Fwd: Bacaan Tambahan => untuk minggu adven 4

meneruskan dari om naza..
milis jatim dan milis kaltim sudah dapat langsung,
yang gak bisa terima attachment : please note below,
semoga bermanfaat..

==== batas atas kiriman om naza di attachment ===

Blessed Is Anyone Who Takes No Offense at Me
Minggu adven 3
Isaiah 35:1-6,10
James 5:7-10
Matthew 11:2-11
Have you ever seen someone take offense at the Lord? I have. A certain lady who spent her time working for the Lord — visiting the sick and the bedridden, helping the elderly and the handicapped — was diagnosed of a knee problem needing surgery. The surgery was not a success and so left her in constant pain and unable to walk. It seemed the Lord had ignored the prayers of this woman and her friends for a successful surgery. This was a woman who considered herself a personal friend of Jesus. And was she disappointed? Her otherwise cheerful disposition turned into sadness and gloom. One day she pulled herself together and shared with her confessor what was going on in her soul. The confessor suggested that she go into prayer and ask her friend Jesus why he has treated her this way. And she did. The following day the priest met her and saw peace written all over her face in spite of her pain. “Do you know what he said to me?” she began. “As I was looking at the crucified Jesus and telling him about my bad knee, he said to me, ‘Mine is worse.’”
“And blessed is anyone who takes no offense at me.” (Matt 11:6)
Does John the Baptist in today’s gospel find himself in a similar situation? John has spent all his life in the Judean desert in anticipation of the Messiah who was to come. He has prepared the way for the Messiah by calling the people to a baptism of repentance. Now he is languishing in prison because he denounced the sins of Herod Antipas. In the meantime Jesus begins his public work as the Messiah. He doesn’t go to visit John in prison or send him a word of encouragement. John hears that he is performing miracles. Why doesn’t he use his miraculous powers to set John free and vindicate him? Doesn’t prophecy say that one of the signs of the Messiah is that he will set prisoners free? Naturally John would expect to be one of the first beneficiaries. After all, it was he who baptized Jesus in the first place. Some reciprocal benevolence would certainly be in order. So John sends messengers to Jesus to remind him. Jesus’ message back to John was, “Yes I am indeed the Messiah. But please do not take offence at me if all your expectations are not met.” Blessed is anyone who takes no offense at me.
What is going on here? Wrong expectations. Popular theology in biblical times held that prosperity was a sign that God was with someone and adversity a sign that God was not with them. The author of Job questioned this theology by telling the story of Job who was a man of God and yet met with adversity. But that theology has survived and is still with us today in spite of the teachings and personal example of Jesus.
In Jesus we see that the sure signs of God’s presence are not primarily material but spiritual. It is true that in the ministry of Jesus “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised” (Matt 11:5), yet these miracles can be seen as “signs” of an inner spiritual blessing. What does it profit a person ultimately to receive the use of physical eyes and feet if they continue to be spiritually blind and lame? No. The vital signs of God’s presence are spiritual — spiritual enlightenment (blind see, deaf hear) and empowerment (lame walk, dead raised). Of course these have inevitable salutary effects on the physical order, but these are secondary.
Once there was a blind man who became a preacher. He drew crowds to his preaching because, even though he was still physically blind, he would often begin his preaching by declaring, “I was blind but now I see.”
