Maaf, Anda mengaktifkan Adblock pada browser anda!
Atau anda tidak mengaktifkan Javascript![ ? ]

Category Archives: Rohani Kristen

Angka Alkitabiah dan Angka Gematrik bagian 1

Angka Alkitabiah &  Gematrik Alkitab

Bible Numbers

Sekitar satu dari 5 ayat Alkitab mengandung suatu bilangan. Sebagai contoh : kita dapatkan 6 hari kerja, 8 orang dalam bahtera, 10 perintah, 12 suku Israel, 12 murid, 30 keping perak, 40 hari dalam padang belantara, 70 minggu nubuatan Daniel, 153 ikan dalam jaring, 144,000 di Gunung Zion, dan 666 – bilangan binatang buas. Apakah ini cuma sekedar bilangan acak ataukah mereka punya makna yang sangat dalam? Jika yang akhir, maka hal ini telah  membuktikan bahwa Alkitab  adalah pewahyuan ilahi!

Banyak dasar yang meyakini bahwa angka-angka Alkitab adalah perlambang tingkat tinggi dan sarat konsep, contohnya bahwa angka  7 berbicara tentang kesempurnaan, kelengkapan dan bahwa 666 sangat tidak menyenangkan! Kenyataannya, kita disuruh menghitung atau memahami bilangan dari si buas (Wahyu 13.18). Hal ini terjadi karena Allah Pencipta kita berbicara pada kita baik menggunakan bahasa maupun angka. Ini mengingatkan bahwatatkala suatu angka muncul, angka ini bisa saja menggarisbawahi, memperjelas atau menguatkan makna tulisan.

Gematria

Huruf Ibrani dan Gerika menggunakan huruf untuk menyatakan angka , misalnya tulisan Ibrani “gimel” untuk 3 dan Gerika menulis “kappa” untuk 20.Jelas, menjumlahkan semua nilai huruf dalam sebuah kata memberi nilai numerik untuk kata tersebut. Apakah ini benar-benar menentukan? Lagipula, apakah kata-kata yang berbeda dengan nilai numerik yang sama memiliki makna simbolis yang sama atau meningkatkan keseluruhan makna bila digabungkan?

Gematria adalah teknik menggunakan nilai angka dari bahasa Ibrani dan Gerika (Yunani) untuk mencari makna atau lambang tersembunyi pada ayat yang berhubungan.Beberapa orang Kristen memel;ihara bahwa gematria punya makna penting yang nyata dalam kitab sementara yang lainnya menghindari aspek mistiknya.Penggunaan gematria yang salah bisa berdampak buruk yaitu mengalihkan pembacaan Alkitab menjadi mistik.

Penafsiran Angka-angka dalam Alkitab

Pertama kata untuk peringatan. Kita harus berhati-hati  tatkala menafsirkan makna simbolis dari suatu angka di dalam Alkitab dan menahan diri untuk tidak menerapkannya kecuali jika ada dukungan alkitabiah yang kuat. Ada beberapa angka yang memang sudah diterima secara umum oleh kaum Kristiani seperti angka 3 dalam Tritunggal dan 7 dalam Sabat, tetapi masih banyak penafsiran angka yang dalam pembahasan serius. [perbandingan lihat juga “Biblical Mathematics: Keys to Scripture Numerics” by E. F. Vallowe, and Bible Numbers – Ivan Panin].

Angka 1 – Kesatuan

“Aku dan Bapa adalah satu” (Yohanes 10.30).

“Kemuliaan yang telah Bapa berikan padaKu telah kuberikan pada mereka, bahwa mereka adalah satu, sama seperti Kami adalah Satu” (Yohanes 17.22).

Bumi milenium akan disatukan dalam Yesus Kristus; “Maka TUHAN akan menjadi Raja  atas seluruh bumi ;  pada waktu itu TUHAN adalah satu-satunya dan nama-Nya   satu-satunya.” (Zakaria 14.9).

Angka Satu

Angka Satu adalah “angka kesatuan” atau “the number of unity”, khususnya yang menunjuk kepada satunya atau esanya Allah, seperti dalam Ul 6:4. Banyak sekali ayat di dalam Alkitab yang menyatakan bahwa Allah itu satu adanya (Mal 2:15; Zak 14:9; Mrk 12:32, dsb), satu Bapa (Mat  23:9; Yoh 8:41). Di dalam Ef 4: 4 – 6 kita temui tujuh macam “satu” : satu tubuh, satu Roh, satu pengharapan, satu Tuhan, satu iman, satu baptisan, satu Allah dan Bapa.

Referensi lain dari ayat-ayat yang menunjukkan pengertian kesatuan atau tunggal atau satu adalah: semua bangsa dan umat manusia berasal dari satu orang (Kis 17:26); masuknya dosa ke dalam dunia melalui satu orang (Roma 5:12); kasih karunia Allah diberikan oleh karena satu orang (Roma 5:15). Satu juga menyatakan ketunggalan maksud (Lukas 10:42).

Angka 2 – Persatuan dua hal

In terms of union, Tuhan Yesus mengutus murid-muridnya berdua dua, satu kesatuan dalam pemahaman dan tujuan. Dalam pernikahan, DUA menjadi satu daging.  Angka Dua adalah “angka persatuan” atau “the number of union”, yaitu hal bersatunya sesuatu. Kesatuan berbicara tentang hal satu atau tunggal, persatuan berbicara tentang hal bersatu atau menjadi satu. Misalnya persatuan antara Yesus dan Bapa (Yoh 10:30; 17:11); persatuan antara Kristus dan gereja-Nya (Ef 5:31-32); laki-laki dan perempuan membentuk satu lembaga dasar rumah tangga (Kej 1:27; 2:20,24; Mat 19:5; Mrk 10: 6-8; 1 Kor 6:16; Ef 5:31); persatuan jemaat (Yoh 17:21-23;Roma 12:4-5; 1 Kor 10:17; Gal 3:28). 12 Rasul serta 70 murid Yesus diutus berdua-berdua (Mrk 6:7; Luk 10:1). Loh batu yang diterima Musa jumlahnya dua, dan binatang sering dpersembahkan sebagai korban dalam pasangan. Ada dua saksi yang akan bersaksi selama masa penganiayaan besar di akhir zaman (Why 11:3).

“orang yang mendua hati tidak akan tenang dalam hidupnya” (Yakobus 1.8).

“Tak ada seorangpun yang melayani dua tuan” (Matius 6.24).

Manusia punya DUA sifat, satu sama lain saling bertentangan (Roma 7.14-25).

Angka 3 – kebangkitan, penyempurnaan ilahi

“Bongkar Bait Allah ini dan dalam 3 hari Aku akan mendirikannya kembali” (Yohanes 2.19).

Banyak agama kuno yang menganggap angka tiga sebagai “angka ilahi” . Dalam kekristenan, TIGA berbicara mengenai Allah Tritunggal, yaitu Bapa, Anak dan Roh Kudus. Juga tentang tritunggal manusia: tubuh, jiwa dan Roh (1 Tes 5:23). Abraham melihat tiga orang berdiri di hadapannya (Kej 18:2). Ada tiga perayaan besar Yahudi, yaitu perayaan Paskah, Pentakosta dan Tabernakel. Ada tiga yang memberi kesaksian di Sorga dan di bumi (1 Yoh 5: 7-8). Mahluk sorgawi memuji Tuhan dengan tiga kali kata Kudus bagi Dia “yang sudah ada”, “yang ada” dan “yang akan datang” dengan mempersembahkan “puji-pujian”, “hormat” dan “ucapan syukur” (Why 4: 8-9).

Angka tiga juga dihubungkan dengan perbuatan besar Allah dan rencana pemulihan dari Allah. Allah turun di Gunung Sinan pada hari ketiga untuk memberikan kesepuluh firman (Kel 19:11). Dalam nubutan Hosea, Tuhan akan membangkitkan kita pada hari ketiga (Hosea  6:2). Yunus tinggal di dalam perut ikan selama tiga hari tiga malam (Yun 1:17; Mat 12:40). Allah membangkitkan Yesus dari kematian pada hari ketiga (1 Kor 15:4).

Ada TIGA peristiwa dalam Perjanjian Lama dimana orang dibangkitkan dari kematian, dan Yesus membangkitkan TIGA orang dari kematian dalam pelayananNya di bumi (anak laki seorang janda, putri Jairus dan Lazarus). Divine completeness (Tritunggal) ditemukan dalam Mat 28.19: “Pergilah … dalam nama Bapa, Putera dan Roh Kudus”, menyiratkan TIGA pribadi dalam SATU.

Angka 4 – penciptaan, dunia

Dalam kompas ada empat mata angin, Empat musim, Angka Empat adalah “angka dunia” atau “the number of the world”. Angka empat sungai yang mengalir ke luar dari Taman Eden (Kejadian  2:10) dan ada empat penjuru bumi (Why 7:1; 20:8), dari mana angin berhempus dari EMPAT arah (Yeremia 49:36; Yehezkiel  37:9; Daniel  7:2).

Angka empat adalah angka simbolis yang menonjol di dalam nubuatan dan pewahyuan, seperti: empat tanduk dan empat tukang besi (Zakh 1:18-21), empat kereta (Zakaria 6:1-8), empat tanduk mezbah (Why 9:13), empat malaikat pengrusak (Why 9:14).EMPAT unsur alami (tanah, udara, api dan air), EMPAT mahluk sekitar tahta Allah (Wahyu 4.6). Para malaikat akan berkumpul “dari EMPAT arah angin” (Matius 24.31). Ada EMPAT kerajaan dunia dalam penglihatan Daniel tentang patung (Dan 2.31-35). Karena EMPAT adalah bukan bilangan prima (karena dapat difaktorkan) ini juga melambangkan kelemahan. Ke-EMPAT kerajaan dunia adalah berpusatkan pada manusia dan sangat lemah, diikuti oleh kerajaan kelima – Kristus.

Angka 5 – kasih karunia, kebajikan Allah

Angka Lima adalah “angka pemecahan” atau “angka penugasan”. Penggunaan angka lima agak jarang dipakai dalam Alkitab dibandingkan dengan angka-angka lain. Yesus memberi makan 5000 orang dari lima ketul roti yang dipecah-pecahkan (Mat 14:17:21). Dalam perumpamaan tentang sepuluh gadis, ada lima gadis yang bijaksana dan lima yang bodoh (Mat 25:2). Daud menggunakan lima batu yang diambil dari dasar sungai untuk mengalahkan Goliat (1 Sam 17:40).

Ada LIMA bahan dalam ramuan minyak urapan kudus atau wewangian dalam Perjanjian Lama: myrrh (mur) , cinnamon (sejenis kayu manis), calamus, cassis dan minyak zaitun (Keluaran 30.23,24). Kasih karunia datang bersama Kristus, yang punya LIMA nama gelar: Ajaib, Penasehat, Allah Perkasa, Bapa Kekal, Raja Damai (Yesaya 9.6). Terdapat LIMA layanan yang Allah berikan pada dunia: Rasul, Nabi, Penginjil, Gembala dan Pengajar (Efesus 4.11). Yesus, dengan semua kasih karunia dan  welas asihnya memberi makan lima ribu orang dengan LIMA ketul roti (Yohanes 6.1-10).

