Ephesus

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The world of Rome during its decline and fall had wars and rumors of wars, they had government corruption and over spending. They had the free bread from the welfare state. The government took the silver out of their coins. They had runaway inflations, price controls, food shortage and dearths. and the Temple at Ephesus was a world bank of its day. The Christians were accused of robbing that bank, the Temple of Diana in Ephesus. How?
The tutelary power in these temples offered their benefits and dainties through exercising authority which by the nature of their covetous practices degenerated they very soul of the masses.
These were the "Fathers of the earth" Jesus spoke of who were using that world bank at Ephesus.
Yes, it was literally the world bank of that time.
Why were Christians accused of Robbing it?
Christians had a solution in The Way of Christ. Unfortunately the Modern Church either does not know what they were doing, why their was a Christian conflict or that the "masses" have been going away from the kingdom of God even before the New Deal of the New Babylon the great and its reset. If they did they could repent and start seeking the ways of righteousness.

The Temple at Ephesus

Temple of Diana in Ephesus Also known as the Temple of Artemis was a central bank for at least the 127 countries which built the present temple at the time of Christ and the early Church.

Because of its extensive investments and secure vault, it served as an underwriter for social welfare insurance through government investments. It was a major depository of the Corban of the Imperial Cult of Rome.

What is the meaning and significance of the Christian Apostles being accused of robbing the Temple of Ephesus.

Were Christians actually bank robbers?

Or has something been lost in translation?

  • "The temple of Artemis seems not only to have been used as a religious site, but also as an institution similar to a bank. Dio Chrysostum describes how the money of private citizens was deposited in the building, and even foreigners and "commonwealths and kings", which was apparently due to the "safety" of the sanctuary.[1]
  • One of the great historian of the period, Aelius Aristides described Ephesus as "Asia's greatest center of trade and banking" [2] and the temple as “the general bank of Asia" [3] The temple of Artemis “...the largest and most important bank on the west coast of Asia Minor, was inseparable to the economic structure of the city and indeed the entire province.” [4]
  • "In time the temple possessed valuable lands; it controlled the fisheries; its priests were the bankers of its enormous revenues. Because of its strength the people stored there their money for safe-keeping; and it became to the ancient world practically all that the Bank of England is to the modern world."[5]
  • “The temple was so rich and prosperous that it became, with the temple in Jerusalem, one of the world’s first banks.”[6] Read Investing in Diana.

In Ephesus, there was an uproar about the apostles with a reference to robbing the temple. What was actually going on in these temples?

We have seen that the temple built by Herod collected vast sums of money and contained a great treasury. Through its daily administration, it oversaw a welfare program for the needy, built aqueducts, and provided common government services.

It contained a great vault, which was considered one of the safest depositories in Asia Minor. This temple actually functioned as a world bank. What we might call the “high priest” was also a credit officer making loans and collecting interest, managing valuable property, and in charge of security for those who deposited valuables in the temple in the course of commerce and trade.

It was literally an underwriter of national social insurance systems including the coinage of money and the issuing of scrip. Ephesus was a World Bank of the world order of Rome.

Some temples acted as investment houses for mining, trade, and even military ventures. Great returns could be had with such investments in temples like Janus and Diana. The members were investors and the Temple of Diana could seat over 24,000 people. They all had reserve funds that were often controlled by men who sought power. They were all subject to corruption and abuse.

The honesty and integrity of those in charge of these great stored wealth had already come into question when Lysimachus, the successor of Alexander the Great, transferred overseeing of the operations of the funds of the temple from the priests to the more trustworthy gerousia[7], an appointed council of elders.[8]

  • The "officer, although he may have been also the priest of the eponymous hero of the tribe, was essentially a patron or benefactor who gave financial aid to the prytanes in the performance of their duties." [9]
  • The Gerusia administered, "the great sanctuary, far the most important thing at Ephesus, the sacred 'bank' on which the financial welfare of the city depended." [9]
  • The eponymous archon, the chief magistrate, was honored as "a benefactor to the individual citizens privately and to the city publicly, and as having saved the city in a great famine by means of the grain money".[9]

But there was a way to cleansing them by making all things anew.

