Pemahaman
Alkitab
(Jl.
Dinoyo 19b, lantai 3)
Jumat,
tanggal 15 Mei 2009, pk 19.00
Pdt. Budi Asali, M. Div.
I Timotius
6:11-16(2)
Ay 12: “Bertandinglah dalam pertandingan iman yang benar dan rebutlah hidup yang
kekal. Untuk itulah engkau telah dipanggil dan telah engkau ikrarkan ikrar yang
benar di depan banyak saksi”.
1)
“Bertandinglah dalam pertandingan iman yang benar”.
KJV/NASB:
‘Fight
the good fight of faith’ (= Bertarunglah dalam pertarungan yang baik dari iman).
RSV/NIV:
‘Fight
the good fight of the faith’ (= Bertarunglah dalam pertarungan yang baik
dari iman).
Matthew
Henry: “He
exhorts him to do the part of a soldier: Fight the good fight of faith. Note,
Those who will get to heaven must fight their way thither. There must be a
conflict with corruption and temptations, and the opposition of the powers of
darkness. Observe, It is a good fight, it is a good cause, and it will have a
good issue. It is the fight of faith; we do not war after the flesh, for the
weapons of our warfare are not carnal, 2 Cor 10:3,4” (= Ia mendesaknya
untuk melakukan bagian dari seorang tentara: Bertarunglah pertarungan iman yang baik. Catatan,
Mereka yang mau pergi ke surga harus bertarung untuk jalan mereka kesana. Harus
ada konflik dengan kejahatan dan pencobaan-pencobaan, dan oposisi dari
kuasa-kuasa kegelapan. Perhatikan, Itu adalah pertarungan yang baik, itu adalah
urusan yang baik, dan itu akan mendapatkan hasil yang baik. Itu adalah
pertarungan iman; kita tidak berperang menurut daging, karena senjata-senjata
dari peperangan kita bukanlah bersifat daging, 2Kor 10:3,4).
2Kor
10:3-4 - “(3) Memang kami masih hidup di dunia, tetapi kami tidak
berjuang secara duniawi, (4) karena senjata kami dalam perjuangan
bukanlah senjata duniawi, melainkan senjata yang diperlengkapi dengan kuasa
Allah, yang sanggup untuk meruntuhkan benteng-benteng”.
Catatan:
perlengkapan senjata Allah disebutkan oleh Paulus dalam Ef 6:12-18 - “(12)
karena perjuangan kita bukanlah melawan darah dan daging, tetapi melawan
pemerintah-pemerintah, melawan penguasa-penguasa, melawan penghulu-penghulu
dunia yang gelap ini, melawan roh-roh jahat di udara. (13) Sebab itu ambillah
seluruh perlengkapan senjata Allah, supaya kamu dapat mengadakan perlawanan pada
hari yang jahat itu dan tetap berdiri, sesudah kamu menyelesaikan segala
sesuatu. (14) Jadi berdirilah tegap, berikatpinggangkan kebenaran dan
berbajuzirahkan keadilan, (15) kakimu berkasutkan kerelaan untuk memberitakan
Injil damai sejahtera; (16) dalam segala keadaan pergunakanlah perisai iman,
sebab dengan perisai itu kamu akan dapat memadamkan semua panah api dari si
jahat, (17) dan terimalah ketopong keselamatan dan pedang Roh, yaitu firman
Allah, (18a) dalam segala doa dan permohonan”.
Calvin:
“in order to withdraw Timothy from excessive solicitude about earthly
things, he reminds him that he must ‘fight;’ for carelessness and
self-indulgence arise from this cause, that the greater part wish to serve
Christ at ease, and as if it were pastime, whereas Christ calls all his servants
to warfare” (= untuk menarik Timotius dari perhatian / kecemasan yang
berlebihan tentang hal-hal duniawi, ia mengingatkannya bahwa ia harus
‘bertarung’; karena kecerobohan dan pemuasan nafsu diri sendiri muncul dari
penyebab ini, bahwa sebagian terbesar ingin untuk melayani Kristus dengan
santai, dan seakan-akan itu merupakan hiburan, padahal Kristus memanggil semua
pelayanNya untuk berperang).