Angka 6 – Manusia, Lemah, Dosa, Iblis

Angka Enam seringkali disebut sebagai “angka manusia”  atau “angka tentang manusia” karena sangat erat hubungannya dengan manusia. Di dalam kisah penciptaan, Allah menciptakan laki-laki dan perempuan pada hari keenam (Kej 1:27). Diberikan waktu enam hari bagi manusia untuk bekerja (Kel 20:9; 23:12; 31:15; Luk 13:14). Budak Ibrani harus melayani enam tahun terlebih dahulu sebelum mereka dibebaskan (Kel 21:2).

Angka 6 sebagai angka manusia seringkali dikaitkan juga dengan antikris, yaitu manusia yang mau menjadi Allah. Raja Nebukadnezar membuat sebuah patung emas yang harus disembah semua orang, patung itu tingginya 60 hasta dan lebarnya 6 hasta (Daniel 3:1). Di dalam kitab Wahyu angka 6 yang berkaitan dengan patung berhala dan antikris kembali muncul sebagai angka 666 yang seringkali disebut sebagai “angka binatang” (Why 13:13-18).

Manusia diciptakan pada hari ke ENAM (Kejadian 1:26-31):

“ENAM hari lamanya engkau mengerjakan pekerjaanmu” (Keluaran 20.9).

Nebukadnezar membuat sesembahan untuk kemuliaan manusia: tingginya ENAM puluh hasta dan ENAM hasta lebarnya (Dan 3.1). Goliat (melambangkan dosa dan raksasa jahat) tingginya “ENAM hasta sejengkal” dan tombaknya berbobot ENAM ratus syikal (1 Sam 17.4,7). Kontrasnya, senjata Daud adalah LIMA butir batu, showing how grace overcomes man’s sin. Banjir bah (hukuman atas dosa) datang ketika NUH berusia ENAM ratus tahun, dalam bulan kedua (bicara tentang pemisahan akibat dosa) (Kejadian 7.11). Bilangan antikris adalah ENAM, ENAM, ENAM (Wahyu 13.18).

Angka 7 – Lengkap, Kesempurnaan rohani

Tujuh adalah angka paling sakral dalam budaya Ibrani:

Angka Tujuh disebut sebagai “angka sempurna” atau “angka kegenapan rancangan” atau “angka kepenuhan pembagian”. Angka tujuh merupakan angka yang paling sering dipakai dan mempunyai arti yang menonjol di dalam Alkitab.

Di dalam kisah penciptaan, Allah istirahat pada hari ketujuh dan menguduskannya. Hal ini menjadi pola bagi sabat Yahudi, manusia dibebaskan dari pekerjaan (Kel 20:10). Ada sabat tahunan (Im 25:8). Perayaan Roti Tak Beragi dan Perayaan Tabernakel berlangsung selama tujuh hari (Kel 12:15,19; Bil 29:12). Hari raya pendamaian diadakan pada bulan ketujuh (Im 16:29).

Angka tujuh sering dijumpai pada ritual-ritula di PL, seperti pemercikan darah lembu tujuh kali (Im 4:6) dan persembahan korban bakaran tujuh domba (Bil 28:11); pentahiran penderita kusta diperciki tujuh kali (Im 14:7), dan Naaman harus mandi tujuh kali di Sungai Yordan (2 Raj 5:10). Di dalam tabernakel ada kaki dian yang bercabang TUJUH (Kel 25:32).

Ayat-ayat referensi lainnya yang perlu dicatat adalah: Henokh yang diangkat ke Sorga adalah keturunan ketujuh dari Adam (Kejadian 5:19-24). Yakub bekerja selama 7 tahun pada Laban untuk mendapatkan Rahel yang dicintainya (Kej 29:18); ada 7 tahun kelimpahan dan 7 tahun kelaparan (Kej 41:26-27); hajaran Tuhan sampai 7 kali lipat (Im 26:18,28); Yosua harus mengelilingi tembok Yerikho sebanyak 7 kali pada hari ke-7, dengan 7 imam yang membawa 7 sangkakala tanduk domba (Yos 6:3-5); bujang Elia sampai 7 kali naik unta untuk melihat apakah ada awan (1 Raj 18:43); janji Tuhan murni seperti perak yang 7 kali dimurnikan (Mzm 12:7).

Ayat-ayat lainnya sehubungan dengan angka 7 adalah: Salomo selama 7 tahun membangun Bait Allah dan mengadakan perayaan selama 7 hari; Ayub mempunyai 7 anak laki-laki; ketika teman-teman Ayub datang mengunjunginya, mereka duduk diam selama 7 hari 7 malam,akhirnya mereka diminta untuk memberikan korban bakaran berupa 7 ekor lembu jantan dan 7 ekor domba jantan; pemazmur memuju Tuhan 7 kali sehari (Mzm 119:164); 7 tiang hikmat 9 (Ams 9:1); 7 kali orang benar jatuh (Ams 24:16); mengampuni 70 kali 7 kali (Mat 18:22); gereja mula-mula punya diaken (Kis 6:3); Yohanes mengalamatkan kitab wahyu kepada 7 jemaat; naga dalam Wahyu 12:3 dan binatang dalam Wahyu 13:1; 17:7 mempunyai 7 kepala.

“di hari ke TUJUH Allah menyelesaikan pekerjaanNya” (Kejadian 2.2).

Akhir ‘Perayaan Pondok Daun’ sesudah TUJUH hari  (Imamat 23.34). TUJUH pasang hewan ‘halal’ dibawa masuk dalam bahtera (Kejadian 7.2). Dalam Kitab Wahyu kita dapati TUJUH jemaat (semua jenis jemaat). Judgment of the earth is completed melalui TUJUH kitab yang dimeterai, TUJUH sangkakala dan TUJUH cawan amarah. Penghitungan dari manusia Adam man, ada sekitar ENAM milenia di bumi; pada milenia ke TUJUH orang akan melihat Kristus memerintah di bumi, dan melengkapi sejarah bumi.
Angka 8 – New beginning
Angka Delapan adalah “angka permulaan sesuatu yang baru” atau “angka dari tatanan baru”. Hari kedelapan adalah permulaan dari minggu yang baru, setelah sabat yang merupakan hari ketujuh. Ada delapan orang yang selamat dari air bah pada zaman Nuh (1 Pet 3:20) dan mereka memulai generasi yang baru. Sunat orang Yahudi dilakukan pada hari kedelapan (Kej 17:12; Flp 3:5). Sunat merupakan permulaan baru dari perjanjian Abraham dengan Allah. Perayaan Tabernakel berlangsung selama 7 hari, sesudah itu, pada hari kedelapan mereka harus mengadakan pertemuan kudus dan mempersembahkan korban api-apian kepada Tuhan (Im 23:36). Penderita kusta ditahirkan pada hari kedelapan untuk memulai kehidupan yang baru (Im 14:10, 23). Pada penglihatan Yehezkiel tentang Bait Suci, imam mempersembahkan korban pada hari kedelapan (Yeh 43:27). Yesus bangkit pada hari kedelapan, atau hari Minggu. Daud adalah anak kedelapan dari Isai yang memulai suatu pemerintahan yang baru bagi Israel (1 Sam 16:10-11).

The ark carried DELAPAN orang kepada satu permulaan baru kehidupan di bumi (Kejadian 7.13). A male baby (a new creation) disunat pada hari ke DELAPAN (Kejadian 17.12) – ini adalah masa paling baik secara medis. Percakapan antara Nikodemus dan Yesus tentang “lahir baru” disebutkan ‘lahir’ DELAPAN kali (Yohanes 3.1-8). The EIGTH day starts a new week.

Angka 9 –  Berkat Ilahi, penyempurnaan ilahi, pengadilan Allah

Ada SEMBILAN buah Roh: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal 5.22,23). SEMBILAN Karunia Roh (1 Korintus 12.8-10) dan semnbilan SABDA BAHAGIA (Mat 5.3-11). Jesus completed His work on the cross “about the NINTH hour” (Mat 27.46

Kira-kira, pada jam kesembilan, Yesus berseru dengan suara keras, kata-Nya, “Eli, Eli, lama sabakhtani?” yang artinya, “Allah-Ku, Allah-Ku, mengapa Engkau meninggalkan Aku?” (AYT) dalam terjemahan baru, kata “jam kesembilan” ditulis “jam 3”

). Jumlah nilai angka dari 22 huruf Ibrani adalah 4995 = 5 × 999. Ini menyatakan bahwa huruf Ibrani ditera oleh atribut keilahian tentang karunia dan kesempurnaan!

Dalam pengertian penghakiman, dalam Alkitab SEMBILAN orang dirajam batu sam[pai mati, ada SEMBILAN janda, SEMBILAN orang buta, SEMBILAN kena kusta.

Angka 10 – Hukum, kelengkapan

Angka Sepuluh adalah “angka kelengkapan duniawi” . Angka sepuluh ini mungkin berhubungan dengan sistem bilangan desimal yang diilhami oleh jumlah 10 jari pada kaki dan tangan. Angka sepuluh diartikan sebagai angka yang lengkap, yang terdiri dari angka 4 “ilahi” dan angka 6 “manusia”.

Di dalam PL disebutkan 10 bapak bangsa-bangsa sebelum air bah Nuh datang. Orang Mesir diperhadapkan dengan sepuluh tulah baru (Kel 7 – 12). Orang Israel diberi Sepuluh Perintah Allah (Kel 20: 1-17; 34:28; Ul 4:13; 10:4). Perempuan di dalam perumpamaan tentang dirham yang hilang mempunyai 10 dirham (Luk 15:8). Di dalam perumpamaan tentang uang mina, ada sepuluh hamba yang diberi sepuluh mina, dan ada sepuluh dan lima kota (Luk 19: 11-27). Ada sepuluh hal yang tidak dapat memisahkan orang percaya dari kasih Allah (Roma 8:38-39) dan 10 dosa yang tidak dapat mendapat bagian dalam Kerajaan Allah (1 Kor 6:9-10). Sepuluh orang membentuk tua-tua kota (Rut 4:2). Pecahan satu per sepuluh dijadikan persembahan persepuluhan (Kej 14:20; 28:22; Im 27:30; 2 Tawarikh 31:5; Maleakhi 3:10).

