Author: Eric

No posts this week.

I am using this week to write other projects and to plan the next 3-4 weeks of material.

Thank you for your support.

–Eric

We conclude chapter 2 of Revelation by examining the message to the church at Thyatira. This is the longest message in the chapter and contains very graphic descriptions of the church’s relationship to “Jezebel.”

At this point, we should be on solid ground with our approach, so let us begin with the historical background of Thyatira.

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Historical Background of Thyatira

Thyatira, known today as Akhisar in Turkey’s Manisa Province, was a significant city in Asia Minor during the period of roughly 100 BC to AD 100. Situated on the border between Lydia and Mysia, the city played a pivotal role in trade, industry, and religious life during the Hellenistic and early Roman periods.

The city was governed by a local council and magistrates under Roman oversight, with the provincial governor of Asia exercising supreme authority. While there is no direct evidence that Thyatira was a major center of the imperial cult, the city’s loyalty to Rome likely included some form of emperor worship, as was typical in the region.

One of Thyatira’s defining characteristics was its trade guilds. Civic life was organized around guilds for various trades—wool-workers, linen-workers, dyers, leather-workers, tanners, potters, bakers, slave-dealers, and bronze-smiths. These guilds functioned as both professional and religious associations, requiring members to participate in feasts and rites, many of which were dedicated to pagan deities.

Religious life in Thyatira was diverse, including temples and altars dedicated to Zeus, Artemis, and the local god Tyrimnos, son of Zeus. Though pagan worship dominated, the New Testament reference to Lydia (Acts 16:14-15) indicates that there was at least a small Jewish diaspora presence. Christians, however, would have faced immense cultural and economic pressure, especially when their refusal to participate in pagan rites conflicted with guild membership.

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The Text: Revelation 2:18–29

18 “And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze.

19 “‘I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. 20 But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. 21 I gave her time to repent, but she refuses to repent of her sexual immorality. 22 Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, 23 and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works.

24 But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. 25 Only hold fast what you have until I come. 26 The one who conquers and who keeps my works until the end, to him I will give authority over the nations, 27 and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. 28 And I will give him the morning star. 29 He who has an ear, let him hear what the Spirit says to the churches.’

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Praise and Rebuke

Thyatira received the familiar structure of praise, rebuke, warning, and encouragement. Like Ephesus, their works are acknowledged—but unlike Ephesus, where the church was guilty of abandoning its first love, the believers in Thyatira are commended for growing in maturity: “your latter works exceed the first.” This shows a thriving community of faith, service, and endurance.

However, their failure lay in tolerating false teaching, personified as “that woman Jezebel.”

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Jezebel: A Symbol of False Teaching

The reference to “Jezebel” recalls the infamous queen of Israel, wife of King Ahab, who promoted Baal worship and persecuted the prophets of Yahweh (1–2 Kings). In prophetic literature, idolatry was often described as adultery or fornication, and Jezebel’s name became synonymous with leading the people into spiritual unfaithfulness (2 Kings 9:22).

In Revelation, “Jezebel” is not likely a literal name but a symbolic title for a false prophetess who encouraged assimilation into pagan practices—specifically, eating food sacrificed to idols and engaging in sexual immorality. As we have seen before, the phrase “sexual immorality” is not limited to physical acts but often symbolizes spiritual infidelity—turning away from exclusive devotion to God.

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Economic and Spiritual Pressure

The danger here was tied directly to Thyatira’s guild system. Membership in these trade associations often required participation in pagan feasts, including eating food offered to idols. Refusal could mean exclusion from the guild—and therefore economic ruin.

This tension created a stark choice: compromise faith to maintain livelihood, or resist and suffer loss. “Jezebel” was apparently encouraging compromise, teaching that Christians could participate without consequence.

While Paul took a somewhat moderate position on food sacrificed to idols (1 Corinthians 8–10), emphasizing freedom of conscience but warning against causing others to stumble, John’s vision here is absolute: participation equals idolatry. There is no room for accommodation.

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“The Deep Things of Satan”

Verse 24 references “the deep things of Satan.” Two interpretations are possible:

1. Sarcasm: John may be using irony—what Jezebel claimed were “deep things of God” he dismisses as Satanic deception.
2. Literal claim: Jezebel may have taught that by engaging with pagan rites, believers could “know Satan’s ways” and thus gain mastery or immunity.

Given the Gnostic tendencies already present in the late first century, the first interpretation—that this was a claim to secret spiritual knowledge—seems most likely.

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Judgment and Warning

Because Jezebel refused to repent, Christ promises judgment. The imagery is vivid: she will be cast onto a “sickbed” (Greek: klinē), likely symbolizing suffering instead of pleasure. Her followers (“children”) will also face judgment, possibly referring to spiritual death or the “second death.”

The purpose of this judgment is not only punitive but revelatory: “all the churches will know that I am he who searches mind and heart.” This reaffirms Christ’s divine authority and His role as judge.

