 You discern my going out and my lying down;
you are familiar with all my ways.

…

Ps 139:22 I have nothing but hatred for them;

I count them my enemies.

Ps 139:23 Search me, O God, and know my heart;
test me and know my anxious thoughts.

Ps 139:24 See if there is any offensive way in me,
and lead me in the way everlasting.

This Psalm is something we should incorporate into our prayer life. Sometimes maybe we feel like we don’t really want to know what God knows about us. But hey – He already knows, and He still loves us. So why not ask, and then also ask for His help to grow in our journey through this life in faith and the power of the Holy Spirit?

The letter to the church in Ephesus

To the Church in Ephesus

Rev 2:1 “To the angel of the church in Ephesus write:

These are the words of him who holds the seven stars in his right hand and walks among the seven golden lampstands: 2 I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false. 3 You have persevered and have endured hardships for my name, and have not grown weary.

Rev 2:4 Yet I hold this against you: You have forsaken your first love. 5 Remember the height from which you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place. 6 But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate.

Rev 2:7 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God.

Cultural and historical factors in Ephesus

There are usually cultural issues at play in any situation.  What happened in Ephesus is no different.  Here are just a few of them.

Key Points

• Ephesus was a major commercial port city and an important node on the north-south and east-west road system, and thus a strategic hub for the immediate and ongoing work of a missionary/church planter like Paul and his team.

• The worship of Artemis and the city’s identity and pride were intertwined from the founding of Ephesus, making devotion to Artemis a natural rallying point against an invasive monotheistic cult.

• Ephesus enthusiastically and devoutly supported the Roman imperial cult, with a marked upsurge toward the end of the first century as it was awarded its first provincial imperial temple. This is the climate and situation to which John’s Revelation would appear to respond most directly for Ephesian Christians.

• The commercial structures and activity of Ephesus, particularly as a collection point for shipments heading west to Greece and, most especially, Rome, is another important point of connection with Revelation’s critique of the Roman imperial economy and the practices that sustain it.   ¹

Since you, the readers, come from various countries and backgrounds, I leave it to you to compare your environment to the one around the church in Ephesus.  Each of the four items above certainly was at odds with living a Christ-like life.  No matter where we live, whether it’s a big city or small town, democracy or dictatorship, rich or poor, Etc, – there are always negative influences that we need to be aware of.

To / From in the letter to the church in Ephesus

The traditional To and From headings are present.

We must note that the way Jesus identifies Himself in the “From” portion of the salutation is important. It gives some clues as to what Jesus is going to bring up in the body of each letter. It’s not always an indicator as to whether it will be good or bad though. Surprises may be in store as the letter proceeds.

To:

Obviously, it’s to the church in Ephesus.  Specifically, it’s addressed to the “Angel” of the church.  What we don’t know is whether it’s a heavenly angel or a person at the church.  That’s because of the Greek word that’s used:

32ἄγγελος [aggelos /ang·el·os/] n m. From aggello [probably derived from 71, cf 34] (to bring tidings); TDNT 1:74; TDNTA 12; GK 34; 186 occurrences; AV translates as “angel” 179 times, and “messenger” seven times. 1 a messenger, envoy, one who is sent, an angel, a messenger from God. ²

You see, it could be an angel, the way we normally think of a Heavenly angel.  Or it could be someone, probably of a high position, within the church.  To that end, Young’s Literal Translation says:

‘To the messenger of the Ephesian assembly write:  ³

From:

This one maybe isn’t quite so obvious.  The letter is from him who holds the seven stars in his right hand and walks among the seven golden lampstands.

One way to look at it is this:

The reference to Christ as the one who holds the seven stars in His right hand and who walks in the midst of the seven golden lampstands(v. 1) may call attention to the fact that, while the church’s heavenly existence is secure in the sovereign care of Christ, he must visit the earthly counterparts to inspect and correct their conduct and attitudes. As a priest in the temple tends the lamps to keep them from growing dim or going out, Christ moves among the churches to attend to the purity and brightness of the light they give to the world.  ⁴

The seven stars being in the heavens, above the earth, as opposed to the lampstands that we have here on earth.  It points out that it’s up to the priest to keep the temple lamps from going out.  However, that’s very Old Testament thinking.  Under the New Covenant ushered in by Jesus, the one walking in the midst of the lampstands, we – every Christian – are the temple.