SEPULUH perintah merinci hukum dasar Allah bagi ciptaan utama Allah: Manusia: SEPULUH = EMPAT (penciptaan ilahi) + ENAM (manusia). Hukum Perjanjian Lama tentang persepuluhan Satu-Sepersepuluh. Penguasa terakhir dunia adalah bentuk dari Kekaisaran Romawi yang dihidupkan kembali. Ini akan menghancurkan orang-orang dengan hukum manusia dan akan menggabungkan sepuluh pemerintahan atau sistem duniawi (SEPULUH ‘jari kaki’ dari Daniel 2 dan SEPULUH ‘raja-raja’ di Wahyu 17.12). [ sangatlah menarik bahwa sistem ukuran di Inggris Raya berdasar 12 telah digantikan dengan sistem desimal! ]

Angka 11 – Penghakiman, pelanggaran

Ada SEBELAS penghakiman atas Mesir ; SEPULUH tulah mendahului dengan ditenggelamkan ke Laut Merah (Keluaran 7 – 14). Raja  Zedekia,raja yang zalim, memerintah SEBELAS tahun dan menimbulkan chaos dan maut di Yerusalem (Yeremia 52.1-11). Ada  SEBELAS murid sesudah seorang murid berkhianat dan dikeluarkan.

Number 12 – Governmental perfection

Salomo, penguasa ilahi yang diurapi, menunjuk DUA BELAS pejabat atas Israel (1 Raja 4.7). Yesus memilih DUA BELAS rasul untuk menjalankan kerajaanNya di muka bumi, dan Ia berkata pada mereka:

” … engkau akan menduduki DUA BELAS tahta, menghakimi DUA BELAS suku Israel.” (Matius 19.28).

Ada DUA BELAS lambang zodiak (dalam Ayub 38.32 menunjuk pada ‘Mazzaroth’ berarti dua belas lambang). Bintang-bintang dianggap sebagai lambang untuk membantu manusia mengatur kehidupannya (Kejadian 1.14). Maka kita punya DUA BELAS bulan dalam 1 tahun. Yerusalem Baru (Kerajaan Allah paripurna) memiliki DUABELAS gerbang dan DUABELAS batu pondasi (Wahyu 21. 12,14).

DUA BELAS (pemerintahan sempurna) = TIGA (unity) + SEMBILAN (berkat ilahi)

DUA BELAS (pemerintahan sempurna) = LIMA (karunia Allah) + TUJUH (kelengkapan rohani).

Lebih lanjut tentang angka 7

Angka TUJUH ternyata sangat penting. Khususnya dalam fisiologi. Misalnya:

  • Sesuai nas Kitab Suci, tahun-tahun manusia adalah 70 (7 × 10) (Mazmur 90.10). Sekarang ini, rata-rata usia manusia diperkirakan sekitar 67.2 tahun
  • Tubuh manusia memiliki sekitar  7-hari masa . Sains dari chronobiology menguraikan  bahwas circaseptan (‘sekitar 7’) ritme atau ritme tubuh yang berlangsung sekitar tujuh hari. This is a very good reason to rest every 7 hari (Keluaran 20:10)! 10 hari Revolusi Prancis, dan ‘minggu kerja lanjutan’ dari Revolusi  Russia keduanya gagal karena alasan ini.
  • Laporan para peneliti (genetically determined) tentang-7-hari (circaseptan) period’ in connection withhuman organ transplants. Pembengkakan atau penolakan suatu organ transplantasi cenderung mengikuti ritme circaseptan yaitu sekitar 7 atau 14 (7 × 2) hari sesudah pembedahan. It is claimed that this rhythm also applies to the immune response to infections, blood and urine chemicals, blood pressure and the common cold
  • Circaseptan (7-day) rhythms have been detected in simple Plant life
  • A woman’s fertility cycle has multiples of 7. In a short cycle of 21 days, ovulation occurs around day 7. The average fertility cycle is 28 days (7 × 4). In a long cycle e.g. 35 days, ovulation does not occur until around day 21 (7 × 3)
  • Tubuh manusia dewasa terbuat dari sekitar 7,000,000,000,000,000,000,000,000,000 (7 octillion) atom
  • Dalam dunia kebidanan, masa kehamilan manusia (janin sempurna) sekitar 280 hari (7 × 40)
  • Masa kehamilan anjing umumnya 63 hari (7 × 9)
  • Masa kehamilan domba umumnya 147 hari (7 × 21)
  • Masa kehamilan itik lokal umumnya 28 hari (7 × 4)

Bersambung bagian 2

 

Angka Alkitabiah dan Gematrik Alkitab bagian 2

Yang lainnya:

Ada beberapa angka penting lainnya dalam Kitab Suci:

  • 17 – Kemenangan ,contoh kemenangan Nuh mengatasi bah (Kejadian 7.11, 8.4)
  • 24 – Keimaman.  24 tua-tua sekitar tahta (Wahyu 4.4)
  • 40 – Ujian dan cobaan misal Yesus dipadang belantara (Lukas 4.1-13)
  • 42 – Penindasan terhadap Israel, akhir masa kesukaran Israel  (Dan 12.7)(Wahyu 11.2)
  • 70 – Jumlah tua-tua,  masa hukuman dan pemulihan Israel (Dan 9.24)
  • 144 – Pengaturan rohani dan perlindungan, meterai Israel (Wahyu  7.4)

Pewahyuan Ilahi?

Contoh yang sangat menarik tentang bagaimana angka alkitabiah memberikan pewahyuan ilahi tentang Alkitab, diuraikan oleh E.F.Vallowe [“Biblical Mathematics: Keys to Scripture Numerics”]. Allah memerintahkan Nuh untuk membangun sebuah bahtera

300 cubits long by 50 cubits wide by 30 cubits tinggi (Kejadian 6.15). These dimensions define a numeric volume of 450,000 which factors as 5 × 5 × 5 × 5 × 5 × 144. Karena 5 menunjuk karunia Allah dan 144 menunjuk bimbingaohani. Apakah ukuran dimensi bahtera bicara tentang kasih pemeliharaan Allah kepada delapan orang dalam bahtera?

Bagaimana tentang 666?

When 666 appears in the Bible it relates to either gold (wealth), idolatry, atau pengendalian manusia (masa kini, bangsa-bangsa menggunakan emas sebagai penjamin kurs mata uang). Kekayaan Salomo termasuk pendapatan per tahun berupa 666 talenta emas (1 Raja 10.14) dan dia kemudian terjerumus dalam penyembahan berhala (1Raja 11). Ketika sisa-sisa umat kembali dari tawanan ke Yerusalem, mereka termasuk 666 orang dari Adonikam (Ezra 2.13). Adonikam adalah seorang bangsawan yang diutus dari Babel untuk membangun kembali Kuil .

Angka 666 sangat kuat dalam patung emas Nebukadnezar (Daniel 3). Ukurannya adalah tinggi 60 hasta dan lebar 6 hasta, dan ketika khalayak mendengar suara 6 alat musik (Dan 3.5 KJV, NASB) mereka harus tersungkur dan menyembah sang berhala. Yang tidak mematuhinya akan dibunuh. So in Nebuchadnezzar’s image we see 666 diasosiasikan dengan emas, pemujaan berhala dan menggiatkan penyembahan di atas kesakitan maut.

Patung Nebukadnezzar merupakan bayangan skenario 666 akhir jaman:

“… angka dari si buas … adalah angka seorang manusia:  angka dia adalah 666” (Wahyu 13.18)

Di sini kita temukan bahwa Antikris (si buas) menggunakan kemakmuran (jual beli),penyembahan berhala (penyembahan lambang) dan pengendalian yang sangat ketat atas bangsa-bangsa melebihi nyeri atas maut (Wahyu 13.11-18). Yang jelas, 666   bukanlah angka yang manis!

——

——

Bible Gematria

As mentioned, gematri adalah suatu sistem  melambangkan suatu nilai angka pada satu kata atau frase. Sebuah pelajaran gematria dalam Alkitab menunjukkan angka-angka yang menakjubkan berkaitan dengan naskah demi naskah. Apapun yang diungkapkan tidak boleh bertentangan dengan Firman Tuhan, atau menambahinya. But it can enhance the meaning of a particular scripture by linking it to other relevant texts. Also, the implied coding of texts underscores the Christian belief that the Bible is indeed the inspired word of God. The numbers look of divine origin and can be intriguing.

Angka 37

Bonnie Gaunt dalam bukunya The Sacred Design punya banyak penelitian menarik. Terlihat bahwa angka prima 37 dan integer multiples (atau ekstensi) dari 37 selalu menunjuk pada Allah atau  atribut Allah. For instance, in certain verses, 37 is the sum for ‘God’, ‘only Son’, ‘only begotten’, 2 × 37 = 74 is the sum of ‘a great God’, ‘Penebus mereka’, ‘kekal’, and 3 × 37 = 111 adalah angka ‘menakjubkan’, ‘Yang MahaTinggi’, ‘Putera dari Allah yang hidup’ and ‘Tuhan segala sesuatu’.

Consider a few more integer multiples. In the NT the Greek for Jesus sums to 888 = 24 × 37, and in the OT the phrase ‘In the beginning God created the heaven and the earth’ (Gen 1.1) sums to 2701 = 73 × 37.Kenyataannya, ini diklaim bahwa 37 adalah pusat dari kitab.

Gerbang Ishtar

Ketika orrang Ibrani ditawan ke Babel, mereka melewati Gerbang Ishtar, gerbang masuk ke Kuil Ishtar. Di gerbang ini ada gambar ataupun relief 337 mahluk iblis atau naga, dewa ular babel. Mengapa 337? It turns out that 337 is the numerical sum of “Neraka di bumi”dalam gematri Ibrani. When the Jews went through this gate they knew they were going through the gateway to hell on earth! Is it significant that this ancient gate has now been excavated and moved from Babylon to the Pergamon Museum in Berlin? (suatu reproduksi kecil dari gerbang ini dibangun di Irak oleh Saddam Hussein).

Now let’s look at the positive side! Consider the gematria associated with Jesus.

Yesus

Huruf gerika untuk Yesus terdiri dari enam huruf:

iota = 10, eta = 8, sigma = 200, omicron = 70, upsilon = 400, sigma = 200. Jumlah Aritmetika = 888.

This is intriguing. The number 8 in scripture denotes a new beginning and Jesus gave new birth to mankind. Also, triple 8 could imply a new beginning given by a triune God, through Jesus. There is more support for a special significance of 888. Consider the following phrases: “The Founder” and “I am the Life”. Each phrase can be closely associated with Jesus and, amazingly, each sums to 888 in Greek! Also, 888 = 37 × 24. Now 37 denotes “Word of God” or simply “God” and 24 denotes “priesthood”. So Jesus is the Word of God, Divine and our High Priest all in one!

One of the intriguing aspects of Bible gematria is the way it links both Hebrew and Greek text. Consider the phrase

“Keselamatan dari Allah” dalam Mazmur 98.3. Dalam Ibrani ini adalah “Yeshoth Elohenu” yang total jumlahnya 888! Angka ini  mengarahkan pembaca Mazmur pada Tuhan Yesus!

