William Alexander - Expositor's Bible - The Epistles of St. John

(1) The opening chapters of the Apocalypse contain an argument, which cannot be explained away, for the connection of St. John with Asia Minor and with Ephesus. And the argument is independent of the authorship of that wonderful book. Whoever wrote the Book of the Revelation must have felt the most absolute conviction of St. John's abode in Ephesus and temporary exile to Patmos. To have written with a special view of acquiring a hold upon the Churches of Asia Minor, while assuming from the very first as fact what they , more than any other Churches in the world, must have known to be fiction , would have been to invite immediate and contemptuous rejection. The three earliest chapters of the Revelation are unintelligible, except as the real or assumed utterance of a Primate (in later language) of the Churches of Asia Minor. To the inhabitants of the barren and remote isle of Patmos, Rome and Ephesus almost represented the world; their rocky nest among the waters was scarcely visited except as a brief resting-place for those who sailed from one of those great cities to the other, or for occasional traders from Corinth.

(2) The second evidence is the fragment of the Epistle of Irenæus to Florinus preserved in the fifth book of the Ecclesiastical History of Eusebius. Irenæus mentions no dim tradition, appeals to no past which was never present. He has but to question his own recollections of Polycarp, whom he remembered in early life. "Where he sat to talk, his way, his manner of life, his personal appearance, how he used to tell of his intimacy with John, and with the others who had seen the Lord." [19] Footnote_19_19 Ap. Euseb. H. E. , v. 20. Irenæus elsewhere distinctly says that "John himself issued the Gospel while living at Ephesus in Asia Minor, and that he survived in that city until Trajan's time." [20] Footnote_20_20 Adv. Hæres. , lib. iii., ch. 1.

(3) The third great historical evidence which connects St. John with Ephesus is that of Polycrates, Bishop of Ephesus, who wrote a synodical epistle to Victor and the Roman Church on the quartodeciman question, toward the close of the second century. Polycrates speaks of the great ashes which sleep in Asia Minor until the Advent of the Lord, when He shall raise up His saints. He proceeds to mention Philip who sleeps in Hierapolis; two of his daughters; a third who takes her rest in Ephesus, and "John moreover, who leaned upon the breast of Jesus, who was a high priest bearing the radiant plate of gold upon his forehead." [21] Footnote_21_21 ἱερευς το πεταλον πεφορεκως – "Pontifex ejus (sc. Domini ) auream laminam in fronte habens." So translated by S. Hieron. Lib. de Vir. Illust. , xlv. The πεταλον is the LXX. rendering of צִיץ, the projecting leaf or plate of radiant gold (Exod. xxviii. 26, xxxix. 30), associated with the "mitre" (Lev. viii. 9). Whether Polycrates speaks literally, or wishes to convey by a metaphor the impression of holiness radiating from St. John's face, we probably cannot decide.

This threefold evidence would seem to render the sojourn of St. John at Ephesus for many years one of the most solidly attested facts of earlier Church history.

It will be necessary for our purpose to sketch the general condition of Ephesus in St. John's time.

