(f) "And forgive us our debts, as we also have forgiven our debtors”
According to the beliefs of Israel, God is a God merciful and all-merciful, so forgiving mistakes, transgression, and sin of man (cf. Ex 34:6-7; Numbers 14:18; Neh 9:17; Psalm 78:38, 86: 5, 103:3; Mi 7:18). Even though human sin is very large and heavy, but if he begged for forgiveness, God definitely willing to forgive him (cf. Gen. 18:16-33). As children of God, the students are required to be perfect like God: "Be ye therefore perfect as your heavenly Father is perfect!" (Cf. Mt 5:48). They should also be generous as God: "Be ye merciful, even as your Father is merciful!" (Cf. Lk 6:36). Not only to friends, but also against enemies (cf. Mt 5:44, Luke 6:27-28.35). In terms of forgiveness, they should behave like God who is always willing to forgive continuously / without using the calculation (cf. Matthew 18:21-22, Luke 17:3-4). If God was willing to forgive their sins, then they should also be willing to forgive the sins of others (cf. Mt 18:23-35). Willingness to forgive others God will make too willing to forgive their sin: "For if you forgive people, your heavenly Father will also forgive you. But if ye do not forgive, your Father will not forgive your mistakes!" (Cf. Mt 6:14-1_5; Mark 11:25-26, Luke 6:37-38). Therefore, before praying to beg forgiveness for the sins of their own, students must first be willing to forgive those who sinned against them (cf. Mt 5:23-24; Mark 11:25), as well as ask forgiveness of God for him (cf. Lk 23 : 34).
(g) "And do not lead us into temptation, but deliver us from evil"
Trials are a test of one's faith (cf. James 7:2-3.72). Perpetrator trials could God himself (cf. Gen. 22:1-79), but can also Satan by permission of God (cf. Job 1:7-2:13). However, the real temptation does not come from God or the Devil, but rather from the desire of man himself (cf. James 1:13-14). In the history of human faith, not many people who pass the test of faith, like Abraham (cf. Gen. 22:1-79), Job (cf. Job 1:1-2:1.3), Eleazar (2 Macc 6:18-31) and Jesus (cf. Mt 4:1-11; Mark 1:12-13, Luke 4:1-13). Most human beings with Adam and Eve, which is likely to be tempted and fall into sin (cf. Gen. 3:1-7). When dealing with deceptive worldly pleasures, they easily fall into temptation (cf. Mt 13:22; Mrk4: 19, Luke 8:14, 1 Tim 6:9-10). Similarly, if the experience of oppression and persecution for the faith, they easily fall away (cf. Mt 13:21; Mark 4:17, Luke 8:13). Aware of human weakness, Jesus counseled his disciples to keep watch and pray / that they do not fall into temptation: "Watch and pray, that ye enter not into temptation: the spirit is willing, but the flesh is weak!" (cf. Mt 26:41; Mark 14:38, Luke 22:40,46). To prevent collapse, they should ask God, so strong in temptation and delivered from evil (cf. Mt 6:13, Luke 11:4). God, who knows human weakness, would not let the man be tempted beyond your strength. At the time of man is tempted, God will give man a way out, so that man can endure (cf. 1 Cor 10:13).
(h) ("For Yours is the kingdom and the power and the glory forever. Amen.")
Doxology (call for praise) to God is not contained in the manuscript (manuscript) of the oldest Gospels of Matthew, and was not present in all the manuscripts of the Gospel of Luke. Doxology was first found in the Didache or Teaching of the Twelve Apostles, which is also derived from the first century AD, about the year AD 50-70. In the Didache version of the doxology, no mention of "kingdom", only "power" and "glory" (cf Did 8:2). The word "kingdom" was added later by the new Apostolic Constitution (cf. AC 7,24,1). According to Jewish custom, prayer should be closed with a doxology. So it can be understood, if the Lord's prayer is also closed with a doxology. In the Old Testament, God is often touted as the owner of the kingdom (cf. 1 Chronicles 29:11; Ps 22:29; Ob 27), power (cf. Ps 62:12; 68:35; Job 25:2), and the glory (cf. 1 Chronicles 29:12; Psalm 29:1: 96:7) for ever. So by saying the doxology, the students reiterated his hope that soon restored the sovereignty of God (cf. Rev 1:6; 4:11; 5:13). Doxology after the Lord's prayer is similar to that spoken of David doxology: "Blessed art thou, O Lord, God of our father Israel, from eternity, forever and ever. Oh my God, yours is the greatness and glory, honor, fame and greatness, yes, everything in heaven and on earth! Oh my God, yours is the kingdom and You are supreme above all as the head. For wealth and glory come from thee, and thou hast power over all things; in your hand is power and glory; in your hands is the power of raising and cemented everything! " (Cf. 1 Chr 29:10-12).