Tuhan Yesus Kristus

Tiga kata ini dalam Gerika adalah:

Tuhan: kappa,upsilon,rho,iota,omikron,sigma: jumlah aritmetika = 800

Yesus: iota,eta,sigma,omicron,upsilon,sigma: arithmetic sum = 888

Kristus: chi,rho,iota,sigma,tau,omikron,sigma: jumlah aritmetika = 1480

Total sum: 3,168

Is this number significant? First note that 3 × 1 × 6 × 8 = 144 or 12 × 12. Now 12 and 12 is symbolic of the New Jerusalem (Rev 21.10-14) with its 12 gates (the 12 tribes of Israel) and 12 foundation stones (the 12 apostles). Also note that the number 12 denotes governmental perfection and Jesus is coming back to rule the earth with perfect justice (Zech 14.9). Is this all coincidence?

The number 3,168 appears in other scriptures, each time underscoring the attributes of Christ. For example, the phrase “perantara antara Allahdan manusia(1 Tim 2.5) also sums to 3,168 in Greek, pointing to Jesus as the mediator. What is even more amazing is that all the Hebrew letter values in Isa 53.11 also sum to 3,168. Thus 3,168 not only highlights the Lordship of Christ, but also His Priestly and sacrificial roles for mankind.

Then there is the curious relationship between man’s measurements and gematria. Consider first the birth place of Jesus. The town was precisely foretold (Mic 5.2), so surely the geographic location of Bethlehem is significant? Curiously, the latitude of Bethlehem is never given precisely and can range from 31.5° to 32.7°! So assigning the latitude to 31.68° as in Gaunt ties Jesus very precisely to His birthplace. Any modern-day discrepancy in the latitude could be due to a slight shift in the earth’s crust over 2000 years, link. Another interesting measure concerns the footprint of Solomon’s temple. The floor dimensions of of the temple were specified to be 60 cubits by 20 cubits (2 Chron 3.3)(1 Kings 6.2) – a perimeter of 160 cubits. Verse 3 also defines the cubit to be used (the one according to the old standard), although there is some debate as to whether this is about 20.5 inches or 19.8 inches. If we take the latter (the Babylonian royal cubit) then 160 × 19.8 = 3,168 – which again seems to underscore the divine inspiration of the Bible.

Conclusions

Bible numbers, especially those from 1 to 12, have well-defined and undisputed meaning e.g. 6 denotes man and 7 completeness. Whenever a number occurs it is helpful to recall its underlying meaning since this may enhance understanding of the text. In passing we might ask “Is the fact that 12 has fallen from use in the world in favour of 10 (decimalisation) suatu pertanda akhir jaman dari orang yang memberontak terhadap Allah?”

Biblical gematria could be conjecture or coincidence or both. But many maintain that they underscore the divine inspiration of both old and new testaments and so build faith in God’s word. On the surface it appears that the Hebrew and Greek text is encoded such that its numeric value enhances understanding of the text and also builds links to similar texts (unifying the Bible). Encoding requires intelligence i.e. the mind of God. It is an open question why some gematria appear to relate to man’s units of measurement such as degrees and inches.

 

Pemahaman yang lebih dalam terhadap kebenaran Kristiani, tulisan Watchman Nee

Kelahiran kembali dan Penggembalaan.

Pembacaan Alkitab: Yohanes 3:6 b

Dalam berita yang lalu kita telah melihat bahwa keselamatan lengkap Allah terdiri dari dua aspek: aspek yuridis dan aspek organik. Aspek yuridis berhubungan dengan hukum dan aspek organik berhubungan dengan hayat. Hari ini kebanyakan orang Kristen puas dengan aspek yuridis saja, hanya sedikit yang memperhatikan aspek organik. Karena itu kaum beriman perlu bergerak maju memasuki pengalaman atas aspek organik keselamatamn penuh Allah.

KELAHIRAN KEMBALI
Kelahiran kembali adalah inti (Pusat) Keselamatan Lengkap Allah dan Permulaan Keselamatan Allah Dalam Aspek Organiknya.

Tidak mudah membicarakan ataupun memahami kebenaran mengenai kelahiran kembali sebagai suatu perkara yang organik. Saat baru percaya kepada Tuhan, saya sendiri juga tidak tahu apa itu kelahiran kembali. Ketika saya menanyakannya kepada banyak orang, mereka kebanyakan mengatakan bahwa kelahiran kembali berarti semua hal yang lampau mati seperti hari kemarin dan semua yang akan datang lahir seperti hari ini.

Suatu hari,ketika saya menghadiri Perhimpunan Kaum Saudara, saya melihat bahwa mereka memiliki buku yang berjudul A True Explanation of Regeneration. Ketika melihatnya, saya sangat senang. Saya berusaha mendapatkan buku tersebut dan membacanya dengan cepat Tetapi akhirnya saya menemukan bahwa buku tersebut tidak memberi penjelasan yang cukup mengenai kelahiran kembali. Kemudian saya membaca sebuah buku karangan Saudara T.Austin-Sparks. Beliau mengatakan bahwa kelahiran kembali adalah mendapatkan hayat Allah di samping hayat alamiah kita.
Ketika membacanya, di dalam saya sangat diterangi. Sejak saat itu,saya terus-menerus diterangi. Dari Lubuk hati saya, saya sepenuhnya menyadari bahwa Allah memiliki hasrat hati-Nya,perkenan-Nya, yaitu Ia ingin mendapatkan sekelompok orang dan membuat mereka menjadi sama dengan Dia,yakni memiliki rupa-Nya di luar dan memiliki hayat serta sifat-Nya di dalam.

Kisah martirnya saudara Watchman Nee – bagian 2

wn1
wn1

Kisah martyrnya saudara Watchman Nee

wn1
wn1

Integritas Anda mempertunjukkan siapakah Anda

Disadur dari “Your Integrity is showing” by Amy C.Baker

Kita tidak perlu mencarai dalam tajuk utama surat kabar hari ini untuk melihat bahwa integritas dalam dunia kerja semakin berkurang. Skandal penipuan dan kesalahan dalam menghelola perusahaan telah mengguncang hampir semua industri.
Masyarakat kita tampaknya punya tingkat toleransi yang tinggi bagi mereka yang telah membuat kesalahan dalam bidang etika dan integritas. Tapi meskipun kemauan kita untuk memaafkan dan melihat cerita orang-orang yang melakukan kejahatan akhirnya harus ditebus dengan membayar harga juga, seringkali kelemahan dalam bidang integritas berakibat kerusakan karir dan kehancuran hidup.
Sebagai orang percaya dalam dunia usaha, bagaimana caranya kita menegakkan integritas? Walaupun mungkin kita belum pernah tergoda untuk melakukan penggelapan, apakah ada area yang masih perlu kita selidiki dalam dunia yang menentang integritas kita?
Tentu saja ya. Ajaran-ajaran Yesus memberi contoh bahwa orang-orang percaya seharusnya bersikap sangat berbeda daripada mereka yang tidak mengenal Tuhan (Matius 5:1-48).

Charisma Indonesia Agustus 2008

Penafsiran lepas dari jerat penangkap burung (Mazmur 91:3) oleh Charles Spurgeon

Kotbah (No. 124)
Disampaikan pada pagi Sabbath,29 Maret 1857, oleh
REV. C. H. Spurgeon
di Music Hall, Royal Surrey Gardens.

“Sungguh, Dia lah yang akan melepaskan engkau dari jerat pemburu (penangkap) burung….”—Mazmur 91:3.
Jika Musa menulis Mazmur ini mungkin ia menyajikan pemburu burung sebagaiamana kasusnya ketika menghadapi Raja Mesir, yang mau menyembelih dia, atau bani Amalek, yang menerkam Israel di tanah datar, when they little expected it. If Daud menuliskannya, dia mungkin menyetarakan Saul dengan pemburu burung, sebagaimana Daud pernah berkata tentang dirinya sendiri, bahwa dia diburu layaknya seekor ayam hutan di atas pegunungan. Tetapi kita percaya, bahwa ayat ini dapat diterapkan pada banyak kasus, hal ini dituliskan oleh sang Pemazmur bukan untuk mendapatkan penafsiran pribadi, tetapi untuk dapat diterapkan di setiap saat; kita percaya bahwa musuh bebuyutan jiwa-jiwa, sang penipu besar, Iblis, yang dari dia kita dapat menyanyikan,

“Iblis, sang pemburu burung, yang beribu-ribu kali mengkhianati jiwa-jiwa tanpa pengawal.”

“Penguasa dunia ini, roh yang masih bekerja dalam ketidaktaatan,” adalah seperti pemburu burung, selalu mencoba membinasakan kita. Pernah seorang penulis mengatakan, bahwa iblis tua sudah mati, dan yang sekarang ini adalah iblis yang baru; yang dengan perkataannya itu, bahwa iblis dari masa silam adalah beda dengan iblis penipu di masa kini. Kita percaya bahwa roh jahatnya sama; tetapi ini berbeda dalam ragam serangan. Iblis lima ratus tahun lalu hitam dan kotor yang dilukiskan dalam lukisan-lukisan kuno. Dia adalah penganiaya, yang menyeret orang pada perapian, dan membunuh mereka. Iblis masa kini menyamar sebagai tipe penuh santun: dia tidak menganiaya—ia lebih berusaha untuk membujuk dan menipu. Dia tidak begitu pemarah, bukan sebagai orang tidak percaya yang mengolok, mencoba untuk membatalkan agama kita, sementara pada saat yang sama ia berpura-pura dia akan membuat ibadah menjadi lebih rasional, dan begitu berjaya.Ia hanya akan menghubungkan keduniawian dengan agama; dan dengan demikian ia akan membuat agama menjadi kosong, di balik kedok mengembangkan kekuatan Injil, dan mengeluarkan rahasia yangleluhur kita belum menemukannya. Iblis selamanya adalah pemburu burung. Apa pun siasatnya, obyeknya tetaplah sama untuk memerangkap orang dalam jaringnya. Orang-orang ini sebanding dengan burung-burung yang lemah, pendiam, yang tidak punya kemampuan sama sekali untuk menghindari perangkap, dan sama sekali tak ada kekuatan untuk melarikan diri dari jerat.

