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Dari : http://www.kebohongan-kristen.150m.com/menu http://www.geocities.com/cicak_mdn/Dist ... Lukas.htmlQuote: DISTORSI NUBUAT LUKAS 4: KEBANGKITAN YESUS
Ketika murid-murid Yesus sedang bercakap-cakap dengan teman-teman mereka di Yerusalem, konon, Yesus tiba-tiba muncul di tengah-tengah mereka. Kontan saja, murid-murid dan orang-orang menjadi takut, karena mereka menyangka melihat hantu. Akan tetapi, Yesus berusaha meyakinkan mereka bahwa apa yang mereka lihat bukanlah hantu, karena hantu tidak ada daging dan tulangnya. Untuk lebih meyakinkan mereka, Yesus menanyakan makanan kepada mereka, kemudian mereka memberi Yesus sepotong ikan goreng dan Yesuspun memakannya di depan mata mereka. Setelah itu, Yesus berkata kepada mereka:
Ia berkata kepada mereka: "Inilah perkataan-Ku, yang telah Kukatakan kepadamu ketika Aku masih bersama-sama dengan kamu, yakni bahwa harus digenapi semua yang ada tertulis tentang Aku dalam kitab Taurat Musa dan kitab nabi-nabi dan kitab Mazmur." (Lukas 24:44)
Lalu Ia membuka pikiran mereka, sehingga mereka mengerti Kitab Suci. (Lukas 24:45)
Kata-Nya kepada mereka: "Ada tertulis demikian: Mesias harus menderita dan bangkit dari antara orang mati pada hari yang ketiga, (Lukas 24:46)
Lukas mengklaim, bahwa seluruh nubuat Perjanjian Lama harus digenapi oleh Yesus, sebagaimana pernyataannya yang dinisbahkan ke dalam mulut Yesus dalam Lukas 24:44 di atas. Namun demikian, hanya diselingi satu ayat pendek saja (Lukas 24:45), Lukas, melalui mulut Yesus, membuat pernyataan yang menimbulkan pertanyaan besar, yakni pernyataan Yesus dalam Lukas 24:46.
Terlepas dari persoalan kontroversi tentang penyaliban, kematian, dan kebangkitan Yesus,** di sini secara tegas Lukas, dalam Lukas 24:46, menyatakan bahwa kebangkitan Yesus dari antara orang mati pada hari yang ketiga merupakan pemenuhan nubuat. Tentu saja, bagi orang awam hal ini bisa semakin menebalkan keyakinan mereka, akan tetapi, yang patut dipertanyakan bersama, dari manakah Lukas mengutip ayat nubuat tersebut, atau, di manakah ada tertulis ayat nubuat tersebut?
Lukas 24:46 memberikan legitimasi yang kuat akan keyakinan adanya kebangkitan Yesus dari antara orang mati. Akan tetapi, sungguh sangat ironis, ayat nubuat yang dikutip Lukas tersebut, sama sekali tidak ada dalam seluruh naskah Perjanjian Lama! Mungkin sekali, Lukas mengada-adakan sendiri ayat nubuat tersebut yang seolah-olah telah digenapi oleh Yesus untuk dijadikan legitimasi adanya peristiwa khayal kebangkitan Yesus dari dalam kubur.
Pembaca dapat membandingkan sendiri, betapa ironisnya, antara pernyataan Yesus dalam Lukas 24:44 yang konon seluruh nubuat Perjanjian Lama harus digenapi oleh Yesus, dengan pernyataan Yesus dalam Lukas 24:46 yang tidak ada rujukannya sama sekali.
Singkatnya, Lukas memiliki nubuat yang "dikutip" yang sama sekali tidak ada! JAWAB :Bukan hanya Lukas, kitab-kitab PB yang lain juga menulis bahwa Yesus bangkit pada hari ketiga : * Matius 12:40
LAI TB, Sebab seperti Yunus tinggal di dalam perut ikan tiga hari tiga malam, demikian juga Anak Manusia akan tinggal di dalam rahim bumi tiga hari tiga malam.
KJV, For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.
Textus Receptus (TR), ωσπερ γαρ ην ιωνας εν τη κοιλια του κητους τρεις ημερας και τρεις νυκτας ουτως εσται ο υιος του ανθρωπου εν τη καρδια της γης τρεις ημερας και τρεις νυκτας
Translit, HÔSPER GAR ÊN IÔNAS EN TÊ KOILIA TOU KÊTOUS TREIS HÊMERAS KAI TREIS NUKTAS HOUTÔS ESTAI HO HUIOS TOU ANTHRÔPOU EN TÊ KARDIA TÊS GÊS TREIS HÊMERAS KAI TREIS NUKTAS* Markus 16:9
Setelah Yesus bangkit pagi-pagi pada hari pertama minggu itu, Ia mula-mula menampakkan diri-Nya kepada Maria Magdalena. Dari padanya Yesus pernah mengusir tujuh setan.
