This study is intended to set the scene for study of the Assembly at Ephesus.
The following are to be considered:
The significance of the name p.1
The importance of the historical and geographical status of the city p.2
Other scriptural references p.2
References and credits p.8
Ephesus – The Backsliden Assembly
Rev. 2:1-11
It is generally considered that the message to each assembly has a typical prophetic word for the time of writing and a future fulfilment. In these letters to the assemblies, Yochanan addresses the immediate situation but also the assemblies are characteristic of each type of assembly throughout the Church Age.
Each future assembly would have a particular problem highlighted in the letters, but there are all aspects of the letters apparent in varying degrees at all Church Periods.
Ephesus was typical of the assemblies from 70 C.E to 170 C.E. (Larkin p.18). The influence of the Nicolaitan heresy, that was to become Roman Catholicism, was developed during this period. Although under increasing difficulties, this Assembly resisted the pressure to embrace the heresy.
What is another word for back-slidden? Apostate.
Where do we come across an apostate church? “Let no one deceive you in any way. For it will not be, unless the apostacy comes first, and the man of sin is revealed, the son of destruction,” (2 Thess. 2:3). Therefore, from the present to the Snatching Away, the general church will be an Ephesian Assembly.
Rev. 2:1 – The Greeting
“To the messenger of the assembly in Ephesus write: ‘He who holds the seven stars in His right hand, He who walks among the seven golden candlesticks says these things:”
The city
The name: Ephesus, means to let go or relax (Larkin p. 18).
It was considered the greatest city of Asia (Minor). Ephesus is now a city of ruins.
The port: Ephesus was located at the mouth of the Cayster River in what is now Turkey, Asia Minor. The port of Ephesus was the largest in the province of Asia.
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Geographical status: Due to the mountainous terrain, several important trade and military roads met here. This ensured that Ephesus was a major centre for trade. It was considered as the Highway (Gateway) to Rome from the eastern Mediterranean.
Political status: Ephesus was a Roman free city.
This meant that it did not have to house a Roman garrison and its costs.
It was an assize city that was allowed to hold its own courts of justice.
Religious status: Ephesus was the centre of pagan worship and in particular, that of Artemis/Diana. The Temple of Artemis was one of the ancient Seven Wonders of the World. The city was renowned in the ancient world as being the centre of paganism/witchcraft. Many books of spells, known throughout the world as Ephesian Letters, were destroyed during Sha`ul’s visit, “Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it to be fifty thousand pieces of silver.” (Acts 19:19).
Population: This was a very cosmopolitan city that was made up of a mixture of local indigenous people, travellers, tradesmen, Roman officials, pagan worshipers and the ‘trades’ usually associated with a major port.
In Scripture: Sha`ul went to Ephesus, “It happened that, while Apollos was at Corinth, Sha’ul, having passed through the upper country, came to Ephesus, and found certain disciples.” (Acts 19:1) and stayed there three years (c. Late 52 – early 55 C.E.)( http://www.sacred-destinations.com), “Therefore watch, remembering that for a period of three years I did not cease to admonish everyone night and day with tears.” (Acts 20:31). Timothy was with Sh`aul during his time at Ephesus, “These accompanied him as far as Asia: Sopater of Beroea; Aristarchus and Secundus of the Thessalonians; Gaius of Derbe; Timothy; and Tychicus and Trophimus of Asia.” (Acts 20:4) and served Sha`ul during his prolonged stay ((6)Fairbairn).
Sha`ul also called into the port of Miletus to speak to the elders of Ephesus on his third and final trip to Yerushalayim, “From Miletus he sent to Ephesus, and called to himself the Zakenim of the assembly.” (Acts 20:17) ((2)Fairbairn p. 240). It is probable that Timothy was left with the elders at this time (c. 58 C.E.) (https://htdb.space).
A major factor in studying this letter is Sha`ul’s speech to the elders where he warns of attacks from without the assembly, “For I know that after my departure, vicious wolves will enter in among you, not sparing the flock.” (Acts 20:29) and from within the assembly, “Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them.” (Acts 20:30) and the warning to Timothy regarding false doctrines, “As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine,” (1 Tim. 1:3).
Apostle Yochanan arrived there after Sha`ul’s death and stayed until his exile to Patmos as Leader of the assembly. Yochanan’s First Epistle (c. 80 C.E.) was a circular letter to Ephesus and surrounding assemblies (Henry p. 1341). This letter resembles in style if not in content, the letters to the seven assemblies of Revelation.
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ἄγγελος aggelos an-g-los #G32 – a messenger or one who brings tidings from a monarch.
κρατέω krateō kr-a-tay-oh #G2902 – to take hold of with the idea of holding it completely. The Messiah holds the seven assemblies in their entirety in His right hand. The seven assemblies are considered to be symbolic of all the assemblies of Believers throughout history. Therefore, the Messiah is said to hold every single assembly in His hand. The right hand is the hand of strength so it represents the Messiah protecting His people.