In advent we are like John waiting for the coming of the Lord. What are our expectations? Today’s gospel reminds us that we need to entertain expectations that are in accordance with the Lord’s priorities. Without discounting the physical and the material we are reminded that the primary domain of God’s saving work among us is the spiritual. Ultimately this has saving effects on the material and social order, but God’s salvation is primarily spiritual.
Y   E   S   A   Y   A     6 0  :  1 –  5
(Beberapa Catatan dan Informasi/Kutipan Lepas)
1. Pengantar: “Trito-Yesaya”
          Kitab Trito-Yesaya terdiri dari Yes. 56-66. Sejarah terjadinya sangat sulit ditentukan. Nama        Trito-Yesaya dapat menimbulkan salah pengertian bahwa Kitab ini berasal dari satu orang      saja. Sebenarnya Kitab Trito-Yesaya berasal dari berbagai tangan dan berbagai zaman. Yang     pasti ialah, bahwa intisari Kitab ini, yaitu Yes. 60-62 dikarang oleh nabi Trito-Yesaya, yang      hidup setelah pembuangan di Yehuda. Sekitar inti ini ditempatkan beberapa berita dan nubuat      lain dari berbagai tangan dan berbagai zaman. Dari Yes 56:7 misalnya, kita memperoleh      kesan bahwa (bertentangan dengan Yes 60:13) Bait Suci di Yerusalem dibangun kembali.      Sejarah terjadinya Kitab Trito-Yesaya dapat diperbandingkan dengan tumbuhnya sebuah      taruk: pusatnya (Yes 60-62) diperbesar dengan beberapa lapisan yang lain, yang tumbuh      sekitarnya [kutipan dari A.Th. Kramer, Singa Telah Mengaum (Jakarta: BPK-GM, 1996), hlm. 90f.].
     Informasi: Chapter 56 launches us into the . . . final part of Isaiah’s vision. It relates to the  period following the arrival of the first returnees from Babylon. Isaiah saw the time   in prophetic vision . . .  It was a time of high expectations and immense difficulties                        [ . . . ]. But the most serious problems arose from the fact that this small community lived ‘between the times’ [= masa antara; bnd. masa adventus], so to speak. . . .   The community lived in the tension between the ‘now’ and the ‘not yet’. They had
                       the beginnings of what God had promised but not the fullness of it. It was a time in many respects like our own, between the first and second comings of Christ. The Kingdom of God has come, but is yet to come. It is an exciting time but also a difficult one, when (as Paul puts it) ‘we ourselves, who have the firstfruits of the Spirit, groan inwardly as we await eagerly for . . . the redemption of our bodies’ [Rm 8:23] [kutipan dari Barry Webb, The Message of Isaiah (Leicester, England: IVP, 1996), p. 219].
2. Rancangan/Garis Besar Khotbah
      Topic: God’s Blessing of His People
      TEXT: Isa. 60:1-6
(1)     Comes in the fullness of time.
(2)     Brings obligation to reflect God’s glory.
(3)     Is rewarded with astounding influence.
      [kutipan dari James W. Cox (ed.), The Minister’s Manual 2005 (San Francisco: Jossey-Bass, 2004), p. 159].
3. Eksposisi
     Kesuraman dan kekelaman yang melatarbelakangi Yes 59 kini telah berlalu. Kalau      pun sisa-sisanya masih ada (60:2,12), itu sudah jauh dan tak berperan lagi. Kini      “terang” tiba. Si penulis mestinya telah berulang kali menyaksikan terbitnya sang      surya di Yerusalem. Mula-mula muncul dari timur, melewati Bukit Zaitun, lalu      melewati dan menyinari kota Yerusalem dan dengan itu mengusir kekelaman dari      setiap ruang dan cela yang ada dibawahnya. Hingga kini para turis tetap menikmati      pemandangan indah ini ketika mengunjungi Yerusalem [Sumber: Webb, op. cit., p. 231].
     Informasi   :  Its relation to [chapter] 49 discloses the main theme which is the coming of the nations to Zion, the centre of revelation (light-glory-name) (1-3); bringing                            back the Jews of the dispersion (4, 9); offering their wealth (5b-7); building the                            walls and beautifying the Temple (10-14). The result is glory and prosperity for Zion [kutipan dari Peake’s Commentary on the Bible (London Thomas Nelson: 1972), p. 532].
     3.1. Ayat 3: Bagaimanakah Israel menjadi “cahaya” bagi bangsa-bangsa?