2)
“dan rebutlah hidup yang kekal”.
Matthew
Henry: “He
exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown
proposed to us, for our encouragement to war, and to fight the good fight of
faith, the good warfare. (2.) This we must lay hold on, as those that are afraid
of coming short of it and losing it. Lay hold, and take heed of losing your
hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11”
[= Ia mendesaknya untuk memegang hidup kekal itu erat-erat. Perhatikan (1) Hidup
kekal adalah mahkota yang ditawarkan kepada kita, sebagai dorongan bagi kita
pada peperangan, dan untuk bertarung dalam pertarungan yang baik dari iman,
peperangan yang baik. (2) Ini harus kita pegang erat-erat, seperti mereka yang
takut kekurangan atau kehilangan hal itu. Peganglah erat-erat, dan waspadalah
dari kehilangan peganganmu. Peganglah erat-erat apa yang engkau miliki, supaya
tak seorangpun mengambil mahkotamu, Wah 3:11].
3)
“Untuk itulah
engkau telah dipanggil dan telah engkau ikrarkan ikrar yang benar di depan
banyak saksi”.
Jamieson,
Fausset & Brown: “The
‘good profession’ is connected with the ‘good fight’” (=
‘Pengakuan yang baik’ dihubungkan dengan ‘perang yang baik’).
Matthew
Henry: “He
reminds him of the confession that he himself had made: Thou hast professed a
good profession before many witnesses (v. 12), namely, when he was ordained by
the laying on of the hands of the presbytery. The obligation of that was still
upon him, and he must live up to that, and be quickened by that, to do the work
of his ministry” [= Ia mengingatkannya tentang pengakuan yang telah ia
sendiri buat: Engkau telah mengaku suatu pengakuan di depan banyak saksi (ay
12), yaitu, pada saat ia ditahbiskan dengan penumpangan tangan dari para
tua-tua. Kewajiban itu tetap ada padanya, dan ia harus hidup sesuai dengannya,
dan dihidupkan olehnya, untuk melakukan pekerjaan pelayanannya].
Calvin:
“‘And hast confessed a good confession.’ By mentioning his former life, the Apostle excites him still more to
persevere; for to give way, after having begun well, is more disgraceful than
never to have begun. To Timothy, who had hitherto acted valiantly, and had
obtained applause, he addresses this powerful argument, that the latter end
should correspond to the beginning. By the word ‘confession’ I
understand not that which is expressed in words, but rather what is actually
performed; and that not in a single instance merely, but throughout his whole
ministry. The meaning therefore is: ‘Thou hast many witnesses of thy
illustrious confession, both at Ephesus and in other countries, who have beheld
thee acting faithfully and sincerely in the profession of the gospel; and,
therefore, having given such a proof of fidelity, thou canst not, without the
greatest shame and disgrace, shew thyself to be anything else than a
distinguished soldier of Christ.’ By this passage we are taught in general,
that the more any of us excels, the less excusable is he if he fail, and the
stronger are his obligations to God to persevere in the right course”
(= ‘Dan telah mengaku suatu pengakuan yang baik’. Dengan menyebut
kehidupannya yang lalu, sang Rasul menggairahkannya lebih lagi untuk bertekun;
karena menyerah, setelah memulai dengan baik, merupakan sesuatu yang lebih
memalukan dari pada tidak pernah memulainya. Bagi Timotius, yang sampsi saat ini
telah bertindak dengan berani, dan mendapatkan pujian, ia memberikan argumentasi
yang kuat ini, bahwa akhirnya harus sesuai dengan awalnya. Dengan kata
‘pengakuan’ saya mengertinya bukan sebagai hal yang dinyatakan dengan
kata-kata, tetapi pada apa yang sungguh-sungguh dilakukan; dan itu bukan hanya
dalam satu contoh saja, tetapi dalam sepanjang pelayanannya. Karena itu artinya
adalah: ‘Engkau mempunyai banyak saksi-saksi dari pengakuanmu yang terkenal /
jelas, baik di Efesus dan di negara-negara lain, yang telah melihat engkau
bertindak dengan setia dan dengan sungguh-sungguh dalam pengakuan Injil; dan
karena itu, setelah memberikan bukti seperti itu dari kesetiaanmu, engkau tidak
bisa, tanpa rasa malu dan aib yang terbesar, menunjukkan dirimu sendiri sebagai
sesuatu yang lain dari seorang tentara yang terhormat dari Kristus’. Oleh text
ini kita diajar secara umum, bahwa makin seseorang unggul / menonjol, makin ia
tak bisa dimaafkan jika ia gagal, dan makin kuat kewajiban-kewajibannya terhadap
Allah untuk bertekun dalam jalan yang benar).
