{4} He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in {5} the midst of the {b} paradise of God.

(4) The conclusion containing a commandment of attention, and a promise of everlasting life, shown in a figure; Ge 2:9.

(5) That is, in paradise after the manner of the Hebrew phrase.

(b) Thus Christ speaks as he is mediator.

People's New Testament

2:7 He that hath an ear. The call to solemn attention found at the close of each epistle. See Re 2: 7,11,17,29 3:6,13,22.

To him that overcometh. The Christian life is a battle and must also be a victory. The Greek word nikao, rendered overcome, is peculiar to John. It occurs once in his Gospel (Joh 16:33), six times in his epistles (1Jo 2:13,14 4:04 5:4,5), and sixteen times in Revelation (Re 2:7,11,17,26 3:5,12,21 5:05 6:02 11:07 12:11 13:07 Re 15:2 17:14 21:7), but only three times in all the rest of the New Testament (Lu 11:22 Ro 3:4 12:21).

To eat of the tree of life. The symbol of eternal life. The tree is seen in Eden (Ge 2:9 3:22), here, and in the New Jerusalem (Re 22:2).

Which is in the midst of the paradise of God. Since the tree of life is found in both, Paradise and the New Jerusalem must mean the same. Paul uses the term as a synonym of the Third Heaven, or Heaven itself (2Co 12:2-4).

Wesley's Notes

2:7 He that hath an ear, let him hear - Every man, whoever can hear at all, ought carefully to hear this. What the Spirit saith - In these great and precious promises. To the churches - And in them to every one that overcometh; that goeth on from faith and by faith to full victory over the world, and the flesh, and the devil. In these seven letters twelve promises are contained, which are an extract of all the promises of God. Some of them are not expressly mentioned again in this book, as the hidden manna, the inscription of the name of the new Jerusalem, the sitting upon the throne. Some resemble what is afterwards mentioned, as the hidden name, Rev 19:12; the ruling the nations, Rev 19:15; the morning star, Rev 22:16. And some are expressly mentioned, as the tree of life, Rev 22:2; freedom from the second death, Rev 20:6; the name in the book of life, Rev 20:12; 21:27; the remaining in the temple of God, Rev 7:15; the inscription of the name of God and of the Lamb, Rev 14:1; 22:4. In these promises sometimes the enjoyment of the highest goods, sometimes deliverance from the greatest evils, is mentioned. And each implies the other, so that where either part is expressed, the whole is to be understood. That part is expressed which has most resemblance to the virtues or works of him that was spoken to in the letter preceding. To eat of the tree of life - The first thing promised in these letters is the last and highest in the accomplishment, Rev 22:2,14,19. The tree of life and the water of life go together, Rev 22:1,2; both implying the living with God eternally. In the paradise of my God - The word paradise means a garden of pleasure. In the earthly paradise there was one tree of life: there are no other trees in the paradise of God.

Jamieson-Fausset-Brown Bible Commentary

7. He that hath an ear-This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [Clement of Alexandria].

the Spirit saith-What Christ saith, the Spirit saith; so one are the Second and Third Persons.

unto the churches-not merely to the particular, but to the universal Church.

overcometh-In John's Gospel (Joh 16:33) and First Epistle (1Jo 2:13, 14; 5:4, 5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (1Co 9:24, 25; 2Ti 2:5; but not the same as John's phrase, except Ro 12:21).

will I give-as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Pr 3:18; 11:30; 13:12; 15:4, and prophetically, Re 22:2, 14; Eze 47:12; compare Joh 6:51. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Re 22:1; deliverance from the second death (Re 2:11), with Re 20:14; 21:8; the new name (Re 2:17), with Re 14:1; power over the nations, with Re 20:4; the morning star (Re 2:28), with Re 22:16; the white raiment (Re 3:5), with Re 4:4; 16:15; the name in the book of life (Re 3:5), with Re 13:8; 20:15; the new Jerusalem and its citizenship (Re 3:12), with Re 21:10.

give . tree of life-The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Re 2:6) and idol-meats (Re 2:14, 15), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Re 2:17).

in the midst of the paradise-The oldest manuscripts omit "the midst of." In Ge 2:9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in Re 22:2 the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God.

of God-(Eze 28:13). One oldest manuscript, with Vulgate, Syriac, and Coptic, and Cyprian, read, "MY God," as in Re 3:12. So Christ calls God, "My God and your God" (Joh 20:17; compare Eph 1:17). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there (Re 21:3).