END.
Thursday, March 22, 2012
LORD’S PRAYER MATTHEW GOSPEL VERSION (3)
(d) " Your will be done, on earth as it is in heaven."
As the Creator of heaven and earth and everything in it, God is worthy of respect by all creation both on earth and in heaven (heaven), to live according to His will (cf. Ps 40:9; 143:10). In this case, Jesus has given an example, how should a man live, that is by always doing the will of God (cf. Jn 4:34; Hebrews 10:7.9). That guide is no longer the will of his own life, but the will of God: " but not My will be done, but let Yours be done." (cf. Lk 22:42; Matthew 26:39; Mark 14:36). According to Jesus, the execution of the will of God is the entrance into the kingdom of God (cf. Mt 7:21), and a measure of kinship with Jesus (cf. Mt 12:50; Mark 3:35, Luke 8:21). So Paul advises that Christians seek to know God's will and live according to it (cf. Rom 12:2; Eph 5:17). Whoever recognizes the Lord as King of the universe (cf. Ps 47:3.8; Zech 14:9), he would behave and act like Mary, is aware of his status as a servant of God, so that is always ready to carry out his will: "Behold the handmaid Lord, be to me according to your word! "(cf. Lk 1:38; 17:10). Although it is difficult to understand God's will (cf. Lk 1:34), he dared to take the risk, because he believed that God's salvation, not destruction (cf. Ezek 18:23:32, 1 Tim 2:4, 2 Peter 3:9). So ask that "God's will done on earth and in heaven" means the request to honor God, the Creator of heaven and earth (cf. Gen 14:19), restored (cf. Mal 1:5).
(e) " Give us this day our daily bread."
Food and clothing are the two basic needs of people (cf. Deut 10:18, 1 Tim 6:8). Nevertheless, humans do not have to worry about what he wanted to eat and what to wear it (cf. Mt 6:25, 31), because God knows what it takes human beings (cf. Mt 6:32). If God knows the animals and plants need attention very well, certainly He will also pay attention to human needs far more valuable than animals and plants (cf. Mt 6:26-30). Not since the beginning, God has provided food and clothing to men (cf. Gen. 1:29; 3:21)? Human origin would try, he would get the necessary food (cf. Gen 3:17-19; 2 Thessalonians 3:10), because God never fails to notice creation (cf. Ps 145:15-16; 147:9). God always gives food to all living creatures, each in time (cf. Ps 104:27). In order to live, people just need enough food every day, no need to overdo it. Because human life does not depend on the abundance of food, but the power of God (cf. Lk '6 -21 1.2:1). Therefore, neither Jesus nor Paul advises believers to be aware of all covetousness (cf. Lk 1215; 1 Tim 6:9-10). The faithful must live with a sense of enough for the gift of God every day (cf. Mt 6:34; 1 Tim 6:6-7). "But if we have food and clothing, enough!”, says Paul (cf. 1 Tim 6:8).
To be continued ...
As the Creator of heaven and earth and everything in it, God is worthy of respect by all creation both on earth and in heaven (heaven), to live according to His will (cf. Ps 40:9; 143:10). In this case, Jesus has given an example, how should a man live, that is by always doing the will of God (cf. Jn 4:34; Hebrews 10:7.9). That guide is no longer the will of his own life, but the will of God: " but not My will be done, but let Yours be done." (cf. Lk 22:42; Matthew 26:39; Mark 14:36). According to Jesus, the execution of the will of God is the entrance into the kingdom of God (cf. Mt 7:21), and a measure of kinship with Jesus (cf. Mt 12:50; Mark 3:35, Luke 8:21). So Paul advises that Christians seek to know God's will and live according to it (cf. Rom 12:2; Eph 5:17). Whoever recognizes the Lord as King of the universe (cf. Ps 47:3.8; Zech 14:9), he would behave and act like Mary, is aware of his status as a servant of God, so that is always ready to carry out his will: "Behold the handmaid Lord, be to me according to your word! "(cf. Lk 1:38; 17:10). Although it is difficult to understand God's will (cf. Lk 1:34), he dared to take the risk, because he believed that God's salvation, not destruction (cf. Ezek 18:23:32, 1 Tim 2:4, 2 Peter 3:9). So ask that "God's will done on earth and in heaven" means the request to honor God, the Creator of heaven and earth (cf. Gen 14:19), restored (cf. Mal 1:5).