Fixing Banking

In the book "Temple Cleansing and Temple Bank" by Neill Q. Hamilton, explains the "function of the Jerusalem temple as a bank.[10] A brief history of banking in temples in the ancient world will prepare us for an understanding of the Jerusalem temple bank." The word Corban, meaning sacrifice, is also translated treasury which suggests the sacrifices of the people were kept in a vault like the function of the Golden calf which was a common form of protecting the Reserve funds required in many banking and welfare systems and seen in so many of the Temples throughout history like those at Ephesus and Rome.

The network of Tens that was commanded by Christ and the seven men chosen in Acts 6 formed a sort of bank to handle movement of funds. The treasury was not in a vault but the pockets and purses of the people. What was needed for the daily ministration was provided through freewill offerings or what the New Testament calls charity.

Everything about the Kingdom of God is decentralized because it is delivering a power of choice or liberty to individuals rather than to a central power.[11]

The Daily bread which was rightly "divided from house to house" was provide in the early Christian community by a Corbanus of fervent Charity. This practice of "Pure Religion" by the early Church was a part of the "daily ministration" we see in Acts 6 and could include "food, clothing, and support" translated "meat" in Acts 2:46[12]

These Seven men were to serve tables but that did not mean to run a food kitchen. What it had to do with managing funds that might be needed to provide aid in distant lands especially during the dearths that were coming.

Christians were investing in the Kingdom of God but Jesus had opposed the idea of central banks where thieves and robbers could break in and steal your money or "moths" could eat it up.[13] He and John the Baptist had preached another way of providing social security through charitable practices charity and voluntarism.

Many who had once invested in the Ephesus were now investing in the system of daily ministration set up and appointed by Jesus through the early Church. The Christians did not have a need for a central bank nor a ruling class for they were organized in a network of Tens as Christ commanded. Their public ministers were titular "bondservants" who did not exercise authority one over the other like the Fathers of the earth and those men who called themselves benefactors.

Peter and the Apostles would appoint Seven men who by mutual election would attend to the business of the Church which was being neglected.[14]

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Footnotes

  1. ↑ Dio Chrysostum, Greek orator, writer, philosopher and historian of the Roman Empire in the 1st century, Or.31.54. Temple of Artemis at Ephesus, The University of Warwick
  2. ↑ History of Ephesus
  3. ↑ Aelius Aristides (Orations 23.24) Cf Murphy-O'Connor 2008:23, 65.
  4. ↑ Ephesians and Artemis: The Cult of the Great Goddess of Ephesus as the Epistle's Context By Michael Immendörfer. see chapter 4.1.3.2. Bank.
  5. ↑ from International Standard Bible Encyclopedia, Electronic Database Copyright (c)1996 by Biblesoft
  6. ↑ Trinity College of Biblical Studies
  7. ↑ In Sparta the Gerousia was composed of men over the age of sixty, an office created by Lycurgus in the seventh century BC, in his Great Rhetra.
  8. ↑ Strabo 14.1.21.
  9. ↑ 9.0 9.1 9.2 THE AMERICAN EXCAVATIONS IN THE ATHENIAN AGORA HESPERIA: [SUPPLEMENT VI, THE SACRED GERUSIA], BY JAMES H. OLIVER
  10. ↑ Mark 11:15-19, Luke 19:48-49, Matthew 21:12,13
  11. ↑ Matthew 6:19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal::21 For where your treasure is, there will your heart be also.
  12. ↑ "And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart," Acts 2:46 The word in the text translated "meat" is the Greek word "trophé " 5160 Commonly translated food, nourishment, and support. And accepted literally and figuratively by implication, rations (wages), food, meals, and meat.
  13. ↑ Matthew 6:20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
  14. ↑ Acts 6:2 Then the twelve called the multitude of the disciples [unto them], and said, It is not reason that we should leave the word of God, and serve tables.


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