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] 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] 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] 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] 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] 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] 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]