(e) " Give us this day our daily bread."
Food and clothing are the two basic needs of people (cf. Deut 10:18, 1 Tim 6:8). Nevertheless, humans do not have to worry about what he wanted to eat and what to wear it (cf. Mt 6:25, 31), because God knows what it takes human beings (cf. Mt 6:32). If God knows the animals and plants need attention very well, certainly He will also pay attention to human needs far more valuable than animals and plants (cf. Mt 6:26-30). Not since the beginning, God has provided food and clothing to men (cf. Gen. 1:29; 3:21)? Human origin would try, he would get the necessary food (cf. Gen 3:17-19; 2 Thessalonians 3:10), because God never fails to notice creation (cf. Ps 145:15-16; 147:9). God always gives food to all living creatures, each in time (cf. Ps 104:27). In order to live, people just need enough food every day, no need to overdo it. Because human life does not depend on the abundance of food, but the power of God (cf. Lk '6 -21 1.2:1). Therefore, neither Jesus nor Paul advises believers to be aware of all covetousness (cf. Lk 1215; 1 Tim 6:9-10). The faithful must live with a sense of enough for the gift of God every day (cf. Mt 6:34; 1 Tim 6:6-7). "But if we have food and clothing, enough!”, says Paul (cf. 1 Tim 6:8).
To be continued ...
Wednesday, March 21, 2012
LORD’S PRAYER MATTHEW GOSPEL VERSION (2)
(b) "Hallowed be Your name"
For Israel, a name not just a name, call or identification, but states the nature, character or personality who has it (cf. 1 Sam 25:25). So the "sanctifying God's name" means the glory, raise or elevate the identity of God. The prophets are often expressed the desire of God to "sanctify His name" in the midst of the nations (cf. Ezekiel 36:23), especially among the people of Israel (cf. Isa 29:23).
In connection with the will of God, the people of Israel should strive to maintain the "sanctity of the name of God" (cf. Lev 78:21.; 19:12; 21:6), with a holy life according to the commandment of God (cf. Lev 18:1-5; 19:7-2; 20:7.26). In that context, Jesus invites his disciples to "sanctify the name of Allah", ie by doing good deeds in the midst of a crowd, so that by seeing these good deeds, they were finally "glorify the Father in heaven" (cf. Mat 5:15). So the holy name of God first of all with "good works" instead of "speech lip" cf. Isaiah 29: t3: Matthew 15:8; Mark 7:6). Not enough to exclaim: "Holy, holy, holy is the Lord!" (cf. Isaiah 6:3; Rev. 4:8), but by doing good in everyday life (cf. Mt 7:21; 2 Thessalonians 3:13; James 2:1,4).
(c) " Your kingdom come "
According to the belief of Israel, "The Lord is King for ever and ever" (cf. Ps 70:76; 29:10; 146:10). Not only the King of Israel, but the king over all the earth (cf. Ps 47:3.8; Za 1.4:9). Unlike the other kings, the Lord is the "King of Glory" (cf. Ps 24:7-10), aka "King of Kings" (cf. Dan B: 25), which is to be worshiped by all people of all nations, including the king (Za cf. 14:16). So ask that "God's kingdom come" means to ask that God may soon be king over all the earth, so that everyone bow down and worship him as King of the universe with decorated with holiness of life (cf. 1 Chr 1.6:29-31; Psalm 96:8-10) . If God is to reign on the earth, enmity and war will no longer exist (cf. Isaiah 9:4; 11:6-8). The whole earth will be filled with everlasting peace and no end (cf. Isaiah 9:6 a). As the "Prince of Peace" (cf. Isaiah 9:5), God will rule with justice, truth, honesty and faithfulness (cf. Isaiah 9:6 b; 11. :4-5), so that "no one shall not hurt or applicable rotten", because "the whole earth is full of the knowledge of God" (cf. Isaiah 11:9). With the coming of Jesus to reveal God in this world (cf. Jn 1:18), indeed "the kingdom of heaven (God) is at hand" (cf. Mt 4:17; Mark 1:15). Isaiah's prophecy about the year of the Lord (cf. Isaiah 61.: 1.-2) has begun to be fulfilled (cf. Lk 4:17-21). For in Jesus, began to rise truth, peace and joy by the Holy Spirit (cf. Rom 14:17).