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Encouragement and Promise

For the faithful remnant who have resisted Jezebel’s teaching, Christ gives no new burden: simply to “hold fast” until His coming. To those who overcome, two promises are given:

1. Authority over the nations (Psalm 2 imagery) — believers will share in Christ’s victory and rule.
2. The Morning Star — a symbol of sovereignty and also a self-designation of Christ (Revelation 22:16; cf. 2 Peter 1:19). To receive the “morning star” is to receive Christ Himself.

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Conclusion

The church at Thyatira illustrates the tension between faith and compromise in a culture where economic survival was tied to pagan practice. Their perseverance and growth were commendable, but tolerating false teaching threatened their witness. Revelation’s hardline stance reminds us that compromise in the name of convenience leads to spiritual infidelity.

This passage also underscores the importance of discernment in the church: not every teaching that claims maturity or deeper knowledge is truly from God. Instead, the faithful are called to endure, resist compromise, and hold fast to Christ—the true Morning Star.

We continue today in our study of Revelation by turning to the message to the church at Pergamum.

As a reminder, we are approaching these letters on multiple levels—devotional, inductive, and historical-critical. Knowing what was happening in the contemporary times is essential for understanding Revelation—otherwise, the book cannot possibly make sense.

Before diving in, I want to recommend a piece of historical fiction: The Lost Letters of Pergamum by Bruce Longenecker. I first read this in seminary, and while fictional, it paints an incredibly accurate picture of life in the first-century Greco-Roman world. The book follows a Roman civic leader named Antipas (a nod to the martyr mentioned in this passage) who encounters the writings of Luke and becomes intrigued. Longenecker weaves respected scholarship and historical reality into the story, making it vivid and memorable. If you’re new to Revelation, I’d suggest reading it first—it helps bring this world to life.

For my own reflections here, I’m drawing on class notes from my Revelation course at Nazarene Theological Seminary, as well as scholars such as Mitchell Reddish (Smith & Helwys Commentary), David deSilva (Discovering Revelation; Unholy Allegiances), Bruce Metzger (Breaking the Code), Richard Bauckham (The Theology of the Book of Revelation), and Michael Gorman (Reading Revelation Responsibly). These voices, along with quick research on the cities, shape the foundation of this post.

I do not use futurist or correlationist books (such as The Late Great Planet Earth or Are We Living in the End Times?) as they are, in my view, poor scholarship. Any mention of them here is only to highlight their errors.

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The City of Pergamum

Pergamum (modern-day Bergama, Turkey) was a major city in northwestern Asia Minor. Perched on a steep hill overlooking the Caicus River plain, it had strong natural defenses and served as a cultural and political hub under Roman rule.

Historically, Pergamum was famous for its parchment (charta pergamena), which became widely used for writing. It also boasted impressive architecture, including the Altar of Zeus. Monumental projects fueled the economy, alongside trade in metals, textiles, and agriculture (grain, olives, grapes).

Culturally, Pergamum was highly sophisticated, with libraries, schools, and theaters. Its Library of Pergamum rivaled even Alexandria’s. Civic life revolved around education, festivals, and public debate. While deeply Hellenistic in origin, Pergamum became increasingly Romanized by the first century.

Religiously, Pergamum was a hub. It hosted temples to Zeus, Athena, Asclepius (the healing god), and, importantly, the imperial cult. In 29 AD, the city built a temple to Caesar Augustus, cementing itself as a key center for emperor worship. This is crucial context: participation in public life often required pagan rites, something Christians could not do in good conscience.

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The Text

Revelation 2:12–17

“And to the angel of the church in Pergamum write:
The words of him who has the sharp two-edged sword.
I know where you dwell, where Satan’s throne is. Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells.
But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality.
So also you have some who hold the teaching of the Nicolaitans.
Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth.
He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.”

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The Sword of the Mouth

The passage begins with a striking image: Jesus as the one who has the sharp two-edged sword. This symbol, familiar to the church (see Hebrews 4:12), represented God’s word—able to condemn and convert, heal and destroy. The first mention establishes His authority; the second is a warning. In short: “You call yourselves a church, but if you do not repent, I will cut you down with my word.”

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Satan’s Throne and the Death of Antipas

Jesus acknowledges Pergamum’s faithfulness, even under duress. The church had endured persecution, including the death of Antipas, the faithful witness. We don’t know much about him beyond this verse, but his martyrdom signals the real dangers believers faced.

What does “Satan’s throne” mean? Scholars offer several historical possibilities:

• The massive Altar of Zeus on the acropolis.
• Pergamum as the provincial seat of Roman government.
• Its role as a center of imperial cult worship.
• The temple of Asclepius, whose serpent symbol echoed Satan’s image.
• Or simply the sheer density of pagan worship in the city.

Most likely, it’s all of the above. Pergamum was the epitome of “other gods before Me.”

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Balaam, Balak, and the Nicolaitans

Jesus rebukes Pergamum not for giving in to external persecution, but for internal corruption. Some followed the “teaching of Balaam” and the Nicolaitans. These were likely not literal figures at the time, but symbolic references to false prophets.

