Editorial Keynotes

II John. C. 92 A. D., from Ephesus. Con­siderable discussion as to whether the "elect lady" is a Christian matron, or a particular church and its members. Evidence declared by many to favor an individual, "the elect Kyria," a Christian matron whose Christian household was threatened by invasion of false teachers, and John warns against them. Thus deals with family religion, and essentials of personal walk. This view adopted by Bengel, De Wette, Guericke, Lucke, Bleek, Credner, Neander, Ols­hausen, Dusterdeick, Ebrard, Davidson, Alford, Alexander, etc. Key phrase: "the truth,"—that is, the body of revealed truth, the Scrip­tures as authority for doctrine and life, as em­bodied in Christ. Brevity and comparative un­importance naturally retarded acceptance, and limited quotation in early literature.

(Listed in Muratorian Canon, and by Ire­naeus, Clement of Alexandria, Old Latin, Egyp­tian, and Syriac. General acceptance by third century.)

III John. C. 92 A. D., from Ephesus. Prob­ably written about same time as second. Ad­dressed to Gaius, a faithful member. Three by name of Gaius: (1) Of Corinth (1 Cor. 1:14; Rom. 14:23) ; (2) of Derbe (Acts 20:4); and (3) of Macedonia (Acts 29:29). One of the most common names among Greeks and Ro­mans. Gives insight into form of early church organization, how it propagated gospel by send­ing forth traveling missionaries, and sustain­ing them. Warns against schism. Ambitious men pushing to front; speculative men in­culcating error. Admonishes Gaius to beware of Diotrephes, who rejected apostolic letters and authority, also ministry of visiting breth­ren, using his authority to resist truth and protect heresy. First experiment in episcopacy known to us by name. Evidently had power of excommunication in church where Gaius, a member, was exercising power in imperious manner. Marks beginning of that priestly as­sumption over churches in which the apostolic order disappeared.

(External evidence less strong than for 2 John. Mentioned by Dionysius of Alexandria, Origen, and Eusebius. Found in Old Latin, omitted in Peshito. Recognized by councils of Laodicea in 363, Hippo in 393, and Carthage in 397.

Revelation. 96 A. D., from Patmos. Not only last in canon, but last to be written. More than quarter of century had elapsed since the final writings of Paul, Jude, and Peter. During this period John was the only living apostle who had seen and conversed with Jesus. Youngest of disciples, he lived to great age. Was around ninety when banished by Do­mitian to Patmos. For seventy years his wit­ness was associated with triumphs of Chris­tianity. All attempts by critics to show that Revelation was written by another than the apostle, because of different literary style, have proved futile. Dionysius of Alexandria in third century first to put forward John the Presbyter as author. But presbyter and elder are from the same (cf. 1 Peter 5:1), and his­tory knows no such mythical figure. Gospel in simple, flowing Greek, while Revelation is in broken style, violating Greek grammatical con­struction. But as historian he used different style froth prophet disclosing future. More­over, superior Greek of Gospel, which preceded, indicates apostle's now advancing years. At­tempt to place writing during Neronic persecu­tion (c. 68) likewise futile.

Written initially for Christians in Asia suf­fering bitter persecution begun under Domit­ian, one of greatest tyrants of all ages, who demanded emperor worship from all subjects. Romans had for centuries by war and con­quest enslaved world, carrying thousands of captives to Italy. Whole fabric of empire rested on basis of human subjugation and slav­ery. Emperor set himself up in place of God as object of worship. Altars erected in every city, upon which sacrifice was to be offered to him,—so emperor worship a crucial issue. Nero's persecutions did not reach provinces in Asia, while there were systematic and wide­spread onslaughts there by Domitian. Begin­ning at Rome, he sent forth waves that touched the far shores of Asia, and Ephesus where John was in charge of large and influential churches for which Paul had been responsible prior to martyrdom. John evidently remained in Jerusalem until death of Paul and Peter, destruction of Jerusalem, and death of Mary, who had been left in his charge by Jesus. Then made way to Asia Minor and settled at Ephesus.

Internal evidence incompatible with early date, as conditions in churches could not have developed so early. Laodicea, for example, was destroyed by earthquake in 62 A. n., many years before the condition described in 3:17 could obtain, and which formed basis of prophetic depiction of final phase of Christian church. Unanimous voice of Christian antiq­uity attests that John was banished by order of Domitian. Irenus, Clement of Alexandria, Origen, Eusebius, Victorinus, and Jerome con­cur in this, Tremens affirming it was written "almost within our generation at the end of the reign of Domitian," and that this he ob­tained from Polycarp, who personally knew John. At Domitian's death in September, 96, the Christian exiles were liberated in reign of Nerva. John lived until Trajan ascended im­perial throne.

Apocalypse, meaning the uncovering of that which is concealed, was written under symbolic figures, because of limitations of free speech, so enemies could not understand it, since they are described as to be judged and destroyed while Christians were to be delivered. But message is for all time, culminating in last days—so primarily for this generation. Un­covers future, comforting both sufferers from Domitian and those of subsequent ages, pre­dicting course of both political and ecclesias­tical empire, of apostasy in church, of revival of truth, triumph of Christ and righteousness over all enemies, and thus ending the great conflict of ages, the martyrs for the word of God sharing this future glory. Wisely as­signed to its place as closing book of canon.

(In internal evidence, surpasses all others, as its prophecies register nineteen centuries of fulfillment. Seventeen leading witnesses in first three centuries vouch for authenticity, including Polycarp, Polycrates, Ireninus, Apollo­nius, Clement of Alexandria, Origen, and histo­rian Eusebius. Accepted throughout West. Only in East was there hesitancy for a time.)

L. E. F.