περιπατέω peripateō pe-ree-pa-tay-oh #G4043 – to walk casually around. This has the idea of complete ownership. As with the stars, the candlesticks are said to be symbolic of all assemblies and therefore The Messiah is considered to live amongst the assemblies. The Messiah dwells amongst all assemblies of Believers, not confined to any one particular denomination.
Rev. 2:2, 3 – The Commendation
“I know your works and your toil and perseverance, and you cannot tolerate evil men, and have tested those who call themselves apostles and they are not, and found false.”
κόπος ko-pos #G2873 – toil or labour to the point of exhaustion. Messiah begins by praising the Ephesian Assembly for their unceasing labour.
“Greet Tryphaena and Tryphosa, who labour [kopos] in the Master. Greet Persis, the beloved, who laboured [kopos] much in the Master.” (Rom. 16:12). (cf 1 Cor. 15:10; Gal. 4:11).
Sha`ul gives these examples of how the Believer must work: without ceasing and for the Master.
All assemblies were encouraged to support the poor amongst them. This may have led to assemblies being taken advantage of by unscrupulous fraudsters. Many itinerant preachers/prophets moved from area to area (very much as Sha`ul did) and relied upon local support. Although Sha`ul supporthimself as a tent or saddle-maker, “and because he practiced the same trade, he lived with them and worked, for by trade they were leather workers.” (Acts 18:3), he encouragedassemblies to help others, “For it is written in the law of Moshe, ‘You shall not muzzle an ox while it treads out the grain.’ Is it for the oxen that God cares,’” (1 Cor. 9:9 quoting Deut. 25:4). Due to Yochanan’s long life of service, he must have come across many such false preachers. He exhorts the Believers to test all spirits as many will be false teachings, “Beloved, do not believe every spirit, but test the spirits, whether they are of `Eloah, because many false prophets have gone out into the world.” (1 John 4:1). The Assembly had done this and found many to be liars.
“You have perseverance and have endured for my name’s sake, and have not grown weary.”
ὑπομονή hupomonē hoo-pom-on-ay #G5281 – steadfastness, endurance. The Messiah also commends the Ephesians for their endurance. This does not mean putting up with the situation but is perseverance in the face of adversity. The letter was written in c.96 C.E. when great persecution was sweeping through the Roman Empire. Even so, the Assembly was not renouncing their faith, but enduring for their faith in Yahusha.
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Sha`ul praises the assembly at Thessalonika for their patience and endurance, “so that we ourselves boast about you in the assemblies of `Eloah for your patience and faith in all your persecutions and in the afflictions which you endure.” (2 Thess. 1:4).
Ya`akov instructs Believers that patience produces faith, “knowing that the testing of your faith produces patience.” (Jam. 1:3).
Rev. 2:4 – The Comdemnation (1)
“But I have this against you, that you have left your first love.”
The Messiah goes onto what He has against the Assembly.
ἀφίημι aphiēmi a-fee-ay-mee #G863 – to desert, abandon. The Messiah stated that they have left their first love. This may have several meanings:
That the love for the Messiah that existed in a Believer upon salvation, was a hot fire. It led to a willingness to follow and serve the Messiah no matter what befalls the Believer. Their ardour had cooled down.
That although they still worked hard and endured persecution, they did so mechanically and not out of love and the joy of serving the Messiah.
That their success and perseverance was being put down to their own hard work and were no longer relying upon the grace of Yahuah.
The original ardour has cooled off, but like any marriage, the relationship required continual labour and patience to make it work (Henry p. 1380).
Rev. 2:5 The Warning
“Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your candlestick out of its place, unless you repent.’
The warning comprises of several imperatives:
Remember – The Messiah calls the Assembly to look back from where they started and compare to where they were. They first served the Messiah out of love, but then were serving out of religion. The word ‘remember’ was used to jolt the Assembly out of their spiritual lethargy. This was similar to the wake-up call experienced by the Prodigal Son, “But when he came to himself he said, ‘How many hired servants of my father’s have bread enough to spare, and I am dying with hunger!’” (Luke 15:17).
Repent – After remembering, the Assembly was called to repent and acknowledge that they had lost their purpose for serving. Each member of the Assembly had to take personal responsibility and return back to the Messiah, “I will get up and go to my father, and will tell him, ‘Father, I have sinned against heaven, and in your sight.’” (Luke 15:18).
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Do – Remembering and repenting were only a means of bringing back the Assembly to the place from where they had gone astray. After realising their error, the Assembly was commanded to carry on what they had started out to do, in a manner acceptable to the Messiah.
If the Assembly was not prepared to repent of its ways, then the Messiah would cause it to fail.