On Divisions in the Church

1Co 3:10 By the grace God has given me, I laid a foundation as an expert builder, and someone else is building on it. But each one should be careful how he builds. 11 For no one can lay any foundation other than the one already laid, which is Jesus Christ. 12 If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, 13 his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man’s work. 14 If what he has built survives, he will receive his reward. 15 If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames.

1Co 3:16 Don’t you know that you yourselves are God’s temple and that God’s Spirit lives in you? 17 If anyone destroys God’s temple, God will destroy him; for God’s temple is sacred, and you are that temple.

1Co 3:18 Do not deceive yourselves. If any one of you thinks he is wise by the standards of this age, he should become a “fool” so that he may become wise. 19 For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness”; 20 and again, “The Lord knows that the thoughts of the wise are futile.” 21 So then, no more boasting about men! All things are yours, 22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, 23 and you are of Christ, and Christ is of God.

Paul writes that we are the temple, and God’s Spirit (The Holy Spirit) lives in us.  Therefore, it’s up to us to be sure the “light” of the Holy Spirit doesn’t go out in us.  As Paul tells us in 1Co 2:16, the Holy Spirit is the mind of Christ.  Therefore, Jesus is walking, so to speak, in our midst all the time.

That this needed to be pointed out to the church in Ephesus is something to take note of.  It seems that the light of that church is getting dim.  In danger of going out.  This is something we need to pay attention to today as well.

It’s worth noting that Paul even wrote to the church in Ephesus about this very issue. Please read the entire passage to get the context of what’s going on. But pay special attention to the underlined verses for this particular topic.

Living as Children of Light

Eph 4:17 So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. 18 They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. 19 Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, with a continual lust for more.

Eph 4:20 You, however, did not come to know Christ that way. 21 Surely you heard of him and were taught in him in accordance with the truth that is in Jesus. 22 You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; 23 to be made new in the attitude of your minds; 24 and to put on the new self, created to be like God in true righteousness and holiness.

Eph 4:25 Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one body. 26 “In your anger do not sin”: Do not let the sun go down while you are still angry, 27 and do not give the devil a foothold. 28 He who has been stealing must steal no longer, but must work, doing something useful with his own hands, that he may have something to share with those in need.

Eph 4:29 Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. 30 And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. 31 Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. 32 Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

Eph 5:1 Be imitators of God, therefore, as dearly loved children 2 and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

Eph 5:3 But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. 4 Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving. 5 For of this you can be sure: No immoral, impure or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God. 6 Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient. 7 Therefore do not be partners with them.

Eph 5:8 For you were once darkness, but now you are light in the Lord. Live as children of light 9 (for the fruit of the light consists in all goodness, righteousness and truth) 10 and find out what pleases the Lord. 11 Have nothing to do with the fruitless deeds of darkness, but rather expose them. 12 For it is shameful even to mention what the disobedient do in secret. 13 But everything exposed by the light becomes visible, 14 for it is light that makes everything visible. This is why it is said:
“Wake up, O sleeper,
rise from the dead,
and Christ will shine on you.”

Eph 5:15 Be very careful, then, how you live—not as unwise but as wise, 16 making the most of every opportunity, because the days are evil. 17 Therefore do not be foolish, but understand what the Lord’s will is. 18 Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. 19 Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, 20 always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.

Eph 5:21 Submit to one another out of reverence for Christ.

I emphasized Eph 4:30, since that’s the part about grieving the Holy Spirit.  God doesn’t force Himself on us.  If we don’t want Him, The Holy Spirit can be quenched.  Put out.  And there goes our light.  More on that thought in a moment, as it relates to the Church in Ephesus.

For now, my point is that Jesus is among us.  All the time.  And that specific fact is pointed out to this church. Whether it’s a reminder in a good way, or maybe a warning that’s not so good, remains to be seen. Let’s move on to the Divine Knowledge Jesus has of the church in Ephesus to find out.

Divine Knowledge in the letter to the church in Ephesus

Next, we’ll look at the Divine Knowledge. The things Jesus knows about the church.

Jesus’ first message to each church is: “I know your works.” The churches’ works are sometimes commendable, sometimes requiring censure.  So, sometimes this is good news for the receiving church. However, that’s not always the case. Jesus told the church in Ephesus that He was among them, and us, all the time. Now we’ll find out if that was an encouraging reminder, or a stern warning.

I know your deeds

I know your deeds, your hard work and your perseverance.

This sounds good.  This church is working hard.  And they’re getting through the struggles.  However, there’s a “but” coming on this one.

I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false.