* Kisah Para Rasul 10:40
Yesus itu telah dibangkitkan Allah pada hari yang ketiga, dan Allah berkenan, bahwa Ia menampakkan diri,
* 1 Korintus 15:4
bahwa Ia telah dikuburkan, dan bahwa Ia telah dibangkitkan, pada hari yang ketiga, sesuai dengan Kitab Suci;RUJUKANNYA DALAM PERJANJIAN LAMA :* Keluaran 19:11
LAI TB, Menjelang hari ketiga mereka harus bersiap, sebab pada hari ketiga TUHAN akan turun di depan mata seluruh bangsa itu di gunung Sinai.
KJV, And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai.
Hebrew,
וְהָיוּ נְכֹנִים לַיֹּום הַשְּׁלִישִׁי כִּי ׀ בַּיֹּום הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃
Translit, VEHAYU NEKHONIM LAYOM HASYELISYI KI BAYOM HASYELISYI YERED YEHOVAH LE'EINEY KHOL-HA'AM 'AL-HAR SINAI * Hosea 6:2
LAI TB, Ia akan menghidupkan kita sesudah dua hari, pada hari yang ketiga Ia akan membangkitkan kita, dan kita akan hidup di hadapan-Nya.
KJV, After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
Hebrew,
יְחַיֵּנוּ מִיֹּמָיִם בַּיֹּום הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו׃
Translit, YEKHAYENU MÏYOMAYIM BAYOM HASYELISYI YEQIMENU VENIKHYEH LEFANAV * Yunus 1:17
LAI TB, Maka atas penentuan TUHAN datanglah seekor ikan besar yang menelan Yunus; dan Yunus tinggal di dalam perut ikan itu tiga hari tiga malam lamanya.
KJV, Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.
Hebrew,
וַיְמַן יְהוָה דָּג גָּדֹול לִבְלֹעַ אֶת־יֹונָה וַיְהִי יֹונָה בִּמְעֵי הַדָּג שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילֹות׃
Translit, VAYMAN YEHOVAH DAG GADOL LIVLOA' 'ET-YONAH VAYHÏ YONAH BIM'EY HADAG SYELOSYAH YAMIM USYELOSYAH LEYLOT Dibawah ini, saya copy/paste, maaf, dalam bahasa Inggris, tentang Hosea 6:2 tersebut * John Calvin's Commentaries
This place the Hebrew writers pervert, for they think that they are yet to be redeemed by the coming of the Messiah; and they imagine that this will be the third day: for God once drew them out of Egypt, this was their first life; then, secondly, he restored them to life when he brought them back from the Babylonish captivity; and when God shall, by the hand of the Messiah, gather them from their dispersion, this, they say, will be the third resurrection. But these are frivolous notions.
Not withstanding, this place is usually referred to Christ, as declaring, that God would, after two days, and on the third, raise up his Church; for Christ, we know, did not rise privately for himself, but for his members, inasmuch as he is the first-fruits of them who shall rise. This sense does not seem then unsuitable, that is, that the Prophet here encourages the faithful to entertain hope of salvation, because God would raise up his only-begotten Son, whose resurrection would be the common life of the whole Church.
Yet this sense seems to me rather too refined. We must always mind this, that we fly not in the air. Subtle speculations please at first sight, but afterwards vanish. Let every one, then, who desires to make proficiency in the Scriptures always keep to this rule-to gather from the Prophets and apostles only what is solid.
Let us now see what the Prophet meant. He here adds, I doubt not, a second source of consolation, that is, that if God should not immediately revive his people, there would be no reason for delay to cause weariness, as it is wont to do; for we see that when God suffers us to languish long, our spirits fail; and those who at first seem cheerful and courageous enough, in process of time become faint.
As, then, patience is a rare virtue, Hosea here exhorts us patiently to bear delay, when the Lord does not immediately revive us. Thus then did the Israelites say, "After two days will God revive us; on the third day he will raise us up to life".
