📖 Ufunuo — Somo la Kina — Sehemu ya 2: Mwana wa Adamu Katikati ya Vinara📖 Revelation Intensive — Unit 2: Son of Man Among the Lampstands

Andiko: Ufunuo wa Yohana 1:9-20Text: Revelation 1:9-20

Ndugu na Mshiriki Katika DhikiA Brother and Companion in Tribulation

Yohana haandiki kama mtu wa cheo cha juu aliyesimama juu ya makanisa, bali kama mmoja wao. "Mimi Yohana, ndugu yenu, mwenye kushiriki pamoja nanyi katika dhiki na ufalme na saburi ya Yesu Kristo, nalikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu na ushuhuda wa Yesu Kristo" (Ufunuo 1:9). Anajiita ndugu yao na mshiriki wao — mwenzao anayeshiriki — katika mambo matatu kwa wakati mmoja: dhiki, ufalme na saburi. Mambo haya yanakwenda pamoja. Muumini anashiriki ufalme wa Kristo hata sasa, lakini anaufikia kupitia dhiki, na njia hiyo inatembewa kwa saburi na uvumilivu. Patmo kilikuwa kisiwa kidogo chenye miamba katika Bahari ya Aegea ambacho Warumi walikitumia kama mahali pa uhamisho. Yohana alipelekwa huko uhamishoni kwa ajili ya neno la Mungu na kwa ajili ya ushuhuda wa Yesu Kristo — yaani, kwa kuhubiri injili na kumshuhudia Bwana wake kwa uaminifu. Kwa hiyo kitabu kinachofunua ushindi wa mwisho wa Kristo kiliandikwa na mfungwa, katika kisiwa cha gereza, kwa makanisa yaliyokaribia kuteswa. Tangu mstari wa kwanza kabisa msomaji anajifunza kwamba utukufu ambao kitabu hiki kinauahidi unafikiwa kwa njia ya uvumilivu wa uaminifu, si kwa kuikwepa njia hiyo.John does not write as a lofty figure standing above the churches, but as one of them. "I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ" (Revelation 1:9). He calls himself their brother and companion — their fellow-sharer — in three things at once: tribulation, kingdom, and patience. These belong together. The believer shares Christ's kingdom even now, yet he comes to it through tribulation, and the road is walked with patient endurance. Patmos was a small, rocky island in the Aegean Sea that Rome used as a place of exile. John was banished there for the word of God and for the testimony of Jesus Christ — that is, for preaching the gospel and bearing faithful witness to his Lord. So the book that unveils the final victory of Christ was written by a prisoner, on a prison island, to congregations about to suffer. From the very first verse the reader learns that the glory this book promises is reached by the path of faithful endurance, not around it.

Katika Roho, Siku ya BwanaIn the Spirit on the Lord's Day

"Nalikuwa katika Roho, siku ya Bwana, nikasikia nyuma yangu sauti kuu kama sauti ya baragumu" (Ufunuo 1:10). Maneno "katika Roho" yanapaswa kuangaliwa kwa makini, kwa maana yanaashiria nyakati kuu za maono katika kitabu; Yohana atakuwa "katika Roho" tena atakaponyakuliwa hadi kwenye kiti cha enzi katika sura ya nne. Kuwa katika Roho ni kuinuliwa na Roho Mtakatifu katika hali ambayo Mungu anajalia kile ambacho jicho la kawaida lisingeweza kamwe kuona. Jambo hili lilimjia Yohana siku ya Bwana, siku ya kwanza ya juma, siku ya ufufuo wa Kristo, ambayo kanisa la kwanza lilikusanyika kuabudu. Hata akiwa uhamishoni, ametengwa na kusanyiko, Yohana alikuwa akiabudu, na ndipo mbingu zilipofunguka kwake. Jambo la kwanza analolisikia ni sauti kama ya baragumu — kuu, yenye amri, isiyoweza kupuuzwa — ikimwambia aandike anachokiona na kukipeleka kwa makanisa saba, ambayo kisha yanatajwa: Efeso, Smirna, Pergamo, Thiatira, Sardi, Filadelfia na Laodikia. Haya yalikuwa makanisa saba halisi katika jimbo la Kirumi la Asia, na Bwana atayazungumzia moja baada ya jingine katika sura mbili zinazofuata."I was in the Spirit on the Lord's Day, and I heard behind me a loud voice, as of a trumpet" (Revelation 1:10). The phrase "in the Spirit" is one to watch closely, for it marks the great visionary moments of the book; John will be "in the Spirit" again when he is caught up to the throne in chapter four. To be in the Spirit is to be lifted by the Holy Spirit into a state in which God grants what the natural eye could never see. This came to John on the Lord's Day, the first day of the week, the day of Christ's resurrection, on which the early church gathered to worship. Even in exile, cut off from the gathered congregation, John was worshiping, and it was then that heaven opened to him. The first thing he hears is a voice like a trumpet — loud, commanding, impossible to ignore — telling him to write what he sees and send it to seven churches, which are then named: Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. These were seven real congregations in the Roman province of Asia, and the Lord will address them one by one in the two chapters that follow.

