Among the more serious heresies that threatened the church toward the close of the 1st century were Docetism and an early form of Gnosticism. For a discussion of these and other heresies that beset the church of apostolic times see Vol. V, pp. 912, 913; Vol. VI, pp. 52-59. More specifically, an early tradition indicates that a Gnostic named Cerinthus visited Ephesus and fomented trouble for John and his congregation (see Irenaeus Against Heresies iii. 3. 4). What was true of Ephesus during this period with respect to struggles with false prophets seems also to have been true of the church in general.

 That is, the false apostles immediately to be discussed in more detail. Gross doctrinal error is reflected, sooner or later, in gross misconduct. What a man does is inevitably the result of what he thinks and believes (see Prov. 4:23; Matt. 12:34; 1 John 3:3).

 Too often, now as in former times, the church is prone to “bear,” or endure, evil teachings and practices in its midst, supposedly in the name of peace. Ministers of Christ may find it easier to remain silent concerning the pet sins of their congregations than to take a bold stand for truth (cf. Isa. 30:10; 2 Tim. 4:3). The church at Ephesus was to be commended for making a clear distinction between truth and error, whether in doctrine or in the life, and for taking a firm stand against error.

Gr. hupomonē, “perseverance,” “[active, steadfast] endurance,” literally, “remaining under.”

Gr. kopos, the lassitude, or weariness, that results from strenuous exertion, reflected in the word “toil.” Important textual evidence may be cited (cf. p. 10) for omitting the word “thy” before “labour.” This links more closely the thought of “labour” with that of the patience that accompanies it. It is as if Christ said, “I know what you have done, and I also know the toil and perseverance that were necessary to the doing of it.”

Gr. erga, “deeds,” “actions,” “activities,” more particularly, deeds as exhibiting moral character. The whole life and conduct of the church is known to Jesus Christ.

 The singular is used because Christ is here addressing the “angel” (v. 1) who represents either each member of the church individually or the church as a single corporate unit. Christ deals with men both on a group basis—as a church—and also in terms of their direct, personal relationship to Him.

To each of the seven churches Christ declares, “I know thy works.” His admonition is that of One who is fully acquainted with problems of each church and who is therefore able to recommend an appropriate and effective solution.

Gr. peirazō, “to test,” “try.” The church at Ephesus had diligently investigated the claims and teachings of these false apostles. Ignatius, writing early in the 2d century, speaks of the diligence of the Ephesian Christians in shunning heresy (To the Ephesians ix. 1).

 In one of his epistles John cautioned believers with respect to the coming of “antichrist” and advised them to “try the spirits whether they are of God” (1 John 4:1-3). The warning given by Paul to the leaders at Ephesus many years before, that “grievous wolves” would enter in among them “speaking perverse things” (Acts 20:29, 30), had been fulfilled. He had counseled the Thessalonians to “prove all things” and to “hold fast that which is good” (1 Thess. 5:21). Peter had written at length concerning “false prophets” and “false teachers” (see 2 Peter 2). Compare 1 Tim. 1:20; 2 Tim. 4:14, 15. Though at first it might not be easy to recognize the subtle errors of their teachings, the teachers themselves could be known “by their fruits” (see Matt. 7:15-20).

 Thus it is today, for the genuine “fruit of the Spirit” (see Gal. 5:22, 23) does not grow in the lives of those who teach and practice error. The sincere Christian who is sensitive to spiritual things is promised that he can, if he will, detect the unchristian spirit and motives that actuate every teacher of error (see on 1 John 4:1; Rev. 3:18).