Matthew Henry's Concise Commentary

2:1-7 These churches were in such different states as to purity of doctrine and the power of godliness, that the words of Christ to them will always suit the cases of other churches, and professors. Christ knows and observes their state; though in heaven, yet he walks in the midst of his churches on earth, observing what is wrong in them, and what they want. The church of Ephesus is commended for diligence in duty. Christ keeps an account of every hour's work his servants do for him, and their labour shall not be in vain in the Lord. But it is not enough that we are diligent; there must be bearing patience, and there must be waiting patience. And though we must show all meekness to all men, yet we must show just zeal against their sins. The sin Christ charged this church with, is, not the having left and forsaken the object of love, but having lost the fervent degree of it that at first appeared. Christ is displeased with his people, when he sees them grow remiss and cold toward him. Surely this mention in Scripture, of Christians forsaking their first love, reproves those who speak of it with carelessness, and thus try to excuse indifference and sloth in themselves and others; our Saviour considers this indifference as sinful. They must repent: they must be grieved and ashamed for their sinful declining, and humbly confess it in the sight of God. They must endeavour to recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as when they first set out in the ways of God. If the presence of Christ's grace and Spirit is slighted, we may expect the presence of his displeasure. Encouraging mention is made of what was good among them. Indifference as to truth and error, good and evil, may be called charity and meekness, but it is not so; and it is displeasing to Christ. The Christian life is a warfare against sin, Satan, the world, and the flesh. We must never yield to our spiritual enemies, and then we shall have a glorious triumph and reward. All who persevere, shall derive from Christ, as the Tree of life, perfection and confirmation in holiness and happiness, not in the earthly paradise, but in the heavenly. This is a figurative expression, taken from the account of the garden of Eden, denoting the pure, satisfactory, and eternal joys of heaven; and the looking forward to them in this world, by faith, communion with Christ, and the consolations of the Holy Spirit. Believers, take your wrestling life here, and expect and look for a quiet life hereafter; but not till then: the word of God never promises quietness and complete freedom from conflict here.

Matthew Henry's Whole Bible Commentary

Chapter 2

The apostle John, having in the foregoing chapter written the things which he had seen, now proceeds to write the things that are, according to the command of God (ch. 1:19), that is, the present state of the seven churches of Asia, with which he had a particular acquaintance, and for which he had a tender concern. He was directed to write to every one of them according to their present state and circumstances, and to inscribe every letter to the angel of that church, to the minister or rather ministry of that church, called angels because they are the messengers of God to mankind. In this chapter we have, I. The message sent to Ephesus (v. 1-7). II. To Smyrna (v. 8-11). III. To Pergamos (v. 12-17). IV. To Thyatira (v. 18, etc.).

Verses 1-7

We have here,

I. The inscription, where observe, 1. To whom the first of these epistles is directed: To the church of Ephesus, a famous church planted by the apostle Paul (Acts 19), and afterwards watered and governed by John, who had his residence very much there. We can hardly think that Timothy was the angel, or sole pastor and bishop, of this church at this time,-that he who was of a very excellent spirit, and naturally cared for the good state of the souls of the people, should become so remiss as to deserve the rebukes given to the ministry of this church. Observe, 2. From whom this epistle to Ephesus was sent; and here we have one of those titles that were given to Christ in his appearance to John in the chapter foregoing: He that holds the seven stars in his right hand, and walks in the midst of the seven golden candlesticks, ch. 1:13, 16. This title consists of two parts:-(1.) He that holds the stars in his right hand. The ministers of Christ are under his special care and protection. It is the honour of God that he knows the number of the stars, calls them by their names, binds the sweet influences of Pleiades and looses the bands of Orion; and it is the honour of the Lord Jesus Christ that the ministers of the gospel, who are greater blessings to the church than the stars are to the world, are in his hand. He directs all their motions; he disposes of them into their several orbs; he fills them with light and influence; he supports them, or else they would soon be falling stars; they are instruments in his hand, and all the good they do is done by his hand with them. (2.) He walks in the midst of the golden candlesticks. This intimates his relation to his churches, as the other his relation to his ministers. Christ is in an intimate manner present and conversant with his churches; he knows and observes their state; he takes pleasure in them, as a man does to walk in his garden. Though Christ is in heaven, he walks in the midst of his churches on earth, observing what is amiss in them and what it is that they want. This is a great encouragement to those who have the care of the churches, that the Lord Jesus has graven them upon the palms of his hands.

II. The contents of the epistle, in which, as in most of those that follow, we have,

1. The commendation Christ gave this church, ministers and members, which he always brings in by declaring that he knows their works, and therefore both his commendation and reprehension are to be strictly regarded; for he does not in either speak at a venture: he knows what he says. Now the church of Ephesus is commended, (1.) For their diligence in duty: I know thy works, and thy labour, v. 2. This may more immediately relate to the ministry of this church, which had been laborious and diligent. Dignity calls for duty. Those that are stars in Christ's hand had need to be always in motion, dispensing light to all about them. For my name's sake thou hast laboured, and hast not fainted, v. 3. Christ keeps an account of every day's work, and every hour's work, his servants do for him, and their labour shall not be in vain in the Lord. (2.) For their patience in suffering: Thy labour and thy patience, v. 2. It is not enough that we be diligent, but we must be patient, and endure hardness as good soldiers of Christ. Ministers must have and exercise great patience, and no Christian can be without it. There must be bearing patience, to endure the injuries of men and the rebukes of Providence; and there must be waiting patience, that, when they have done the will of God, they may receive the promise: Thou hast borne, and hast patience, v. 3. We shall meet with such difficulties in our way and work as require patience to go on and finish well. (3.) For their zeal against what was evil: Thou canst not bear those that are evil, v. 2. It consists very well with Christian patience not to dispense with sin, much less allow it; though we must show all meekness to men, yet we must show a just zeal against their sins. This their zeal was the more to be commended because it was according to knowledge, a discreet zeal upon a previous trial made of the pretences, practices, and tenets of evil men: Thou hast tried those that say they are apostles and are not, and hast found them liars. True zeal proceeds with discretion; none should be cast off till they be tried. Some had risen up in this church that pretended to be not ordinary ministers, but apostles; and their pretensions had been examined but found to be vain and false. Those that impartially search after truth may come to the knowledge of it.