“No man, when he has lit a lamp, puts it in a cellar, nor under a basket, but on a stand, that those who enter in may see the light.” (Luke 11:33). This was exactly what had happened to the Assembly. The candlestick should only be the method by which all may see the Light. Of itself, the candlestick has no power. It is only when the source of light is kindled, is the candlestick of any use. The Messiah was, therefore, saying that because the love and joy of serving Him had gone, the community was only seeing a gathering of religious people, and not Him. They were no different than the many pagan temples in Ephesus.
If the Assembly did not repent, the Messiah would remove His Spirit and they would die. Throughout their persecution, it was their love of the Messiah and His grace that had helped them to endure. As that love had gone, there was nothing to support the Assembly through tough times. This would take place quickly and without further notice, as would an army fall upon its conquests.
Rev. 2:6 – The Commendation (2)
“But this you have, that you hate the works of the Nicolaitans, which I also hate.”
The Nicolaitans can be considered as a sect following Bil`am.
בִּלְעָם Bil`am bil-arm (Hebrew) = בָּלַע bala` – to swallow up (conquer) + עַם `am people
Νικόλαος ni-kol-a-os (Greek) = νῖκος ni-kos to utterly vanquish (conquer) + λαός la-os people.
The name Bil`am had an evil connotation to the early assemblies from the original account (Num. 22:1-24:25) and the term Nicolaitans would have been more acceptable to the early congregants. The purpose of Bil`am was to draw the Yisra`elites away from Yahuah thus incurring His wrath or loss of protection, so that their enemies may prevail over them.
The doctrines of the Nicolaitans can be summarised as follows:
The Law is ended, there are no laws, rules or regulations and so they could do whatever they wanted or for the appearance of piety to cherry-pick the laws they wished to follow:
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Flesh is evil and spirit is good, and as a spirit being, a man could do whatever he liked to the body as it did not matter:
Grace is all-sufficient and would protect them. Antinomianism – if sin is an opportunity for Yahuah to display His Grace, the more a person sins, the more opportunity for Yahuah to display Grace:
They wanted Believers to compromise the teachings given to them so that the difference between the pagans and themselves would lessen, making it more attractive for non-Believers to join them. This was mostly aimed at the upper levels of society ((1)Barclay Revelation):
They wanted to introduce a system of hierarchy in the clergy that was man-inspired and not Yahuah-called. There would be no direct access to Yahuah through the mediation of the Messiah, but had to go through the priest, bishop, Mary or dead saints.
Tradition holds that the Master’s mother, Maryam, accompanied the Apostle Yochanan on his travels (John 19:26, 27). It would be very easy for the congregants to associate and amalgamate the virgin status of Maryam, Semiramis (considered by Bil’amites as the mother of the false man-god, Nimrod) and the virgin goddess, Diana/Artemis.
Consider the claimed similarities (http://aletheia.consultronix.com/7.html):
Maryam Semiramis Diana/Artemis
Mother of Yahusha Mother of Tammuz/Nimrod
Divine conception Divine conception
Teenage virgin birth Nimrod mighty hunter Teenage virgin huntress
Queen of heaven
Moon goddess Moon goddess
Mother and child
From this, it can be seen that by amalgamating these into one woman deity, it would be possible to bring about one single religion, acceptable to the Believers, Nicolaitans and pagans of Ephesus. This can be clearly shown by the Roman Catholicism worship of the deity Mary as the Madonna and Child. (For further details please refer to the Maxi Bible Study One World Religion – First Generation Assembly and Mini Bible Study Nicolaitans – First Generation Assembly).
The Messiah praises the fanaticism in which they detest the works of the Nicolaitans. Although Believers must show meekness and love towards sinners, they must always show ruthlessness against sin. Nevertheless, zeal must be coupled with patience (Henry p. 1380).
“One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins: at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established.” (Deut. 19:15). Believers must nor jump to a hasty conclusion, but carefully weigh up the evidence.
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“Do not judge, so that you will not be judged. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you.” (Matt. 7:1, 2). The Messiah warns the Assembly that although they have rightly judged the false teachers, they themselves will be likewise judged.
Rev. 2:7 – The Promise
“He who has an ear, let him hear what HaRuach says to the Assemblies. To him who overcomes I will give to eat of the Tree of Life, which is in the Paradise of `Elohiym.’
Ears
ἀκούω a-koo-ōh #G191– means not only to hear but to consider, understand and to act upon what has been said and is the Greek equivalent of the Hebrew שָׁמַע shema #H8085.
Him: this personalises all the letters. The Messiah addresses the warnings and promises of this and all the other letters to each and every Believer throughout the ages;
Assemblies: this generalises all the letters. The Messiah addresses the warnings and promises to each and every Assembly throughout the ages.