Whatever is going wrong with the church in Ephesus, their light isn’t going out because they were led astray by false apostles or teachers.  Nor have they been affected by “wicked men”.  For some idea of what “wicked” could involve, here’s what the word portrayed at the time:

2556κακός [kakos /kak·os/] adj. Apparently a primary word; TDNT 3:469; TDNTA 391; GK 2805; 51 occurrences; AV translates as “evil” 40 times, “evil things” three times, “harm” twice, “that which is evil + 3458” twice, “wicked” once, “ill” once, “bad” once, and “noisome” once. 1 of a bad nature. 1a not such as it ought to be. 2 of a mode of thinking, feeling, acting. 2a base, wrong, wicked. 3 troublesome, injurious, pernicious, destructive, baneful.  ⁵

It appears their problems aren’t from false teachings or from outsiders bringing evil into the church.  So what could it be?

You have persevered and have endured hardships for my name, and have not grown weary.

The church in Ephesus, as implied by the word perseverance above, is enduring hardships because of Jesus – as promised in the Gospels.

As usual, go through the entire passage for context, but pay special attention to the highlighted verses below.

Signs of the End of the Age – Mark

13:1-37 pp — Mt 24:1-51; Lk 21:5-36

Mk 13:1 As he was leaving the temple, one of his disciples said to him, “Look, Teacher! What massive stones! What magnificent buildings!”

Mk 13:2 “Do you see all these great buildings?” replied Jesus. “Not one stone here will be left on another; every one will be thrown down.”

Mk 13:3 As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, 4 “Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?”

Mk 13:5 Jesus said to them: “Watch out that no one deceives you. 6 Many will come in my name, claiming, ‘I am he,’ and will deceive many. 7 When you hear of wars and rumors of wars, do not be alarmed. Such things must happen, but the end is still to come. 8 Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains.

Mk 13:9 “You must be on your guard. You will be handed over to the local councils and flogged in the synagogues. On account of me you will stand before governors and kings as witnesses to them. 10 And the gospel must first be preached to all nations. 11 Whenever you are arrested and brought to trial, do not worry beforehand about what to say. Just say whatever is given you at the time, for it is not you speaking, but the Holy Spirit.

Mk 13:12 “Brother will betray brother to death, and a father his child. Children will rebel against their parents and have them put to death. 13 All men will hate you because of me, but he who stands firm to the end will be saved.

Mk 13:14 “When you see ‘the abomination that causes desolation’ standing where it does not belong—let the reader understand—then let those who are in Judea flee to the mountains. 15 Let no one on the roof of his house go down or enter the house to take anything out. 16 Let no one in the field go back to get his cloak. 17 How dreadful it will be in those days for pregnant women and nursing mothers! 18 Pray that this will not take place in winter, 19 because those will be days of distress unequaled from the beginning, when God created the world, until now—and never to be equaled again. 20 If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. 21 At that time if anyone says to you, ‘Look, here is the Christ !’ or, ‘Look, there he is!’ do not believe it. 22 For false Christs and false prophets will appear and perform signs and miracles to deceive the elect—if that were possible. 23 So be on your guard; I have told you everything ahead of time.

Mk 13:24 “But in those days, following that distress,
“ ‘the sun will be darkened,
and the moon will not give its light;

Mk 13:25 the stars will fall from the sky,
and the heavenly bodies will be shaken.’

Mk 13:26 “At that time men will see the Son of Man coming in clouds with great power and glory. 27 And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens.

Mk 13:28 “Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. 29 Even so, when you see these things happening, you know that it is near, right at the door. 30 I tell you the truth, this generation will certainly not pass away until all these things have happened. 31 Heaven and earth will pass away, but my words will never pass away.”

Is “doing the right things” good enough?

The church in Ephesus appears to have done the things Jesus warned about.  They weren’t deceived – either from within or by outsiders.  And they did persevere through the hardships they encountered in Jesus’ name.

But is doing the right thing all that’s asked by Jesus? Let’s look at something C.S. Lewis wrote in his wonderful book, Mere Christianity.

There is one further point about the virtues that ought to be noticed. There is a difference between doing some particular just or temperate action and being a just or temperate man.

In other words, why we do something is important.  For example, is our “going through the motions” a part of who we are at heart?  Or is it for show?  Or maybe because we think it makes us look good.  Really, anything that’s not part of our inner self.  Something that doesn’t come naturally, but must be thought of and forced.