From Numbers 22–31, we recall Balaam and Balak: Balaam was hired to curse Israel but ultimately blessed them. Later, Israel fell into sin with Moabite women and idolatry, and the blame was tied back to Balaam (Numbers 31:16).

Here, “sexual immorality” likely symbolizes spiritual unfaithfulness—compromising with idolatry, not literal misconduct. Like Hosea’s imagery, unfaithfulness to God is described as adultery.

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Food Sacrificed to Idols

This issue was particularly sharp in Pergamum, where civic participation often required joining imperial cult meals. To eat sacrificed meat was more than a dietary issue—it symbolized loyalty to Rome’s gods.

Paul, in 1 Corinthians 8–10, had argued that eating idol meat could be permissible if it didn’t harm another’s faith. John, however, takes a harder line: in Pergamum’s context, there was no way to eat such food without it signaling compromise.

This illustrates a broader truth: some behaviors are not sinful in themselves but become dangerous symbols in particular contexts.

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Hidden Manna and the White Stone

The promises to the conquerors are rich with meaning.

• Hidden Manna: Just as God sustained Israel in the wilderness, so too would He sustain His people in trials. Jewish tradition (2 Baruch 29:4–8) even anticipated manna returning in the Messianic age.
• White Stone: In the ancient world, jurors voted with stones—black for guilty, white for innocent. To receive a white stone meant acquittal, “not guilty.” White stones were also used as admission tickets to feasts and games, suggesting entry to the Messiah’s banquet.
• A New Name: In biblical thought, a name signified true identity. To be given a new name was to be remade, sealed in Christ, known intimately by God.

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Final Thoughts

The Christians in Pergamum were steadfast against external pressure, yet vulnerable to internal compromise. Jesus reminds them—and us—that endurance must go hand in hand with purity of devotion.

This passage also shows how much richer Revelation becomes when read inductively and with historical context. What seems cryptic on the surface comes alive when we understand the city, its politics, and its pressures.

Next time, we’ll turn to the message to the church at Thyatira.

How hypocrisy, cliques, and politics are driving people from the church.

People aren’t leaving the church because Jesus asked too much of them. They’re leaving because His people shouted the rules while ignoring the rule of love.

I had planned to write today about the message to the church in Pergamum, but something has been burning in me that can’t wait. The latest data from Pew and others confirm what many of us already see: the American church is shrinking. For the first time, fewer than half of Americans claim a church affiliation. More and more identify as “religious nones.”

That’s not just a statistic—it’s a warning bell.

And here’s the part that needs to be said plainly: people are not leaving the church because of “rules.” They’re not storming out because Jesus asked them to forgive their enemies, or because Scripture calls us to holiness. The evidence is clear: the real reasons people are leaving Christianity are closer to home. Hypocrisy. Broken promises. Power games. Cliques. Politics.

In other words: it’s us.

Jesus’ Anger Wasn’t for “Them,” It Was for Us

Look at Jesus in Matthew 21, flipping tables in the temple. Or in Matthew 23, pronouncing “woe to you, scribes and Pharisees” again and again. His sharpest words weren’t for the drunk in the tavern, the prostitute in the alley, or the tax collector. They were aimed at the religious leaders—the very people who were supposed to shepherd the flock.

• They preached, but did not practice.
• They piled heavy burdens on others while excusing themselves.
• They loved the seats of honor but neglected justice, mercy, and faithfulness.

Sound familiar? It should.

Jesus wasn’t furious about sacrifices being sold in the temple; that practice actually helped worshipers offer what was required. He was furious because the sellers had turned worship into self-serving arrogance. They looked holy on the outside, but inside they were rotten.

The problem wasn’t the rules. The problem was hypocrisy—and church hypocrisy is one of the most common reasons people leave today.

A Teenager in the Pew

I know this from personal experience. As a teenager, I was president of my church youth group. On the surface, I was “in.” Secretly, I thought it was nonsense. I wanted to believe, but the behavior I saw from some church folks made it impossible to reconcile what I read about Jesus with what I experienced from his people.

I was told I was “incorrigible.” I was mocked for acne. I watched men preach holiness on Sunday while cheating on their wives during the week. I heard drunken tirades from people who declared alcohol the devil’s poison.

Let me be clear: our pastors were good people. The issue wasn’t leadership from the pulpit. The issue was the people in the pews who loudly condemned others while hiding their own sins behind the curtain. And when you’re young and desperate to see integrity, hypocrisy kills faith fast.

So as soon as I could, I walked away.

If the church is shrinking, it’s not because the gospel failed—it’s because we’ve failed the gospel.

Data Doesn’t Lie

My experience isn’t unique. David Kinnaman’s research in UnChristian found that 85% of young outsiders—and even 47% of young churchgoers—see Christianity as hypocritical. They’ve been exposed long enough to conclude that Christians don’t look all that different from non-Christians.

The numbers back it up. Christians are just as likely as non-Christians to gamble, view pornography, cheat, or abuse others. If you can get the same treatment in the world—with fewer lectures and no Sunday alarm clock—why stick around?