Iblisadalah sang pemburu burung; ia telah dan masih tetap; and if he does not now attack us as the roaring lion, roaring against us in persecution, dia menyerang kita sebagai ular berbisa, merayap tanpa suara sepanjang jalan, endeavoring to bite our heel with his poisoned fangs, and weaken the power of grace and ruin the life of godliness within us. Our text is a very comforting one to all believers, ketika mereka berada dalam pencobaan. “Sungguh, Dia yang akan melepaskan mereka dari jerat pemburu burung.”
First, a few words concerning the snare of the fowler; secondly, the deliverance; and, thirdly, the certainty of it; dwelling upon that word surely, for it seems to be the diamond wherewith this precious golden promise is embellished. “Surely he shall deliver thee from the snare of the fowler.”
I. First, then, THE SNARE OF THE FOWLER. It is an illustration too suggestive for me thoroughly untuk disingkapkan. I must leave it for your meditations at home to enumerate the divers ways in which a fowler attempts to take his birds, and then you will have suggested to you the divers means which the evil spirit employs for the destruction of souls. Allow me, however, just to begin, and pass over two or three points connected with the fowler and with the evil one.
1. Pertama, jerat pemburu burung secara dekat berhubungan dengan kerahasiaan. “Surely in vain is the net spread in the sight of any bird.” Therefore the fowler carefully covers up his trap; or, if the trap itself be uncovered he doth well beguile the bird, so that it is utterly ignorant of his intention to take it in the trap, little thinking that the food laid there for its banqueting is really placed there for its enticement and destruction. The fowler, when he goes after his birds, is very careful lest they should discover him. We hear, for instance, that in the taking of wild ducks, in Lincolnshire, a man will hold before his mouth a piece of turf, in arder that the smell of his breath may not be perceived by the birds, who are exceedingly wary. Percobaan dari dunia ini untuk hal-hal rahasia pada kaum Kristen, bukan untuk orang berdosa, for the wicked man sins with his eyes wide open; dashing into the net knowing it is a net, laying hold of iniquity with both his hands, even when destruction stareth him in the face. He will commit a sin that he knows is condemned even by the law of the land; he will rush into a crime, concerning the guilt of which no doubt can be entertained. Not so the Christian: he is taken by secrecy. “Ah!” says one, “if I thought such-and-such a thing were really wrong; if I were perfectly convinced of its wrongfulness, I would give it up.” It is just there the difficulty lies. So would the bird say: “If I thought that really were a trap, I would not enter it; if I were perfectly persuaded that net would entangle me, I would not fly to such-and-such a spot; I would not approach there at all, it I were sure it would be my destruction.” How many a professor there is who asks the question, “May I go to this place? May I go to that place?” and some of us answer “No,” and we are called Puritans for it; but let those who have attempted to keep their godliness intact, while they pursued the pleasures of this world, stand up and make the mournful confession, that the healthiness of the two things can never exist together. We must either serve God wholly, atau melayani Iblis sepenuhnya.

“Jika Allah yang menjadi Allahmu, layanilah Dia; Jika Berhala yang jadi Allahmu, layani dia.” One, or else the other. Many a man has been entrapped into sin by Satan; not knowing that it was evil! Some one has hinted to him in business, for instance—”You may very safely do such-and-such a thing; all the shopkeepers in the street have done it; it is not actually dishonest; it improves the article, it really does; and although you can thus sell an article at a dearer rate than you ought to sell it, yet you need not tell the public; and if the article is all the better for it, it is quite fair and safe that you should adulterate it.” And so the good easy man, not opening both his eyes, I think, but shutting one of them a little, lest he should see too well to be able to fill his pockets in the dark, is a little taken aside; and by-and-by he is led to discover that the act which he has done is the taking of him in the snare of the fowler, for he has been sinning against his God, and his God therefore punishes him for it with many stripes, and lays his rod upon him. I do not think that a Christian is so often betrayed into a sin that is palpable and known, as he is into a sin that is secret. If the devil comes to my door with his horns visible, I will never let him in; but if he comes with his hat on as a respectable gentleman, he is at once admitted. The metaphor may be very quaint, but it is quite true. Many a man has taken in an evil thing, because it has been varnished and glossed over, and not apparently an evil; and he has thought in his heart, there is not much harm in it; so he has let in the little thing, and it has been like the breaking forth of water—the first drop has brought after it a torrent. The beginning has been but the beginning of a fearful end. Berhati-hatilah, orang Kristen, pada hal-hal yang bersifat rahasia; take care of the common doings of the world, which are well enough for them, perhaps. We would not deny them their pleasures, for they have no others; but they are not good for you, for you have a finer life—a life of a finer texture and order than can exist in the haunts of ungodly persons. Remember, you are not to be a judge for others.

Some men, especially those who are unconverted, can, without being led into sin, indulge in many gayerties and merriments; but the Christian is like the Englishman, kita tidak bisa berharap untuk bertahan lama dimana hukum rimba berkuasa. Kaum primitif bisa hidup disitu, tetapi ia tidak bisa. And so you who are twice-born men will find your piety ruined, by that which, to a worldly man, does not lead him into greater evil than that which he would naturally commit. You are to have a stricter rule on yourselves than others, and are to be more stern in your piety than the world would have you be; for sin is usually hidden, and the snare is not often made apparent. “Surely he shall deliver thee from the snare of the fowler.”
2. In the second place, the snare of the fowler umumnya dicatat untuk adaptasi. You do not find a fowler setting the same snare for one bird as for another; he knows his bird and he adapts his bait to it. He would be an unwise fowler who should go to work with the same machinery to catch the lark that flies on high as the duck that swims along the stream. The fowler is wiser than that: he adapts his snare to the condition of the bird which he desires to take. Satan the fowler does just the same. There is one man here; he tempts him to drunkenness. Perhaps that would naturally be his sin, if left without grace in his heart; and Satan, knowing it to be his weak point, attempts to overcome him by surfeiting, gluttony, and drunkenness. Another man is utterly impervious to any temptation to that bestial habit; but, it may be, he is easily taken in another snare—the snare of lust; therefore Satan adapts his temptation to the hot blood of the man who naturally would be inclined to live a life of sin.

Another one perhaps eschews every lascivious and sensual habit; then Satan comes to him, and adapts his temptation to the shape of pride. The man is naturally a melancholy man, full of solitude; Satan gets him, if he can, to wrap himself up in a solitary dignity, untuk berkata, “Aku kudus.” “Tuhan, aku berterimakasih padaMu, I thank thee, I am not as other men are.” Or if a man is not naturally inclined to a very high degree of pride, Satan takes him with sloth. The man likes an easy life; Satan therefore adapts his bait to him by letting him sit still, fold his arms, and so perish by slothfulness: and mark this, he who sitteth still in the frost, when the snow is on the ground, in the depths of the wild regions of the frozen zone, must as surely perish by his idleness as if he drove a dagger to his heart. Satan knows that, and so adapts his bait accordingly. O! how often it happens, beloved, that you and I condemn a thing in another person which we allow in ourselves, perhaps without knowing it. We say of such a one, How proud he is! Well, our pride is not exactly of that shape; we have got another shaped pride, but the same article; labeled differently, but the same thing. Satan adapts the pride to each particular case. We are rich: he does not perhaps tempt us to the pride of riches, but he tempts us to the pride of mastership, and makes us harsh masters to our servants. Or if he does not tempt us to that pride, he perhaps enchants us with the pride of generosity, and we are apt to boast of our kindness and of what we have given away. He will always adapt his trap to his man, and his bait to his bird. He will not tempt you all with the same temptation he would tempt me with; nor me with the temptation with which he would naturally assail another. “The snare of the fowler.” A cunning enemy we have to deal with; he knows our weak points; he has been dealing with men for these last six thousand years; he knows all about them. He is possessed of a gigantic intellect; though he be a fallen spirit and he is easily able to discover where our sore places are, and there it is he immediately attacks us. If we be like Achilles, and can not be wounded anywhere but in our heel, then at the heel he will send his dart, and nowhere else. He will find out our easily besetting sin, and there, if he can, he will attempt to work our ruin and our destruction. Let us bless God that it is written, “Surely he shall deliver thee from the snare of the fowler.”
3. In the next place, the fowler’s snare is frequently connected with pleasure, profit, and advantage. In the bird’s case it is for the seed scattered on the ground that he flies to the snare. It is some tempting bait which allures him to his death. And usually Satan; the fowler, uses a temptation wherewith to beguile us. “O!” says one, “I can not give up such-and-such a thing, it is so pleasant. Sir, you never knew the charms of such-and-such a pursuit, otherwise you could never advise me to relinquish it.” Yes, my friend, but it is just the sweetness of it to you that makes it the more dangerous. Satan never sells his poisons naked; he always gilds them before he vends them. He knows very well that men will buy them and swallow them, if he does but gild them beforehand. Take care of pleasures; mind what you are at when you are at them. Many of them are innocent and healthful, but many of them are destructive. It is said that where the most beautiful cacti grow, there the most venomous serpents are to be found at the root of every plant. And it is so with sin. Your fairest pleasures will harbor your grossest sins. Take care; take care of your pleasures. Cleopatra’s asp was introduced in a basket of flowers; so are our sins often brought to us in the flowers of our pleasures. Satan offers to the drunkard the sweetness of the intoxicating cup, which rejoices him, when his brain is rioting in frolic, and when his soul is lifted up within him. He offers to the lustful man the scenes and pleasures of carnal mirth, and merriment, and delight, and so he leadeth him astray with the bait, concealing the hook which afterwards shall pain him. He gives to you and to me, each of us, the offer of our peculiar joy; he tickleth us with pleasures, that he may lay hold upon us, and so have us in his power. I would have every Christian be especially on his guard against the very thing that is most pleasing to his human nature. I would not have him avoid every thing that pleases him, but I would have him be on his guard against it. Just like Job, when his sons had been feasting in their houses. He did not forbid them doing it, but he said, “I will offer a sacrifice, lest my sons should have sinned in their hearts, and should have cursed God foolishly.” He was more careful over them at the time of their feasting than at any other season. Let us be the same. Let us remember that the snare of the fowler is generally connected with some pretended pleasure or profit, but that Satan’s end is not our pleasing, but our destruction.
4. In the next place, sometimes the fowler very wisely employs the force of example. We all know the influence of the decoy-duck, in endeavoring to bring others into the snare. How very often Satan, the fowler, employs a decoy to lead God’s people into sin! You get with a man; you think him to be a true Christian; you have some respect for his character; he is a high professor, can talk religion by the yard, and can give you any quantity of theology you like to ask for. You see him commit a sin; ten to one but you will do the same, if you have much respect for him; and so he will lead you on. And mark, Satan is very careful in the men whom he chooses to be decoys. He never employs a wicked man to be a decoy for a good man. It is very seldom, when Satan would decoy a Christian into a snare, that he makes use of an open reprobate. No; he makes use of a man who is pretendedly religious, and who looks to be of the same quality as yourself, and therefore entices you astray. Let a bad man meet me in the street, and ask me to commit sin! The devil knows better than to set him at any such work as that, because he knows I should pass by directly. If he wants his errand well done, he sends one to me whom I call brother; and so through the brotherhood of profession I am apt to give him credence and pay him respect; and then if he goeth astray, the force of example is very powerful, and so I may easily be led into the net too. Take care of your best friends; be careful of your companions. Choose the best you can; then follow them no further than they follow Christ. Let your course be entirely independent of every one else. Say with Joshua, let others do what they will, “As for me and my house we will serve the Lord.”
5. Note, once more, that sometimes the fowler, when he faileth to take his bird by deceit and craft, will go a hawking after it—will send his hawk into the air, to bring down his prey. It often happens, when the devil can not ruin a man by getting him to commit a sin, he attempts to slander him; he sends a hawk after him, and tries to bring him down by slandering his good name. I will give you a piece of advice. I know a good minister, now in venerable old age, who was once most villainously lied against and slandered by a man who had hated him only for the truth’s sake. The good man was grieved; he threatened the slanderer with a lawsuit, unless he apologized. He did apologize. The slander was printed in the papers in a public apology; and you know what was the consequence. The slander was more believed than if he had said nothing about it. And I have learned this lesson—to do with the slanderous hawk what the little birds do, just fly up. The hawk can not do them any hurt while they can keep above him—it is only when they come down that he can injure them. It is only when by mounting he gets above the birds, that the hawk comes sweeping down upon them, and destroys them. If any slander you, do not come down to them; let them slander on. Say, as David said concerning Shimei, “If the Lord hath given him commandment to curse, let him curse;” and if the sons of Zeruiah say, “Let us go and take this dead dog’s head,” you say, “Nay, let him curse;” and in that way you will live down slander. If some of us turned aside to notice every bit of a sparrow that began chirping at us, we should have nothing to do but to answer them. If I were to fight people on every doctrine I preach, I should do nothing else but just amuse the devil, and indulge the combative principles of certain religionists who like nothing better than quarreling. By the grace of God, say what you please against me, I will never answer you, but go straight on. All shall end well, if the character be but kept clean; the more dirt that is thrown on it by slander, the more its shall glisten, and the more brightly it shall shine. Have you never felt your fingers itch sometimes to be at a man who slanders you? I have. I have sometimes thought, “I can not hold my tongue now; I must answer that fellow;” but I have asked of God grace to imitate Jesus, who, “when he was reviled, reviled not again,” and by his strength let them go straight on. The surest way in the world to get rid of a slander is just to let it alone and say nothing about it, for if you prosecute the rascal who utters it, or if you threaten him with an action, and he has to apologize, you will be no better off—some fools will still believe it. Let it alone—let it keep as it is; and so God will help you to fulfill by your wisdom his own promise, “Surely he shall deliver thee from the snare of the fowler.”
And now, ere I close this point, let me observe once more, the fowler, when he is determined to take his birds, uses all these arts at once, perhaps, and besets the bird on every side. So, you will remember, beloved, it is with you. Satan will not leave a stone unturned to ruin your soul for ever.
“Amidst a thousand snares I stand,
Upheld and guarded by thy hand.”