Someone who is not a good tennis player may now and then make a good shot. What you mean by a good player is a man whose eye and muscles and nerves have been so trained by making innumerable good shots that they can now be relied on. They have a certain tone or quality which is there even when he is not playing, just as a mathematician’s mind has a certain habit and outlook which is there even when he is not doing mathematics. In the same way a man who perseveres in doing just actions gets in the end a certain quality of character. Now it is that quality rather than the particular actions which we mean when we talk of a ‘virtue’.

The difference is something we should look at in the church in Ephesus.  And in ourselves!  Here’s why it matters:

This distinction is important for the following reason. If we thought only of the particular actions we might encourage three wrong ideas.

(1) We might think that, provided you did the right thing, it did not matter how or why you did it—whether you did it willingly or unwillingly, sulkily or cheerfully, through fear of public opinion or for its own sake. But the truth is that right actions done for the wrong reason do not help to build the internal quality or character called a ‘virtue’, and it is this quality or character that really matters. (If the bad tennis player hits very hard, not because he sees that a very hard stroke is required, but because he has lost his temper, his stroke might possibly, by luck, help him to win that particular game; but it will not be helping him to become a reliable player.)

For example, are we doing something for Jesus, even with the power of Jesus, the Holy Spirit?  Or are we trying to muscle our way through something on our own power, maybe even not wanting to do it at all?

(2) We might think that God wanted simply obedience to a set of rules: whereas He really wants people of a particular sort.

We cannot earn our way into God’s good graces.  Not even by doing something because of the simple reason that it’s what we think He wants us to do.  The difference between the statements in the Old and New Covenants should tell us that.  The Old Covenant was a lot of don’t do this type of rules.  The New Covenant is essentially love God with everything we are, and love others as ourselves.  It’s not a checklist anymore.  It’s a way of life.

(3) We might think that the ‘virtues’ were necessary only for this present life—that in the other world we could stop being just because there is nothing to quarrel about and stop being brave because there is no danger. Now it is quite true that there will probably be no occasion for just or courageous acts in the next world, but there will be every occasion for being the sort of people that we can become only as the result of doing such acts here.

This one’s more important than I think many of us realize.  Check out what Lewis says below:

The point is not that God will refuse you admission to His eternal world if you have not got certain qualities of character: the point is that if people have not got at least the beginnings of those qualities inside them, then no possible external conditions could make a ‘Heaven’ for them—that is, could make them happy with the deep, strong, unshakable kind of happiness God intends for us. ⁶

For some examples of that, I invite you to check out Is there popcorn on the floor in Heaven? for a light-hearted but serious viewpoint. Or Are there assault weapons in Heaven? a strictly serious point of view.

Summary of “I know your deeds”

We still don’t know if Jesus’ statement about walking among them was good or bad news.  Are they being reminded or warned via the image of Jesus walking among the churches?

And for us as individuals, what does this mean for us?  Why are we being reminded about the Holy Spirit in us – the light in our temple – maybe going out?  What’s going on?

Let’s move on to the “But …” portion of the letter to the church in Ephesus. Will it finally tell us something about:

These are the words of him who holds the seven stars in his right hand and walks among the seven golden lampstands.

The “but” part of Divine Knowledge in the letter to the church in Ephesus

In this section of The letter to the loveless church in Ephesus, we’ll look at the “But …” section. Usually, this is not good news for the receiving church. Often, it’s a caveat that goes along with the Divine Knowledge. Maybe it will finally tell us whether or not Jesus’ description of Himself was good news or a warning to the church in Ephesus.

But

Yet I hold this against you: You have forsaken your first love. Remember the height from which you have fallen! Repent and do the things you did at first.

OK – the church in Ephesus has forsaken their first love. That is, after all, why they’re known as the loveless church. This doesn’t sound good. Maybe the way Jesus referred to Himself in the opening to this letter was a warning to the church in Ephesus. And if this church fits our lives today, it sounds like a warning to us as well.

First of all, what does forsaken mean?  Apparently, it can mean quite a few things.