To be continued ...
For Israel, a name not just a name, call or identification, but states the nature, character or personality who has it (cf. 1 Sam 25:25). So the "sanctifying God's name" means the glory, raise or elevate the identity of God. The prophets are often expressed the desire of God to "sanctify His name" in the midst of the nations (cf. Ezekiel 36:23), especially among the people of Israel (cf. Isa 29:23).
In connection with the will of God, the people of Israel should strive to maintain the "sanctity of the name of God" (cf. Lev 78:21.; 19:12; 21:6), with a holy life according to the commandment of God (cf. Lev 18:1-5; 19:7-2; 20:7.26). In that context, Jesus invites his disciples to "sanctify the name of Allah", ie by doing good deeds in the midst of a crowd, so that by seeing these good deeds, they were finally "glorify the Father in heaven" (cf. Mat 5:15). So the holy name of God first of all with "good works" instead of "speech lip" cf. Isaiah 29: t3: Matthew 15:8; Mark 7:6). Not enough to exclaim: "Holy, holy, holy is the Lord!" (cf. Isaiah 6:3; Rev. 4:8), but by doing good in everyday life (cf. Mt 7:21; 2 Thessalonians 3:13; James 2:1,4).
(c) " Your kingdom come "
According to the belief of Israel, "The Lord is King for ever and ever" (cf. Ps 70:76; 29:10; 146:10). Not only the King of Israel, but the king over all the earth (cf. Ps 47:3.8; Za 1.4:9). Unlike the other kings, the Lord is the "King of Glory" (cf. Ps 24:7-10), aka "King of Kings" (cf. Dan B: 25), which is to be worshiped by all people of all nations, including the king (Za cf. 14:16). So ask that "God's kingdom come" means to ask that God may soon be king over all the earth, so that everyone bow down and worship him as King of the universe with decorated with holiness of life (cf. 1 Chr 1.6:29-31; Psalm 96:8-10) . If God is to reign on the earth, enmity and war will no longer exist (cf. Isaiah 9:4; 11:6-8). The whole earth will be filled with everlasting peace and no end (cf. Isaiah 9:6 a). As the "Prince of Peace" (cf. Isaiah 9:5), God will rule with justice, truth, honesty and faithfulness (cf. Isaiah 9:6 b; 11. :4-5), so that "no one shall not hurt or applicable rotten", because "the whole earth is full of the knowledge of God" (cf. Isaiah 11:9). With the coming of Jesus to reveal God in this world (cf. Jn 1:18), indeed "the kingdom of heaven (God) is at hand" (cf. Mt 4:17; Mark 1:15). Isaiah's prophecy about the year of the Lord (cf. Isaiah 61.: 1.-2) has begun to be fulfilled (cf. Lk 4:17-21). For in Jesus, began to rise truth, peace and joy by the Holy Spirit (cf. Rom 14:17).
To be continued ...
Monday, March 19, 2012
LORD’S PRAYER MATTHEW GOSPEL VERSION (1)
Lord’s Prayer version of the Gospel of Matthew, there is the Matthew 6:5-15, where Jesus teaches how to disciples should pray. In teaching, Jesus advises two important points regarding with prayer. First, he advises his disciples, that they "do not pray like the hypocrites," which love to show off his prayer in front of the crowd (cf. v. 5). To avoid hypocrisy, let the disciples to pray in secret, which is much from the crowd (cf. v. 6). Second, Jesus counseled His disciples, so that in prayer, they "do not long-winded as the habits of people who do not know God"(cf. v. 7). Rather than beat around the bush, far better they instantly convey what they need: for before they ask for, really God knows (cf. v. 8). After Jesus suggests two important things are, He then taught the Lord’s Prayer in the following:
'Our Father who is in heaven, Hallowed be Your name.
'Your kingdom come. Your will be done, On earth as it is in heaven.
'Give us this day our daily bread.
'And forgive us our debts, as we also have forgiven our debtors.