This is a major reason for the decline of church attendance.

The Clique Problem

And let’s be honest: churches are often terrible at welcoming new people. Too many operate like private clubs, not families of faith. Walk into a new congregation and you can feel it—you’re “not one of us.”

Cliques aren’t just about where you sit at a potluck. They poison worship itself. I’ve seen entire ministries revolve around one personality, where disagreeing with the leader means exile. Leave a position, and suddenly you’re invisible. People you thought were friends look right past you, as though you don’t exist.

That isn’t just disappointing. It’s devastating. And it’s exactly the opposite of what the body of Christ is supposed to be: one Spirit, many members, all indispensable.

When people encounter that kind of arrogance and exclusion in a place that preaches love and humility, they don’t stick around. Church cliques are one of the most unspoken but powerful reasons people leave the church today.

The Politics Problem

Then there’s politics. I hate politics with the core of my soul. I vote, but beyond that, I avoid it. And yet many churches have decided to become your angry uncle at Thanksgiving dinner.

For conservatives, this often means hammering issues like abortion and pornography without showing compassion to those who are hurting. For progressives, it often means parroting secular activism until the gospel is indistinguishable from a campaign slogan.

Either way, people leave. Younger evangelicals in particular are exhausted by the fusion of the gospel with partisanship. They want to see the church serve the poor, comfort the addicted, and live out Christ’s compassion—not act like a voting bloc.

The church doesn’t need a new marketing campaign. It needs to rediscover honesty, humility, and holiness.

Scandals and Celebrity Christianity

Scandals have poured gasoline on the fire. Carl Lentz. Mark Driscoll. The list of disgraced pastors grows, and every fall paints all evangelicals with the same brush.

Add to that the rise of “celebrity Christianity.” Some believers use their fame to proclaim Christ—that’s authentic (think Tim Tebow, or the revival sparked by athletes at Ohio State and WVU). Others chase fame under the banner of Christianity. When pastors build platforms instead of disciples, the gospel starts to look performative, not powerful.

The Heart of It All

At the end of the day, people aren’t leaving because Jesus asked too much. They’re leaving because we lived too little of what he taught. They don’t see a people marked by humility, integrity, or love. They see fighting, arrogance, and self-promotion.

Cliques instead of community.
Politics instead of gospel.
Hypocrisy instead of holiness.

Jesus’ words to the Pharisees echo in our ears: “You are like whitewashed tombs—beautiful on the outside, but inside full of dead bones.”

If we keep living this way, we’ll become irrelevant, a relic meeting in living rooms while the world walks on by. But if we clean the inside of the cup—if we embody justice, mercy, and faithfulness—then the church will be what Christ called it to be: a light in the darkness, a city on a hill.

If we don’t change, the church won’t be persecuted out of existence—it’ll be ignored into irrelevance.

Today we continue our series on the book of Revelation, moving to the message to the church at Smyrna.

As a quick refresher, we are examining the messages to the churches on multiple levels—Sunday School, inductively, and through the historical-critical lens. It’s important to remember that Revelation was not written in a vacuum. John uses symbols to communicate hope to contemporary readers, lifting the curtain on the spiritual battle being fought, while also warning many. There is a reason for the language he chooses, and that is what we will be digging into.

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Smyrna: Historical Context

Smyrna was an important city in ancient Anatolia, located on the western coast of what is now modern-day İzmir, Turkey. Its prime location on the Aegean Sea made it a hub for trade and commerce. The city is believed to have existed as far back as the 3rd millennium BCE but flourished under Greek influence from around the 7th century BCE onward.

Smyrna was a bustling port city, with an economy heavily based on maritime trade. Exports included olive oil, wine, ceramics, and textiles; imports included metals, luxury items, and grain. The surrounding countryside supported agriculture, with olives, grapes, and figs as key products. The city also became known for crafts and small-scale manufacturing, particularly pottery and textiles.

Life in Smyrna centered around commerce, religious practices, and civic events. Social gatherings included marketplaces (agoras), public performances, and festivals. The city had a reputation for cultural sophistication, producing notable poets and thinkers in the Greek period.

Part of Smyrna’s church-historical importance is that its bishop, Polycarp—one of the Ante-Nicene Fathers, a disciple of the apostles’ disciples—was martyred there in AD 153, though this occurred long after Revelation was written.

In 195 BC, Smyrna built a temple to Roma, the goddess of Rome. The Roman Senate further rewarded its loyalty by allowing the construction of a temple in honor of Emperor Tiberius. The city was wealthy and commercially prosperous, yet local Christians did not benefit from this prosperity.

The reasons for their literal poverty are unclear. One possibility is that the church drew primarily from the lower economic classes. Another is economic discrimination against Christians, which was common, because refusal to worship pagan gods—Rome and many other city-states were polytheistic—was often treated as atheism and intolerable.

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The Message to Smyrna

The message to the church of Smyrna is one of only two that does not contain criticism. It is entirely praise, warning, and encouragement.

