Revelation Chapter 2

The First Church

VERSE 7 continued, “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.”

To him that overcomes…

The rewards set before the Lord’s followers in each of the seven apocalyptic periods are, without exception, to be granted not to over-comers in the ordinary sense of the word but to those who are the “more than conquerors” (Rom 8:37; Rev 2:7, 11, 17, 26–28; 3:5, 12, 21). It is to this class of staunch warriors of the faith that the expression “to him that overcomes” applies. In other words, the rewards to be given will be the fulfillment’s of singularly unique promises to a singularly unique class of individuals.

I will give to eat from the tree of life, which is in the midst of the Paradise of God.

In view of the previous explanation, an apparent contradiction arises. The Book of Revelation clearly indicates that the willing and obedient of mankind—after the marriage of the Lamb, after the completion of the Little Flock—will have access to the tree of life on a human plane or level of existence (Rev 22:2, 17). Indeed, the hope of the world lies in an opportunity yet to be extended to every member of Adam’s race—after corrective judgment—to walk up the highway of holiness to an inheritance of eternal life (Isa 35:8–10; John 1:9; 5:25–29; 1 Tim 2:6; Heb 2:9).

Still another question demands consideration. The Apostle Peter states that faithful disciples of the Master will become partakers of the divine nature; that is, they will possess inherent life, a life wherein death is an absolute impossibility (2 Pet 1:4; Rev 20:6). Likewise, the Apostles Paul and John concur that such individuals will never need, either literally or figuratively, to partake of any life-giving fruit for their sustenance, for they will possess a life welling up within themselves (John 4:14; 1 Cor 15:53; Rev 22:17).

Why then, it may be asked, when Jesus was addressing a spiritual class with spiritual hopes (heavenly hopes), does he allude in Verse 7 to an EARTHLY-Eden like paradise that was lost but is to be an EARTHLY Eden paradise restored (Gen 3:17–19; Rev 22:1–4, 14, 15)?

Was this allusion not designed to assist the primitive Ephesian Church to a realization of the mercy of God?

If there is yet hope for a sin-sick world (the living and the dead) to again gain access to the tree of life (after retributive judgment [the Great White Throne Judgement] and contingent upon everlasting obedience), would there not also be a glimmer of hope for backsliding Christians to regain close fellowship with their Master and Lord (upon stringent terms of self-discipline)?

The important point of comparison in this promise to the first Church IS NOT so much to emphasize the necessity to partake of food to sustain life but is, rather, to indicate the need for restoration to the “garden” of God’s favor.

To state the matter another way, the lesson is one of a renewal to fellowship with God, of a reinstatement to divine favor, of access to a former relationship, of recovery from a fallen to an upright status. Therefore, by prompt and proper deeds of repentance, these (backsliding) Christians could attain their former spiritual condition of favor and harmony with God and His Savior, and ultimately receive the inheritance of the saints. Thanks be unto the Lord for all that is implied by these words addressed to Ephesus! They reveal some of the depths of His forgiving grace: He was not ready to forget the work and labor of love they had shown toward His name.” (The Keys of Revelation)

THE EPHESUS PARABLE

The 1st Parable of Matthew 13 (Verse 3-9) —THE SOWER

It has been observed with good reason that the seven parables of Matthew 13 are, in essence, a preview of Revelation Chapters 2 and 3. The uncanny parallelisms between the histories of the Seven Churches and the lessons of the seven parables seem unlikely as mere coincidences.

“Since we know that those parables span the entire age, we should have no problem seeing that the messages to the churches do also.”

In the parable of the sower, we have a rather complete profile of the experiences of the Ephesus period. Unlike the 2nd parable (Wheat and Tares), we have only good seed sown here —the message of the kingdom. It is, however, received by differing “soils.” In 13:4, BIRDS eat the seed which never rooted. We know that the apostasy’s seeds were already planted in the beginning: “The mystery of Iniquity doth already work.”

The (birds) Nicolaitans (those who would lord it over their brothers) were there to eat up any who would follow them. Those with the Holy Spirit would not; but those who had come along for the ride were easy prey for these unclean birds.

Another group did not have depth of soil. When trying conditions assailed them, they ceased to follow. Perhaps these were such as left when they heard “if any man does not eat my flesh and drink my blood he has no part with me.” Perhaps they were those who left when persecutions began. A third group were choked by thorns (the cares of this world and the deceitfulness of riches —Matt. 13:22). Do not Ananias and Sapphira (Acts 5) fit the description given?

The fourth group are those who remain and bring forth fruitage in different quantities and based on their abilities.

This parable, as the others, applies to the whole age for its lessons. But its special application to the early Church is clear. It is interesting to note that Verse 9 in this parable is a preview of the chorus to the Churches: “He, who has ears, let him hear.” (New Albany Notes on Revelation)

In our next post we move on to The First Seal which corresponds with the First Church.