                           Dengan gambaran bagaikan sang surya yang muncul dan menyinari Bukit Sion, begitulah juga kemuliaan Allah ketika Ia mendatangi umatNya. Lalu mereka yang masih berada dalam “lembah kekelaman” akan ikut menikmati “cahaya”                            itu melalui [bnd. refleksi] umatNya [bnd. pernyataan Yesus dalam Mat 5:14; juga bnd. Yes 58:8,10].
     3.2. Ayat 4: Mengapa anak-anak Israel “datang dari jauh”?
                           Dengan diduduki dan dihancurkannya Yerusalem, umat Israel hidup dalam  pembuangan dan terserak-serak di berbagai tempat. Di sini Yesaya membayangkan kesukacitaan anak-anak laki-laki dan perempuan, ketika mereka kelak                            kembali ke Yerusalem dari tempat/negeri pembuangan.
     3.3. Ayat 5: Bagaimanakah “kelimpahan” dan “kekayaan” itu datang bersama?
                           Mereka yang kembali dari pembuangan membawa serta banyak pemberian  berharga (Ezr 1:6-7; 7:15-22). Kelimpahan dan kekayaan tsb. menunjukkan cara Tuhan yang mengherankan dalam memperlengkapi dan menopang umatNya                            dalam rangka kepulangan mereka ke Yerusalem. Termasuk dalam kelimpahan  dan kekayaan tsb. adalah yang bersifat spiritual. Dan ini sekaligus mencerminkan pulihnya kembali hubungan yang benar antara Allah dan umatNya.         [Sumber bacaan utama untuk 3.1-3: Quest Study Bible (Grand Rapids, Mich.: Zondervan, 2003), p. 1069].
4.  Excursus: “Israel sebagai Paradigma Allah”
           Pemilihan istilah “paradigma” membutuhkan penjelasan dan alasan. Paradigma berarti       sesuatu yang dipergunakan sebagai contoh untuk kasus-kasus lain di mana ada satu prinsip       dasar yang tidak berubah, meskipun rinciannya berbeda-beda. [ . . . ]            Masyarakat Israel harus dilihat sebagai sesuatu yang bersifat paradigmatis. “Paradigma”        adalah kategori yang bermanfaat bagi pemahaman dan penerapan etis seluruh Perjanjian        Lama. Dengan melihat kehidupan sosial, lembaga-lembaga dan hukum-hukum Israel secara        demikian, kita dapat menghindarkan dua bahaya. Pada satu pihak, itu berarti kita tidak meniru masyarakat Israel secara harfiah. Kita tidak        dapat memberlakukan hukum-hukum sosial masyarakat kuno dalam dunia modern. [ . . . ]            Pada pihak lain, sistem sosial Israel tidak dapat diabaikan dengan menganggapnya hanya        relevan bagi Israel yang historis dan sama sekali tidak dapat dikenakan pada gereja Kristen       atau umat manusia pada umumnya. Kalau Israel dimaksudkan menjadi “terang/cahaya” bagi        bangsa-bangsa [bnd. Yes 49:6; 60:1), maka terang itu harus dibiarkan bersinar. [Penelitian        yang mendalam membuka mata kita] bagaimana aspek-aspek yang berbeda dari kehidupan       sosial Israel dapat berlaku sebagai kritik dan koreksi bagi asek-aspek yang serupa dari za-      man kita. Pendekatan paradigmatis ini membuat Perujanjian Lama paling bermanfaat sebagai       sumber bagi etika sosial Kristen.
           [ . . . ] Tentu saja bentuk dan ciri-ciri itu bukanlah paradigma satu-satunya bagi etika       sosial. Orang Kristen melihat paradigma itu maupun segi-segi Perjanjian Lama lainnya dalam       terang zaman baru dan kerajaan Allah yang dimulai oleh Kristus. [Orang Kristen] menempat-
      kan paradigma sosial Perjanjian Lama berdampingan dengan paradigma kehidupan sosial       jemaat Kristen mula-mula maupun ajaran Yesus dan para rasul tentang kehidupam sosial.       Hanya dengan demikian ia mulai merumuskan suatu etika sosial Alkitab yang menyeluruh       [kutipan dari Christopher Wright, Hidup sebagai Umat Allah, terj. (Jakarta: BPK-GM, 1995), hlm. 42ff.].
– – – NR – – –

nazarius rumpak <ranteballa@yahoo.com> wrote:Dear All:

Kedua “attachments” di bawah ini
masing-masing mengenai:

[1] Yesaya 7, sesuai dengan jadwal
bacaan Alkitab dalam SBU, Senin
(pagi), 24/12-2007


[2] Yesaya 40, IDEM, Senin (malam),
24/12-2007 (Maaf, hanya mengenai
penggalan/perikop awal saja).

Semoga bermanfaat dan membangun
dengan “ketulusan dan kejujuran”.
Selamat melayani/berkhotbah.
Selamat menyambut Masa Raya Natal
2007. Gbu all!



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