The 7 Churches of Revelation - Ephesus

FYI Point:

Eschatology- from the Greek eschaton meaning “last things” or “the end of time”; eschatology is the specific study of the end times of humanity and the world by the final culmination of God dealing with man in this life as we now know it; usually includes but is not exclusive to judgment; hence, the end times are also spoken of in terms of the Judgment Day. (See 2 Peter 3:8-10)

The Church of Ephesus (Rev. 2:1-7)

There were several cities in Asia Minor that competed for prominence: Smyrna, Pergamum and, yes, Ephesus.  Because of its convenient harbor adjoining the Cayster River as well as being on the way of three trade routes, Ephesus was a large commercial hub.  But Ephesus was not only an economic force to be reckoned with; it was also a huge religious center. Roman Emperor worship flourished there.  As such, a temple to Vespasian, who ruled between 69 and 79 A.D., was dedicated there.  Then ones to Titus (79-81 A.D.) and Domitian (81-96 A.D.) followed.  It was under Domitian that Christians suffered a great persecution and under this persecution that most believe John wrote Revelation.  Ephesus was best known, however, for its Temple to Diana (Artemis to the Greeks).  Diana was depicted as a virgin huntress with bow and arrow and was often associated with the virtues of wisdom and beauty.  She was also invoked by mothers at childbirth.  Ephesians thought it was their divinely mandated duty to defend and promote Diana’s Temple and cult.  Thus, a riot broke out when Paul preached the Gospel faith of one true God and Jesus as Lord (Acts 19:21-41). But Christianity did, in spite of all the persecution, paganism and idolatry, have a place in Ephesus as well.  John later became bishop of this city and a strong Christian church grew there, one established by Paul during his prior stay of ministry for a few years.  The congregation there had a reputation for discernment and steadfastness (see vv. 2 and 3).

Following the general pattern we noted from last week, Ephesus is initially commended by Jesus for their faithfulness to the Word of God.  They do not tolerate evil practices or false doctrines.  They test those who come to them as messengers from God and expose those who prove false.  One particular false teacher is named here by Jesus; he is Nicolas, founder of the Nicolaitans.  He was a proselyte of Antioch and a deacon in the church at Jerusalem.  Nicolaitans were basically libertines, those who believe that the Gospel is a license to sin on purpose since people are covered and forgiven through the blood of Christ.  Nicolas was influential in the church of Pergamum (2:15).  The Christians at Ephesus hated his works (v. 6), however.  They were, therefore, orthodox which means they conformed to the right standard of God’s truth.  They did not compromise their faith but patiently suffered for what they knew to be true about Jesus as the One Way (“your patient endurance, I know you are enduring patiently and bearing up for my name’s sake”).    They did not grow weary over the many attacks against God’s truth and acquiesce to the world blending in with the times.  And their faithful defense of the truth manifested itself in labor for Christ (“I know your works, your toil”).  They didn’t just sit on the truth.

Jesus identified Himself in verse one as the holder of the seven stars and as walking about the seven golden lampstands.  This means that Jesus rules His Church.  He holds absolute authority as the Head of the Church.  Though visibly absent, He is still present in His churches through His Spirit.  Lutherans understand the Spirit to manifest Himself, and therefore Christ in the Body of His Church, through the Word and Sacraments.  These confess and offer Christ as True God and Savior (see John 20:31, Romans 6:3-5 and I Cor. 11:24-26).  The Spirit, in other words, works through means.  It is important not to presume upon the Spirit’s working in grace or ignore Jesus’ authority as confessed in His Word.  This is the beginning of the abuse on God’s grace and love that characterized Nicolas’ wrong views and leads to a cheapening of the Gospel.  But it is equally important not to forget love in the midst of truth.  Merely being angry over others’ sin is not real ministry.  Jesus holds the stars; He is the true light of the lampstands.  Thus, He tells the Church of Ephesus, “I have this against you.  You have abandoned the love you had at first.”  He calls them to repent even though they are otherwise moral and faithful.

Jesus calls this loss of love a great fall.  At stake is the very truth they so cherish.  Orthodoxy is never for its own sake.  True doctrine and practice must never lose sight of the all important truth of God’s love in Christ.  The details are not given but it would seem that they began to look at the Gospel as a set of teachings that must be defended and not as the Spirit’s means to save sinners, of which the Ephesian Christians were also included.  It is not truth or love but truth and love.  We are not sent by Christ to win arguments but to win people for Him so that they may share in the loving gift of His salvation.  This is sometimes a delicate art of balancing Law and Gospel, of condemning sin and heresy while still loving the sinner and heretic.  But it is the way of Christ who said even while dying on the cross, “Father, forgive them for they know not what they do.”  “God is love.  They will know we are Christ’s disciples by our love. The greatest of these is love,” says the Bible.  Love is the first and last true thing about Christians.  Without it, truth would be hollow.  May we fall in love all over again with the simple message of the Gospel and let our ministry always be motivated by the love demonstrated on the cross of Jesus Christ.

If the Church of Ephesus would return to this true and loving Gospel, Jesus promised that they could “eat from the tree of life, which is the paradise of God.”  They would share in salvation themselves by this Gospel for which there really is no other.  God’s merciful love would save them, too.  There is a really warning here for all Christian churches about the dangers of dead or heartless orthodoxy.  (See James 2:14-17)

For Further Discussion

1.       Why should we be concerned with false doctrine? (See Matt. 7:15-20, 16:6; Acts 20:28-31; 1 Cor. 5:6)

2.       What cue could the Ephesians take from the Bereans? (See Acts 17:11, 1 Thess. 5:21)

3.       How does a congregation that has abandoned truth fail in its witness of the loving Gospel or one that has abandoned love fail in its witness of the true Gospel?