What did they understand by two days? Even their long affliction; as though they said, "Though the Lord may not deliver us from our miseries the first day, but defer longer our redemption, our hope ought not yet to fail; for God can raise up dead bodies from their graves no less than restore life in a moment." When Daniel meant to show that the affliction of the people would be long, he says, 'After a time, times, and half time,' (Daniel 7:25). That mode of speaking is different, but then as to sense it is the same. He says, 'after a time,' that is, after a year; that would be tolerable: but it follows, 'and times,' that is, many years: God afterwards shortens that period, and brings redemption at a time when least expected. Hosea mentions here two years, because God would not afflict his people for one day, but, as we have before seen, subdue them by degrees; for the perverseness of the people had so prevailed, that they could not be soon healed.
As when diseases have been striking roots for a long time, they cannot be immediately cured, but there is need of slow and various remedies; and were a physician to attempt immediately to remove a disease which had taken full possession of a man, he certainly would not cure him, but take away his life: so also, when the Israelites, through their long obstinacy, had become nearly incurable, it was necessary to lead them to repentance by slow punishments. They therefore said, "After two days God will revive us"; and thus they confirmed themselves in the hope of salvation, though it did not immediately appear: though they long remained in darkness, and the exile was long which they had to endure, they yet did not cease to hope: "Well, let the two days pass, and the Lord will revive us."
We see that a consolation is here opposed to the temptations, which take from us the hope of salvation, when God suspends his favor longer than our flesh desires. Martha said to Christ, 'He is now putrid, it is the fourth day.' She thought it absurd to remove the stone from the sepulchre, because now the body of Lazarus was putrified. But Christ in this instance designed to show his own incredible power by restoring a putrid body to life. So the faithful say here, "The Lord will raise us up after two days": "Though exile seems to be like the sepulchre, where putridity awaits us, yet the Lord will, by his ineffable power, overcome whatever may seem to obstruct our restoration." We now perceive, as I think, the simple and genuine sense of this passage.
But at the same time I do not deny but that God has exhibited a remarkable and a memorable instance of what is here said in his only-begotten Son. As often then as delay begets weariness in us, and when God seems to have thrown aside every care of us, let us flee to Christ; for, as it has been said, His resurrection is a mirror of our life; for we see in that how God is wont to deal with his own people: the Father did not restore life to Christ as soon as he was taken down from the cross; he was deposited in the sepulchre, and he lay there to the third day. When God then intends that we should languish for a time, let us know that we are thus represented in Christ our head, and hence let us gather materials of confidence. We have then in Christ an illustrious proof of this prophecy. But in the first place, let us lay hold on what we have said, that the faithful here obtain hope for themselves, though God extends not immediately his hand to them, but defers for a time his grace of redemption.
Then he adds, "We shall live in his sight", or before him. Here again the faithful strengthen themselves, for God would favor them with his paternal countenance, after he had long turned his back on them, "We shall live before his face". For as long as God cares not for us, a sure destruction awaits us; but as soon as he turns his eyes to us, he inspires life by his look alone. Then the faithful promise this good to themselves that God's face will shine again after long darkness: hence also they gather the hope of life, and at the same time withdraw themselves from all those obstacles which obscure the light of life; for while we run and wander here and there, we cannot lay hold on the life which God promises to us, as the charms of this world are so many veils, which prevent our eyes to see the paternal face of God. We must then remember that this sentence is added, that the faithful, when it pleases God to turn his back on them, may not doubt but that he will again look on them.
* John Gill's Expositor
Ver. 2. "After two days will he revive us: in the third day he will raise us up,"
The Jews, in their present state, are as dead men, both in a civil and spiritual sense, and their conversion and restoration will be as life from the dead; they are like persons buried, and, when they are restored, they will be raised out of their graves, both of sin and misery; see Romans 11:15; Ezekiel 37:11-14; the time of which is here fixed, after two days, and on the third; which Jarchi interprets of the two temples that have been destroyed, and of the third temple to be built, which the Jews expect, but in vain, and when they hope for good times.
Kimchi explains it of their three captivities, in Egypt, Babylon, and the present one, and so Ben Melech, from which they hope to be raised, and live comfortably; which sense is much better than the former: and with it may be compared Vitringa's {s} notion of the text, that the first day was between Israel's coming out of Egypt and the Babylonish captivity; the second day between that and the times of Antiochus, which was the third night; then the third day followed, which is the times of the Messiah: but the Targum comes nearer the truth, which paraphrases the words thus, "he will quicken us in the days of consolation which are to come, and in the day of the resurrection of the dead he will raise us up; "
Where by days of consolation are meant the days of the Messiah, with which the Jews generally connect the resurrection of the dead; and if we understand them of the last days of the Messiah, it is not much amiss; for the words respect the quickening and raising up of the Jews in the latter day, the times of Christ's spiritual coming and reign.
