Ephesus Quotes

Seas move away, why not lovers? The harbours of Ephesus, the rivers of Heraclitus disappear and are replaced by estuaries of silt. The wife of Candaules becomes the wife of Gyges. Libraries burn.

All is flux

You can't go home again. Your childhood is lost. The friends of your youth are gone. Your present is slipping away from you. Nothing is ever the same.

Otrera led her warriors on tons of successful campaigns across Asia Minor and into Greece. They founded two famous cities on the western coast of Turkey – Smyrna and Ephesus. Why they picked those names, I don’t know. I would’ve gone with Buttkickville and Smackdown City, but that’s just me.

Homer was wrong," wrote Heracleitus of Ephesus. "Homer was wrong in saying: 'Would that strife might perish from among gods and men!' He did not see that he was praying for the destruction of the universe; for if his prayer were heard, all things would pass away." These are the words on which the superhumanists should meditate. Aspiring toward a consistent perfection, they are aspiring toward annihilation. The Hindus had the wit to see and the courage to proclaim the fact; Nirvana, the goal of their striving, is nothingness. Wherever life exists, there also is inconsistency, division, strife.

Panta rei.

You cannot step into the same river twice

No man ever steps in the same river twice.” (Attributed to Heraclitus of Ephesus - an Ancient Greek philosopher)

However, as a guarantee of its renewed youth, the symbolical phoenix never reappeared before the eyes of the world without having consumed solemnly the remains and evidences of its previous life. So also Moses saw to it that all those who had known Egypt and her mysteries should end their life in the desert; at Ephesus St Paul burnt all books which treated of the occult sciences; and in fine, the French Revolution, daughter of the great Johannite Orient and the ashes of the Templars, spoliated the churches and blasphemed the allegories of the Divine Cultus. But all doctrines and all revivals proscribe Magic and condemn its mysteries to the flames and to oblivion. The reason is that each religion or philosophy which comes into the world is a Benjamin of humanity and insures its own life by destroying its mother. It is because the symbolical serpent turns ever devouring its own tail; it is because, as essential condition of existence, a void is necessary to every plenitude, space for every dimension, an affirmation for each negation: herein is the eternal realization of the phoenix allegory.

He writes to his friends in Ephesus: I pray that the eyes of your heart may be enlightened. When people ask you what the Bible is about, do you answer: It’s about becoming more enlightened? Because that’s how Paul puts it.

Though the logos is common, the many live as if they had a wisdom of their own.

We all stood in the vast theater of ancient Ephesus ... and had our picture taken. ... We add what dignity we can to a stately ruin with our green umbrellas and jackasses, but it is little," Mark Twain reported with his habitual humor.

Wisdom is one thing. It is to know the thought by which all things are steered through all things.

What distinguishes the arid ages from the period of the Reformation, when nations were moved as they had not been since Paul preached in Ephesus, Corinth, and Rome, is the latter's fullness of knowledge of God's Word. To echo an early Reformation thought, when the ploughman and the garage attendant know the Bible as well as the theologian does, and know it better than some contemporary theologians, then the desired awakening shall have already occurred.

3. The Greek pharmakoi, singular pharmakos, refers to victims who were ritually beaten, driven out of cities, and killed, for example, by being forced over the edge of a precipice. The word pharmakos, designating a person who is selected as a ritual victim, is related to pharmakon, which means both "remedy" and "poison," depending on the context. In the story of the horrible miracle of Apollonius, the beggar is a pharmakos, a kind of ritual victim. Apollonius points to him as the demon causing the plague (he is the source of pollution or poison), but his lynching restores the well being of Ephesus (he becomes the remedy for the crisis). — Trans. 4.

When they are born, they wish to live and to meet with their dooms - or rather to rest - and they leave children behind them to meet with their dooms in turn.

What is not yet known those blinded by bad faith can never learn.

unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia,

In debating which was best, we shall part with neither. DROMIO OF EPHESUS They stand at the door, master; bid them welcome hither.

It’s that quote from an old dead Greek dude, Heraclitus of Ephesus, come to life: “Change is the only constant in life.” Nobody has proven this wrong yet.

During the persecutions under the Emperor Domitian, John was summoned to Rome, where he was tortured by immersion in a pot of boiling oil and subsequently banished to the island of Patmos in the Aegean sea. It was there he wrote his Apocalypse. It was only after the death of Domitian, in A.D. 96, that he returned to Ephesus, where he was still living during the reign of the Emperor Trajan (A.D. 98-117). He became so old and frail that he could no longer walk and had to be carried to meetings and services. All he could manage to say was, "My little children, love one another." He repeated this over and over.

The trinity of gods that then followed was no other than a reduction of the former plurality, which was about twenty or thirty thousand: the statue of Mary succeeded the statue of Diana of Ephesus; the deification of heroes changed into the canonization of saints; the Mythologists had gods for everything; the Christian Mythologists had saints for everything; the church became as crowded with one, as the Pantheon had been with the other, and Rome was the place of both.

7For I do not want to see you now  n just in passing. I hope to spend some time with you,  o if the Lord permits. 8But I will stay in Ephesus until  p Pentecost, 9for  q a wide door for effective work has opened to me, and  r there are many adversaries.

REV1.11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Mithradates began minting beautiful silver tetradrachms with his portrait in Pergamon, and the city of Smyrna also stamped bronze coins with his likeness. Other cities, including Ephesus, Miletus, Tralles, and Erythrae, issued new gold staters to trumpet their independence from Rome.19

Because we are not wrestling against basar vadahm (flesh and blood), but against the rulers, against the authorities, against the powers of the choshech (darkness) of the Olam Hazeh (physical world), against the kokhot ruchaniyim ra’im (evil spiritual forces) in Shomayim (The Heavens).” ~ Ephesus 6:12

The sun is new every day.

Whoever cannot seek the unforseen, sees nothing for the known way is an impasse.

Wisdom is the oneness of mind that guides and permeates all things.