Adam
Clarke: “Timothy’s
faith was undoubtedly tried by severe persecution. In Heb 13:23, it is said:
know ye that our brother Timothy is set at liberty. Hence, it appears that he
was imprisoned for the testimony of Christ, and perhaps it was then, more than
at his ordination, that he made the good confession here mentioned. He risked
his life and conquered. If not a martyr, he was a confessor” [= Tak
diragukan bahwa iman Timotius dicobai / diuji oleh penganiayaan yang hebat.
Dalam Ibr 13:23 dikatakan: ketahuilah bahwa saudara kita Timotius dibebaskan.
Jadi, terlihat bahwa ia dipenjarakan karena kesaksian tentang Kristus, dan
mungkin pada saat itulah, dan bukannya pada saat pentahbisannya, ia membuat
pengakuan yang baik yang disebutkan di sini. Ia meresikokan nyawanya dan menang.
Jika bukan seorang martir, ia adalah seorang yang mengakui (imannya)].
Ibr 13:23
- “Ketahuilah, bahwa Timotius, saudara kita, telah berangkat. Segera
sesudah ia datang, aku akan mengunjungi kamu bersama-sama dengan dia”.
KJV:
‘is
set at liberty’ (= dibebaskan).
RSV/NIV/NASB:
‘has
been released’ (= telah dibebaskan).
Tetapi
para penafsir saling bertentangan tentang penafsiran bagian ini. Ada yang
menganggap bahwa ini menunjukkan bahwa Timotius tadinya memang dipenjara, tetapi
ada yang menafsirkan bahwa kata Yunani itu bisa diterjemahkan ‘sent
away’ (= diutus), dan karena itu, tidak menunjukkan bahwa tadinya Timotius
dipenjara.
Adam
Clarke (tentang Ibr 13:23): “‘Is
set at liberty.’ Apolelumenon.
Is sent away; for there is no evidence that Timothy had been imprisoned.
It is probable that the apostle refers here to his being sent into Macedonia,
Phil 2:19-24, in order that he might bring the apostle an account of the
affairs of the church in that country. In none of Paul’s letters, written
during his confinement in Rome, does he give any intimation of Timothy’s
imprisonment, although it appears from Phil 1:1; Col 1:1; Philem 1; that he
was with Paul during the greatest part of the time” (= ).
Catatan:
ini aneh. Tadi Adam Clarke, dalam tafsirannya tentang 1Tim 6:12, menganggap
Ibr 13:23 sebagai dasar bahwa Timotius pernah dipenjara. Tapi dalam
penafsirannya tentang Ibr 13:23, ia justru berkata sebaliknya.
Jamieson,
Fausset & Brown (tentang Ibr 13:23):
“Is
set at liberty - from prison. So Aristarchus was imprisoned with Paul. Timothy
probably, after sharing Paul’s imprisonment, was set free by the death of
Nero. Birks translates apolelumenon
‘sent away’ - namely, on a mission to Greece, as Paul promised (Phil
2:19). However, some previous detention is implied before his being let go to
Philippi” (= ).
Barnes’
Notes (tentang Ibr 13:23): “‘Know
ye that our brother Timothy is set at liberty.’ Or, is sent away. So it is
rendered by Prof. Stuart and others. On the meaning of this, and its
importance in determining who was the author of the Epistle, see the
Introduction section 3, (5) 4, and Prof. Stuart’s Introduction, section 19.