Revelation 2:8–11

“And to the angel of the church in Smyrna write: ‘The words of the first and the last, who died and came to life. I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death.’”

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Christ’s Titles: Encouragement in Suffering

Jesus begins by identifying Himself as “the first and the last, who died and came to life.” These titles highlight two important aspects of Christ:

1. Eternality – “The first and the last” affirms His timeless authority.
2. Victory over death – “Who died and came to life” offers hope to those enduring suffering.

This is meant to reassure the Smyrna church: Christ has endured suffering and conquered death; He is with them in their trials.

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Persecution and Slander

Historical records confirm severe persecution of the church in Smyrna, particularly from the local Jewish community. Some members reportedly aided in gathering wood for Polycarp’s martyrdom and even celebrated his death.

This is why John describes these opponents as a “synagogue of Satan.” They claimed to be servants of God but acted contrary to His will.

It’s important to note: John is not condemning all Jews, nor Judaism as a whole. He is specifically addressing those in Smyrna (and later, Philadelphia) who were actively hostile toward Christians.

The Roman Empire often grouped Judaism and Christianity together legally, granting protections to both. When local Jewish leaders denounced Christians as non-Jews, these protections were removed. Christians, refusing to participate in the Imperial cult, became vulnerable to additional persecution from both Jewish and Roman authorities.

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Tribulation and Faithfulness

John warns the Smyrna church that their suffering is imminent but temporary. The “ten days” of tribulation is likely symbolic of a short, indeterminate period. Some may face death, but those who remain faithful will receive the crown of life and will not experience the second death—exclusion from participation in God’s final kingdom.

This encouragement balances warning and hope, assuring the church that faithfulness in the present leads to eternal reward.

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Historical-Literary Note

Unlike other churches in Revelation, Smyrna’s message contains no symbolic references to the Roman Empire. Understanding the historical context clarifies the passage. As we move through the remaining churches—next is Pergamum—we will see John employ more direct imagery referencing contemporary political realities.

Normally I aim to post something on Revelation each Monday. But as I’ve been preparing, it became clear that the seven messages to the churches in Revelation 2–3 are too rich to cover all at once. To try to tackle both chapters in a single post would either oversimplify or overwhelm. Instead, I’ll take the next seven posts to lean into each church’s message in turn, beginning with Ephesus.

Last week I mostly refined some earlier essays, written when I had stepped back from fiction-writing projects (which I still hope to submit for publication one day). But even then, I was already planning this series.

Yes, we could do a “Sunday school level” reading of these passages. That’s not an insult—those readings are still valid. But when we interrogate the text more deeply, John (and ultimately Jesus) is saying much more. These letters are not abstract theology; they are a coded critique of Rome, particularly targeting the emperor Domitian’s claims to divine power. Think of it as John’s way of saying: “This guy Domitian? He’s a fraud—and I’ll show you why.” (Bauckham, 1993, The Theology of the Book of Revelation, p. 35).

Present Reality, Prophetic Word

Revelation 2–3 primarily addresses the present situation of first-century churches in Asia Minor. These are not just predictions about the future but prophetic words calling real congregations to faithfulness in their context (Aune, 1997, Revelation 1–5, p. 119). That said, eschatology is never absent. Every prophetic passage in Scripture has both immediate and forward-looking dimensions, pointing to God’s ultimate restoration.

The City of Ephesus

We begin with Ephesus, a major urban center in the Roman province of Asia, located in modern Izmir Province, Turkey. A strategic hub on trade routes, Ephesus was a crossroads of commerce and culture, home to the Temple of Artemis—one of the Seven Wonders of the Ancient World—and later the Library of Celsus, a symbol of Roman intellectual power (Strabo, Geography 14.1.22–23; Keener, 2019, Revelation, p. 105). The city’s prominence is evident in the New Testament, where Timothy pastored (1 Timothy 1:3) and Paul’s ministry sparked a riot due to its threat to the Artemis cult’s economy (Acts 19:23–41; Trebilco, 2004, The Early Christians in Ephesus, p. 88).

The cult of Artemis Ephesia was central to the city’s identity, emphasizing fertility and childbirth alongside the goddess’s traditional associations with the hunt, moon, and virginity (Friesen, 1993, Twice Neokoros, p. 53). While women held significant roles as priestesses, male civic leaders also controlled the temple’s economy, making claims of female dominance overly simplistic (Trebilco, 2004, p. 27). Rituals, including young girls publicly dedicating their virginity to Artemis, could be disruptive. Paul’s instructions in 1 Timothy 2:12 (“I do not permit a woman to teach or exercise authority…”) likely addressed these cultural dynamics, countering pagan practices spilling into Christian worship rather than issuing a universal prohibition on women in leadership (Fee, 1988, 1 and 2 Timothy, Titus, p. 72).

Roman influence was pervasive, with Ephesus designated a neokoros (temple warden) for the imperial cult under Domitian (AD 81–96), who demanded loyalty displays like emperor worship (Friesen, 1993, p. 29; Thompson, 1990, The Book of Revelation: Apocalypse and Empire, p. 133). This context shaped the church’s challenges, as they navigated a city steeped in pagan and imperial ideology.

