神的全能和以神为中心/罪导致毁灭-Majesty and Centrality of God/Destructiveness of Sin
神的全能以神为中心/罪导致毁灭-Majesty and Centrality of God/Destructiveness of Sin
The vision which John is about to receive begins with praise for God as the Creator of the universe. Through the songs of various creatures, God’s great majesty is declared to be worthy of glory, honor, and power. Significantly, sharing in that honor is he who is called “Lion of the tribe of Judah” and also “the Lamb.” Both descriptions are obvious references to Jesus the Christ.
With the opening now of the seven seals, John sees four symbolic horses, the souls of Christian martyrs, and preparation for the blowing of seven trumpets. In all of this is a reminder that, despite the power of sin, there is always a remnant of God’s people who remain faithful, even in the face of martyrdom.
One of the most unique and intriguing writings of all Scripture comes as a fitting conclusion to God’s revelation to man. It is a writing reminiscent of the recorded visions of Ezekiel and Daniel. Its true Author by revelation is Jesus Christ, and the apostle John simply acts as scribe. In his last years, perhaps around A.D. 95–96, the aging apostle is found exiled on the Greek island of Patmos during the reign of the Roman Emperor Domitian. On a particular Lord’s day, as John relates the experience, he receives through an angel a revelation from the Spirit of God in which he is directed to write what he sees and to send it to seven churches in Asia. Those churches, as well as others at this time, are facing severe persecution and suffering because of their faith in Christ. The circumstances therefore warrant both admonition and encouragement.
What John sees and records is a prophecy, both strange and moving, in which Christ as sovereign Lord engages in battle with the forces of evil and is clearly the Victor. The account is couched in figurative language, supernatural imagery, and verbal and numerical symbolism that is not easy to fully comprehend. Yet it stirs an excitement about the future for all Christians and gives hope that present sufferings will be lost in a victory so wonderful that the mind of man can only begin to grasp it.
The Revelation is the consummation of God’s scheme of redemption for man, as presented systematically throughout the Bible. In the early Genesis account, God was declared to be the omnipotent Creator of the universe, worthy of praise for his majesty and power. The created universe was wholly good until penetrated by the power of Satan, who acquainted man with the evil of sin and its consequences. Because of man’s sin, man came to need redemption and reconciliation with God. Through his chosen nation of Israel, God provided for that redemption. The Old Testament records God’s power of judgment which was made known through Moses, the law, and the prophets. Then, as recorded in the Gospel accounts, came the good news that man’s Redeemer had come to earth in fulfillment of the law and prophecy. Jesus the Christ brought a new righteousness of faith, a faith having the power of salvation. In dying on the cross and in being resurrected from the grave, Jesus triumphed over Satan’s power of death. Based upon that demonstration of his lordship and power, the church was born and grew to swelling numbers and influence. When the church was met with opposition and persecution, the apostles and other inspired writers penned their various epistles to encourage their fellow Christians to persevere, in prospect of their final redemption in the life to come.
God’s scheme of redemption thus becomes the theme of his revelation to John. The revelation unfolds now as the aging apostle begins to relate with unmatched excitement the glorious vision which he has been called to share.
约翰的第一封信/行在公义的光里/关于敌基督者的警告-First Letter by John/Walking in Light of Righteousness/Warning about Antichrists
约翰的第一封信/行在公义的光里/关于敌基督者的警告-First Letter by John/Walking in Light of Righteousness/Warning about Antichrists
Toward the end of the first century the church begins to face serious challenges both from without and from within. Persecution and suffering are the shared fate of Christians everywhere. Yet an even greater enemy has come from within—the enemy of false teaching. The Gnostic philosophy, popular at this time, teaches that matter is inherently evil, and that human flesh is therefore evil. This philosophy has led not only to flagrant immorality in exercise of fleshly desires but also to the conclusion that God himself could not possibly become flesh. That, of course, is clearly a threat to the Christian belief that Jesus appeared in human flesh. Who might better be fitted to warn of this error than one who had personally known Jesus and who had witnessed the evidences of his deity? Who might have occupied such a position of respect and authority that Christians everywhere would accept his word as truth? Perhaps none other than the now-aging apostle John. Although he does not directly name himself, John is undoubtedly the author of three brief letters which appear to have been written about A.D. 90–95, perhaps from Ephesus.
The first of John’s letters is not addressed to any one church or individual in particular. It is probably intended for widespread circulation. As if he were their father, John writes to his “little children” about the need to continue walking in the light of God’s righteousness. He warns his readers about the antichrists—those who teach that Jesus was not God in the flesh. Concerned with their daily walk, as well as their belief in Jesus’ deity, John exhorts them to lead lives befitting children of God. He points out that true believers can be distinguished from unbelievers by their mutual love, godly lives, and obedience to God’s commands. John concludes his letter by noting the assurance and security which God’s children have in Jesus Christ.
John’s second and third letters appear to have been written together, near the same time as the first. These, however, are more personal in nature. Calling himself simply “the elder,” John addresses his second letter somewhat mysteriously to “the chosen lady and her children.” Whether that means a particular woman and her family or refers symbolically to a given church is not wholly clear, but it is probably the former, since no other symbolic language appears in the letter. In content this letter is a brief summary of John’s more general letter, together with a personal note at the end.
The third short letter of John is addressed to a Christian named Gaius, apparently a leader in the church—perhaps the church to which the second letter was addressed. In this letter John commends Gaius for his hospitality and for having been supportive of itinerant evangelists. He also notes his displeasure toward a man by the name of Diotrephes, who had been antagonistic both to these traveling evangelists and to John’s own teaching. It may well be that Diotrephes has come to accept some of the Gnostic teaching which John is trying to combat, or perhaps he is attempting to prevent any threat to his personal influence in the local congregation. In contrast to Diotrephes, a brother named Demetrius is highly commended. Although brief in content, the letter is a good example of Christian relationships and individual concern.