'And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.]' (New American Standard Bible (NASB) Version)
(a) "Our Father who is in heaven"
In teaching his disciples, Jesus were often refer to God as "Father which is in heaven "(cf. Mt 5:16,45,48; 6:14,26,32, 7:11.; 18:14) or "My Father in heaven" (cf. Mt 7:21; 10:32,33; 12:50; 18:10,19,35), for "Father" of the disciples and "Father" is the same Jesus (cf. Jn 20:17). They should not call anyone "father of the earth
this ", because they only have one" Father ", ie "He who is in heaven" (cf. Mt 23:9). with refer to God as "Father", the human relationship with God has been increased from the relation between the "creation" and "Creator" to be a relation between the "child" and "Father" cf. Mk 14:36; Rom 8:15; Gal 4:5). Another of the relation "creation" and "Creator" is very tenuous (cf. Isa 55:9), the relation "child" and "Father" is very intimate, so they know each other well with each other
(cf. Mt 11:27). The students get to know "the Father" well, because Jesus had been introduced to them (cf. Jn 1:18; 14:6-11). As friends of Jesus (cf. Jn 15: 15), students has been fused with Jesus (cf. Jn 6:56; 17:23), so that with Him they shall cry: "Abba, Father!"(cf. Rom 8:15; Gal 4:6). So, by exclaiming: "Our Father who art in heaven" (cf. Mt 6:9), the students build close relationships with God, so that they can pray with ease, without fear for submit their requests to God. To foster the spirit of togetherness among students, specifically used the word "we" instead of the word "I". For God is not Father to one person or group of persons only, but the Father for all people (cf. Matthew 5:45).
To be continued ...
'Our Father who is in heaven, Hallowed be Your name.
'Your kingdom come. Your will be done, On earth as it is in heaven.
'Give us this day our daily bread.
'And forgive us our debts, as we also have forgiven our debtors.
'And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.]' (New American Standard Bible (NASB) Version)
(a) "Our Father who is in heaven"
In teaching his disciples, Jesus were often refer to God as "Father which is in heaven "(cf. Mt 5:16,45,48; 6:14,26,32, 7:11.; 18:14) or "My Father in heaven" (cf. Mt 7:21; 10:32,33; 12:50; 18:10,19,35), for "Father" of the disciples and "Father" is the same Jesus (cf. Jn 20:17). They should not call anyone "father of the earth
this ", because they only have one" Father ", ie "He who is in heaven" (cf. Mt 23:9). with refer to God as "Father", the human relationship with God has been increased from the relation between the "creation" and "Creator" to be a relation between the "child" and "Father" cf. Mk 14:36; Rom 8:15; Gal 4:5). Another of the relation "creation" and "Creator" is very tenuous (cf. Isa 55:9), the relation "child" and "Father" is very intimate, so they know each other well with each other
(cf. Mt 11:27). The students get to know "the Father" well, because Jesus had been introduced to them (cf. Jn 1:18; 14:6-11). As friends of Jesus (cf. Jn 15: 15), students has been fused with Jesus (cf. Jn 6:56; 17:23), so that with Him they shall cry: "Abba, Father!"(cf. Rom 8:15; Gal 4:6). So, by exclaiming: "Our Father who art in heaven" (cf. Mt 6:9), the students build close relationships with God, so that they can pray with ease, without fear for submit their requests to God. To foster the spirit of togetherness among students, specifically used the word "we" instead of the word "I". For God is not Father to one person or group of persons only, but the Father for all people (cf. Matthew 5:45).
To be continued ...
Friday, January 6, 2012
Explore the meaning of the Lord's Prayer
Lord's Prayer, the most popular prayer among Christians, with every denomination (Catholic, Protestant, Pentecostal, Orthodox, Anglican, and so on). For most Christians, the prayer "Our Father" has become rote, so it can easily be pronounced without reading. How popular and important LORD'S PRAYER, then in 1875 in Jerusalem (where Jesus taught the "Lord's Prayer" and prophesied the destruction of Jerusalem), built a church with the name "Pater Noster", which all the walls are adorned with the Lord's Prayer in various languages of the world. In the Church "Pater Noster" is, the pilgrims seemed to hear again the Lord Jesus taught the "Lord's Prayer".
In the Bible, there are two versions of "The Lord's Prayer", the version of Matthew's Gospel (cf. Mt 6:9-13) and the Gospel of Luke (cf. Lk 11:2-4). The Lord's Prayer Matthew version slightly longer than the Lord's Prayer Luke's version.
