How are the three commendations in the first part of Revelation 2:2 (works, toil, perseverance) related to the rest of the commendations that Jesus talks about? There are several ways to look at this, and they all might be intentional. John writes in double entendres in his gospel, and frequently has multiple structures going on in his letters.

One possibility is that the three words in verse 2a match directly the three activities of verses 2b-3. Works are matched with being unable to bear evil men. This is true. Good works begin with intolerance of evil. Adam’s first good work was supposed to be rejecting the serpent’s temptation and being unable to bear with him (Jordan). Works cannot be genuinely good unless there is also hostility to evil. Toil is linked specifically with the difficulty of testing the ones who say they are apostles and are exposed as liars. That makes sense too, since ferreting out the false apostles takes time and effort, toil. And then perseverance or endurance is mentioned again at the beginning of verse 3, and is expounded in terms of bearing for the name of Jesus and not yielding.

At the same time, there are some verbal connections that suggest a different structure.

Perseverance obviously appears in both verses 2 and 3, but so do two other word. The Ephesians’ inability to “bear” evil men is contrasted with their faithful “bearing” on account of Jesus’ name; also, the word toil ( kopos ) appears in a verb form at the end of verse 3 ( kekopoiakes ). Erga also reappears, twice (vv. 5, 6). The repetitions of these words does not occur in the order of appearance, nor exactly in chiastic order:

a. erga

b. kopon

c. hupomone

d. ou dune bastasai

c’. hupomone

d’. ebastasas

b’. ou kekopiakes

a’. erga (2x)

By this arrangement, the “works” that Jesus speaks of in verses 2-3, but only in verses 4-6; He “knows” all their works, both their fall from the “first works” and their righteous hatred toward the Nicolaitans. This sets up a pattern of positive commendation in 2a, followed by a more negative filling out of the virtue later on. Jesus knows (and commends) their works – but when that gets worked out, it is the good work of rejecting Nicolaitan works, and the failure of the works of love. “Toil” is also given a negative expansion at the end of verse 3: Jesus knows, and commends their toil, which is shown in their not becoming weary, in not considering their toil toilsome. “Bear” also contrasts with its negative. Not bearing evil men is one manifestation of their willingness to bear up on account of the name. The only virtue that is not negated in some fashion is perseverance, which in both of its appearances is statement positively: Jesus knows the Ephesians’ endurance, and “you have endurance.” This combination of positive and negative creates a complex fabric of Christian virtue and Christian living. It highlights the fact that Christian virtues, and the virtues of Christian community, have both positive and negative components. Christians are called to do good works, but among those good works are the sturdier virtues of testing and hating falsehood. Christians are called to bear with affliction, but are also called to refuse putting up with evil men. In all these things, Christians are called to perseverance.

Another organizational principle is evident when we note John/Jesus’ use of pronouns. The pronoun ??? appears twice in verse 2a, along with erga , but then only once with kopon and hupomone . Works are thus distinguished from toil and perseverance, and it’s possible that the clauses in 2b -3 are intended specifically to fill out those two virtues. Structurally, the clauses of 2b-3 are patterned in the above scheme, with the a/a’ missing. The whole is framed by a commendation of “wearisome-toil,” which is “unwearied.” And their perseverance is described in positive and negative ways – in their inability to bear with evil men and their faithful bearing the name of Jesus.

There is also a tenfold structure at work here, marked by the repeated use of kai , which sometimes links individual works and sometimes clauses. The series of words and clauses connected by kai is abruptly interrupted by the alla that begins verse 4.

1. Your works

2. and toil

3. and your perseverance

4. and you do not bear evil men

5. and you test self-named apostles

6. and they are not

7. and you find them liars

8. and you have perseverance

9. and you bear on account of the name

10. and you do not grow weary.

This ten-fold scheme neatly divides into a 3 + 7 scheme. The first three are single terms, and the last seven are all clauses with verbs in the second person singular. The numerology of this commendation is significant. A tenfold commendation of the actions of the church suggest a link with the Ten Words of Exodus, making the Ephesians a new Israel, keeping the ten words in their works. The three virtues link to the other tradic patterns of Revelation 1, which are frequently divine names. And the sevenfold list of actions that display the three virtues link with the seven days of creation and the other seven patterns of Revelation. There are perhaps detailed connections between these clauses and the creative work of the days of creation. Even if there are no detailed connections, the pattern is there, and the seven actions of the angel of the church show the angel to be a sub-creator, working creatively in the church to form it into a community (mostly) well pleasing to Jesus. Verse 4 moves in a different direction, indicating what is missing: Though they perform the 10 works faithfully, they have failed in the first work of love.