These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the

seven golden lamps.

I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them which

call themselves apostles, and they are not, and didst find them false; and thou hast patience and didst bear

for my name's sake, and has not grown weary. But I have this against thee, that thou didst leave thy first

love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I come to

thee, and will move thy candlestick out of its place, except thou repent. But this thou hast, that thou hatest

the works of the Nicolaitans, which I also hate.

He that hath an ear, let him hear what the Spirit saith to the Churches.

To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God.

The message to the Church in Ephesus comes from Him "that holdest the seven stars in His right hand, that

walketh in the midst of the seven golden lamps." If we review the openings of the other six letters, none

could so appropriately be used to the Church in Ephesus as this description. The only exordium which

could for a moment be compared in suitability with it is the opening of the Sardian letter, "he that hath the

Seven Spirits of God and the Seven Stars." The second part in that case is almost identical with part of the

Ephesian exordium, but the first part is different.

The similarity between the Ephesian and Sardian letters is not confined to the opening address, but can be

traced throughout. If Ephesus was the practical centre and leading city of Asia at that time, though not the

official capital of the Province, Sardis was the ancient capital of Lydia, and the historical centre of the Asian

cities; the tone and spirit of the history of the two Churches had been to a certain degree analogous; and

therefore a resemblance in the letters was natural. The Author of the letters assume s much the same

character in addressing these two cities, emphasising in both cases his relation with all the Seven Churches.

The capital of a country stands for the whole, and he who addresses the practical capital may well lay stress

upon his relation to all the other cities of the country. But the similarities and differences between these two

letters can be discussed more satisfactorily when we take up the Sardian letter and have both before us.

Ephesus, as in practical importance the leading city of t he Province Asia, might be said in a sense to be the

centre, to be in the midst of the Seven Churches; and the Divine figure that addresses her appropriately

holds in His hand the Seven Stars, which "are the Seven Churches." The leading city can stand for the

whole Province, as the Province can stand for the whole Church; and that was so customary and usual as to

need no explanation or justification. To the Christians, Ephesus and Asia were almost convertible terms;

Ephesus stood for Asia, Asia was Ephesus. Hence in the list of Equivalent names compiled by some later

scribe, the explanation is formally given, No. 40, "Asia" means the city Ephesus.

As to the holding of the seven stars, Mr. Anderson Scott, in his admirable little edition, published in the

Century Bible, remarks that "in the image before the eye of the Seer the seven stars probably appear as a

chain of glittering jewels hanging from the hand of Christ." This image suits excellently the description

which we have given already of the Seven Churches as situated on the circling road that goes forth from

Ephesus, traverses them all in succession and returns to its point of origin in the representative city of the

Province. The analogy from pagan art quoted in chapter 19 shows readily this figure would be understood

by the Asian readers.

After the initial address, the letter begins, according to the usual plan, with the statement that the Author

has full knowledge of the character and fortunes of the Church. He knows what the Ephesians have done.