Old Master Quarles says,
“The close pursuer’s busy hands do plant
Snares in thy substance; snares attend thy want;
Snares in thy credit; snares in thy disgrace;
Snares in thy high estate; snares in thy base;
Snares tuck thy bed; and snares surround thy board;
Snares watch thy thoughts; and snares attach thy words;
Snares in thy quiet; snares in thy commotion;
Snares in thy diet; snares in thy devotion;
Snares lurk in thy resolves, snares in thy doubt;
Snares lie within thy heart, and snares without;
Snares are above thy head, and snares beneath;
Snares in thy sickness, snares are in thy death.”

There is not a place beneath which a believer walks that is free from snares. Behind every tree there is the Indian with his barbed arrow; behind every bush there is the lion seeking to devour; under every piece of grass there lieth the adder. Everywhere they are. Let us be careful; let us gird ourselves with the might of God’s omnipotence, and then shall his Holy Spirit keep us, so that we shall tread on the lion and the adder, the young lion and the dragon shall we trample under our feet, and we shall be “delivered from the snare of the fowler.”
II. Now we pass to the second point—THE DELIVERANCE. God delivers his people from the snare of the fowler. Two thoughts here: from—out of. First, he delivers them from the snare—does not let them get in it; secondly, when they do get in it, he delivers them out of it. The first promise is the most precious to some of us; the second is the best to others.
He shall deliver thee from the snare. How does he do that?
Very often by trouble. Trouble is often the means whereby God delivers us from snares. You have all heard the old story of the celebrated painter who was painting in St. Paul’s, and who, looking at his work, went gradually back, inch by inch, to get a view of it, so that he might see the excellence of its proportions, until his feet were just on the edge of the platform upon which he stood; and he would have fallen down and been dashed in pieces upon the pavement beneath, but just at that moment a workman who stood there, desirous to save his life, and not knowing how to do it, hit upon an expedient which proved to be a very wise one. Instead of shouting out to his master, “Sir, you are in danger,” which would most certainly have sent him backward, he took up a brush and dipping it in a pot of paint, dashed it at the picture. The good man rushed forward in anger to chastise him; but when it was explained, he clearly saw that he had acted wisely. Just so with God. You and I have often painted a fine picture, and we have been walking backward admiring it. God knows that our backsliding will soon end in our destruction and he, by a sad providence, blasts our prospect, takes away our child from us, buries our wife, removes some darling object of our pleasures; and we rush forward and say, “Lord, why is this?”—utterly unconscious that if it had not been for trouble we might have been dashed in pieces, and our lives would have been ended in destruction. I doubt not, many of you have been saved from ruin by your sorrows, your griefs, your troubles, your woes, your losses, and your crosses. All these have been the breaking of the net that set you free from the snare of the fowler
At other times God keeps his people from the snare of the fowler by giving them great spiritual strength, a spirit of great courage; so that when they are tempted to do evil they say, with decision, “How can I do this great wickedness and sin against God?” O! that was a noble escape of Joseph, when his mistress laid hold of his garment; that was a noble escape of his, when his soul escaped like a bird out of the snare of the fowler; and I doubt not there are many here who have done deeds almost as noble as that of Joseph, who have had grace within their hearts, so that they have turned away their eyes from beholding folly, and when they have been tempted to evil they have put their foot upon it, and said, “I can not, I can not; I am a child of God; I can not and I must not;” and though the thing was pleasing to themselves yet they abjured it. You remember the case of Mr. Standfast in Bunyan’s Pilgrim’s Progress. Madame Bubble had greatly enticed poor Mr. Standfast with her offers. He says, “There was one in very pleasant attire, but old, who presented herself to me, and offered me three things, to wit, her body, her purse, and her bed. Now the truth is, I was both weary and sleepy: I am also as poor as an owlet, and that perhaps the witch knew. Well, I repulsed her once and again, but she put by my repulses and smiled. Then I began to be angry; but she mattered that nothing at all. Then she made offers again, and said if I would be ruled by her, she would make me great and happy; for, said she, I am the mistress of the world, and men are made happy by me. Then I asked her her name, and she told me it was Madame Bubble. This set me further from her; but she still followed me with enticements. Then I betook me, as you saw, to my knees, and with hands lifted up, and cries, I prayed to him that had said he would help. So just as you came up the gentlewoman went her way. Then I continued to give thanks for this my great deliverance; for I verily believe she intended no good, but rather sought to make stop of me in my journey.” Thus God delivers his people from the snares of the fowler, by giving them the spirit of prayer as well as the spirit of courage, so that they call upon God in the day of trouble, and he delivers them.
And I have noticed one more very singular thing. Sometimes I, myself, have been saved from the snare of the fowler (I can not tell you how exactly), in this way. I have felt that if the temptation had come a week before, my mind was in that peculiar condition, that I should almost inevitably have been led away by it; but when it came, the mind, by passing through some process, had become in such a condition that the temptation was no temptation at all. We were just brought to such a state, that what might have ruined us before, we would not then look at. “No,” we have said, “if you had offered me this some time ago it might have been accepted; but now God has, by some mysterious influence of his Spirit, turned my heart in another direction, and it is not even a temptation to me at all—not worthy of a moment’s thought.” So God delivers his people from the snare of the fowler.
But the second thought was, that God delivers his people, even when they get into the snare. Alas! my hearer, you and I know something about the net; we have been inside it, we have; we have not only seen it spread, we have been in its folds. We know something about the cage, for we have, unfortunately, been in the cage ourselves, even since we have known the Lord. The fowler’s hand has been upon our neck; it has only been the sovereign grace of God that has prevented him from utterly destroying us. What a blessed thing it is, that if the believer shall, in an evil hour, come into the net, yet God will bring him out of it! Poor Christian and Hopeful got into the fowler’s net when they entered into the castle of Giant Despair; but the key of promise picked the lock, and they escaped. They were in the fowler’s net, too, when Flatterer cast a net over them, and left them in the lane; but there came one who, after he had beaten them full sore, took the net off, and then they went on their way, better men than they were before they were in the net. I know one who is in the net now. Some bird, one of God’s own ones too, has been taken in the snare, and is now groaning and crying out, because, alas! alas! he has sinned. I have a person here, a good man, a professor of religion, and a truly worthy one! but alas! he has sinned, and at this hour the tears are in his eyes, and he is saying,
“The tumult of my thoughts
Doth but increase my woe;
My spirit languishes, my heart
Is desolate and low.”
“Turn, turn thee to my soul;
Bring thy salvation near;
When will thy hand release my feet
Out of the deadly snare?”

O backslider, be cast down, but do not despair; God will restore thee yet. Wanderer though thou hast been, hear what he says! “Return, O backsliding children; I will have mercy upon you.” But you say you can not return. Then here is still a promise—”Surely he shall deliver thee from the snare of the fowler.” Thou shalt yet be brought out from all the evil into which thou hast fallen, and though thou shalt never cease to repent thy ways even to thy dying day, yet he that hath loved thee will not cast thee away; he will receive thee; he will admit thee into his dwelling-place, and will even now restore thee to the number of his people, and give thee joy and gladness, that the bones which he has broken may rejoice. “Surely he shall deliver thee from the snare of the fowler.”
There have been very remarkable instances of God delivering his people out of the snare of the fowler, as the following illustration will show:
“A young lady, who belonged to a church in the city of New York, married a young man who was not a Christian. He was a merchant, engaged in a lucrative business, and the golden stream of wealth flowed in upon him till he had amassed a large fortune. He accordingly retired from business, and went into the country. He purchased a splendid residence; fine trees waved their luxuriant foliage around it; here was a lake filled with fish, and there a garden full of rare shrubbery and flowers. Their house was fashionably and expensively furnished; and they seemed to possess all of earth that mortal could desire. Thus prospered, and plied with an interchange of civilities among her gay and fashionable neighbors, the piety of the lady declined, and her heart became wedded to the world. And it is not to be wondered at, that her three children, as they grew up, imbibed her spirit and copied her example. ‘A severe disease,’ it is said, ‘demands a severe remedy;’ and that God soon applied. One morning intelligence came that her little son had fallen into the fish-lake, and was drowned. The mother’s heart was pierced with the affliction, and she wept and murmured against the providence of God. Soon afterwards, her only daughter, a blooming girl of sixteen, was taken sick of a fever and died. It seemed then as if the mother’s heart would have broken. But this new stroke of the rod of a chastening Father seemed but to increase her displeasure against his will. The only remaining child, her eldest son, who had come home from college to attend his sister’s funeral, went out into the fields soon afterwards, for the purpose of hunting. In getting over a fence, he put his gun over first to assist himself in springing to the ground, when it accidentally discharged itself and killed him! What then were that mother’s feelings in the extravagance of her grief, she fell down, tore her hair, and raved like a maniac against the providence of God. The father, whose grief was already almost insupportable, when he looked upon the shocking spectacle, and heard her frenzied ravings, could endure his misery no longer. The iron entered into his soul and he fell speedy victim to his accumulated afflictions. From the wife and mother, her husband and all her children were now taken away. Reason returned, and she was led to reflection. She saw her dreadful backslidings, her pride, her rebellion; and she wept with the tears of a deep repentance. Peace was restored to her soul. Then could she lift up her hands to heaven, exclaiming, ‘I thank thee, O Father!—the Lord hath given, the Lord hath taken away, and blessed be the name of the Lord.’ Thus did her afflictions yield the peaceable fruit of righteousness, and her heavenly Father chasten her, ‘not for his pleasure, but for her profit, that she might become partaker of his holiness.'”
So God delivered her soul out of the snare of the fowler. She started afresh in the ways of righteousness, serving God with diligence and zeal, and growing up in his fear. By trouble and trial, by some means or another, God will surely deliver his people out of the snare of the fowler, even when they are in it.
III. And now, to conclude, I am to dwell for a moment or two upon that word “SURELY.” The assurance of every truth of Scripture is just the beauty of it. If it were not sure, it were not precious; and it is precious just because it is sure.
Now, it says, “surely he shall deliver thee.” Why? First, because he has promised to do it; and God’s promises are bonds that never yet were dishonored. If he hath said he will, he will. Secondly, because Christ Jesus hath taken an oath that he will do it. In ages long gone by Christ Jesus became the shepherd of the sheep, and the surety of them too. “If any of them perish,” said he, “at my hand, thou shalt require it;” and, therefore, because Christ is responsible, because he is the heavenly sponsor for all God’s people, they must be kept: for otherwise Christ’s bond were forfeited, and his oath were null and void. They must be kept, again, because otherwise the union that there is between all of them and Christ would not be a real one. Christ and his church are one—one body; but if any of the members of my body were cut off, I should be maimed, and if Christ could lose one of his children he would be a maimed Christ. “We are his body, the fullness of him that filleth all in all.” If, then, the whole church were not gathered in, Christ would be an incomplete Christ, seeing he would want his fullness. They must all be saved, for God the Father has determined that they shall be; nay, the Son has sworn they shall be; and God the Holy Spirit vouches for it they shall be. None of God’s people shall be cast away, or else the Bible is not true. The whole stability of the covenant rest in their final perseverance. The whole covenant of grace rests upon this—
“He shall present our souls,
Unblemished and complete,
Before the glory of his face,
With joys divinely great.”