This is a strong circumstance showing that Paul was the author of the Epistle,
for from the first acquaintance of Timothy with Paul he is represented as his
constant companion, and spoken of as a brother; notes, 2 Cor 1:1; Phil 1:1;
Col 1:1; Phil 1:1. There is no other one of the apostles who would so
naturally have used this term respecting Timothy, and this kind mention is
made of him here because he was so dear to the heart of the writer, and
because he felt that they to whom he wrote would also feel an interest in his
circumstances. As to the meaning of the word rendered ‘set at liberty’
- apolelumenon -
there has been much difference of opinion whether it means ‘set at liberty
from confinement,’ or, ‘sent away on some message to some other place.’
That the latter is the meaning of the expression appears probable from these
considerations. (1) The connection seems to demand it. The writer speaks
of him as if he were now away, and as if he hoped that he might soon return.
‘With whom, if he come shortly, I will see you.’ This is language which
would be used rather of one who had been sent on some embassy than of one who
was just released from prison. At all events, he was at this time away, and
there was some expectation that he might soon return. But on the supposition
that the expression relates to release from imprisonment, there would be an
entire incongruity in the language. It is not, as we should then suppose,
‘our brother Timothy is now released from prison, and therefore I will come
soon with him and see you;’ but, ‘our brother Timothy is now sent away,
and if he return soon I will come with him to you.’ (2) In Phil 2:19,23,
Paul, then a prisoner at Rome, speaks of the hope which he entertained that he
would be able to send Timothy to them as soon as he should know how it would
go with him. He designed to retain him until that point was settled, as his
presence with him would be important until then, and then to send him to give
consolation to the Philippians, and to look into the condition of the church.
Now the passage before us agrees well with the supposition that that event had
occurred - that Paul had ascertained with sufficient clearness that he would
be released, so that he might be permitted yet to visit the Hebrew Christians,
that he had sent Timothy to Philippi and was waiting for his return; that as
soon as he should return he would be prepared to visit them; and that in the
mean time while Timothy was absent, he wrote to them this Epistle. (3) The
supposition agrees well with the meaning of the word used here - apoluoo.
It denotes properly, to let loose from: to loosen; to unbind; to release; to
let go free; to put away or divorce; to dismiss simply, or let go, or send
away; see Matt 14:15,22-23; 15:32,39; Luke 9:12, et al.; compare Robinson’s
Lexicon and Stuart’s Introduction, section 19. The meaning, then, I take to
be this, that Timothy was then sent away on some important embassage; that the
apostle expected his speedy return; and that then he trusted that he would be
able with him to visit those to whom this Epistle was written” (= ).
Pulpit
Commentary (tentang Ibr 13:23): “‘Know
ye that our brother Timothy is set at liberty; with whom, if he come shortly,
I will see you.’ This allusion to Timothy shows that the Epistle, whatever
its exact date, was at any rate written in the apostolic age, before his
death. Further, though not proving St. Paul’s authorship, it supports the
conclusion that the writer, if not himself, was one of his associates, Timothy
having been peculiarly his disciple and companion. It seems that Timothy
had been, as the readers were aware, in prison; and the joyful news is
communicated of his release, and of the prospect of his visiting them.
This again shows that the Epistle was addressed to a definite circle of
readers. It is observable that the word
a)polu/esqai,
which does not occur in St. Paul’s writings, is, like so many expressions
throughout the Epistle, one usual with St. Luke (Luke 22:68; 23. 16, etc.;
Acts 3:13; 4:21; where it expresses release from prison or captivity). He uses
it also for dismissal of persons on a mission (Acts 13:3; 15:30); and hence
one view is that Timothy’s having already set out to visit the Church
addressed is all that is here meant. But the other meaning of the word is more
likely”
(= ).
A.
T. Robertson (tentang Ibr 13:23): “Hath
been set at liberty apolelumenon. Perfect passive participle of
apoluoo, to set
free, in indirect discourse after ginooskete.
Possibly from prison if he came to Rome at Paul’s request (2 Tim
4:11,21)” (= ).