Structure of the Letters

All seven letters follow a recognizable prophetic oracle pattern, echoing Old Testament forms like Amos 1–2 (Aune, 1997, p. 119):

• Addressed “to the angel of the church in…”
• Introduced with “Thus says…”—a prophetic signal akin to “Thus says the Lord” (e.g., Isaiah 7:7).
• Jesus speaks directly, often echoing imagery from the vision of Christ in Revelation 1.
• A call to repent (except for Smyrna and Philadelphia).
• A warning of consequences if they refuse.
• A closing exhortation: “He who has an ear, let him hear what the Spirit says…” (cf. Mark 4:9).

The Spirit and the risen Christ are closely bound in these messages, emphasizing their divine authority (Bauckham, 1993, p. 14).

The Message to Ephesus (Revelation 2:1–7)

“To the angel of the church in Ephesus write: The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands…”

Jesus commends the Ephesians for their works, toil, endurance, and refusal to tolerate evil. They tested false apostles and exposed them, likely itinerant teachers claiming apostolic authority (cf. 2 Cor 11:13–15; Beale, 1999, The Book of Revelation, p. 229). They endured suffering for Christ’s name without growing weary, a testament to their resistance to pagan and imperial pressures in a hostile city.

But—he warns—they have “abandoned the love you had at first.” If they do not repent, their lampstand will be removed. This rebuke is often read as a loss of spiritual fervor (Mounce, 1997, Revelation, p. 74), but in context, it likely refers to self-sacrificial love (agape). The Ephesians resisted paganism faithfully but may have become rigid, losing the generous, Christlike love that first defined them (Koester, 2014, Revelation, p. 239; cf. John 13:35). My professor, Dr. Andy Johnson, suggested “remove” could mean “re-move” (relocate, as in Ezekiel 10–11), though the harsher reading—loss of divine presence or witness—fits the warnings later in Revelation (Johnson, 2001, unpublished lecture notes).

Lampstands and Stars

Jesus identified the lampstands as the churches (Revelation 1:20), symbolizing their role as bearers of divine light. The seven stars are more provocative. Domitian minted coins depicting his deceased infant son holding seven stars, symbolizing cosmic power and deification (Koester, 2014, p. 241). In Roman imagery, the stars—representing the seven known heavenly bodies (Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn)—signified rulership over creation. By claiming Christ holds the stars and walks among the lampstands, John boldly declares that Jesus, not Domitian, has authority to sustain, move, or remove his church (Friesen, 2001, Imperial Cults and the Apocalypse of John, p. 153).

Commendation and Rebuke

The Ephesians’ “works” likely refer to their active, nonviolent resistance to pagan influence, such as refusing to participate in trade guilds or imperial festivals that required token acts of worship (e.g., offering incense to the emperor; Beale, 1999, p. 229). Their endurance reflects the pressure of living in a city where the imperial cult and Artemis worship were economically and socially dominant.

The rebuke for abandoning their first love suggests a community that, in its zeal for doctrinal purity, may have neglected the communal love central to Christian identity. Without returning to this, their witness risks becoming ineffective, symbolized by the removal of their lampstand.

Who Were the Nicolaitans?

Jesus commends the Ephesians for rejecting the Nicolaitans, a group also mentioned in Pergamum (Rev 2:15). Their identity is uncertain—some patristic sources link them to Nicolaus of Acts 6 (Irenaeus, Against Heresies 1.26.3), but this is unlikely. The name nikolaiton (“he conquers the people”) may parallel the imagery of Balaam and Jezebel, who later symbolize seductive false teaching (Rev 2:14, 20; Aune, 1997, p. 148). The Nicolaitans likely advocated cultural accommodation, such as eating food sacrificed to idols or participating in imperial cult practices, which threatened the church’s distinctiveness (Beale, 1999, p. 232).

The broader issue is the danger of compromise. How much can Christians engage with non-Christian culture without diluting their faith? John’s answer is uncompromising: openness cannot excuse lazy faith. The church must remain a distinct kingdom of priests serving God (Friesen, 2001, p. 171).

The Promise

Jesus concludes:

“To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.”

This promise evokes Genesis 3:22–24, where Adam and Eve were barred from the tree of life after the Fall. Now, those who conquer—through faithfulness, not violence (Rev 12:11)—will eat from the tree, signifying eschatological restoration and eternal life (Bauckham, 1993, p. 166). The term “paradise” (paradeisos), a Persian word for a royal garden, points to God’s renewed creation in Revelation 22:2 (Koester, 2014, p. 242). The end of the story brings us back to the beginning, but redeemed.

Looking Ahead

Tomorrow we’ll continue with the message to Smyrna, exploring its call to faithfulness amidst persecution.