863 ἀφίημι, ἐναφίημι [aphiemi /af·ee·ay·mee/] v. From 575 and hiemi (to send, an intens. form of eimi, to go); TDNT 1:509; TDNTA 88; GK 918 and 1889; 146 occurrences; AV translates as “leave” 52 times, “forgive” 47 times, “suffer” 14 times, “let” eight times, “forsake” six times, “let alone” six times, and translated miscellaneously 13 times. 1 to send away. 1a to bid going away or depart. 1a1 of a husband divorcing his wife. 1b to send forth, yield up, to expire. 1c to let go, let alone, let be. 1c1 to disregard. 1c2 to leave, not to discuss now, (a topic). 1c21 of teachers, writers and speakers. 1c3 to omit, neglect. 1d to let go, give up a debt, forgive, to remit. 1e to give up, keep no longer. 2 to permit, allow, not to hinder, to give up a thing to a person. 3 to leave, go way from one. 3a in order to go to another place. 3b to depart from any one. 3c to depart from one and leave him to himself so that all mutual claims are abandoned. 3d to desert wrongfully. 3e to go away leaving something behind. 3f to leave one by not taking him as a companion. 3g to leave on dying, leave behind one. 3h to leave so that what is left may remain, leave remaining. 3i abandon, leave destitute.  ⁷

The common theme in all that is they the church in Ephesus essentially walked away from their first love.  As we saw, they weren’t led astray by false teachers.  And they didn’t have their first love corrupted by evil coming in from outside the church.  They just let go of it, neglected it, walked on and left it behind.  In other words, they probably weren’t paying attention and their first love just got lost in everything else they were doing.  Buried under all the deeds, hard work and standing up under trials. All of this led them to become the loveless church in Ephesus.

What was the first love?

Well, the Greek word used is agape.

ἀγάπη (agapē). n. fem. love. This term means “love” but can also denote ideas such as benevolence or goodwill.

The noun ἀγάπη (agapē) carries the sense of affectionate regard or benevolence toward someone. The Septuagint almost always uses this word for love to translate one of the main Hebrew words for love (אָהֵב, ʾāhēb). The nt employs the term agapē in two basic ways. First, it can denote “love” in a general sense. Examples of this use include references to love as an idea (e.g., John 15:13; Rom 13:10) and love between people (e.g., 2 Cor 2:4; 8:7). Second, the nt writers use the noun agapē to refer to the love of God (e.g., Rom 5:5; 2 Thess 3:5) or of Christ (e.g., John 15:10; Rom 8:35). This use of the noun is epitomized in the affirmation that “God is love” (ὁ θεὸς ἀγάπη ἐστίν, ho theos agapē estin; 1 John 4:8, 16).  ⁸

The church may have lost any sense of love at all, but that second meaning is really a bad sign for them – nt writers use the noun agapē to refer to the love of God (e.g., Rom 5:5; 2 Thess 3:5) or of Christ (e.g., John 15:10; Rom 8:35). This use of the noun is epitomized in the affirmation that “God is love” (ὁ θεὸς ἀγάπη ἐστίν, ho theos agapē estin; 1 John 4:8, 16).

Let’s look at something John wrote about God’s love.

God’s Love and Ours

1Jn 4:7 Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. 8 Whoever does not love does not know God, because God is love. 9 This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. 11 Dear friends, since God so loved us, we also ought to love one another. 12 No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.

1Jn 4:13 We know that we live in him and he in us, because he has given us of his Spirit. 14 And we have seen and testify that the Father has sent his Son to be the Savior of the world. 15 If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. 16 And so we know and rely on the love God has for us.
God is love. Whoever lives in love lives in God, and God in him. 17 In this way, love is made complete among us so that we will have confidence on the day of judgment, because in this world we are like him. 18 There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.

1Jn 4:19 We love because he first loved us. 20 If anyone says, “I love God,” yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. 21 And he has given us this command: Whoever loves God must also love his brother.

There are a lot of “love” words in that passage.  The question is, are they the kind of “love” we’re looking for?  Are they the agape love?

Well – here’s the passage again, with the words highlighted that are either agape or its Greek root.

God’s Love and Ours

1Jn 4:7 Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. 8 Whoever does not love does not know God, because God is love. 9 This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. 11 Dear friends, since God so loved us, we also ought to love one another. 12 No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.

1Jn 4:13 We know that we live in him and he in us, because he has given us of his Spirit. 14 And we have seen and testify that the Father has sent his Son to be the Savior of the world. 15 If anyone acknowledges that Jesus is the Son of God, God lives in him and he in God. 16 And so we know and rely on the love God has for us.
God is love. Whoever lives in love lives in God, and God in him. 17 In this way, love is made complete among us so that we will have confidence on the day of judgment, because in this world we are like him. 18 There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.