And therefore they must be preserved out of the snare of the fowler, because otherwise the covenant would be null and void. If one should perish the oath would be broken; if one should be cast away the covenant would be void; and therefore they must be kept secure.
“His honor is engaged to save
the meanest of his sheep;
All that his heavenly Father gave,
His hands securely keep.”

I have no time to enlarge upon that subject, which is big with glory, and might afford a topic for many discourses. I now close up by saying, Men and brethren, is this promise yours? “Surely he shall deliver thee.” Are you the men? “How can I tell?” you say. Do you believe on the Lord Jesus Christ? Do you, as a guilty sinner, cast yourself wholly on the blood and righteousness of the immaculate Redeemer? I do not ask you whether you are a Wesleyan, a Churchman, a Baptist, an Independent, or a Presbyterian; my only question is, Are you born again? Have you passed from death unto life? Are you “a new creature in Christ Jesus?” Is all your trust put in the Lord Jesus Christ? Has his life become your model, and does his Spirit dwell in your mortal body? If so, peace be unto you; this promise is yours. You may have been the worst of men; but if you have faith in Christ those sins are all forgiven, and you may take this promise to be yours for ever. But if you are self-righteous, self-sufficient, ungodly, careless, worldly, there is no such promise for you; you are in the snare, you shall be there, and you shall perish, unless you repent; for it is written, “Except ye repent ye shall all likewise perish.” May God save you from perishing, by giving you an interest in the blood of Christ; and to the Father, the Son, and the Holy Ghost, be glory for ever and ever.
Collection administered by Midwestern Baptist Theological Seminary. For help and support, please email help@spurgeon.org

Jawaban Yesus Kristus pada dunia

Ini adalah alih naskah khotbah Billy Graham, hampir 60 tahun lalu pada kebaktian Charlotte Crusade. September 21 – 1958. Walaupun sudah lama, tetapi apa yang disampaikan Billy Graham masih relevan dengan tuntutan jaman kini.

Kristus menjawab dunia

oleh: Billy Graham

Kini, hari ini saya akan kembali membahas pasal ke 17  dari kitab Kisah Para Rasul, dimulai pada ayat 30. Saya meminta agar Anda membawa Alkitab masing-masing. Saya bukanlah seorang penulis kitab. Saya tidak memohon Anda menyembah dengan Alkitab. Saya tidak menggunakan Alkitab untuk kepuasan jasmani. Tapi saya percaya bahwa Alkitab adalah Firman yang diwahyukan Allah. Dan kita temukan pesan-pesan Allah bagi kita di hari ini. Saya desak Anda punya kesukaan untuk membawa Alkitab, bacalah Alkitab, bersama saya pelajari Alkitab.


Saya bukan berada di sini untuk suatu pertunjukan. Kita berada di sini bukan untuk hiburan. We are here to tell you what the Bible has to say. What does the Bible have to say about your problems? What does the Bible have to say about the problems we’re facing in the world in which we live today? Night after night, I’m going to ask you to bring your Bibles.

Now you may have just a little Testament; you might not have a Bible at all. Go downtown and get a Bible. If you don’t have the money to get a Bible, Beverly Shea will lend you the money. But get a Bible. Bring your Bibles to the services every evening.
Alkitab model apa pun yang Anda punya, bawalah. We’re here to study the Bible and see what the Bible has to say. Everybody has a Bible, but very few people know what the Bible says. We don’t know what the Bible says; we don’t read its pages. Alkitab adalah buku yang kurang menarik. Saya mau kita buka Alkitab bersama dan melihat apa pesan dari kitab ini untuk hari yang sedang kita hidupi. Kisah Para Rasul pasal 17:

30 Dengan tidak memandang lagi zaman kebodohan, maka sekarang Allah memberitakan kepada manusia, bahwa di mana-mana semua mereka harus bertobat.
31 Karena Ia telah menetapkan suatu hari, pada waktu mana Ia dengan adil akan menghakimi dunia oleh seorang yang telah ditentukan-Nya, sesudah Ia memberikan kepada semua orang suatu bukti tentang hal itu dengan membangkitkan Dia dari antara orang mati.”
32 Ketika mereka mendengar tentang kebangkitan orang mati, maka ada yang mengejek, dan yang lain berkata: “Lain kali saja kami mendengar engkau berbicara tentang hal itu.”
33 Lalu Paulus pergi meninggalkan mereka.
34 Tetapi beberapa orang laki-laki menggabungkan diri dengan dia dan menjadi percaya, di antaranya juga Dionisius, anggota majelis Areopagus, dan seorang perempuan bernama Damaris, dan juga orang-orang lain bersama-sama dengan mereka. Tetapi malahan beberapa orang diyakinkan dan menjadi percaya” [ayat 30-34, L.A.I].

Disini kita dapatkan gambar diri Rasul Paulus. Dia sedang melintasi dunia Mediterania untuk mewartakan kabar baik bagi orang-orang yang frustasi,ketakutan dan bergelimang dosa. Rasul Paulus berkotbah tentang Yesus pada rakyat, dan kini ia datang ke Athena.

Athena adalah pusat pendidikan dan budaya pada dunia purba. Inilah kotanya Plato, Aristoteles, dan Epicurus. Jika Anda kumpulkan semua universitas di Amerika dan menyatukannya, itulah Athena sebagai pusat budaya dan pendidikan dunia pada masa itu. Sebagaimana saat ini, di tengah puncak pencapaian kecerdasan dan perkembangan ilmu pengetahuan, munvulnya baik kebingungan maupun keputus-asaan. Yunani pada masa itu ada di bawah sepatu besi Romawi, dan seluruh bumi rindukan kemerdekaan. Mereka sedang mencari jawaban.

Dan segala sesuatu tidak berubah banyak dalam dua ribu tahun. Dunia ini masih mencari satu jawaban. Sebagian besar dunia masih dalam perbudakkan. Kini Charlotte menyadari dalam Carolinas salah satu kota cerdas kita. Kota ini diakui sebagai kota yang penduduknya suka ke gereja.

Kitab Suci katakan bahwa Rasul Paulus menjadi menggebu-gebu oleh apa yang dia lihat. I think the world of our day is also crying for help, as the people in that day were crying for help. The philosophical world is saying, “Come and help us” to the church.

Jean Sartre, adalah salah satu pemimpin eksistesialis modern, pernah berkata, “Jika kamu tidak percaya Tuhan, tidak apa. Saya juga tidak percaya Tuhan. Tapi,” lanjutnya, “Percayalah pada sesuatu, karena manusia sangatlah filosofis sehingga ia butuh sesuatu untuk dipercayai.”

Maka tanggapan dunia filosofi untuk pertamakalinya selama berabad-abad adalah menjerit pada gereja, “Tolonglah kami, berikan kami satu jawaban, kami bingung.”

The economic world is crying out. Lihatlah India. In India today there are nearly 400 million people – in 1957 (1100 million people – 2007- ed) , increasing at the rate of 5 million a year. Just the problem of population increase alone is bringing about economic pressures that could bring about revolution and trouble in the world to come. Japan has a population of 93 million living on a land area the size of the state of California, increasing at the rate of 1 million a year. China is increasing at the rate of 9 million a year. In twenty-five years, one out of every five babies born in the world will be a Chinese.

The scientific world is crying out, “Help us.” Life magazine said not long ago there is a crisis in science. The faster the universe expands, the greater are the areas of ignorance it seems to open. Science has created Frankenstein monsters and doubts its moral ability to control them. We have hydrogen bombs that are ready to be unleashed upon the world.

We are seeing a hardening American attitude. We are seeing verbal blasts back and forth between Russia and America. How long it will only be in the talking phase we do not know, but we do know that our scientists and military leaders are warning that we could be in a nuclear war at any time that could wipe out 60 million Americans in the first few hours.

The political world is crying for help. Communism and democracy, the East and the West, are at each other’s throats with two diametrically opposed political ideologies. And the whole political world is saying, “Help us.”

A European leader said a few weeks ago, “If the devil could offer a panacea, I would follow the devil.” The world is becoming desperate, the world wants an answer, and the world wants an answer quickly.

Bersyukur pada Allah bahwa Martin Luther King, yang ditikam suatu malam di New York, bukan oleh orang berkulit hitam. If he had been, we might have seen a racial war in New York with blood flowing down the street.

Our problems and our tensions are so complicated. No one has the answer. What is the answer? Many people are crying for answers to these problems. The moral problem, mental breakdowns, and other problems arise.

A new word has entered our vocabulary called “escapism.” We Americans are trying to escape from reality. We are taking dope, drink, tranquilizing pills, entertainment, and intent upon soul-forgetfulness. People flee from themselves to become lost in the clouds.

And the heroes of modern pictures and films are spiritually homeless. Look at the television programs. How many deal with psychological cases? Every time you look at Gunsmoke [a televsion Western of the time] it sets a psychological problem dressed in western clothes. And I read the other day that the psychiatrists are now going to each other for help.