A traveller coming from Antioch of Pisidia (as St. Paul did A.D. 54) descended from the mountain chain which separates the Meander from the Cayster. He passed down by a narrow ravine to the "Asian meadow" celebrated by Homer. There, rising from the valley, partly running up the slope of Mount Coressus, and again higher along the shoulder of Mount Prion, the traveller saw the great city of Ephesus towering upon the hills, with widely scattered suburbs. In the first century the population was immense, and included a strange mixture of races and religions. Large numbers of Jews were settled there, and seem to have possessed a full religious organisation under a High Priest or Chief Rabbi. But the prevailing superstition was the worship of the Ephesian Artemis. The great temple, the priesthood whose chief seems to have enjoyed a royal or quasi-royal rank, the affluence of pilgrims at certain seasons of the year, the industries connected with objects of devotion, supported a swarm of devotees, whose fanaticism was intensified by their material interest in a vast religious establishment. Ephesus boasted of being a theocratic city, the possessor and keeper of a temple glorified by art as well as by devotion. It had a civic calendar marked by a round of splendid festivities associated with the cultus of the goddess. Yet the moral reputation of the city stood at the lowest point, even in the estimation of Greeks. The Greek character was effeminated in Ionia by Asiatic manners, and Ephesus was the most dissolute city of Ionia. Its once superb schools of art became infected by the ostentatious vulgarity of an ever-increasing parvenu opulence. The place was chiefly divided between dissipation and a degrading form of literature. Dancing and music were heard day and night; a protracted revel was visible in the streets. Lascivious romances whose infamy was proverbial were largely sold and passed from hand to hand. Yet there were not a few of a different character. In that divine climate, the very lassitude, which was the reaction from excessive amusement and perpetual sunshine, disposed many minds to seek for refuge in the shadows of a visionary world. Some who had received or inherited Christianity from Aquila and Priscilla, or from St. Paul himself, thirty or forty years before, had contaminated the purity of the faith with inferior elements derived from the contagion of local heresy, or from the infiltration of pagan thought. The Ionian intellect seems to have delighted in imaginative metaphysics; and for minds undisciplined by true logic or the training of severe science imaginative metaphysics is a dangerous form of mental recreation. The adept becomes the slave of his own formulæ, and drifts into partial insanity by a process which seems to himself to be one of indisputable reasoning. Other influences outside Christianity ran in the same direction. Amulets were bought by trembling believers. Astrological calculations were received with the irresistible fascination of terror. Systems of magic, incantations, forms of exorcism, traditions of theosophy, communications with demons – all that we should now sum up under the head of spiritualism – laid their spell upon thousands. No Christian reader of the nineteenth chapter of the Acts of the Apostles will be inclined to doubt that beneath all this mass of superstition and imposture there lay some dark reality of evil power. At all events the extent of these practices, these "curious arts" in Ephesus at the time of St. Paul's visit, is clearly proved by the extent of the local literature which spiritualism put forth. The value of the books of magic which were burned by penitents of this class, is estimated by St. Luke at fifty thousand pieces of silver – probably about thirteen hundred and fifty pounds of our money! [22] Footnote_22_22 Acts xix. 20, 21. In this description of Ephesus the writer has constantly had in view the passages to which he referred in the Speakers Commentary, N.T. , iv., 274, 276. He has also studied M. Renan's Saint Paul , chap, xii., and the authorities cited in the notes, pp. 329, 350.

Let us now consider what ideas or allusions in the Epistles of St. John coincide with, and fit into, this Ephesian contexture of life and thought.