Everything flows, nothing remains

Offering his own scalding stream of accusations, he terrified the opposition into silence. “By certain documents,” Octavian promised to demonstrate that Antony constituted a threat to Rome. He fixed a date on which he would present his evidence. The opposing consuls had seen the daggers; they knew better than to await that session, and secretly fled the city. Nearly four hundred senators followed, sailing to Ephesus,

John has a narrow mind. For him, neither the beauty nor the prosperity of the city of Ephesus is worth a second glance. Ephesus was situated at the end of the Silk Road from China and the caravan route from India which used to pass through the Parthian Empire en route to the West. But the prophet is quite unaware that this particular world exists at all. Even culture means absolutely nothing to him; for example, in 18:22 he rejoices that not only song but also the sound of the flute have disappeared. The world which he knows is limited to the seven churches whose Christianity corresponded with his own; and that in but a single province of the Roman Empire, namely Asia. As to the rest, he is only familiar with the mother church in Jerusalem and the sister church in Rome. John is utterly obsessed by Rome. The fact that this particular metropolis had bestowed both law and peace upon no less than one-half of the world never got through to him at all. He is also quite oblivious of the fact that Rome oppresses nations and exploits slaves. He could not care less about national or social considerations. He abominates the "whore on the seven hills" simply because Rome is persecuting Christians. This is precisely what the Apocalypse is all about: innocent suffering.

You may have been passionate about God in the past but you’ve lost that desire. That was the problem of the Christians in Ephesus — they had left their first love. They did all the right things, but out of duty, not love. If you have just been going through the motions spiritually, don’t be surprised when God allows pain in your life. Pain is the fuel of passion — it energizes us with an intensity to change that we don’t normally possess. C. S. Lewis said, “Pain is God’s megaphone.

Ancient tradition had already ascribed this tendency to a specific type of thinker, Heraclitus of Ephesus, for example, who represented the cliché of the weeping philosopher from time immemorial. In fact, the old adage Democritus ridens, Heraclitus flens (Democritus laughs, Heraclitus cries) proves how early people had begun to link the distinctions between schools of thought and philosophical schemes with the contrasts between characteristic humors (in modern parlance, between undertones).

And this love of definite conception, this clearness of vision, this artistic sense of limit, is the characteristic of all great work and poetry; of the vision of Homer as of the vision of Dante, of Keats and William Morris as of Chaucer and Theocritus. It lies at the base of all noble, realistic and romantic work as opposed to the colourless and empty abstractions of our own eighteenth-century poets and of the classical dramatists of France, or of the vague spiritualities of the German sentimental school: opposed, too, to that spirit of transcendentalism which also was root and flower itself of the great Revolution, underlying the impassioned contemplation of Wordsworth and giving wings and fire to the eagle- like flight of Shelley, and which in the sphere of philosophy, though displaced by the materialism and positiveness of our day, bequeathed two great schools of thought, the school of Newman to Oxford, the school of Emerson to America. Yet is this spirit of transcendentalism alien to the spirit of art. For the artist can accept no sphere of life in exchange for life itself. For him there is no escape from the bondage of the earth: there is not even the desire of escape. He is indeed the only true realist: symbolism, which is the essence of the transcendental spirit, is alien to him. The metaphysical mind of Asia will create for itself the monstrous, many-breasted idol of Ephesus, but to the Greek, pure artist, that work is most instinct with spiritual life which conforms most clearly to the perfect facts of physical life.

Soranus of Ephesus (AD 98–138) seems to have discovered lithium as a cure for manic depression by recommending that severely disturbed patients be treated with the alkaline waters of the town, which contained high levels of lithium salts. A more radical approach consisted of a pioneering form of electric shock treatment: the Greeks used the ‘electric torpedo’, or eels, as a cure for headaches, believing that ‘the touch of a living torpedo stupefied or blunted the acute sense of pain’. An oil was prepared from the dead fish for use when no live ones were available.

Said the True Witness to the church at Ephesus: “I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.” Revelation 2:4, 5. The Saviour watches for a response to his offers of love and forgiveness, with a more tender compassion than that which moves the heart of an earthly parent to forgive a wayward, suffering son. He cries after the wanderer, “Return unto Me, and I will return unto you.” Malachi 3:7. But if the erring one persistently refuses to heed the voice that calls him with pitying, tender love, he will at last be left in darkness. The heart that has long slighted God’s mercy, becomes hardened in sin, and is no longer susceptible to the influence of the grace of God. Fearful will be the doom of that soul of whom the pleading Saviour shall finally declare, he “is joined to idols: let him alone.” Hosea 4:17. It will be more tolerable in the day of judgment for the cities of the plain than for those who have known the love of Christ, and yet have turned away to choose the pleasures of a world of sin.

And barbarians were inventors not only of philosophy, but almost of every art. The Egyptians were the first to introduce astrology among men. Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus writes that they were called Phoenician letters. And they say that the Phoenicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt, invented the healing art before Io came into Egypt. But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idaean Dactyli, first discovered iron in Cyprus. Another Idaean discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented what is called a scimitar (arph), -- it is a curved sword, -- and were the first to use shields on horseback. Similarly also the Illyrians invented the shield (pelth). Besides, they say that the Tuscans invented the art of moulding clay; and that Itanus (he was a Samnite) first fashioned the oblong shield (qureos). Cadmus the Phoenician invented stonecutting, and discovered the gold mines on the Pangaean mountain. Further, another nation, the Cappadocians, first invented the instrument called the nabla, and the Assyrians in the same way the dichord. The Carthaginians were the first that constructed a triterme; and it was built by Bosporus, an aboriginal. Medea, the daughter of Æetas, a Colchian, first invented the dyeing of hair. Besides, the Noropes (they are a Paeonian race, and are now called the Norici) worked copper, and were the first that purified iron. Amycus the king of the Bebryci was the first inventor of boxing-gloves. In music, Olympus the Mysian practised the Lydian harmony; and the people called Troglodytes invented the sambuca, a musical instrument. It is said that the crooked pipe was invented by Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same region as those mentioned above. And the Doric was invented by Thamyris the Thracian. We have heard that the Persians were the first who fashioned the chariot, and bed, and footstool; and the Sidonians the first to construct a trireme. The Sicilians, close to Italy, were the first inventors of the phorminx, which is not much inferior to the lyre. And they invented castanets. In the time of Semiramis queen of the Assyrians, they relate that linen garments were invented. And Hellanicus says that Atossa queen of the Persians was the first who composed a letter. These things are reported by Seame of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea also Antiphanes, Aristodemus, and Aristotle and besides these, Philostephanus, and also Strato the Peripatetic, in his books Concerning Inventions. I have added a few details from them, in order to confirm the inventive and practically useful genius of the barbarians, by whom the Greeks profited in their studies. And if any one objects to the barbarous language, Anacharsis says, "All the Greeks speak Scythian to me." [...]