2. The rebuke given to this church: Nevertheless, I have somewhat against thee, v. 4. Those that have much good in them may have something much amiss in them, and our Lord Jesus, as an impartial Master and Judge, takes notice of both; though he first observes what is good, and is most ready to mention this, yet he also observes what is amiss, and will faithfully reprove them for it. The sin that Christ charged this church with was their decay and declension in holy love and zeal: Thou hast left thy first love; not left and forsaken the object of it, but lost the fervent degree of it that at first appeared. Observe, (1.) The first affections of men towards Christ, and holiness, and heaven, are usually lively and warm. God remembered the love of Israel's espousals, when she would follow him withersoever he went. (2.) These lively affections will abate and cool if great care be not taken, and diligence used, to preserve them in constant exercise. (3.) Christ is grieved and displeased with his people when he sees them grow remiss and cold towards him, and he will one way or other make them sensible that he does not take it well from them.

3. The advice and counsel given them from Christ: Remember therefore whence thou hast fallen, and repent, etc. (1.) Those that have lost their first love must remember whence they have fallen; they must compare their present with their former state, and consider how much better it was with them then than now, how much peace, strength, purity, and pleasure they have lost, by leaving their first love,-how much more comfortably they could lie down and sleep at night,-how much more cheerfully they could awake in the morning,-how much better they could bear afflictions, and how much more becomingly they could enjoy the favours of Providence,-how much easier the thoughts of death were to them, and how much stronger their desires and hopes of heaven. (2.) They must repent. They must be inwardly grieved and ashamed for their sinful declension; they must blame themselves, and shame themselves, for it, and humbly confess it in the sight of God, and judge and condemn themselves for it. (3.) They must return and do their first works. They must as it were begin again, go back step by step, till they come to the place where they took the first false step; they must endeavour to revive and recover their first zeal, tenderness, and seriousness, and must pray as earnestly, and watch as diligently, as they did when they first set out in the ways of God.

4. This good advice is enforced and urged, (1.) By a severe threatening, if it should be neglected: I will come unto thee quickly, and remove thy candlestick out of its place. If the presence of Christ's grace and Spirit be slighted, we may expect the presence of his displeasure. He will come in a way of judgment, and that suddenly and surprisingly, upon impenitent churches and sinners; he will unchurch them, take away his gospel, his ministers, and his ordinances from them, and what will the churches or the angels of the churches do when the gospel is removed? (2.) By an encouraging mention that is made of what was yet good among them: This thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate, v. 6. "Though thou hast declined in thy love to what is good, yet thou retainest thy hatred to what is evil, especially to what is grossly so." The Nicolaitans were a loose sect who sheltered themselves under the name of Christianity. They held hateful doctrines, and they were guilty of hateful deeds, hateful to Christ and to all true Christians; and it is mentioned to the praise of the church of Ephesus that they had a just zeal and abhorrence of those wicked doctrines and practices. An indifference of spirit between truth and error, good and evil, may be called charity and meekness, but it is not pleasing to Christ. Our Saviour subjoins this kind commendation to his severe threatening, to make the advice more effectual.

III. We have the conclusion of this epistle, in which, as in those that follow, we have,

1. A call to attention: He that hath an ear, let him hear what the Spirit saith unto the churches. Observe, (1.) What is written in the scriptures is spoken by the Spirit of God. (2.) What is said to one church concerns all the churches, in every place and age. (3.) We can never employ our faculty of hearing better than in hearkening to the word of God: and we deserve to lose it if we do not employ it to this purpose. Those who will not hear the call of God now will wish at length they had never had a capacity of hearing any thing at all.

2. A promise of great mercy to those who overcome. The Christian life is a warfare against sin, Satan, the world, and the flesh. It is not enough that we engage in this warfare, but we must pursue it to the end, we must never yield to our spiritual enemies, but fight the good fight, till we gain the victory, as all persevering Christians shall do; and the warfare and victory shall have a glorious triumph and reward. That which is here promised to the victors is that they shall eat of the tree of life which is in the midst of the paradise of God. They shall have that perfection of holiness, and that confirmation therein, which Adam would have had if he had gone well through the course of his trial: he would then have eaten of the tree of life which was in the midst of paradise, and this would have been the sacrament of confirmation to him in his holy and happy state; so all who persevere in their Christian trial and warfare shall derive from Christ, as the tree of life, perfection and confirmation in holiness and happiness in the paradise of God; not in the earthly paradise, but the heavenly, ch. 22:1, 2.