My Sunday School Class is studying the Book of Revelation. using this blog to plug in areas of knowledge on the 7 Churches in Chapters 2-3, as well as other info on the book.
Revelation 2:1 "To the angel 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 patience, and that you cannot bear 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."
I did not know that there was a Church in Ephesus that was built for the Council of 431.http://www.oeai.at/eng/ausland/marienk.html
William Ransey wrote a book on the 7 Churches from an Archaelogical aspect: http://www.ccel.org/ccel/ramsay/letters.i.html
"The past history of the Ephesian Church had been one of labour and achievement, enduring and energetic. Above all it had been distinguished by its insight into the true character of those who came to it with the appearance of Apostles. It lay on the great highway of the world, visited by many Christian travellers, some coming to it for its own sake, others merely on their way to a more distant destination. Especially, those who were travelling to and from Rome for the most part passed through Ephesus: hence it was already, or shortly afterwards became, known as the highway of the martyrs, “the passage-way of those who are slain unto God,” as Ignatius called it a few years later, i.e., the place through which must pass those who were on their way to Rome to amuse the urban population by their death in the amphitheatre. Occasionally, it is true, they were conducted to Rome by a different road. Ignatius, for example, did not pass through Ephesus, but was taken along the overland route, for some reason unknown to us. The reason did not lie in the season of the year, for he was at Smyrna on 7th August, and probably reached Rome on 17th October, an open time for navigation. But Ignatius knew, though he himself was led by another route, that the ordinary path of death for Eastern martyrs was by land to Ephesus and thence by sea to Rome.
Among the travellers there came to Ephesus, or passed through it, many who claimed to be teachers; but the Ephesian Church tested them all; and, when they were false, unerringly detected them and unhesitatingly rejected them.
The recital of the past history and the services of the Church occupies a much greater proportion of the Ephesian letter than of any other of the Seven. The writer dwells upon this topic with emphatic appreciation. After describing the special kind of work in which the Ephesians had been most active and useful, he returns again to praise their career of patience and steadfastness, and describes their motive—“for my name’s sake”—which enhances their merit. The best counsel, the full and sufficient standard of excellence for the Ephesians, is to do as they did of old. Others may have to improve; but Ephesians are urged not to fall short of their ancient standard of action.
The best commentary on this is found in the letter of Ignatius to the Ephesians, with its profound and frank admiration, which might seem almost to be exaggerated were it not justified by the language of St. John. The Syrian bishop wrote as one who felt that he was honoured in associating with the envoys from the Ephesian Church and in being “permitted by letter to bear it company, and to rejoice with it.” Ignatius shows clearly in his letter the reasons for his admiration. The characteristics which he praises in the Ephesian Church are the same as those which St. John mentions. And yet they are so expressed as to exclude the idea that he remembered the words of this letter and either consciously or unconsciously used them: “I ought to be trained for the contest by you in faith, in admonition, in endurance, in long suffering,” sect. 3: “for ye all live according to truth and no heresy hath a home among you; nay, ye do not so much as listen to any one if he speak of ought else save concerning Jesus Christ in truth,” sect. 6: “as indeed ye are not deceived,” sect. 8: “I have learned that certain persons passed through you from Syria, bringing evil doctrine; whom ye suffered not to sow seed in you, for ye stopped your ears,” sect. 9: “you were ever of one mind with the Apostles in the power of Jesus Christ,” sect. 11.
The ideas are the same; but they are scattered about through Ignatius’ letter, and not concentrated in one place. Moreover the words are almost entirely different. The only important words common to those passages of Ignatius and the letter which we are studying are “endurance,” which almost forced itself on any writer, and “Apostles”; but Ignatius speaks of the true Apostles, St. John of the false. The idea of testing, which is prominent in St. John, is never explicitly mentioned by Ignatius, and yet it is implied and presupposed in the passages quoted from sections 6, 8, 9. But he was interested only in the result, the successful championing of truth, whereas St. John was necessarily interested quite as much in the way by which the Ephesians attained the result."