The promise is given to those who endure to the bitter end.
There will be a more severe judgement against those who have heard the Word of Yahuah and reject it than to those who have not heard. “That servant, who knew his master’s will,
and did not prepare, nor do what he wanted, will be beaten with many stripes, but he who did not know, and did things worthy of stripes, will be beaten with few stripes. To whoever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked.” (Luke 12:47, 48).
Their reward for obedience was that they would eat of the Tree of Life. The first mention of this Tree was in Gen. 2:9, “Out of the ground Yahuah `Elohiym made every tree to grow that is pleasant to the sight, and for food; the Tree of Life also in the midst of the garden, and the Tree of the Knowledge of Good and Evil.” Man, in his unfallen condition was allowed to eat freely off the Tree of Life. It was only upon the Tree of the Knowledge of Good and Evil that there was a prohibition against eating its fruit. “Yahuah `Elohiym commanded the man, saying, ‘Of every tree of the garden you may freely eat; but of the Tree of the Knowledge of Good and Evil, you shall not eat of it; for in the day that you eat of it you will surely die’” (Gen. 2:16, 17).
“So He drove out the man; and He placed Keruvim at the east of the garden of `Eden, and the flame of a sword which turned every way, to guard the way to the Tree of Life.” (Gen. 3:24). Man lost not only access to the Tree of Life, but to all of Gan Eden as punishment for his disobedience to Yahuah `Elohiym. It would only be by his obedience to Yahuah through His Son/Messiah that Man would again have access to the Tree of Life.
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“Happy is the man who finds wisdom…She is a tree of life to those who lay hold of her. Happy is everyone who retains her.” (Prov. 3:13a, 18).
“The fruit of the righteous is a tree of life. He who is wise wins souls.” (Prov. 11:30).
“Hope deferred makes the heart sick, But when longing is fulfilled, it is a tree of life.” (Prov. 13:12).
“A gentle tongue is a tree of life, But deceit in it crushes the spirit.” (Prov. 15:4).
The examples above what Scripture considers the Tree of Life shows that this Tree supplies all that Man may need to live a useful and productive life. Each one is a reference to the Messiah.
“If a man have committed a sin worthy of death, and he be put to death, and you hang him on a tree; his body shall not remain all night on the tree, but you shall surely bury him the same day; for he who is hanged is accursed of Yahuah; that you do not defile your land which Yahuah your `Elohiym gives you for an inheritance.” (Deut. 21:22, 23).
Many theologians consider the Cross at Gulgolta to be the Tree of Life.
When the Master told the Penitent Thief that “…Today you will be with me in Paradise.” (Luke 23:43), the original meaning of paradise is that of a large pleasure garden or park full of wonderful flowers, trees, fruit, plants and wild but not dangerous animals. These are visions of Gan Eden, the Millennial Kingdom and Heaven. The Messiah will re-install that which was lost at the Fall.
Paradise is where the Messiah is.
“Blessed are those who do His commandments, that they may have the right to the Tree of Life, and may enter in by the gates into the city.” (Rev. 22:14). The fulfilment of the promise can be found when Believers are given the right of access to the Tree of Life, due to their obedience and faithfulness to Yahuah’s commandments.
Yahuah bless you and keep you
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn.
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References and Credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.
Barclay W. (1960) The Revelation of John, Vol I, Saint Andrew Press, Edinburgh.
(2)Fairbairn P. The Imperial Bible-Dictionary, Vol. II, Blackie & Son, London.
(6)Fairbairn P. The Imperial Bible-Dictionary, Vol. VI, Blackie & Son, London.
Henry. Rev. M. (1828) An Exposition of the Old and the New Testament, Vol. III,
J.R. & C. Childs, London.
Larkin C. (1919) The Book of Revelation, Moyer & Lotter, Philadelphia, PA.
Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World Bible
Publishers Inc., Madison. (Denoted by #H or #G).
Strong J.(1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson,
Nashville. (Denoted by #H or #G).
http://aletheia.consultronix.com/7.html
Nicolaitans – First Generation Assembly
One World Religion – First Generation Assembly
https://htdb.space/1897/r2222.htm
http://www.sacred-destinations.com
AENT “Scripture taken from the Aramaic English New Testament Copyright 2008. Used by permission of Netzari Press.”
HNV The Hebrew Names Version is based off the World English Bible, an update of the
American Standard Version of 1901. This version of the Bible is in the public domain.
King James Version (KJV) Outside of the United Kingdom, the KJV is in the public domain. Within the United Kingdom, the rights to the KJV are vested in the Crown. This Bible is printed and published by Cambridge University Press, the Queen’s royal printer, under royal letters patent. The text commonly available now is actually that of the 1769 revision, not that of 1611. The text used by BLB is the current 1769 edition.
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First Generation Assembly 