Sources

• Aune, David E. Revelation 1–5. Word Biblical Commentary, 1997.
• Bauckham, Richard. The Theology of the Book of Revelation. Cambridge University Press, 1993.
• Beale, G.K. The Book of Revelation. New International Greek Testament Commentary, 1999.
• Fee, Gordon D. 1 and 2 Timothy, Titus. New International Biblical Commentary, 1988.
• Friesen, Steven J. Imperial Cults and the Apocalypse of John. Oxford University Press, 2001.
• Keener, Craig S. Revelation. NIV Application Commentary, 2019.
• Koester, Craig R. Revelation. Anchor Yale Bible, 2014.
• Mounce, Robert H. Revelation. New International Commentary on the New Testament, 1997.
• Thompson, Leonard L. The Book of Revelation: Apocalypse and Empire. Oxford University Press, 1990.
• Trebilco, Paul. The Early Christians in Ephesus from Paul to Ignatius. Eerdmans, 2004.

A reflection on patience, presence, and life’s unexpected gifts.

I currently live in a major metropolitan area—Columbus, Ohio. Well, technically Commercial Point, but the distinction is small. I grew up in West Virginia, a state tucked entirely within the Appalachian Mountains. There’s no truly flat land there—at least not a continuous square mile. The landscape is thick with forest and laced with creeks. It was easy to lose yourself in the trees or feel like you’d stepped into another world.

You might think that kind of escape would be hard to find around Columbus. Surprisingly, it isn’t. A quick glance at a map shows rivers—the Olentangy and the Scioto—and countless creeks. While some flow through urban areas, others offer pockets of isolation, just a few hundred yards from roads and neighborhoods.

My favorite is the Big Walnut Creek. I know it well, both upstream and downstream from its confluence in Three Creeks Metro Park. Sometimes I fish right at the confluence, though it can get noisier than I like. There’s something indescribably calming about stepping into its cool waters. You feel the temperature through your waders, and the gentle current presses against you just enough to remind you it’s alive.

Then come the signs of life: minnows darting, birds diving toward the surface, a snake gliding past, or a beaver slapping the water with its tail to announce your presence. In these moments, I’m reminded of Psalm 23:2–3: “He leads me beside still waters. He restores my soul.” The creek is a stillness that restores.

Over the years, I’ve collected rods and reels for every scenario—short ones for tight spots among trees, long ones for open stretches of water. But no matter the gear, the best part of fishing the Big Walnut—especially near its confluence—is the unpredictability. You never truly know what you’ve hooked until it’s nearly landed. Sometimes your line snaps. Sometimes the fish throws the lure. Your heart races, and your mind reminds you to stay patient.

One morning, just twenty or thirty yards downstream from the confluence, the creek reminded me why I love it so much. My first hole came up empty. My next cast—a clumsy flick near a downed tree—was hardly promising. Then the water swirled. Something had taken the bait. The fight began.

The power was incredible. I loosened the drag, but the fish pulled hard enough to slide my boots in the mud. When it finally broke the surface, I could hardly believe my eyes: a muskie, thirty-six inches long, flat-faced, bright-eyed, and fierce. I somehow got it over the bank—just barely—and snapped a photo for my son. He didn’t believe me until he saw it.

That single encounter—the “fish of 10,000 casts”—taught me a larger lesson. Life is unpredictable. Some of the best things come when we aren’t even trying. Some battles are hard, and the outcome uncertain—but God’s presence in the quiet moments carries us through. “Be still before the Lord and wait patiently for Him” (Psalm 37:7).

Over the years, I’ve caught all kinds of fish in these waters—smallmouth bass, saugeye, wiper, gar, rock bass. Each fight is different. Each teaches patience, observation, and respect. But the real value is in the quiet moments: standing in the water at dawn, feeling the current, watching the fog lift from the creek, noticing the small details of life. These are moments for reflection, prayer, and gratitude.

Fishing, like life, requires presence. It reminds us to notice beauty, embrace patience, and celebrate the unexpected gifts along the way. We plan, we cast, we hope—and sometimes, God surprises us with a muskie, a moment of clarity, or a quiet pause that restores our soul.

I’ve found that these moments on the creek are also opportunities for gratitude. Life is good. You just have to notice it.

A personal reflection on stillness, nature, and the moments that teach us hope.

There’s something healing about nature. Many times I’ve needed quiet, and a forest or a mountain is always waiting—silent, patient, forgiving. A friend. Never judging, never telling me what to do, never rushing me.

Nature’s silence isn’t empty. It listens. It witnesses. It absorbs the anguish you pour out. It’s a perfect altar for prayer. A perfect escape from a world that sometimes dismisses your pain.

The trees don’t rush; when the wind blows through them, they whisper truth. The rocks don’t panic; they support. The water beside you doesn’t ask for explanations—it simply soothes. “Be still, and know that I am God” (Psalm 46:10).

I have known severe tragedy. I had a son named Chance, but he was not meant to stay long in this world. We held him for five hours before he took his last breath. Both before his birth and after, I sought solitude—in the woods, on a mountain, by the water.

There’s a spot I call “Church Rock,” overlooking a southern high plain of Appalachia. From there, I see ridges stretching into the distance, scattered with boulders split long ago. Early in the morning, fog clings to the top. The mountain feels almost yours, even for a short while.