Vinara Saba vya DhahabuThe Seven Golden Lampstands

"Nikageuka ili niione ile sauti iliyosema nami. Na nilipogeuka naliona vinara saba vya taa vya dhahabu; na katikati ya vile vinara mfano wa Mwana wa Adamu" (Ufunuo 1:12-13). Yohana anageuka kuelekea ile sauti na kwanza anaona vinara saba vya dhahabu. Mstari wa 20 utatuambia waziwazi ni nini: vile vinara saba ni makanisa saba. Picha hii ina maana tele. Kinara hakitengenezi nuru yake chenyewe; kinashikilia juu nuru kiliyopewa, ili nuru hiyo ionekane na wote walio nyumbani. Huu ndio wito wa kanisa ulimwenguni — si kung'aa kwa utukufu wake lenyewe, bali kuiinua nuru ya Kristo. Na vinara ni vya dhahabu, kwa sababu kanisa ni la thamani kwa Mungu, ghali machoni pake. Jambo la kushangaza kuliko yote ni kwamba yule aliye mfano wa Mwana wa Adamu anasimama katikati yake. Kristo aliyefufuka hayuko mbali mbinguni bila kuwajali watu wake; anatembea katikati ya makanisa yake, yuko pamoja nao, akilijua kila moja kwa undani. Ukaribu huo ni faraja na pia ni onyo, kama barua zinazofuata zitakavyoonyesha wazi."Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man" (Revelation 1:12-13). John turns toward the voice and sees first seven golden lampstands. Verse 20 will tell us plainly what they are: the seven lampstands are the seven churches. The image is rich. A lampstand does not make its own light; it holds up a light given to it, so that the light can be seen by all in the house. This is the calling of the church in the world — not to shine with its own glory, but to lift up the light of Christ. And the lampstands are golden, because the church is precious to God, costly in His sight. Most striking of all, the One like the Son of Man stands in the midst of them. The risen Christ is not far away in heaven, indifferent to His people; He walks in the midst of His churches, present with them, knowing each one intimately. That nearness is both a comfort and a warning, as the letters that follow will make plain.

Mfano wa Mwana wa AdamuOne Like the Son of Man

Sasa Yohana anaeleza sura hiyo tukufu, na kila kipengele kina maana. Yeye ni "mfano wa Mwana wa Adamu," jina lile lile ambalo Bwana Yesu alilitumia kwa ajili yake mwenyewe na jina alilopewa Mfalme wa mbinguni katika Danieli 7:13-14. Amevaa vazi lililofika miguuni na amefungwa mshipi wa dhahabu kifuani, vazi la kuhani na la mfalme. Kichwa chake na nywele zake ni nyeupe kama sufu, nyeupe kama theluji — maelezo yale yale ambayo Danieli anayatoa kuhusu Mzee wa Siku, yakionyesha umilele na usafi usio na doa wa Kristo na kuelekeza kwenye Uungu wake. Macho yake ni kama mwali wa moto, mtazamo unaochunguza na kuona yote ambao hakuna kitu kinachoweza kufichwa kwake. Miguu yake ni kama shaba safi, iliyosafishwa katika tanuru, ikizungumza juu ya nguvu na hukumu thabiti. Sauti yake ni kama sauti ya maji mengi, yenye ukuu na mamlaka yanayozidi kipimo. Katika mkono wake wa kuume ameshika nyota saba, na kinywani mwake unatoka upanga mkali wenye makali kuwili — neno la Mungu linalookoa na pia kuhukumu (Waebrania 4:12). Uso wake ni kama jua liangazavyo kwa nguvu zake, utukufu usiofunikwa, wenye mng'ao mkubwa mno kuutazama. Huyu si tena yule seremala mnyenyekevu wa Nazareti katika unyenyekevu wake, bali ni Bwana aliyefufuka na kutukuzwa katika utukufu wake, akisimama katikati ya vinara na kushika nyota.John now describes the glorious figure, and every feature carries meaning. He is "One like the Son of Man," the very title the Lord Jesus used of Himself and the title given to the heavenly King in Daniel 7:13-14. He is clothed with a garment down to the feet and girded with a golden band about the chest, the dress of a priest and a king. His head and hair are white like wool, as white as snow — the same description Daniel gives of the Ancient of Days, marking out the eternity and spotless purity of Christ and pointing to His deity. His eyes are like a flame of fire, a searching, all-seeing gaze from which nothing can be hidden. His feet are like fine brass, refined in a furnace, speaking of strength and steadfast judgment. His voice is like the sound of many waters, overwhelming in majesty and authority. In His right hand He holds seven stars, and out of His mouth goes a sharp two-edged sword — the word of God that both saves and judges (Hebrews 4:12). His countenance is like the sun shining in its strength, unveiled glory too bright to gaze upon. This is no longer the lowly carpenter of Nazareth in His humility, but the risen, exalted Lord in His glory, standing among the lampstands and holding the stars.

