Spurgeon Morning and Evening February 11 PM

Biblical Context

The book of Revelation, penned by the Apostle John while exiled on the island of Patmos (Revelation 1:9), is an apocalyptic vision given by Jesus Christ to reveal “what must soon take place” (Revelation 1:1). Among its most significant early sections are the seven letters addressed to specific churches in Asia Minor (Revelation 2-3). These letters were not merely for their immediate recipients but serve as prophetic messages and timeless warnings for the church throughout history. Each letter begins with a unique self-description of Christ, a commendation, a rebuke (except for Smyrna and Philadelphia), an exhortation, and a promise to those who overcome.

Our passage, Revelation 2:4, is found within the letter to the church in Ephesus, a prominent and influential city known for its great temple of Artemis (Diana). The Ephesian church was commended for many virtues: their toil, their patience, their refusal to tolerate evil, and their discernment in testing false apostles (Revelation 2:2-3). They were a church of doctrinal purity and perseverance, not growing weary in their work. However, amidst these praiseworthy attributes, Christ delivers a severe indictment that overshadows all their good works: “Nevertheless I have this against you, that you have left your first love.” This wasn’t a call to more work, but to a return to the foundational affection and passionate devotion that had once characterized their relationship with Him. It suggests that diligent service, doctrinal orthodoxy, and perseverance, though commendable, are insufficient if the heart’s primary love for Christ has waned or been displaced.

Key Word Study

The pivotal phrase in Revelation 2:4 is “first love.” In the original Greek, this is prōtēn agapēn (πρώτην ἀγάπην).

• Prōtēn (πρώτην): This word, an accusative feminine singular form of prōtos, means “first,” “foremost,” “chief,” or “primary.” It can refer to something that is first in time, but it also carries the connotation of being first in importance or rank. In this context, it isn’t merely about the chronological beginning of their love for Christ, but the *quality* and *priority* of that initial affection. It was a love that was fresh, unadulterated, fervent, and all-consuming, standing out as preeminent above all other loves and concerns.
• Agapēn (ἀγάπην): This is the Greek word for “love,” specifically agapē. Unlike eros (romantic love) or philia (brotherly love/friendship), agapē describes a divine, unconditional, self-sacrificial love. It is a love that chooses to give, to serve, and to put the beloved’s interests above one’s own. When applied to our love for God, it signifies a profound, willful devotion that stems from the heart and manifests in obedient action and heartfelt worship.

Therefore, “first love” is not simply nostalgia for a past feeling. It signifies a primary, preeminent, and divinely-empowered love for Christ that is characterized by its fervor, selflessness, and unwavering devotion. To have “left” this love (ἀφῆκας – aphēkas, meaning to abandon, leave behind, or forsake) implies a conscious or unconscious drift away from this essential state of spiritual being. It’s a sobering reminder that even commendable service cannot compensate for a cold heart.

The Best and Brightest of Hours: Our First Encounter with Grace

Ever to be remembered, as Spurgeon so eloquently puts it, is that “best and brightest of hours, when first we saw the Lord.” This is the profound moment of conversion, a spiritual awakening unlike any other. It is when the heavy burden of sin is lifted from our shoulders, when we receive “the roll of promise” – the assurance of salvation and eternal life in Christ. It’s the moment we “rejoiced in full salvation,” a joy so pure and overwhelming that it sends us on our way in unshakeable peace. This initial encounter is often marked by an exhilarating sense of freedom and belonging, a complete transformation that reshapes our entire existence.

Springtime in the Soul: A New Spiritual Landscape

Spurgeon paints a vivid picture of this initial spiritual state as “spring time in the soul.” Before Christ, our spiritual landscape was a harsh winter, dominated by the “mutterings of Sinai’s thunders” and the “flashings of its lightnings” – the terrifying pronouncements of God’s holy law, demanding perfect obedience and threatening judgment for failure. But in that blessed hour, the winter passed. The law no longer threatened vengeance, for justice had been satisfied in Christ. God was “beheld as reconciled,” no longer an angry judge but a loving Father. In this new spiritual spring, the barrenness gives way to vibrant life. “Then the flowers appeared in our heart; hope, love, peace, and patience sprung from the sod.” These are not mere sentiments but deep-rooted virtues, blooming forth spontaneously from the regenerate heart. The imagery continues with specific, beautiful examples: “the hyacinth of repentance, the snowdrop of pure holiness, the crocus of golden faith, the daffodil of early love, all decked the garden of the soul.” Each flower symbolizes a facet of the new life in Christ, vibrant and full of promise, a testament to the Spirit’s work within us.