Next: Description privilege of the Lord's Prayer from the two existing versions. Starting from Matthew.
In the Bible, there are two versions of "The Lord's Prayer", the version of Matthew's Gospel (cf. Mt 6:9-13) and the Gospel of Luke (cf. Lk 11:2-4). The Lord's Prayer Matthew version slightly longer than the Lord's Prayer Luke's version.
Next: Description privilege of the Lord's Prayer from the two existing versions. Starting from Matthew.
Thursday, October 27, 2011
Jesus, the Light of the Nations
In light of expectation of the coming Messiah (a Greek / Latin: Messiah, Savior), the Lord will send his Messiah as the "light of nations". The term "nations" in Hebrew refers to nations other than Israel.
Therefore the word of Jesus Christ that anyone who follows him "do not walk in darkness, but will earn the Light of Life)", are carefully fulfilled the prophecy of the prophet Isaiah 8: 23-9:1 that in the original reads: "... derek hayyam, 'aver hayyarden Gelil haggoyim. Ha' am haholekim behoshek ra'u 'or gadol, yosyevi be arets tsalmavet' or negah aleikhem"(... road to the sea, the region across the Jordan, Galilee: the territory of other nations. The nation who walk in darkness, have seen a great light, those who dwell in the land of thick darkness, the light has shone upon it).
So, 'Isa al-Masih is the Light of the world, that enlightens every person who walked in darkness so that they acquire the Light of Life. And since the coming of the Messiah, the walls of Jewish exclusivism, destroyed. Jesus is not only sent to the Children of Israel, but He became the Saviour of the World. Like a light that never restrict His light, shining in the courtyard of the kings or in the gutter trash.
Nations once considered low, a people who regarded the religious laity, all visited by His light brightly lit. Knows no distinction, no discrimination.
In Jewish terminology, the term "ha'am haholekim beheshek" (the nations who walked in darkness) and "arets tsalmavet" (domestic gloom or literally: "the country is overshadowed by the death"), meaning roughly close to the Arabic term "jahiliah" (ignorance). While the term 'goyim' (Gentiles, "non-Jewish") also contains the meaning of "heathen nations" who do not know God, who is worshiped by the people of Israel. So, its connotation is very humbling. Not only the religions of non-Jews, but also other nations.
Expectation of the Jews themselves, also called the Messiah who would come as "Light of the Gentiles"('or hagoyim). Jesus was more explicit expression again: Ani 'or ha' olam (I am the Light of the World). The interpretation of Jewish rabbis, 'or (light) is always associated with a conversation about the coming Messiah. For example, in Isaiah 49:6 God said to the Messiah, called the Servant of Yahweh ('Ebed Yahweh): "I will also give thee for a light of the nations, that My salvation may be unto the end of the earth." (Compare also: Isaiah 60:1 and Daniel 2:22).
It should be noted, statements of Jesus as the Light of the World is also fulfilled the prophecy of the prophet Zechariah (Zech. 14:16-20) that His glory will be revealed in Jerusalem at the Feast of Tabernacles. Interpretations of pre-Christian Jews, especially those written in the Targums, also connects this verse with the glory of the coming Messiah.
Therefore the word of Jesus Christ that anyone who follows him "do not walk in darkness, but will earn the Light of Life)", are carefully fulfilled the prophecy of the prophet Isaiah 8: 23-9:1 that in the original reads: "... derek hayyam, 'aver hayyarden Gelil haggoyim. Ha' am haholekim behoshek ra'u 'or gadol, yosyevi be arets tsalmavet' or negah aleikhem"(... road to the sea, the region across the Jordan, Galilee: the territory of other nations. The nation who walk in darkness, have seen a great light, those who dwell in the land of thick darkness, the light has shone upon it).
So, 'Isa al-Masih is the Light of the world, that enlightens every person who walked in darkness so that they acquire the Light of Life. And since the coming of the Messiah, the walls of Jewish exclusivism, destroyed. Jesus is not only sent to the Children of Israel, but He became the Saviour of the World. Like a light that never restrict His light, shining in the courtyard of the kings or in the gutter trash.
Nations once considered low, a people who regarded the religious laity, all visited by His light brightly lit. Knows no distinction, no discrimination.