And these two and three days may be expressive of a long and short time, as interpreters differently explain them; of a long time, as the third day is a long time for a man to lie dead, when there can be little or no hope of his reviving, Luke 24:21; or of a short time, for which two or three days is a common phrase; and both true in this case.
It is a long time Israel and Judah have been in captivity, and there may seem little hope of their restoration; but it will be a short time with the Lord, with whom a thousand years are as one day, and one day as a thousand years: and this I take to be the sense of the words, that after the second Millennium, or the Lord's two days, and at the beginning of the third, will be the time of their conversion and restoration, reckoning from the last destruction of them by the Romans; for not till then were Israel and Judah wholly in a state of death.
Many of Israel were mixed among those of Judah before the Babylonish captivity, and many returned with them from it; but, when destroyed by the Romans, there was an end of their civil and church state; which will both be revived on a better foundation at this period of time: but if this conjecture is not agreeable (for I only propose it as such), the sense may be taken thus, that in a short time after the repentance of Israel, and their conversion to the Lord, they will be brought into a very comfortable and happy state and condition, both with respect to things temporal and spiritual; "and we shall live in his sight"; comfortably, in a civil sense, in their own land, and in the possession of all their privileges and liberties; and in a spiritual sense, by faith on Jesus Christ, whom they shall now embrace, and in the enjoyment of the Gospel and Gospel ordinances; and the prophet represents the penitents and faithful among them as believing and hoping for these things.
This may be applied to the case of sensible sinners, who, as they are in their natural state dead in sin, and dead in law, so they see themselves to be such when awakened; and yet entertain a secret hope that sooner or later they shall be revived and refreshed, and raised up to a more comfortable state, and live in the presence of God, and the enjoyment of his favour.
The ancient fathers generally understood these words of Christ, who was buried on the sixth day, lay in the grave the whole seventh day, and after these two days, on the third, rose again from the dead; and to this passage the apostle is thought to have respect, 1Corinthians 15:3; and also of the resurrection of his people in and with him, and by virtue of his: and true it is that Christ rose from the dead on the third day, and all his redeemed ones were quickened and raised up together with him as their head and representative, Ephesians 2:5-6; and his in virtue of his being quickened that they are regenerated and quickened, and made alive, in a spiritual sense; he is the author of their spiritual life, and their life itself; see 1Peter 1:3; and not only in virtue of his resurrection is their spiritual resurrection from the death of sin to a life of grace, but even their corporeal resurrection at the last day; and as, in consequence of their spiritual resurrection, they live in the sight of God a life of grace and holiness by faith in Christ, and in a comfortable view and enjoyment of the divine favour; so they shall live eternally in the presence of God, where are fulness of joy, and pleasures for evermore: but the first sense is best, and most agreeable to the context and scope of it.
{s} Comment. in Isa. viii. 20Quote: Keterangan:
** Ada sekitar 50 injil tentang Yesus. Empat diantaranya menyebutkan penyaliban, kematian, dan kebangkitan Yesus, yakni: Markus, Matius, Lukas, dan Yohanes, yang kemudian dikenal dengan sebutan Injil Kanonik; sedangkan empat lainnya membantah penyaliban, kematian, dan kebangkitan Yesus, yakni: Wahyu Petrus, Risalah Kedua Set Agung, Perbuatan-Perbuatan Yohanes, dan Barnabas, yang kemudian dikenal dengan sebutan Injil Apokrif. JAWAB :Kanon Perjanjian Baru, baca di TANGGAPAN 40 di 40-kanonisasi-perjanjian-baru-vt679.htmlBaca pula artikel : NUBUAT PL TENTANG MESIAS TERPENUHI DALAM DIRI YESUS KRISTUS : 30. KEBANGKITAN ,di nubuat-pl-tentang-mesias-terpenuhi-dalam-diri-yesus-kristus-vt2217-20.html#p12167Mengenai Bantahan Penyaliban, kematian dan kebangkitan Yesus, Silahkan baca di 1. TANGGAPAN ATAS KRITIK TERHADAP PENYALIBAN YESUS, di tanggapan-atas-kritik-terhadap-penyaliban-yesus-1-vt615.html2. TANGGAPAN ATAS KRITIK TERHADAP PENYALIBAN YESUS (2), di tanggapan-atas-kritik-terhadap-penyaliban-yesus-2-vt618.html#p14083. TANGGAPAN : Apa Kristus Tidak Mati Untuk Dosa Manusia, di tanggapan-atas-kritik-terhadap-penyaliban-yesus-3-vt619.html#1414Blessings, BP September 22, 2005
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