Barnes’
Notes: “God
does not ‘call’ his people that they may become rich; he does not convert
them in order that they may devote themselves to the business of gain. They are
‘called’ to a higher and nobler work. Yet how many professing Christians
there are who seem to live as if God had ‘called’ them to the special
business of making money, and who devote themselves to it with a zeal and
assiduity that would do honor to such a calling, if this had been the grand
object which God had in view in converting them!” (= Allah tidak
‘memanggil’ umatNya supaya mereka bisa menjadi kaya; Ia tidak mempertobatkan
mereka supaya mereka bisa membaktikan diri mereka sendiri pada bisnis dari
keuntungan. Mereka ‘dipanggil’ pada suatu pekerjaan yang lebih tinggi dan
lebih mulia. Tetapi betapa banyak orang-orang yang mengaku sebagai orang Kristen
yang kelihatannya hidup seakan-akan Allah telah ‘memanggil’ mereka pada
bisnis khusus untuk menghasilkan uang, dan yang membaktikan diri mereka sendiri
padanya dengan suatu semangat dan ketekunan / kerajinan yang akan menghormati
panggilan seperti itu, seandainya ini merupakan tujuan agung / besar yang Allah
punyai dalam mempertobatkan mereka!).
Barnes’
Notes: “‘And
hast professed a good profession before many witnesses.’ That is, either when
he embraced the Christian religion, and made a public profession of it in the
presence of the church and of the world; or when he was solemnly set apart to
the ministry; or as he in his Christian life had been enabled publicly to evince
his attachment to the Saviour. I see no reason to doubt that the apostle may
have referred to the former, and that in early times a profession of religion
may have been openly made before the church and the world. Such a method of
admitting members to the church would have been natural, and would have been
fitted to make a deep impression on others. It is a good thing often to remind
professors of religion of the feelings which they had when they made a
profession of religion; of the fact that the transaction was witnessed by the
world; and of the promises which they then made to lead holy lives. One of the
best ways of stimulating ourselves or others to the faithful performance of
duty, is the remembrance of the vows then made; and one of the most effectual
methods of reclaiming a backslider is to bring to his remembrance that solemn
hour when he publicly gave himself to God” (= ‘Dan telah mengaku suatu
pengakuan yang baik di depan banyak saksi’. Yaitu, atau pada waktu ia memeluk
agama Kristen, dan membuat pengakuan umum / terbuka tentangnya di depan gereja
dan dunia; atau pada waktu ia dengan kudus dipisahkan untuk pelayanan; atau pada
waktu ia dalam kehidupan Kristennya diberi kesempatan secara terbuka untuk
menunjukkan dengan jelas cintanya kepada sang Juruselamat. Saya tidak melihat
alasan untuk meragukan bahwa sang rasul mungkin telah menunjuk pada yang
terdahulu, dan bahwa pada masa-masa awal suatu pengakuan agama bisa dibuat
secara terbuka di depan gereja dan dunia. Metode untuk penerimaan
anggota-anggota bagi gereja seperti itu merupakan sesuatu yang wajar, dan cocok
untuk membuat kesan yang mendalam kepada orang-orang lain. Seringkali merupakan
sesuatu yang baik untuk mengingatkan pengaku-pengaku agama tentang perasaan yang
ada dalam diri mereka pada waktu mereka membuat pengakuan agama; tentang fakta
bahwa transaksi itu disaksikan oleh dunia; dan tentang janji-janji yang pada
saat itu mereka buat untuk menjalani kehidupan yang kudus. Salah satu dari
cara-cara terbaik untuk menggairahkan diri kita sendiri dan orang-orang lain
pada pelaksanaan yang setia dari kewajiban kita, adalah ingatan tentang
nazar-nazar yang dibuat pada saat itu; dan salah satu dari metode-metode yang
paling efektif untuk memperoleh kembali seseorang yang mundur dari imannya
adalah mengingatkan dia saat yang keramat / kudus pada saat ia memberikan
dirinya sendiri kepada Allah di depan umum).
-bersambung-
Author : Pdt. Budi Asali,M.Div.
E-mail : [email protected]
e-mail us at [email protected]
Link ke Channel Video Khotbah2 Pdt. Budi Asali di Youtube:
https://www.youtube.com/channel/UCP6lW2Ak1rqIUziNHdgp3HQ
Channel Live Streaming Youtube : bit.ly/livegkrigolgotha / budi asali