People who believe that their ruler is in some sense “son of a god” are less likely to rise in revolt than people who see their rulers merely as ordinary muddled human beings. And when the good news of Jesus called its hearers to turn from “idols,” some of those idols, in towns and cities across Paul’s world, would have been statues of Caesar or members of his family. It begins to look as though Paul’s geographical strategy had a quiet but definite political undertone. Many of the key places on his journeys—Pisidian Antioch, where we will join him presently, but also such places as Ephesus, Philippi, and Corinth—were key centers of Roman rule and of Roman cult in the eastern Mediterranean. And of course he was then heading for Rome itself, and for Spain, a major center of Roman culture and influence.

Paul,  an apostle of Christ Jesus  by the will of God, To the saints who are in Ephesus, and  care faithful in Christ Jesus: Grace to you and peace from God our Father and the Lord Jesus Christ. Spiritual Blessings in Christ 3 Blessed be  the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing  gin the heavenly places, heaven as he  chose us in him  before the foundation of the world, that we should be  holy and blameless before him. In love he predestined us for  adoption to himself as sons through Jesus Christ,  according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in  the Beloved. In him we have  redemption  through his blood,  the forgiveness of our trespasses,  according to the riches of his grace, which he lavished upon us, in all wisdom and insight

EPHESIANS 1 Paul,  aan apostle of Christ Jesus  bby the will of God, To the saints who are in Ephesus, and  care faithful [1] in Christ Jesus: 2 dGrace to you and peace from God our Father and the Lord Jesus Christ. Spiritual Blessings in Christ 3 eBlessed be  fthe God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing  gin the heavenly places, 4 heven as he  ichose us in him  jbefore the foundation of the world, that we should be  kholy and blameless before him. In love 5 lhe predestined us [2] for  madoption to himself as sons through Jesus Christ,  naccording to the purpose of his will, 6 oto the praise of his glorious grace, with which he has blessed us in  pthe Beloved. 7 qIn him we have  rredemption  sthrough his blood,  tthe forgiveness of our trespasses,  uaccording to the riches of his grace, 8which he lavished upon us, in all wisdom and insight

thing brings us together – the love of the Lord, the Gospel of Jesus and reverence for the Holy Virgin, whether she be the mother of God or the mother of Christ. We have renounced the clamour of the world, and we know the Virgin in our hearts, not through the words of the theologians or their sects. Here we will adhere to the creed they drafted in Ephesus and we will rally people around it in the fold of the Lord, or else Satan will play tricks with the common people if they are disunited. We have a way to God which is not defined in any written creed or by any special words. The monastic life has a mystery which transcends words, rises above language and is too subtle to articulate. Monasticism, the communal and monastic life, will remain a beacon to guide the faithful, a path for those who have dedicated themselves sincerely to their love for the Lord, and who have deep faith in Jesus Christ and reverence for the Virgin.’ I liked what

35 And when the townclerk had aappeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a bworshipper of the great goddess Diana, and of the image which fell down from cJupiter? 36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing arashly. 37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, athe law is open, and there are deputies: let them implead one another. 39 But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly. 40 For we are in danger to be called in question for this day’s auproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assembly. ◀ 1a OR parts, region.

To the aangel of the church of Ephesus write, ‘These things says †He who holds the seven stars in His right hand, †who walks in the midst of the seven golden lampstands: 2†“I know your works, your labor, your bpatience, and that you cannot cbear those who are evil. And †you have tested those †who say they are apostles and are not, and have found them liars; 3“and you have persevered and have patience, and have labored for My name’s sake and have †not become weary. 4“Nevertheless I have this against you, that you have left your first love. 5“Remember therefore from where you have fallen; repent and do the first works, †or else I will come to you quickly and remove your lampstand from its place—unless you repent. 6“But this you have, that you hate the deeds of the Nicolaitans, which I also hate. 7†“He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give †to eat from †the tree of life, which is in the midst of the Paradise of God.” 

REVELATION 2 “To the angel of the church in Ephesus write: ‘The words of  e him who holds the seven stars in his right hand,  f who walks among the seven golden lampstands. 2 g “‘I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but  h have tested those  i who call themselves apostles and are not, and found them to be false. 3I know you are enduring patiently and bearing up  j for my name’s sake, and you  k have not grown weary. 4But I have this against you, that you have abandoned  l the love you had at first. 5Remember therefore from where you have fallen; repent, and do  m the works you did at first. If not,  n I will come to you and remove your lampstand from its place, unless you repent. 6Yet this you have: you hate the works of  o the Nicolaitans, which I also hate. 7 p He who has an ear, let him hear what the Spirit says to the churches.  q To the one who conquers I will grant to eat of  r the tree of life, which is in  s the paradise of God.

Shortly after he had dispatched his “letter of tears,” Paul’s fortunes plummeted to a new low. Claudius’s last years had been clouded by court intrigues, and in October 54, he was poisoned by his wife and succeeded by Nero, his adopted seventeen-year-old son. The accession of the new emperor was hailed with relief and joy and an empire-wide resurgence of the imperial cult. But Rome was in trouble: The Parthians threatened the eastern frontier and there were uprisings in Judea. Scapegoats were needed, and Marcus Junius Silanus, governor of Asia, was murdered by Nero’s agents on suspicion of treason and, in a roundup of local malcontents, Paul was imprisoned in Ephesus. Luke, always the champion of Rome and reluctant to admit that Paul was ever regarded as an enemy of the empire, tells us nothing of this. Instead, he claims that Paul’s mission in Ephesus came to an end after a riot in the Temple of Artemis, when the silversmiths who crafted figurines of the goddess accused him of putting them out of business by undermining the cult.24

I see at least three reasons why the gospel, as many white Christians understand and proclaim it, causes so few disturbances within our racialized society. The first has to do with the dualistic spirituality that separates people’s souls from their bodies. In this view, the priority of evangelism is to save souls for an eternity with God; everything else is secondary. An evangelistic sermon climaxes with a call to conversion without ever meaningfully addressing the material realities in the new Christian’s life. So this new believer is left to assume that the point of the Christian life is salvation from sin for heaven. A second reason for our culturally palatable evangelism is the hyper-individualism we’ve discussed in previous chapters. Because white Christianity tends to view people as self-contained individuals, we can miss significant relational connections and networks. We are blind, for example, to the cultural privilege into which white people are born in this country. Similarly, the generational oppression and disempowerment attached to the African-American experience is generally invisible to people who believe so strongly in people’s ability to determine their own future. From this individualistic vantage point, inviting people to follow Jesus will almost never disrupt the societal forces that resist the kingdom of God in their lives. Finally, in the previous chapter we observed how race detaches people from place. When Paul began proclaiming the gospel in Ephesus, both the Jews and the Greeks immediately saw how the kingdom of God challenged the deep cultural and religious assumptions of their city. But our detachment from place blinds us to how we have been impacted by our society as well as to how the gospel may very well be an offense to that same society.

city builders and rebuilders (Jerusalem) and city-loving exiles (Babylon). In New Testament times, the people of God become city missionaries (indeed, New Testament writings contain few glimpses of nonurban Christianity). Finally, when God’s future arrives in the form of a city, his people can finally be fully at home. The fallen nature of the city — the warping of its potential due to the power of sin — is finally overcome and resolved; the cultural mandate is complete; the capacities of city life are freed in the end to serve God. All of God’s people serve him in his holy city. QUESTIONS FOR DISCUSSION AND REFLECTION 1. Keller writes, “The church should continue to relate to the human cities of our time, not as the people of God did under Abraham, Moses, or David, but as they did during the time of the exile.” In what ways is the situation of the Christian church different from that of the exiles in Babylon? In what ways is it similar? How does this affect the mission of the church today? 2. From Acts 17 through the end of the book of Acts, Paul has strategically traveled to the intellectual (Athens), commercial (Corinth), religious (Ephesus), and political (Rome) centers of the Roman world. What are the centers of power and influence in your own local context? How is your church seeking to strategically reach these different centers of cultural influence? 3. Keller writes, “Then, as now, the cities were filled with the poor, and urban Christians’ commitment to the poor was visible and striking.” Do you believe this is still true of the Christian church? If so, give an example. If not, how can this legacy be recaptured? 4. Keller writes, “Gardening (the original human vocation) is a paradigm for cultural development. A gardener neither leaves the ground as is, nor does he destroy it. Instead, he rearranges it to produce food and plants for human life. He cultivates it. (The words culture and cultivate come from the same root.) Every vocation is in some way a response to, and an extension of, the primal,

the hidden unity is better than the visible 57 Good and evil are the same. 56 the harmony of the world is the harmony of oppositions. 59 unite whole and part, agreement and disagreement, discord and accord. From one comes all and all one. 60 They would not know the name of justice were it not for these things. by strife all things arise and are used. there is only one supreme wisdom. it wills and wills not to be called zeus. immortals are mortal, mortals, immortal, living in their death and dying in their life. The way upward and downward are one and the same. The beginning and end are one. The limits of the soul you shall not find out though you should traverse every way. Those who speak with intelligence must speak what is common to all, for all human laws are united by one divine law. Man understands the deity as much and little as the child understands the man. Self control is the highest wisdom, and wisdom is to know truth and consciously to act in accord with nature. it is better to conceal ignorance than expose it. A stupid man loves to be puzzled by every discourse. A man's character is his demon.

In the cities of the Jewish diaspora (especially Alexandria, Antioch, Tarsus, Ephesus, and Rome), Jews were widely admired by their gentile neighbors. For one thing, they had a real religion, not a clutter of gods and goddesses and pro forma rituals that almost nobody took seriously anymore. They actually believed in their one God; and, imagine, they even set aside one day a week to pray to him and reflect on their lives. They possessed a dignified library of sacred books that they studied reverently as part of this weekly reflection and which, if more than a little odd in their Greek translation, seemed to point toward a consistent worldview. Besides their religious seriousness, Jews were unusual in a number of ways that caught the attention of gentiles. They were faithful spouses—no, really—who maintained strong families in which even grown children remained affectively attached and respectful to their parents. Despite Caesar Nero’s shining example, matricide was virtually unknown among them. Despite their growing economic success, they tended to be more scrupulous in business than non-Jews. And they were downright finicky when it came to taking human life, seeming to value even a slave’s or a plebeian’s life as much as anyone else’s. Perhaps in nothing did the gentiles find the Jews so admirable as in their acts of charity. Communities of urban Jews, in addition to opening synagogues, built welfare centers for aiding the poor, the miserable, the sick, the homebound, the imprisoned, and those, such as widows and orphans, who had no family to care for them. For all these reasons, the diaspora cities of the first century saw a marked increase in gentile initiates to Judaism. Many of these were wellborn women who presided over substantial households and who had likely tried out some of the Eastern mystery cults before settling on Judaism. (Nero’s wife Poppea was almost certainly one of these, and probably the person responsible for instructing Nero in the subtle difference between Christians and more traditional Jews, which he would otherwise scarcely have been aware of.) These gentiles did not, generally speaking, go all the way. Because they tended to draw the line at circumcision, they were not considered complete Jews. They were, rather, noachides, or God-fearers, gentiles who remained gentiles while keeping the Sabbath and many of the Jewish dietary restrictions and coming to put their trust in the one God of the Jews. Pilgrimage to Jerusalem, however, could turn out to be a difficult test of the commitment of the noachides. For here in the heart of the Jewish world, they encountered Judaism enragé, a provincial religion concerned only with itself, and ages apart from the rational, tolerant Judaism of the diaspora. In the words of Paul Johnson:

rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus.” 4. So much concerning their death. And in the Dialogue of Caius which we mentioned a little above, Proclus, against whom he directed his disputation, in agreement with what has been quoted, speaks thus concerning the death of

Yet if the book were meant to unveil the secrets of distant times, must it not of necessity have been unintelligible to His first readers - and not only unintelligible, but even irrelevant and useless. If it spake, as some would have us believe, of Huns and Goths and Saracens, of mediæal emperors and popes, of the Protestant Reformation and the French Revolution, what possible interest or meaning could it have for the Christian churches of Ephesus, and Smyrna, and Philadelphia, and Laodicea? Especially when we consider the actual circumstances of those early Christians, many of them enduring cruel sufferings and grievous persecutions, and all of them eagerly looking for an approaching hour of deliverance which was now close at hand, - what purpose could it have answered to send them a document which they were urged to read and ponder, which was yet mainly occupied with historical events so distant as to be beyond the range of their sympathies, and so obscure that even at this day the shrewdest critics are hardly agreed on anyone point? Is it conceivable that an apostle would mock the suffering and persecuted Christians of his time with dark parables about distant ages? If this book were really intended to minister faith and comfort to the very persons to whom it was sent, it must unquestionably deal with matters in which they were practically and personally interested. And does not this very obvious consideration suggest the true key to the Apocalypse? Must it not of necessity refer to matters of contemporary history? The only tenable, the only reasonable, hypothesis is that it was intended to be understood by its original readers; but this is as much as to say that it must be occupied with the events and transactions of their own day, and these comprised within a comparatively brief space of time.

It’s funny how we tell ourselves stories and later wonder whether they were true. Thinking back to just before I came here, I can almost believe I actually was in Ephesus.

When observation fails to align with a truth, what do you trust— your senses or your truth?

Paul’s Farewell The leaders of the church in Ephesus came to Miletus. “You know how I live my life,” Paul began. “I humbly serve the Lord with tears. I suffer the plots against my life. If there’s any way to help, I do it. I brought God’s message to your city and your houses. I told everyone about turning to God and faith in Jesus. “And now the Spirit is leading me to Jerusalem. Prison and hardship are waiting for me there. But I don’t prize my life for my own sake. I just want to finish my work. This is the important thing: to declare the good news of God’s grace. “Now, I know that none of you will ever see my face again. I wasn’t afraid to tell you God’s whole purpose. So the rest is up to you. I hand you over to God and the message of his grace. “Remember that I never asked for money. Instead I worked with these two hands for myself and my friends. Remember the Lord’s words: “It’s more blessed to give than to receive.’” They knelt together in prayer. The men from Ephesus wept. They’d never see Paul again.

It gives us a better perspective of our place. We hold our history so dear, our politics so tight. But in the fullness of time, all histories fade. Rome, Ephesus, the Incan and Mayan cultures. The wheel of time turns round and round and proves change is part of nature. The problem comes in trying to interfere with nature or to think we know more than nature. Our failures are humbling. The more I learn, the more I see that, in the end, nature will prevail.

Revelation 2: 1–7 confirms that the church was hard hit as a result of all of this, and by the end of the second century Christian influence had seriously waned in and around Ephesus. And this in the community that had received more apostolic ministry during the first century than any other! Yet there is actually an encouraging, albeit backhanded, application from all of this. If a ministry can die out with all that positive input, then we can take heart when we give it our best “shot” in ministry, and the results, humanly speaking at least, seem to be a failure. It is not necessarily our fault! We should do all we can in the power of the Holy Sprit, but then leave the results to God.

Paul’s passion was to proclaim Him who had done so much for him. Katangellō (proclaim) means to publicly declare a completed truth or happening. It is a general term and is not restricted to formal preaching. Paul’s proclamation included two aspects, one negative, one positive. Admonishing is from noutheteō. It speaks of encouraging counsel in view of sin and coming punishment. It is the responsibility of church leaders. In Acts 20:31, Paul described his ministry at Ephesus: “Night and day for a period of three years I did not cease to admonish each one with tears.” But it is also the responsibility of every believer. Paul wrote to the Thessalonians, “If anyone does not obey our instruction in this letter, take special note of that man and do not associate with him, so that he may be put to shame. And yet do not regard him as an enemy, but admonish him as a brother” (2 Thess. 3:14-15). Colossians 3:16 commands, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another.” Paul expressed his confidence that the Romans were “full of goodness, filled with all knowledge, and able also to admonish one another” (Rom. 15:14). If there is sin in the life of a believer, other believers have the responsibility to lovingly, gently admonish them to forsake that sin. Teaching refers to imparting positive truth. It, too, is the responsibility of every believer (Col. 3:16), and is part of the Great Commission (Matt. 28:20). It is especially the responsibility of church leaders. “An overseer, then, must be … able to teach” (1 Tim. 3:2). Admonishing and teaching must be done with all wisdom. This is the larger context. As discussed in chapter 2, wisdom refers to practical discernment—understanding the biblical principles for holy conduct. The consistent pattern of Paul’s ministry was to link teaching and admonishment and bring them together in the context of the general doctrinal truths of the Word. Doctrinal teaching was invariably followed by practical admonitions. That must also be the pattern for all ministries.

Now what was true for those believers there in Ephesus long ago is equally true for all believers on God’s footstool today.

Cold orthodoxy, light without heat, was God's accusation of the Church at Ephesus in the book of Revelation. But the early church also often times embraced heat without light. It was a problem then and it's a problem now. You see without light or truth what we do will be left up to opinion, culture, and what feels right. That's the day in which we live.

In a villa in Ephesus, forty-six children were lying clean and bathed in comfortable beds. Although their life had been terrible, it had held a sort of routine. Now everything had changed. The change had given them hope. And with hope came fear that their hope might be in vain. Then the music began, lyre and flute blending together, rising up from the courtyard below and filling the rooms with a wordless song of comfort. The children had never heard such music before. It took them from their dark places and transported them to sun-dappled glades, with warm sunshine, cool breezes and birdsong. The notes were like a mother’s fingers, gently brushing the hair from the forehead, soft and infinitely loving. And soon all the children were asleep.

Fear attracts Satan like faith attracts God! Just as a football player puts on a uniform before going out onto the field of battle, so we must put on a spiritual uniform, a spiritual armor. The apostle Paul made that clear when he wrote the Christians in Ephesus. Be strong in the Lord and in his mighty power. Put on the full armor of God so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood,

Modern science begins with Heraclitus of Ephesus.

It has been said, indeed, that the faith of the primitive Church was extremely simple, — that it was ‘a life rather than a creed,’ — that few, if any, of the doctrines of Scripture had as yet been developed and defined, — and that Theology had not then assumed a systematic form. This statement is true, so far as it is meant merely to affirm, that the articles of faith were less rigorously reasoned out, and often more vaguely stated, before they were subjected to the ordeal of controversial discussion; for this holds good of every age; but it is not true, if it be understood to imply, either that the primitive Church did not believe, in substance, the self-same doctrines which were afterwards defined, or that her members were incapable of giving a sufficient reason for the hope that was in them. The primitive Church was instructed by the ministry of the Apostles, and continued to be nourished by the Gospels and Epistles; she was the aggregate of all those individual churches, — at Rome, at Ephesus, at Corinth, at Philippi, at Colossae, at Thessalonica, — to whom Paul addressed his profound arguments, in the confident persuasion that they would be understood by those to whom he wrote; and the controversies with false teachers, which were expounded in his writings, were surely sufficient to give them clear and definite views of the doctrines of Grace. The doctrine of Justification, in particular, was so thoroughly discussed in the writings of the Apostles, and that, too, in the way of controversy both with Jews and Gentiles, that their immediate successors had no occasion to treat it as an undecided question; — they found it an established and unquestioned article of the common faith, and they assumed and applied it in all their writings, without thinking it necessary to enter into any formal explanation or proof of it.

EUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So JEROME [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Rom 15:24, 28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Acts 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Philemon 1:9).

In light of his criticism, maybe we need to reevaluate Jesus’ commendation — and look more closely at our own church and our own lives. The church at Ephesus was a hardworking church, but without the hot fire of love for Christ, their work was simply a performance. The services were well planned, the pews were packed, and the pastor’s sermons were polished, but Jesus says, “I miss the love you had at first.” He misses the extravagance of love poured out; he misses the spontaneous expressions of praise; he misses the full sacrifice of their hearts. The ministry at the Ephesian church in your neighborhood is very impressive, but Jesus is not pleased.

If these would be “Apostles” didn't pass the doctrine and the behavior test, they were proven to be liars. How different it is today when there seems to be a proliferation of so-called apostles coming into many churches demanding authority and notoriety. The vast majority of the churches these individuals are found in aren't putting them to the test, rather they are putting them on Christian television and on the covers of popular Christian periodicals. Were they put to the test that the church in Ephesus used, they would be exposed for the phonies most of them are.

thought you had liberal views on what women should be allowed to do. It’s not as if I were suggesting joining one of your hideous hunts. I imagine that there aren’t wild animals behind every rock in Turkey waiting to charge at helpless humans.” “I wouldn’t object in principle to your going to Troy, but I will admit that I don’t view you as an adventurous type.” His eyes searched my own. “Beast! You don’t know me at all.” “Would you have the wardrobe?” He was laughing, and I realized he was teasing me. “Isn’t Ephesus in Turkey? Perhaps I could visit there on the same trip. I’ll send you a note from the Temple of Artemis, where I assure you I will not appear in evening clothes.” “I didn’t realize you had an interest in antiquity.” “Philip inspired me.” We had reached the rue de Rivoli and were nearly at the Meurice. “Let’s keep walking; I would like to see the river at night.” We turned away from the hotel and walked until we reached the Pont-Neuf. The air had grown chilly, and I had not worn even a light wrap; Colin stood near me to shield me from the wind blowing over the bridge. “Can you imagine how many people have crossed this bridge?” I asked. “It must be three hundred years old. Do you think that Marie Antoinette ever stood here and looked across the Seine at the city?” “Hardly. I think she would have had a greater appreciation for the views at Versailles.” “We consider this bridge old, but if it were in Athens, would anyone even comment on it? I shouldn’t be impressed with anything less than two thousand years old if I were in Greece.” “Then you would miss some particularly fine Roman ruins, my dear. Why don’t you plan a nice, civilized trip to Athens on your way to Santorini when you go?” “I shall have to see how it fits with my plan to visit Troy.” Colin shook his head and took my arm. I let him guide me back to the hotel, but not before contemplating at some length the pleasure I derived from his standing so close to me.   COLIN CALLED ON ME the next afternoon, and I confess I was delighted to see him. I planned to dine in my rooms that evening and invited him to join me. He readily accepted. “What time shall I return?” he asked. “I’ll only need to dress.” “Don’t be silly,” I replied. “We shan’t dress. I ordered a light supper and asked to have it early. It’s only the two of us, and

False brethren don't show up at your church to be helped, they come to devour the flock. They are wolves. Wolves like to feed on lambs. You don't negotiate with a wolf. You don't counsel a wolf. You don't pray with a wolf. Read this carefully, the only thing you can do with a wolf is take them out, drive them out, and drive them away from your flock! This is what the leadership at Ephesus did, and Jesus commended them for it.

No man ever steps in the same river twice. ~ Heraclitus We live in a word of ever-present change: the dispossessed buy Disney time shares the disenfranchised open Subways the disabled get the best parking spaces at the mall the disbelievers meet Jesus at a hockey game the disconcerted get the best seats to Rolling Stones concerts the disconnected have the most Facebook friends the discouraged win Purple Hearts in Fallujah the discredited have Amex Platinum Cards the discrete are exposed by the Washington Post the disgraced cash in big on their notoriety the disheveled design successful urban clothing lines the dishonest run our banks and brokerage houses the disreputable hold the highest offices. Shit, today, even the disgruntled have turn gruntled. So, fuck you Heraclitus of Ephesus! I'm tossing your bipolar Greek ass back in the river you came from.

The Cross is the equivalent of the Ephesus stoning. To say that Jesus identifies himself with all victims is to say that he identifies himself not only with the adulterous woman or the Suffering Servant but also with the beggar of Ephesus. Jesus is this poor wretch of a beggar. ——————————————————

CONCLUSION TO THE SEVEN CHURCHES The church at Ephesus represents the danger of losing our first love (2:4), that fresh devotion to Christ that characterized the early church. The church at Smyrna represents the danger of fear of suffering and was exhorted, “Do not fear what you are about to suffer” (2:10). With persecution against believers worldwide so strong today, the church can take heart that Christ is aware of her suffering. The church at Pergamum illustrates the constant danger of doctrinal compromise (2:14–15), often the first step toward complete defection. The modern church that has forsaken so many fundamentals of biblical faith needs to heed this warning! The church at Thyatira is a monument to the danger of moral compromise (2:20). The church today may well take heed to the departure from moral standards that has invaded the church itself. The church at Sardis is a warning against the danger of spiritual deadness (3:1–2), of orthodoxy without life, of mere outward appearance. The church at Philadelphia commended by our Lord is nevertheless warned against the danger of not holding fast (3:11), and exhorted to keep “my word about patient endurance,” to maintain the “little power” that they did have and to wait for their coming Lord. The final message to the church at Laodicea is a telling indictment, a warning against the danger of lukewarmness (3:15–16), of self-sufficiency, of being unconscious of desperate spiritual need. Each of these messages is amazingly relevant and pointed in its analysis of what our Lord sees as He stands in the midst of His church. The

The Ephesians believed that the image of the goddess Artemis had fallen from heaven. Some scholars assume they were describing a meteor that hit Ephesus, which the people imagined to look like a multi-breasted woman. I am sometimes amazed at the things people believe. I’m no rocket scientist, but I find Paul’s message of a Messiah sent from God who offers eternal life to everyone who believes much more plausible than that. Yes, God requires faith, but not as much as a number of belief systems falling out of the skies today. Go ahead and believe Him. He’s very believable.

Second, the Holy Spirit endues the church with God's authority. In responding to some Pentecostal exegetes who emphasize the role of the Holy Spirit only in empowering believers for witness, Max Turner makes the observation that several of the key manifestations of the Holy Spirit in the book of Acts are not linked to an empowerment-for-witness theme.' In several texts people are filled with the Holy Spirit to give service or direction to the church. For example, in Acts 6 the seven deacons are filled with the Holy Spirit to serve the church (6:1-7). Similarly, in Paul's farewell to the elders at Ephesus, he acknowledges that it was the Holy Spirit who had appointed them as overseers of the church (20:28). In Acts 11:27-28, Agabus is filled with the Holy Spirit to inform the church that a severe famine will spread over the entire Roman world. In Acts 15 the Holy Spirit directs the church in their decision regarding the terms through which Gentile believers were to be admitted into the church (15:28). The Holy Spirit extends the judgment of God on both the church and on the unbelieving world (5:3, 9; 13:9-12). Thus, the Holy Spirit serves not only to empower the church to witness but also is the "teacher of the church" and the "executor of Christ's will in the world" (John 15:26; 16:14-15).7 The Holy Spirit conveys revelation to the church by communicating to the church the will of God, thereby helping to bring the church under the authority of Christ. The early church regularly confesses that it is the Holy Spirit who inspired the biblical authors and, thereby, delivered to the church the Word of God (Acts 1:16; 4:25).

Paul did not pray for the church at Ephesus to love God and to love people. He prayed “that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height-to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God” (Ephesians 3:17-19).

The letter to the church at Ephesus reminds us how easily the church’s early days of passionate love for Christ can grow cold as the years go by. But Christ never meant for our duty to Him, even faithful duty, to replace our love for Him. The church’s “first love” for Jesus Christ has to be continually nurtured, and serve as the genuine motivation for service to our Lord.

Hellenistic scholarship began in earnest with Zenodotus of Ephesus (c. 325-c. 234 B.C.), the first recorded librarian of the Great Library of Alexandria.

Therefore, very few Christians who read the book of Acts realize that at about the same time as Acts 19 records the apostle Paul preaching in Ephesus, the apostle Thomas was preaching the gospel in India.

The opening verse of John is probably the most quoted in scripture: In the beginning was the word, and the word was with God, and the word was God. Unfortunately, it is also the most blatant mistranslation in the whole of the Christian canon. It sounds from the English (and also from the Latin of Saint Jerome’s Vulgate) as if the reference is to the Word of God, meaning the teachings or message of God. But the Greek in the source documents is logos. In Greek philosophy, beginning with Heraclitus of Ephesus who flourished around 500 BCE, the logos is logic or reason, the universal principle by which nature is governed and all things are interrelated. In the original Greek text of the Gospel of John, Jesus is the logic of the universe – a far more powerful conception than merely the word, or spokesperson, of God. Sadly, we can probably blame the influence of the Latin Vulgate for this linguistic vandalism. Latin has a rather small vocabulary compared with modern English. The Latin noun verbum can mean word, but it can also mean idea, concept, point of view, thesis… Translating the Greek logos as the Latin verbum was probably excusable – Saint Jerome agonized over the translation – but taking it back into English as word was a scholarly sin of the highest order.

If one does not hope one will not find the unhoped for, since there is no trail leading to it, and no path.” —HERACLEITUS OF EPHESUS

The Parthenon was 228 feet long by 101 broad, and 64 feet high; the porticoes at each end had a double row of eight columns; the sculptures in the pediments were in full relief, representing in the eastern the Birth of Athene, and in the western the Struggle between that goddess and Poseidon, whilst those on the metopes, some of which are supposed to be from the hand of Alcamenes, the contemporary and rival of Phidias, rendered scenes from battles between the Gods and Giants, the Greeks and the Amazons, and the Centaurs and Lapithæ. Of somewhat later date than the Parthenon and resembling it in general style, though it is very considerably smaller, is the Theseum or Temple of Theseus on the plain on the north-west of the Acropolis, and at Bassæ in Arcadia is a Doric building, dedicated to Apollo Epicurius and designed by Ictinus, that has the peculiarity of facing north and south instead of, as was usual, east and west. Scarcely less beautiful than the Parthenon itself is the grand triple portico known as the Propylæa that gives access to it on the western side. It was designed about 430 by Mnesicles, and in it the Doric and Ionic styles are admirably combined, whilst in the Erectheum, sacred to the memory of Erechtheus, a hero of Attica, the Ionic order is seen at its best, so delicate is the carving of the capitals of its columns. It has moreover the rare and distinctive feature of what is known as a caryatid porch, that is to say, one in which the entablature is upheld by caryatides or statues representing female figures. Other good examples of the Ionic style are the small Temple of Niké Apteros, or the Wingless Victory, situated not far from the Propylæa and the Parthenon of Athens, the more important Temple of Apollo at Branchidæ near Miletus, originally of most imposing dimensions, and that of Artemis at Ephesus, of which however only a few fragments remain in situ. Of the sacred buildings of Greece in which the Corinthian order was employed there exist, with the exception of the Temple of Jupiter at Athens already referred to, but a few scattered remains, such as the columns from Epidaurus now in the Athens Museum, that formed part of a circlet of Corinthian pillars within a Doric colonnade. In the Temple of Athena Alea at Tegea, designed by Scopas in 394, however, the transition from the Ionic to the Corinthian style is very clearly illustrated, and in the circular Monument of Lysicrates, erected in 334 B.C. to commemorate the triumph of that hero's troop in the choric dances in honour of Dionysos, and the Tower of the Winds, both at Athens, the Corinthian style is seen at its best. In addition to the temples described above, some remains of tombs, notably that of the huge Mausoleum at Halicarnassus in memory of King Mausolus, who died in 353 B.C., and several theatres, including that of Dionysos at Athens, with a well-preserved one of larger size at Epidaurus, bear witness to the general prevalence of Doric features in funereal monuments and secular buildings, but of the palaces and humbler dwelling-houses in the three Greek styles, of which there must have been many fine examples, no trace remains. There is however no doubt that the Corinthian style was very constantly employed after the power of the great republics had been broken, and the Oriental taste for lavish decoration replaced the love for austere simplicity of the virile people of Greece and its dependencies. CHAPTER III

The Pyramids first, which in Egypt were laid; Next Babylon's Gardens, for Amytis made; Then Mausolos' Tomb of affection and guilt; Fourth, the Temple of Diana in Ephesus built; The Colossus of Rhodes, cast in brass, to the Sun; Sixth, Jupiter's Statue, by Phidias done; The Pharos of Egypt comes last, we are told, Or the Palace of Cyrus, cemented with gold.

Among the unique features of Acts are the frequent summaries, where Luke provides a broad generalization about the life of the church at a particular time or place, such as the common life after Pentecost (2:42–47), the early Christian sharing of goods (4:32–35), and the apostolic miracles (5:12–16). Sometimes the summaries are much briefer, such as the single verse that sums up Paul’s ministry of more than two years in Ephesus (19:10).

The whole book of Revelation is a circular letter addressed to seven specific churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (1:11; cf. 1:4; 22:16). They are probably named in the order in which they would be visited by a messenger starting from Patmos and travelling on a circular route around the province of Asia. But many misreadings of Revelation, especially those which assume that much of the book was not addressed to its first-century readers and could only be understood by later generations, have resulted from neglecting the fact that it is a letter.

When the tyrants govern, man is ruled by fear; when the priests are in charge, he is ruled by superstition; and when the people rule, he is ruled by ignorance.

The seven are the First Council of Nicaea (325), the First Council of Constantinople (381), the Council of Ephesus (431), the Council of Chalcedon (451), the Second Council of Constantinople (553), the Third Council of Constantinople (680), and the Second Council of Nicaea (787).

The churches in their government and discipline to be entirely separate and independent of each other, Jerusalem to have no authority over Antioch -- nor Antioch over Ephesus; nor Ephesus over Corinth, and so forth. And their government to be congregational, democratic. A government of the people, by the people, and for the people.

Not long after Montanus passed from the scene, the bishop of Rome, Pope Victor I, declared that a different heretic, called Polycrates of Ephesus, had earned excommunication for being a public nuisance. This was the earliest recorded occasion of a pope issuing a disciplinary ruling regarding someone living far from Rome. It would not be the last occasion. It might not even have been the first, since most early records of such things don’t seem to have been recorded, but Victor gets the credit. Such are the breaks of history, as every historian knows.

Maybe there is a heaven and hell, but they aren’t places where you go after you die. What if heaven and hell are here and now, both together, and the only difference between the two is in each person’s own heart?

The background to this verse may lie in the establishment of an emperor cult at Ephesus, marked by the erection of a colossal statue to Emperor Domitian. Citizens of towns in Asia Minor were even pressured to offer sacrifices on altars outside their own houses as festive processions passed by. Such a major event at Ephesus, and

As I besought thee to abide still in Ephesus, when I departed into Macedonia, so do, that thou mayest command some, that they teach none other doctrine, 4 Neither that they give heed to fables and genealogies which are endless, which breed questions rather than godly edifying which is by faith. 5 For the end of the commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned.

In Paul’s letter to the Ephesians, he records a prayer for the church in Ephesus. He says, “I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better. I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people, and his incomparably great power for us who believe….” Ephesians 1:17-19 (NIV)

hatred in and of itself is not evil. Hatred can in fact be a good thing, even a beautiful thing. We should bear in mind that indifference, not hatred, is love’s opposite. Hatred is a part of love and a sign of its vitality. Hatred is love in its ferocious and militant form. Whether it is a good hatred or a bad hatred depends on what, precisely, it is aimed at. Hatred aimed at the cancer patient is bad. Hatred aimed at the patient’s cancer is good. Not just acceptable, or admissible, but good. If you love a person, you must hate his cancer. There is no way to love someone while being indifferent, or tolerant, toward the disease that ravages him. Hatred always seeks to annihilate. So we should not want to rid the world of hatred unless we have rid it of all the things worth annihilating. Unfortunately, we have not accomplished that task and never will. There are many ugly, terrible, deadly, revolting things in our world, and we must have a raw, raging hatred for all of them—especially sin. The Bible repeatedly speaks of this holy and righteous hatred, and commands us—not merely allows us, but commands us—to have this sort of hatred in our hearts: Psalm 97: “Let those who love the Lord hate evil.” Proverbs 8:13: “To fear the Lord is to hate evil.” Romans 12:9: “Hate what is evil, cling to what is good.” Proverbs mentions seven things that God Himself hates, and in four places in the Bible (Genesis 4:10, Genesis 17:20, Exodus 2:23, James 5:4) we are told of sins so abominable that they “cry out” to Him for vengeance. A passage in Revelation is particularly interesting: “I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked people.… Yet I hold this against you: You have forsaken the love you had at first. Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place. But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate.” God can find few redeeming qualities in the church in Ephesus—except for its hatred and intolerance. Those are the two things He cites positively, the two that they need not repent of. What redeeming qualities will He find in the church in America?

When Karen shared that with me, the first thing that came to mind was the way God cared for Timothy in the Bible. The text says that this young man had to deal with frequent illness, and there is no record that he found healing. Instead, the apostle advised him to use a little medicinal wine to settle his stomach.5 God also cared for James, but James was run through with Herod’s sword because of his testimony.6 God cared for John, but allowed him to be exiled and left isolated on a lonely island.7 He cared for Stephen, from the first stones that struck the young man’s earnest, unmarred face to the last one that sent him out of his broken body.8 He cared for Paul’s companion Trophimus, whom the apostle had to leave behind sick in Ephesus—though he was desperately needed for ministry.

Jonathan ben Mordecai, to his friends Flavia, Nubia and Lupus, and to his tutor Aristo. By the time you read this I will be gone. Don’t be upset that I didn’t say goodbye. You probably would have tried to convince me not to go. And you might have succeeded. But this is something I have to do. For the past few weeks I have been having dreams. Or visions. I’m not sure what they are. I only know they have been getting stronger and stronger, especially a dream of a spiritual battle in the constellation of Gemini. I have had this dream several times. Tonight I had it again and I finally think I know what it means: Titus is in danger from his brother Domitian. Once I tried to kill Titus. Now I have a chance to make it right and I think God is calling me to do this. I am going to go to Rome to warn Titus and to help if I can. Please don’t follow me. It will be very dangerous. If I reach Titus I will try to explain about the warrant for our arrest and get him to revoke it. Then you will be able to come home again. In the meantime, stay in Ephesus, so that I will know where to find you. I pray that you will all stay happy and healthy and that one day I will see you again. Shalom. P.S. I don’t hear the voice anymore. P.P.S. Erase this message once you have read it.

We—and here I include myself—need to be careful lest, in working hard and standing firm against wickedness, we (like the church in Ephesus) forsake our first love and fall from a great height.

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (Letter 243; and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (hoi styloi kai to hedraiōma tēs alētheias, Letter 243 [70] [FC 28:188; PG 32.908]); and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (Letter 243 [70] [FC 28:188; PG 32.908]); and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

In 1 Timothy 2:8, Paul singles out anger and arguing as a problem among the males at Ephesus. This is often overlooked because the instructions to women and the prohibitions in 1 Timothy 2:9–15 have interested commentators more, so their focus tends to be on how the topic of prayer in 2:8 is related to the instructions to women. However, there are complementary instructions, to men first and then to women, addressing gender-specific issues that are part of the false teaching at Ephesus (1:3–7).