In Jewish terminology, the term "ha'am haholekim beheshek" (the nations who walked in darkness) and "arets tsalmavet" (domestic gloom or literally: "the country is overshadowed by the death"), meaning roughly close to the Arabic term "jahiliah" (ignorance). While the term 'goyim' (Gentiles, "non-Jewish") also contains the meaning of "heathen nations" who do not know God, who is worshiped by the people of Israel. So, its connotation is very humbling. Not only the religions of non-Jews, but also other nations.
Expectation of the Jews themselves, also called the Messiah who would come as "Light of the Gentiles"('or hagoyim). Jesus was more explicit expression again: Ani 'or ha' olam (I am the Light of the World). The interpretation of Jewish rabbis, 'or (light) is always associated with a conversation about the coming Messiah. For example, in Isaiah 49:6 God said to the Messiah, called the Servant of Yahweh ('Ebed Yahweh): "I will also give thee for a light of the nations, that My salvation may be unto the end of the earth." (Compare also: Isaiah 60:1 and Daniel 2:22).
It should be noted, statements of Jesus as the Light of the World is also fulfilled the prophecy of the prophet Zechariah (Zech. 14:16-20) that His glory will be revealed in Jerusalem at the Feast of Tabernacles. Interpretations of pre-Christian Jews, especially those written in the Targums, also connects this verse with the glory of the coming Messiah.
Thursday, October 13, 2011
Minorities in the era of democracy.
As was predicted earlier, the emergence of democratization in the Middle East region is difficult dammed or discontinued. In turn, one after the other Arab countries affected by outbreaks of Arab Spring. With the exception of the Libyan, another part of the fall of Arab rulers is the insistence of his own people with little indirect intervention of Western countries. Zine El Abidin Ben Ali, Hosni Mubarak, could not maintain his power. Ali Abdullah Saleh and Bashar Assad is facing severe pressure from the opposition who want them back. Moamar Khaddafi, was not overthrown by his own people but by the Western leaders who thirst of Libyan oil.
And also been predicted earlier, the process of democratization occurring in countries with Muslim majority also have a direct impact on the survival of the adherents of minority religions. What we see in Egypt today, where the Coptic people are fighting for their rights as fellow citizens of Egypt. Sectarian and religious conflicts like this are happening everywhere, because the decline of the powerful Arab rulers. The absence of a strong ruler who directly impact the loss of protection to minorities.
Of the countries that have a Muslim majority, Indonesia is a country that is relatively more free in expressing an opinion and religious expression. But the country also suffered a setback in terms of religious tolerance after the fall of the Suharto regime in 1998. Banning the establishment of houses of worship of minorities seems to be a common thing happening in western Indonesia. As was the case today is busy talking on the GKI Yasmin Bogor, West Java. Church building is sealed by the local government, arguing there was no building permit. Though Indonesia's Supreme Court has ruled that local governments have no right to seal the building of the church because the church GKI Yasmin already have an official building permits. Things like this continue to take place in many places in western Indonesia. So what is happening in Egypt against the Copts are the same thing that has been perceived first by the minorities in Indonesia.
May the Coptic people, can get their rights as full citizens of Egypt, not as second-class citizens. Greetings and prayers are always for the people of Copts, who have been able to survive in the faith for centuries in oppression.
And also been predicted earlier, the process of democratization occurring in countries with Muslim majority also have a direct impact on the survival of the adherents of minority religions. What we see in Egypt today, where the Coptic people are fighting for their rights as fellow citizens of Egypt. Sectarian and religious conflicts like this are happening everywhere, because the decline of the powerful Arab rulers. The absence of a strong ruler who directly impact the loss of protection to minorities.
Of the countries that have a Muslim majority, Indonesia is a country that is relatively more free in expressing an opinion and religious expression. But the country also suffered a setback in terms of religious tolerance after the fall of the Suharto regime in 1998. Banning the establishment of houses of worship of minorities seems to be a common thing happening in western Indonesia. As was the case today is busy talking on the GKI Yasmin Bogor, West Java. Church building is sealed by the local government, arguing there was no building permit. Though Indonesia's Supreme Court has ruled that local governments have no right to seal the building of the church because the church GKI Yasmin already have an official building permits. Things like this continue to take place in many places in western Indonesia. So what is happening in Egypt against the Copts are the same thing that has been perceived first by the minorities in Indonesia.
May the Coptic people, can get their rights as full citizens of Egypt, not as second-class citizens. Greetings and prayers are always for the people of Copts, who have been able to survive in the faith for centuries in oppression.
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