The Song of Thanksgiving: Our Initial Resolve

With the arrival of this spiritual spring, “The time of the singing of birds was come, and we rejoiced with thanksgiving.” This newfound joy and peace overflowed into heartfelt praise. We “magnified the holy name of our forgiving God,” utterly overwhelmed by His grace and mercy. In this moment of intense gratitude and fervent love, a profound resolution was made in our hearts: “Lord, I am Thine, wholly Thine; all I am, and all I have, I would devote to Thee. Thou hast bought me with Thy blood-let me spend myself and be spent in Thy service. In life and in death let me be consecrated to Thee.” This was not a casual promise but a deep, covenantal vow, an “espousal love” burning “with a holy flame of devotedness to Jesus.” It was a total surrender, a passionate commitment to live entirely for Him who gave His all for us.

The Painful Question: Have We Left Our First Love?

But then, Spurgeon delivers the poignant and challenging question that cuts to the heart of our spiritual condition: “How have we kept this resolve?” This forces an honest self-examination. He asks, “Our espousal love burned with a holy flame of devotedness to Jesus-is it the same now?” This is the critical moment where the stark reality of our present spiritual state confronts the glorious memory of our initial devotion. Might not Jesus well say to us, echoing His words to the church in Ephesus, “I have somewhat against thee, because thou hast left they first love” (Revelation 2:4)? This is not a casual accusation but a solemn indictment from our Lord, who knows the depths of our hearts and sees our true affections. It’s a call to accountability, demanding we reflect on the quality and intensity of our current love for Him.

The Lament of Lukewarmness: A Winter That Has Lasted Too Long

“Alas!” Spurgeon laments, acknowledging the common human failing, “it is but little we have done for our Master’s glory.” The beautiful springtime of the soul often gives way to a chilling winter. “Our winter has lasted all too long. We are as cold as ice when we should feel a summer’s glow and bloom with sacred flowers.” This imagery powerfully conveys the spiritual apathy and indifference that can creep into a believer’s life. Instead of fervent devotion, there is a coldness; instead of blooming with holy virtues, there is barrenness. We fall into the trap of giving God mere “pence when He deserveth pounds,” a meager offering of our time, talent, and treasure when He is worthy of our absolute everything. Indeed, Spurgeon declares, He “deserveth our heart’s blood to be coined in the service of His church and of His truth.” This vivid metaphor speaks to the utter dedication and passion He merits, far beyond what our lukewarm hearts often offer.

A Call to Renewal: Send Us a Genial Spring, O Sun of Righteousness

The devotional concludes not in despair but with a fervent plea for spiritual renewal. “But shall we continue thus?” Spurgeon challenges, refusing to accept spiritual stagnation as an inevitable state. “O Lord, after Thou hast so richly blessed us, shall we be ungrateful and become indifferent to Thy good cause and work?” This highlights the grievous ingratitude inherent in leaving our first love, especially after receiving such boundless blessings from God. The solution, Spurgeon asserts, must come from above. It is a desperate cry for divine intervention: “O quicken us that we may return to our first love, and do our first works! Send us a genial spring, O Sun of Righteousness.” This prayer is a powerful request for revival, for God Himself, the “Sun of Righteousness” (Malachi 4:2), to warm our cold hearts, melt our indifference, and restore us to the vibrant, passionate devotion of our first love. It is a plea for the Holy Spirit to rekindle the fire, empowering us to once again perform the “first works” – those spontaneous acts of love, service, and sacrifice that characterized our initial surrender to Christ.