Usiogope: Wa Kwanza na wa MwishoDo Not Be Afraid: The First and the Last

"Nami nilipomwona, nalianguka miguuni pake kama mtu aliyekufa" (Ufunuo 1:17). Kuona kule kulizidi kile ambacho mwanadamu yeyote angeweza kustahimili; hata Yohana, mwanafunzi mpendwa aliyewahi kuegemea kifuani pa Yesu, anaanguka kana kwamba hana uhai. Lakini ndipo neema inakuja. "Akaweka mkono wake wa kuume juu yangu, akasema, 'Usiogope; mimi ni wa kwanza na wa mwisho; na aliye hai; nami nalikuwa nimekufa, na tazama, ni hai hata milele na milele. Amina. Nami ninazo funguo za mauti na za kuzimu'" (Ufunuo 1:17-18). Mkono ule ule unaoshika nyota saba unashuka kumtuliza mtumishi wake aliyeogopa. Anajiita wa Kwanza na wa Mwisho, jina ambalo Mungu analidai kwa ajili yake mwenyewe katika Isaya, na Aliye Hai aliyekuwa amekufa na sasa yu hai milele na milele. Na ameshika funguo za kuzimu na za mauti — mamlaka kamili juu ya kaburi na ulimwengu wa wafu. Kwa kanisa linalokabiliwa na kifo cha ushahidi (kufa kwa ajili ya imani), hii ndiyo faraja ya ndani kabisa inayoweza kuwazika. Yeye anayezungumza nao amepita mwenyewe katika mauti na kuyashinda, na anabeba funguo zake mshipini mwake. Hawana haja ya kuogopa kibaya kabisa ambacho adui zao wanaweza kufanya."And when I saw Him, I fell at His feet as dead" (Revelation 1:17). The sight was more than any man could bear; even John, the beloved disciple who had once leaned on Jesus' breast, falls down as though lifeless. But then comes grace. "He laid His right hand on me, saying to me, 'Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death'" (Revelation 1:17-18). The same hand that holds the seven stars reaches down to steady His frightened servant. He calls Himself the First and the Last, a title God claims for Himself in Isaiah, and the Living One who was dead and is now alive forevermore. And He holds the keys of Hades and of Death — full authority over the grave and the realm of the dead. To a church facing martyrdom, this is the deepest comfort imaginable. The One who speaks to them has Himself passed through death and conquered it, and He carries its keys on His belt. They need not be afraid of the worst their enemies can do.

Andika Maono: Yaliyopita, Yaliyopo, na YatakayokujaWrite the Vision: Past, Present, and What Is to Come

Kisha Kristo anampa Yohana agizo linalounda kitabu kizima: "Basi andika mambo hayo uliyoyaona, na mambo yaliyoko, na mambo yatakayokuwa baada ya hayo" (Ufunuo 1:19). Wasomaji wengi wameona katika mstari huu mmoja muhtasari rahisi wa sehemu tatu wa kitabu. Mambo ambayo Yohana ameyaona ni maono ya Kristo aliye hai yaliyotolewa hivi punde katika sura ya kwanza. Mambo yaliyoko yanaeleza hali ya sasa ya makanisa saba, yanayozungumziwa katika sura ya pili na ya tatu. Mambo yatakayokuwa baada ya hayo ni maono ya sura ya nne hadi ya ishirini na mbili. Si kila mfasiri anayeusisitiza muhtasari huu kwa njia ile ile kabisa, na kozi hii haisisitizi mpangilio mgumu usiobadilika; lakini mgawanyo huu wa sehemu tatu ni njia ya asili na yenye msaada ya kuhisi umbo la kitabu kizima — maono ya Bwana aliyefufuka, neno lake kwa makanisa yake ya wakati huo, na kufunuliwa kwa mambo ambayo bado yatakuja. Inafaa kuongeza kwamba mitazamo mikuu ya kufasiri yote inaukubali mfumo huu wa sehemu tatu wa yaliyokuwa, yaliyopo na yatakayokuja; inatofautiana kuhusu sehemu zipi ni zipi. Wale wanaokisoma kitabu katika mazingira yake ya karne ya kwanza wanaona sehemu kubwa ya yanayofuata kuwa mambo yaliyokuwa karibu wakati huo, yakijitokeza katika zama ambazo Wakristo walikuwa chini ya mateso makali, wakati wale wanaokisoma kama kinachohusu hasa wakati ujao wanaweka sehemu kubwa ya sura ya nne hadi ya ishirini na mbili katika mambo yatakayokuwa baada ya hayo, ambayo bado yako mbele yetu.Christ then gives John the commission that shapes the whole book: "Write the things which you have seen, and the things which are, and the things which will take place after this" (Revelation 1:19). Many readers have seen in this single verse a simple threefold outline of the book. The things which John has seen are the vision of the living Christ just given in chapter one. The things which are describe the present state of the seven churches, addressed in chapters two and three. The things which will take place after this are the visions of chapters four through twenty-two. Not every interpreter presses the outline in exactly the same way, and the course does not insist on a rigid scheme; but this threefold division is a natural and helpful way to feel the shape of the whole book — the vision of the risen Lord, His word to His present churches, and the unveiling of things still future. It is worth adding that the great interpretive approaches all accept this threefold frame of what was, what is, and what is to come; where they differ is on which parts are which. Those who read the book against its first-century setting see most of what follows as the things that were then near, unfolding in an age when Christians were under heavy persecution, while those who read it as chiefly future place most of chapters four through twenty-two in the things which will take place after this, still ahead of us.

Siri ya Nyota na VinaraThe Mystery of the Stars and the Lampstands

Mwishowe Kristo anazieleza ishara zake mwenyewe, na msomaji afanya vema kusikiliza, kwa maana hapa kitabu kinajifasiri chenyewe: "Siri ya zile nyota saba ulizoziona katika mkono wangu wa kuume, na vile vinara saba vya dhahabu. Zile nyota saba ni malaika wa makanisa saba; na vile vinara saba ulivyoviona ni makanisa saba" (Ufunuo 1:20). Vinara saba ni makanisa saba waziwazi. Nyota saba ni malaika wa makanisa saba. Neno linalotafsiriwa "malaika" linamaanisha "wajumbe," na Wakristo wamelielewa kwa njia kuu mbili. Wengine wanalichukulia kumaanisha malaika wa mbinguni walioteuliwa kuyalinda makanisa. Wengine wanalichukulia kumaanisha wajumbe au viongozi wa kibinadamu — wachungaji — wanaopeleka neno la Kristo kwa kila kusanyiko. Kwa njia yoyote ile, jambo kuu linabaki: Kristo anawashika wajumbe hawa katika mkono wake mwenyewe wa kuume, naye anatembea katikati ya vinara. Analitegemeza na kulitawala kanisa lake, naye analiona jinsi lilivyo hasa. Barua saba zinazofuata zinatiririka moja kwa moja kutoka katika maono haya, kwa maana kila moja inaanza kwa kukumbusha kipengele fulani cha Kristo mtukufu ambaye ndiye amefunuliwa hivi punde — Bwana anayejua, anayehukumu, na anayemimina upendo wake juu ya kanisa lake.Finally Christ explains His own symbols, and the reader does well to listen, for here the book interprets itself: "The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches" (Revelation 1:20). The seven lampstands are plainly the seven churches. The seven stars are the angels of the seven churches. The word translated "angels" means "messengers," and Christians have understood it in two main ways. Some take it to mean heavenly angels appointed to watch over the churches. Others take it to mean the human messengers or leaders — the pastors — who carry Christ's word to each congregation. Either way, the great point stands: Christ holds these messengers in His own right hand, and He walks in the midst of the lampstands. He upholds and governs His church, and He sees it exactly as it truly is. The seven letters that follow flow directly out of this vision, for each one opens by recalling some feature of the glorious Christ who has just been revealed — the Lord who knows, judges, and pours out His love upon His church.

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