1Jn 4:19 We love because he first loved us. 20 If anyone says, “I love God,” yet hates {actually, does not love} his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. 21 And he has given us this command: Whoever loves God must also love his brother.

Jesus and Love

That’s every single instance of the word love in the passage.  They are all the kind of love that Jesus said they have lost.  Very much the opposite of the loveless church in Ephesus. In a very real sense, they’ve lost their connection to God.  No wonder they’re about to lose their lampstand.  To have their status as a church taken away from them!  And it’s not like this is the first time anything like that – ignoring Jesus – has been mentioned in the Bible.

Here’s how Warren Wiersbe put it.

The church at Ephesus had works, labor, and patience—but no love for Christ. In contrast, the Thessalonians were commended for their “work of faith, labor of love, and patience of hope” (1 Thes. 1:3). It is not “what” we do for Christ, but the motive behind it, the incentive, that counts. Ephesus had a busy church with high spiritual standards.

It’s interesting that he puts it – with high spiritual standards – if we look at what “spiritual” generally means.

SPIRITUAL, spirʹit̮-ū̇-al (πνευματικός, pneumatikós, “spiritual,” from πνεῦμα, pneúma, “spirit”): Endowed with the attributes of spirit. Any being made in the image of God who is a Spirit (Jn 4:24), and thus having the nature of spirit, is a spiritual being.

(1) Spiritual hosts of wickedness (Eph 6:12), in distinction from beings clothed in “flesh and blood”—the devil and his angels. This use of the word has reference to nature, essence, and not to character or moral quality. God, angels, man, devil, demons are in essence spiritual. The groundwork and faculties of their rational and moral being are the same. This limited use of the word in the NT has its advb. equivalent in Rev 11:8, “which [the great and wicked city] spiritually is called Sodom.” As the comprehensive term moral includes immoral, so spiritual includes unspiritual and all that pertains to spirit.

It’s not likely that he meant spiritual hosts of wickedness.

(2) With the above exception, “spiritual” in the NT signifies moral, not physical antithesis: an essence springing from the Spirit of God and imparted to the spirit of man. Hence spiritual in this sense always presupposes the infusion of the Holy Spirit to quicken, and inform. It is opposed (a) to σαρκικός, sarkikós, “fleshly” (1 Cor 3:1), men of the flesh and not of the spirit; (b) to ψυχικός, psuchikós, “natural,” man in whom the pneúma, “spirit,” is overridden, because of the Fall, by psuchḗ, the principle of the animal life, “soul”; hence the unrenewed man, unspiritual, alienated from the life of God (1 Cor 2:14; 2 Pet 2:12; Jude ver 10). See Man, Natural; (c) to natural, meaning physical, “… sown a natural body; … raised a spiritual body” (1 Cor 15:44).

On the other hand, considering Hence spiritual in this sense always presupposes the infusion of the Holy Spirit to quicken, and inform, then it’s also hard to imagine the church in Ephesus as having high spiritual standards either.

(3) In the NT and general use “spiritual” thus indicates man regenerated, indwelt, enlightened, endued, empowered, guided by the Holy Spirit; conformed to the will of God, having the mind of Christ, living in and led by the Spirit. The spiritual man is a new creation born from above (Rom 8:6; 1 Cor 2:15; 3:1; 14:37; Col 1:9; 1 Pet 2:5). ⁹

Pretty much the same comment on this one.  If the church had the mind of Christ, living in and led by the Spirit, then would they not also have love?  It seems like without love, the Holy Spirit is being silenced in their hearts.

They could not bear “worthlessephes [evil] people” and would not listen to false teachers. The work had been difficult, but they had not fainted. In every way, it was a successful church from the human point of view. Some of today’s busy churches with their full calendars and weary workers would fit the description.

Again, it appears that the Holy Spirit is being set aside.  All the busyness puts the Holy Spirit so far to the back of their minds that love just doesn’t have a chance to show through all the deeds.

But the Man in the midst of the churches saw what was missing: they had left (not “lost”) their first love (Jer. 2:2). The local church is espoused to Christ (2 Cor. 11:2), but there is always the danger of that love growing cold. Like Martha, we can be so busy working for Christ that we have no time to love Him (Luke 10:38–42). Christ is more concerned about what we do with Him than for Him. Labor is no substitute for love. To the public, the Ephesian church was successful; to Christ, it had fallen.

Mary, Martha, and Love

Remember, Mary got that one right.  Martha, like the church in Ephesus, was too busy.  So the interaction between Jesus and Martha went like this: