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3.2 - Revelation 2

3.2.1 - Revelation 2:1

Temple of Artemis at Ephesus

³

The presence of the temple of Artemis (Diana) added to the commercial importance of Ephesus, for two reasons. First, the temple was regarded as sacrosanct throughout the Mediterranean world and thus became the primary banking institution of Asia Minor. Second, pilgrims swelled the population and contributed substantially to Ephesian business, especially during the festivals of Artemis (March/April). So prominent was the city that during the early Christian period the population of Ephesus probably exceeded a quarter million.⁴

Ephesus lay at the intersection of two ancient major overland routes: the coastal road that ran north through Smyrna and Pergamum to Troas (near ancient Troy); and the western route to Colossae, Hierapolis, Laodicea, and regions of Phrygia and beyond. Ephesus can also be viewed as the starting-point of a type of postal route . . . running north to Pergamum and southwest through Sardis to Laodicea.¹⁰

About 5 km (3 mi) from Ephesus was constructed the Basilica of St. John. John is supposed to be buried there. But Meinardus asks which John, since according to Eusebius (HE iii.3) Papias, the famed second-century bishop of Hierapolis, “asserts there were also two tombs in Ephesus, and that both are called John’s even to this day.” This church erected to the memory of John is not to be confused with the Church of the Virgin Mary in which the Council of Ephesus was held in A.D. 431, when Nestorius was condemned in the Theotokos issue. . . . The stones and pillars [of the Temple of Artemis] were used in the construction of both the great Basilica of St. Sophia at Constantinople and the early Church of St. John at Ephesus. . . . Although Ephesus lies in ruins today, the railway station nearby is called Ayasoluk, a corruption of Gk hagios Theologos, “the holy theologian,” a well-known reference in Eastern Christendom to the beloved Evangelist.¹³

3.2.2 - Revelation 2:2

The sphere in which the Angel of Ephesus had the chief opportunity of manifesting this holy intolerance of evil-doers was, no doubt, that of Church-discipline, separating off from fellowship with the faithful those who named the name of Christ, yet would not depart from iniquity (2Ti. 2:19).¹⁵

But I have learned that certain people . . . have passed your way with evil doctrine, but you did not allow them to sow it among you. You covered up your ears in order to avoid receiving the things being sown by them—Ignatius, The Letter of Ignatius to the Ephesians¹⁶

But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed. By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber. (2Pe. 2:1)

For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears. (Acts 20:29-31)

But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast. For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works. (2Cor. 11:12-15)

3.2.3 - Revelation 2:3

3.2.4 - Revelation 2:4

Moreover the word of the LORD came to me, saying, “Go and cry in the hearing of Jerusalem, saying, ‘Thus says the LORD: “I remember you, the kindness of your youth, the love of your betrothal, when you went after Me in the wilderness, in a land not sown. Israel was holiness to the LORD, the firstfruits of His increase. All that devour him will offend; disaster will come upon them,” says the LORD.’ ”

Hear the word of the LORD, O house of Jacob and all the families of the house of Israel. Thus says the LORD: “What injustice have your fathers found in Me, that they have gone far from Me, have followed idols, and have become idolaters? Neither did they say, ‘Where is the LORD, Who brought us up out of the land of Egypt, Who led us through the wilderness, through a land of deserts and pits, through a land of drought and the shadow of death, through a land that no one crossed and where no one dwelt?’ ”

“I brought you into a bountiful country, to eat its fruit and its goodness. But when you entered, you defiled My land and made My heritage an abomination. The priests did not say, ‘Where is the LORD?’ And those who handle the law did not know Me; the rulers also transgressed against Me; the prophets prophesied by Baal, and walked after things that do not profit. Therefore I will yet bring charges against you,” says the LORD, “And against your children’s children I will bring charges.”

Many will say to Me in that Day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’ (Mtt. 7:22-23) [emphasis added]

3.2.5 - Revelation 2:5

Properly speaking, metanoein is “to know after” as pronoein is “to know before”; metanoia is “afterknowledge” . . . The next step that metanoia signifies is the change of mind that results from this afterknowledge. Thus Tertullian wrote: “In the Greek language the word for repentance is not derived from the admission of a fault but from a change of mind.” . . . Last of all metanoia signifies a resulting change of conduct. . . . Only in Scripture and in the works of those who were dependent on Scripture does metanoia predominantly refer to a change of mind, to taking a wiser view of the past, to “the soul’s perception of the wicked things it has done.”²²

But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven. Therefore do not cast away your confidence, which has great reward. (Heb. 10:32-35) [emphasis added]

Instantly, let us say, this is not a call to “Christian service” or “renewed activity.” Ephesus had toil, patience, intolerance toward evil, patience in suffering,—everything. But the “first works” are the goings forth of affection to Christ, freely, devotedly, as in our first love.²⁴

Gibbon (Decline and Fall, c. lxiv.), . . . writes like one who almost believed that the threatenings and promises of God did fulfill themselves in history: In the loss of Ephesus the Christians deplored the fall of the first Angel, the extinction of the first candlestick, of the Revelations; the desolation is complete; and the temple of Diana or the church of Mary will equally elude the search of the curious traveller. The circus and three stately theatres of Laodicea are now peopled with wolves and foxes; Sardis is reduced to a miserable village; the God of Mahomet, without a rival or a son, is invoked in the mosques of Thyatira and Pergamus, and the populousness of Smyrna is supported by the foreign trade of the Franks and Armenians. Philadelphia alone has been saved by prophecy, or courage. . . . Among the Greek colonies and Churches of Asia, Philadelphia is still erect—a column in a scene of ruins,—a pleasing example that the paths of honour and safety may sometimes be the same.²⁸

3.2.6 - Revelation 2:6

3.2.7 - Revelation 2:7

[The seven letters] are also accompanied with a seven times repeated entreaty and command to hear what is said in them. And yet there is not another portion of Scripture, of equal extent and conspicuity, to which so little attention has been paid.³³

It is a term describing the abode of the righteous ones, no matter where that above may be at any point in time.... from Adam until the Ascension of Jesus, Paradise was in Abraham’s Bosom. From the Ascension of Jesus until the end of the Millennium, Paradise is in Heaven. Then, after the Millennium and for all eternity, Paradise will be in the New Jerusalem on the new earth.⁴¹

3.2.8 - Revelation 2:8

Knowing as we do that at a period only a little later than this, Polycarp was bishop there, a very interesting question presents itself to us, namely, whether he might not have been bishop now; whether he may not be the Angel of whom this epistle is addrest [sic]. There is much to make this probable. . . . It is true indeed that we have thus to assume an episcopate of his, which lasted for more than seventy years; for the “good confession” of Polycarp did not take place till the year 168, while the Apocalypse was probably written in 96. . . . As early as AD 108 Ignatius . . . found Polycarp the bishop . . . of the Church of Smyrna . . . We have only to extend his episcopate twelve years a parte ante, and he will have been Angel of Smyrna when this Epistle was addrest [sic] to that Church. Is there any great unlikelihood in this? His reply to the Roman Governor who tempted him to save his life by denying his Lord, is well known . . . that he could not thus renounce a Lord whom for eighty and six years he had served . . . [These eighty-six years] represent no doubt the years since his conversion. Counting back eighty-six years from the year 168, being that of his martyrdom, we have AD 82 as the year when he was first in Christ. This will give us fourteen years as the period which will have elapsed from his conversion to that when this present Epistle was written, during which time he may very well have attained the post of chiefest honour and toil and peril in the Church of Smyrna. Tertullian indeed distinctly tells us that he was consecrated bishop of Smyrna by St. John . . . and Irenaeus, who affirms that he had himself in his youth often talked with Polycarp, declares the same⁴²

Temple of Athena in Old Smyrna

⁴³

Many writers of that time referred to it as the loveliest city of Asia. Smyrna had a magnificent natural situation and setting at the end of a long, protected inlet of the Mediterranean which gave it a natural harbor well sheltered from the elements. The harbor was compact and easily defended in time of war by simply drawing a chain across its entrance. The city itself began at the harbor and covered the undulating ground between the harbor and the Pagos, a hill covered by temples and public buildings. These noble buildings encircled this hill, and the locals proudly called these the crown of Smyrna (see Rev. 2:10+).⁴⁸

In the New Testament the word σμύπˊα [smypa] occurs only twice (Mtt. 2:11 and John 19:39) and a derivative form once (Mark 15:23). Commentators note the enormous quantity of myrrh and aloes brought by Nicodemus for the burial of Jesus. Use of these spices evidently accorded with normal Jewish practice (cf. John 11:44), except that their quantity in this case represented a costly act of devotion to Jesus, resembling that of Mary (John 12:2-11), Jesus there applied the lesson of her gift to his forthcoming burial (John 12:7; cf. Mark 14:8; Mtt. 26:12).⁵⁰

So much has been idly written upon names, not a little most idly on the names of these seven Churches, and the mystical meanings which they contain, that one shrinks from any seeming fellowship in such foolish and unprofitable fancies; and yet it is difficult not to remember here that σμύρνα [smyrna] , the name of this suffering Church which should give out its sweetness in persecution and in death, is a subform of μύῤῥα [myrhra] . . . [which] . . . served for embalming the dead (John 19:39) . . ., went up as incense before the Lord (Ex. 30:23), was one of the perfumes of the bridegroom (Ps. 45:8), and of the bride (Sos. 3:6)⁵¹

3.2.9 - Revelation 2:9

For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God. (Rom. 2:28-29)

They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you were Abraham’s children, you would do the works of Abraham. But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this. You do the deeds of your father.” Then they said to Him, “We were not born of fornication; we have one Father—God.” (John 8:39-41)

But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel, nor are they all children because they are the seed of Abraham; but, “In Isaac your seed shall be called.” That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed. (Rom. 9:6-8)

Beware of dogs, beware of evil workers, beware of the mutilation! For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: (Php. 3:2-4)

The measure of their former nearness to God was the measure of their present distance from Him. In the height to which they were lifted up was involved the depth to which, if they did not continue at that height, they must inevitably fall; and this, true for them, is true also for all⁶²

The letters in Revelation suggest that Jewish Christians were tempted to escape persecution by seeking some form of identification with Jewish synagogues, which were exempted from emperor worship, and that Gentile Christians were tempted to compromise with trade guild cults and even the emperor cult in order to escape persecution. Such a situation is more likely to have been present toward the end of the first century rather than earlier.⁶³

According to Roman law, religions were considered illegal outside their country of origin, . . . The only exception to this law was Judaism, the practice of which was allowed throughout the Empire. Christians were probably considered a sect of Judaism until 70 A.D., though they likely would not have been completely disassociated from Judaism in the minds of pagans in the years following 70 A.D. After that date, Judaism made formal attempts to dissociate itself from Christianity.⁶⁴

Judaism had a special privilege that the Romans allowed only them, freedom from worshiping the Roman gods and participating in the Greco-Roman cults. Christianity was considered part of Judaism at least through the Jewish War (A.D. 66-70) and also benefited from this privilege. However, Judaism tried more and more to separate itself from Christianity and get the Roman Empire to recognize that Christianity was not exempt. . . . the Romans imposed on Jews [the Judean tax] that allowed the Jews freedom from participation in the imperial cult. Christians refused to pay this tax; thus the Jews denounced Christians as not being true Judeans and as being troublemakers.⁶⁵

3.2.10 - Revelation 2:10

There is nothing more remarkable in the records which have come down to us of the early persecutions, and in this point they singularly illustrate the Scripture before us, than the sense which the confessors and martyrs, and those who afterwards narrate their sufferings and their triumphs, entertain and utter, that these great fights of affliction through which they were called to pass, were the immediate work of the devil, and no mere result of the offended passions, prejudices, or interests of men. The enemies of flesh and blood, as mere tools and instruments, are nearly lost sight of by them in a constant reference to satan as the invisible but real author of all.⁷⁰

God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting and winnowing him in the hope that nothing else but chaff will be found in him (Luke 22:31).⁷¹

[To] those who interpret here [an] allusion to the ten persecutions which the Church is often said to have passed through, during the three hundred years of its conflict with heathen Rome . . . it has been objected that this enumeration of exactly ten persecutions is altogether arbitrary; that, if we include in our list only those which had some right to be called general, as extending over the whole Roman empire, the persecutions would not be so many; if all those which reached any one city or province, they would be many more.⁷⁴

We learn from that precious document, the Epistle of the Church of Smyrna recording the martyrdom of Polycarp, that Jews [those of the synagogue of Satan] joined with heathens in crying out in the amphitheatre that the Christian bishop should be cast to the lions; and when there was a difficulty about this, that he should be burned alive; which being granted, the Jews, as was their wont . . . were forwardest in bringing logs for the pile; they, too, doing all that lay in their power to hinder the remains of the martyr from being delivered to his followers for burial.⁷⁹

But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who “will render to each one according to his deeds”: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath. (Rom 2:5-8). [emphasis added]

3.2.11 - Revelation 2:11

3.2.12 - Revelation 2:12

Temple of Dionysus in Pergamum

⁸²

Pergamos, now Bergamo, the ancient metropolis of Mysia, and the residence of the Attalian kings, is situated on the river Ciacus, about sixty miles north of Smyrna, in long. 27 degrees East lat. 39 degrees 11 minutes North. It still retains some measure of its ancient importance; containing a population of about 15,000 souls, and having nine or ten mosques, two churches, and one synagogue.⁸³

Pergamum was a university city, famous for its library of 200,000 parchment scrolls, second only in size to the library of Alexandria in Egypt. Indeed, parchment was invented in Pergamum, for when its king decided to establish a library and enticed Alexandria’s librarian to head up his library, the Egyptian king banned the export of papyrus to Pergamum. This forced Pergamum’s scholars to find an alternate writing material, and they invented parchment. Parchment lasts much better than papyrus, so this invention played a big part in preserving the Bible for us.⁸⁵

It used to be common to credit Eumenes II, king of Pergamum shortly after 200 B.C., with the invention of parchment. Eumenes was building up his library to rival the great library of King Ptolemy in Alexandria. The king of Egypt moved to cut off the supply of papyrus to Pergamum, and in response Eumenes was forced to develop “parchment.” This story is true if taken in the sense that Eumenes was the first to make use of parchment or leather; for long before the second century, animal skins for writing were unquestionably in use. In Egypt, for example, mention is made of leather documents as far back as 2500 B.C. . . . So Eumenes was by no means the first to use animal skins for writing, although he may have developed and perfected a better process for treating the skins. Whatever the case, Pergaumum and parchment are indisputably connected, the word “parchment” being derived from the Greek term pergamene.⁸⁶

The fame of Pergamum rested chiefly on its religious preeminence. A tetrad of local deities, Zeus Soter, Athena Nicephoros, Dionysius, Kathegemon, Asklepios Soter, presided over the city; the temple of Athena almost crowned the acropolis, and beneath it, on the slope of the hill and visible from the agora, stood a great al fresco altar of the Pergamene Zeus. Still more celebrated was the Pergamene cult of Asklepios, to whose temple there was attached a school of medicine which attracted sufferers from all quarters. . . . What Artemis was to Ephesus, such was Asklepios to Pergamum.⁸⁷

3.2.13 - Revelation 2:13

Most commentators see the principal or only background in the position of Pergamum as the centre of emperor worship. This was the present threat to the church, and the reminder that Christ has the ‘sharp two-edged ῤομφαία [romphaia] ’ is then set against the proconsul’s ius gladii. It was on this ground that the Christian faced the actual threat of Roman execution. . . . It is well known that Domitian required to be addressed as dominus et deus [“Lord and God”].⁹⁴

Inscriptions proclaim the dignity of the city as the first in Asia to erect a temple to Augustus; and as it was the first, so it continued to be the chief Asian set of the emperor-cult.⁹⁵

The major threat to Christians in Pergamum came from its role as a center of emperor worship in Asia, a function that went with it being the capital city. Caesar worship required each citizen, once a year, to offer a pinch of incense to Caesar on his altar and profess him as Lord. The citizen was then given a certificate valid for one year which allowed him to worship whatever god or gods he preferred with impunity.⁹⁶

Alexander Hislop, in his famous book Two Babylons, gave much documentation to show that Pergamos had inherited the religious mantle of ancient Babylon when Babylon fell in the days of Belshazzar. The priests, who had kept the secrets of the ancient mystery religious centered at Babylon ever since the days of Nimrod, were forced to migrate at that time, transferring what amounted to the headquarters of Satan’s religious system away from Babylon north and west to Pergamos.⁹⁷

3.2.14 - Revelation 2:14

The teaching of Balaam was encouragement of corruption by intermarriage resulting in fornication and idolatry. No doubt in the city of Pergamum intermarriage with the pagan world was a real problem. Because civil and religious life were so intertwined, for believers to accept social engagements probably meant some involvement with paganism.¹⁰³

[Christians] were expected to pay their “dues” to trade guilds by attending annual dinners held in honor of the guilds’ patron deities. Homage to the emperor as divine was included along with worship of such local deities.¹⁰⁶