We shall have occasion in the third discourse to refer to forms of Christian heresy or of semi-Christian speculation indisputably pointed to by St. John, and prevalent in Asia Minor when the Apostle wrote. But besides this, several other points of contact with Ephesus can be detected in the Epistles before us. (1) The first Epistle closes with a sharp decisive warning, expressed in a form which could only have been employed when those who were addressed habitually lived in an atmosphere saturated with idolatry, where the social temptations to come to terms with idolatrous practices were powerful and ubiquitous. This was no doubt true of many other places at the time, but it was pre-eminently true of Ephesus. Certain of the Gnostic Christian sects in Ionia held lax views about "eating things sacrificed unto idols," although fornication was a general accompaniment of such a compliance. Two of the angels of the Seven Churches of Asia within the Ephesian group – the angels of Pergamum and of Thyatira – receive especial admonition from the Lord upon this subject. These considerations prove that the command, "Children, guard yourselves from the idols," had a very special suitability to the conditions of life in Ephesus. (2) The population of Ephesus was of a very composite kind. Many were attracted to the capital of Ionia by its reputation as the capital of the pleasures of the world. It was also the centre of an enormous trade by land and sea. Ephesus, Alexandria, Antioch and Corinth were the four cities where at that period all races and all religions of civilised men were most largely represented. Now the First Epistle of St. John has a peculiar breadth in its representation of the purposes of God. Christ is not merely the fulfilment of the hopes of one particular people. The Church is not merely destined to be the home of a handful of spiritual citizens. The Atonement is as wide as the race of man. "He is the propitiation for the whole world;" "we have seen, and bear witness that the Father sent the Son as Saviour of the world." [23] Footnote_23_23 St. John ii. 2, iv. 14. A cosmopolitan population is addressed in a cosmopolitan epistle. (3) We have seen that the gaiety and sunshine of Ephesus was sometimes darkened by the shadows of a world of magic, that for some natures Ionia was a land haunted by spiritual terrors. He must be a hasty student who fails to connect the extraordinary narrative in the nineteenth chapter of the Acts with the ample and awful recognition in the Epistle to the Ephesians of the mysterious conflict in the Christian life against evil intelligences, real, though unseen. [24] Footnote_24_24 "We wrestle not against flesh and blood, but against," etc. Eph. vi. 12-17. The brilliant rationalist may dispose of such things by the convenient and compendious method of a sneer. "Such narratives as that" (of St. Paul's struggle with the exorcists at Ephesus) "are disagreeable little spots in everything that is done by the people. Though we cannot do a thousandth part of what St. Paul did, we have a system of physiology and of medicine very superior to his." [25] Footnote_25_25 Saint Paul , Renan, 318, 319. Perhaps he had a system of spiritual diagnosis very superior to ours. In the epistle to the Angel of the Church of Thyatira, mention is made of "the woman Jezebel, which calleth herself a prophetess," [26] Footnote_26_26 For the almost certain reference here to the Chaldean Sybil Sambethe, see Apoc ii. 20, Archdeacon Lee's note in Speaker's Commentary, N.T. , iv. 527, 534, 535, and Dean Blakesley (art. Thyatira, Dict. of the Bible ). who led astray the servants of Christ. St. John surely addresses himself to a community where influences precisely of this kind exist, and are recognised when he writes, – "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world… Every spirit that confesseth not Jesus is not of God." [27] Footnote_27_27 1 John iv. 1, 3. The Church or Churches, which the First Epistle directly contemplates, did not consist of men just converted. Its whole language supposes Christians, some of whom had grown old and were "fathers" in the faith, while others who were younger enjoyed the privilege of having been born and brought up in a Christian atmosphere. They are reminded again and again, with a reiteration which would be unaccountable if it had no special significance, that the commandment "that which they heard," "the word," "the message," is the same which they "had from the beginning ." [28] Footnote_28_28 1 John ii. 7, ii. 24, iii. 11; 2 John vv. 5, 6. The passage in ii. 24 is a specimen of that simple emphasis, that presentation of a truth or duty under two aspects, which St. John often produces merely by an inversion of the order of the words. "Ye – what ye heard from the beginning let it abide in you. If what from the beginning ye heard abide in you" (ὁ ηκουσατε απ' αρχης … ὁ απ' αρχης ηκουσατε). The emphasis in the first clause is upon the fact of their having heard the message; in the second upon this feature of the message – that it was given in the beginning of Christianity amongst them, and kept unchanged until the present time. Cf. εντολη παλαια (ii. 7) with αρχαιος = "of the early Christian time," in Polycarp, Ep. ad Philipp. , i. Now this will exactly suit the circumstances of a Church like the Ephesian, to which another Apostle had originally preached the Gospel many years before. [29] Footnote_29_29 Acts xviii. 18-21. To these general links connecting our Epistles with Ephesus, a few of less importance, yet not without significance, may be added. (1) The name of Demetrius (3 John 12) is certainly suggestive of the holy city of the earth-mother (Acts xix. 24, 38). Vitruvius assigns the completion of the temple of Ephesus to an architect of the name, and calls him "servus Dianæ." (2) St. John in his Gospel adopts, as if instinctively, the computation of time which was used in Asia Minor (John iv. 6, xix. 4 – Hefel. Martyrium S. Polycarp . xxi.). On the same principle he speaks in the Apocalypse of "day and night" (Apoc. iv. 8, vii. 15, xii. 10, xiv. 11, xx. 10); St. Paul, on the other hand, speaks of "night and day" (1 Tim. v. 5). It is a very real indication of the accuracy of the report of words in the Acts that, while St. Luke himself uses either form indifferently (Luke ii. 37, xviii. 2), St. Paul, as quoted by him, always says "night and day" (Acts xx. 31, xxvi. 7). (3) Is it merely fanciful to conjecture that the unusual αγαθοποιων (3 John 11) may be an allusion to the astrological language in which alone the term is ever used outside a very few instances in the sacred writers? "He only is under a good star, and has beneficent omens for his life." Balbillus, one of the most famous astrologers of antiquity, the confidant of Nero and Vespasian, was an Ephesian, and almost supreme in Ephesus, not long before St. John's arrival there. Sueton., Neron. , 36.