If you follow the gravel trail atop Spruce Mountain, you can climb a small tower and gaze out over what feels like the whole world. The stillness holds as the fog lingers. Only with patience does the Earth begin to reveal its secrets.

I’ve read scripture here. I am a Christian, but that’s not required to find healing in these moments. Maybe the mountain isn’t your place—but there is always a space to hear the still, small voice of God, however you understand it. “My presence will go with you, and I will give you rest” (Exodus 33:14).

Sometimes, just sitting and being is enough. Sitting and breathing. Sitting and listening. Even in silence, you hear a lot.

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In 2009, before Chance was born, I sat on the observation tower. The fog hung low, forcing focus on what I could see—only the small world on that tower. I realized there was fog in my mind, too. Only the Son could clear it.

I opened my Bible, not looking for anything in particular. I landed on Romans 10:11: “Anyone who believes in Him will never be put to shame.” In my mind, I read it this way: “Those who call on the Lord will not be put to shame.”

The doctors had told us to give up hope. Chance had Potter Syndrome—no kidneys. They were right medically. But we were right spiritually and emotionally: he lived. For five hours. Three hundred minutes. Eighteen thousand seconds.

Those moments taught me something essential: the world moves fast, but life—real life—often happens in quiet, still seconds.

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I’ve shared Church Rock with others. To many, it’s just a rock, just a hill, just a view. Stand still, or you’ll miss it. You can see the Fingerprints—the handiwork of God in the trees, the wind, the rocks, the sky.

Spruce Knob is special to me, but it’s not the place itself—it’s the pause it gives me. We all have places where we remember, wrestle, breathe, and meet God. Find yours. Be still. Breathe. Listen. Even in silence, you’ll hear more than you expect.

Years ago, when I dabbled in songwriting, I wrote a line that’s stuck with me:
“I’ll bet it’s a funny feeling when a young’n calls you ‘Daddy,’ and that’s something I can’t wait to hear.”

I came up with that line soon after my wife and I learned we were expecting our first child. I was 22. She was 20. And like most young parents, I was full of questions: Am I ready for this? Can we afford it? What if I mess it all up?

Looking back, I wasn’t ready—not emotionally, at least. I was selfish, immature, and didn’t understand what being a Dad really meant. In those early years, my boys often chose to be around their Mom. I can’t blame them. I could be impatient, maybe even a little mean.

But I’ve learned something over the years: fatherhood is biology. Daddy is relationship.

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Being a father is easy—any man can do it. But being Daddy? That takes presence, patience, and love. Scripture calls us to it: “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (Ephesians 6:4). That’s not a suggestion—it’s a calling.

Do I want my kids to be little versions of me? Maybe a little. But mostly, I want them to be good men, carrying forward the best of me, their mother, their grandparents, and others who’ve shaped them—and leaving my mistakes behind. “Train up a child in the way he should go; even when he is old he will not depart from it” (Proverbs 22:6).

I wasn’t a “trophy dad.” I never forced my boys to relive my glory days or chase my dreams. If one wanted to be a bodybuilder and another a ballerina, I was their biggest fan, either way. I became a Band Dad—cheering from the sidelines, celebrating their victories, helping them fail well, and watching them grow.

There are lessons I wanted them to learn beyond sports or grades: honesty, kindness, empathy, patience. “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap” (Galatians 6:7). Life is full of consequences, and teaching them to live rightly, with integrity, became my mission.

I wanted my children to come to me when things were hard—not hide. To know that Daddy is a safe place. Proverbs reminds us, “The Lord detests lying lips, but he delights in people who are trustworthy” (Proverbs 12:22). This principle guided me as I modeled honesty and consistency.

Being Daddy also means showing love without conditions. My Pappaw would say, “People is people.” I taught my children the same: love and respect others, no matter their skin, background, or beliefs. Scripture is clear: “If anyone says, ‘I love God,’ and hates his brother, he is a liar” (1 John 4:20).

And above all, love God. Teach them to love God, too. “You shall love the Lord your God with all your heart and with all your soul and with all your might. And these words… shall be on your heart. You shall teach them diligently to your children” (Deuteronomy 6:5-7). Fatherhood isn’t just about guiding behavior—it’s about shaping souls.

Be present. Be steady. “So teach us to number our days that we may get a heart of wisdom” (Psalm 90:12). Life moves fast, and these moments won’t come again. Daddy shows up. He listens, comforts, instructs, and celebrates. He is both shield and cheerleader.

Being a Dad means watching your kids grow—physically, emotionally, spiritually—and most importantly, independently. It’s the feeling of knowing, “Maybe I actually did something right.”

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Conclusion

Anyone can father a child. But it takes intentionality, love, and the Spirit’s guidance to be a Daddy. When we choose presence over absence, patience over anger, and truth over pride, we reflect the heart of our Heavenly Father. “See what great love the Father has lavished on us, that we should be called children of God!” (1 John 3:1).

Fathers may create life. Daddies shape it. Choose to be Daddy.