Edward [Edwin] Arlington Robinson says, “I cannot find my way. There is no star.”

Winston Churchill threw up his hands some time ago and said, “Our problems are beyond us.”

Paul looked at the confusion of his day in Athens. And the Bible says that Paul was disturbed by what he saw and felt. Ladies and gentlemen, on this warm September afternoon in 1958 I am disturbed by what I see and what I feel. We stand on the brink of catastrophe. Mr. Nehru, speaking to the Indian Parliament, recently said, “We stand on the brink of hell.”

Our leaders are warning us, but we have become dead. Our minds are blinded, our wills are paralyzed, and our consciences dulled.

We are so taken up with our money-making, so taken up with the amusements and places and comforts of modern American life, that we don’t realize that the forces of evil are closing in round about us. Unless we can turn to God and have His help, we are done for as a nation and as a people.

I do not think that the Charlotte crusade ought to be “another crusade.” I do not think it ought to be a crusade kept in the history of the crusades of our team. I think it ought to be something different. I think it ought to be the beginning of a revival throughout the South yang mampu menyapu bangsa. I think it ought to be something that will set an example to the world and say to the world, “We have an answer. We can solve our problems at the foot of the cross as a community, and we have found an answer to our individual needs in Jesus Christ.”

While Paul was disturbed by all this, some of the philosophers came and said, “Paul, we’ve been listening to you talk. We’d like to hear more of it. How about going up to Mars Hill and giving a lecture?” [See Acts 17:18,19.] And so Paul did. He went up to Mars Hill, and there he preached his famous sermon on Mars Hill. Some people have said that this sermon was a great failure in Paul’s life. Some people said that Paul, in preaching this sermon, did not get any results, never founded a great church in Athens, and he never had any persecution and never had any opposition in Athens.

One of the things that disturbs me here is the devil is too quiet. I hope he’ll get stirred up somewhere. Because when he is quiet I know he is getting ready to kick us from behind somewhere, while we are not looking.

Every successful work of God must have opposition.

If it doesn’t have opposition, there is something wrong with it. Everywhere Paul went he stirred up opposition. Trouble came, and trouble always follows the preaching of the Gospel of Christ, because Satan doesn’t like it.

The forces of evil do not like the searchlight pointed in their direction, because “men loved darkness . . . because their deeds [are] evil” [John 3:19].

That day Paul had a great audience out before him in Athens as we have here today. The Athenians had hundreds of different gods and religions. And Charlotte is a very religious city. I’m told that there is one church in this city to every four hundred people, and I do not believe that is equaled anywhere in the world. Not even Edinburgh, Scotland, has as many churches per capita. You are to be congratulated. Thank God.

And, yet, in this city you have one of the highest crime rates in America. What’s wrong? Why doesn’t it balance out? It may be that we need a revival within our churches. There are thousands of people today who have their name on a church roll that I do not believe have ever made a true commitment to Jesus Christ. Thousands of people who have been named in the church, who go to church once in awhile–if it’s not too inconvenient. And they sit for an hour, and they give God one hour. And they say, “O God, how lucky you are to get me for one hour a week.” And the rest of the week they live for the devil and live for themselves, and they claim to be Christians. I tell you, in God’s sight those people are not Christians. A Christian is a person in whom Christ dwells, and a Christian is a person who lives Christ twenty-four hours a day.

Paul was preaching to a very religious people. Now the Epicureans were there. The Epicureans were a very strange lot of people, and yet they were not so strange–because there are Epicureans here today. The Epicureans are the people who believe that happiness is the goal of life. Eat, drink, be merry, have a good time. Enjoy yourself, be religious, but don’t go too far in religion. Have a good time. They spent more time in front of their television sets than they did reading the Bible, if they had television sets in that day. They spent more time reading the newspapers than they did the Bible. They spent more time in the theater than they did in the church. They go to a double feature at a drive-in theater and sit for four hours and think it’s too short. They go to church and listen to a twenty-minute sermon and think it’s too long. And to some people, because Sunday is a different day and because you do go to church, you can’t wait until Monday when business starts again.

I was just reading the life of Robert Murray McCheyne, that great menace to the church of Scotland a hundred years ago. Robert Murray McCheyne, in preaching on the Sabbath day said, “Scotland will be lost if she loses her belief in keeping the Lord’s day totally unto God.”

We’ve lost all concept of God’s day.

And I want to tell you people who are counting on getting to heaven: Heaven is going to be one long eternal Sabbath day. And in hell there will be no Sabbath days.

There are a lot of you who, if you got to heaven, heaven would be hell for you, because you don’t like the Sabbath. And you don’t like to keep the Lord’s day in the Lord’s way. I believe that we need to get old-fashioned in keeping the Lord’s day.

And so the audience was there. The Epicureans said, “Have a good time.” Everybody is saying that today. Why, in some of our dairy barns today, they even have the radio going so that the cows can dance a tune while they’re giving the milk. Everybody has to be entertained. The radio has to blare, the television has to be on, a magazine has to be in one hand and chewing gum in the mouth with a few aspirins thrown in between. And we say we’re having a good time. What a society of people we are. No wonder we are told about deterioration today.

I wish every one of you could have read about two weeks ago the front-page editorial in the morning newspaper in Philadelphia, about the need for return to discipline in our lives and keeping of the Ten Commandments and the Sermon on the Mount.

The Stoics were also there in Paul’s audience that day. Now the Stoics were proud and self-righteous. They were the intellectual snobs. They didn’t need God. They didn’t need a personal experience with Christ. They were self-righteous. And I tell you that we are in danger of being like the Pharisees of old. The most scathing denunciation that Jesus had was against the Pharisees and their self-righteousness. The sins that God hates the most are the sins of pride and self-righteousness. The Bible concludes that we are all sinners.

Paul stood up to that crowd to preach his sermon. And the first thing that Paul said was this: “There is one God.” He said, “I saw an inscription coming up this mountain that said, ‘To the unknown God.’ Oh, I perceive that you are religious people. You believe in some sort of God, but you don’t know Him.” [See Acts 17:22.]

And there are many of us today that believe in God, but we really don’t know Him. When we wake up in the morning, His presence does not instill our room. When we go to bed at night, our last thought is not on Him. When we go to pray, we spend so little time, and we get no answers to our prayers. And God means so little to us. We go to church because it’s the traditional thing and social thing. We don’t go because we really love Christ. We’ve never had a true experience with Him until He fills our lives.

Paul said, “I want to tell you about this God” [verse 23]. Yet, we are becoming conscious of God today. The Bible tells us that God is creator and preserver of the universe [see Genesis 1:1]. But the Bible says, “God is a Spirit” [John 4:24]. The Bible says God is unchanging. The Bible says that God does not change one iota. He doesn’t change the batting of an eyelash. [See Malachi 3:6.] God is the same yesterday, today, and forever [see Hebrews 13:8].

We have an idea in this country that God is changed to accommodate Himself for Americans.

We have an idea that we Americans are God’s chosen people, that God loves us more than any other people,
and that we are God’s blessed. I tell you that God doesn’t love us any more than He does the Russians. He doesn’t love us any more than He does the Chinese. He doesn’t love us any more than He does the Africans. God doesn’t love us any more than any other people. There is no changing with God, and there is no partiality with God.

The Bible says God is righteous [see Psalm 145:17]. And there are a lot of you who can’t understand the Old Testament when you read it. You know why? Because the Old Testament is teaching one thing: The Old Testament is teaching the holiness and the righteousness of God. You’ll never understand it until you understand that God was teaching that He is a holy God. And no sin can come into God’s presence because He’s holy [see Habakkuk 1:13]. God is a holy and righteous God. And the Bible says that God will judge the world [see Acts 17:31].

We have an idea today that God is like a Santa Claus, sitting on a cloud somewhere with a harp in His hand, forgiving everybody. God is not like that at all. God is a God of judgment. He is the God of righteousness and holiness, and the Bible says here that He will not wink at sin [see Acts 17:30,31]. You think that you can get away with your lying. I’ll tell you, you cannot. You think you can get away with your cheating. I tell you, you cannot. You think you can get away with your adultery, your jealousy, your sins, and the lust in your heart, and the evil thoughts that you have, and the evil moments that you have. I tell you, God says we shall be judged.

The Bible says, “All have sinned, and come short of the glory of God” [Romans 3:23].

I am a sinner and you are a sinner. Every one of us is a sinner in God’s sight.

But the Bible also tells us that God is a God of love.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life” [John 3:16].

The Bible tells us God commended His love to us and that “while we were yet sinners, Christ died for us” [Romans 5:8].

The Bible tells us that because God is love, He created man. Why did God create us in the first place? He put us here and He created us because He is love and He wanted to have an object to love; and so He created the human race. We were perfect, and we had fellowship with God. Adam and Eve walked with God in the cool of the day. They were friends. God and man were friends. They walked together, they talked together, they planned together. But then one day something happened, because when God created you, He gave you the ability to choose between right and wrong. He gave you the ability to choose whether you would follow God and serve God, or whether you would live your own life and build your own life apart from God. When man came to that great decisive moment in his life, he turned away from God and decided that he could build his own life without God. And he broke his covenant with God; he broke his relationship with God; he sinned against God. [See Genesis 2,3.]

And that’s the reason we have war today. That’s the reason we have racial tension today. That’s the reason we have all these problems in the world today. It is because the hearts of men are sinful. We are away from God. And that’s the reason you have the problems in your personal life that you can’t solve. That’s the reason there are things within your own heart that you don’t understand.

God, looking down from heaven one day, saw this earth in its turmoil and strife and sinfulness, saw us in our lost condition, saw us in our sins. And the Bible says that God said, “I love you. I love you. I love you. I want to save you.”


But how could God? He fills all of space. He is the mighty God of creation that flung those billions of stars out into space. So God did something that astounded the universe. God became a man. That’s who Jesus Christ was. He was God. And when I see Jesus making the blind to see, I see God. When I see Jesus feeding the five thousand, I see God interested in the hunger and the desires of men. When I see Jesus dying on the cross,

I see God in Christ reconciling the world unto Himself. I see the nails in His hands. I see the spike in His feet. I see the crown of thorns on His brow. I hear Him say, “My God, my God, why hast thou forsaken me?” [see Matthew 27:46]. In that terrible moment, Jesus was separated from God in a mysterious way that none of us understood. And now God said, “This is my Son, in whom I am well pleased. Believe in Him. Receive Him. And I will save you.” [See Matthew 17:5.]

But Jesus didn’t stay on the cross. They put Him in the tomb, and on the third day He rose again. And I do not offer you this afternoon a dead Christ. I offer you a risen Christ, a Christ that is at the right hand of God the Father, and who is some day going to come to judge the quick and the dead [see Acts 10:41,42]. I offer you a triumphant Christ who is going to win.

A lot of people say, “Do you think communism is going to win the world?” They might win it temporarily, but it will only be temporarily. Because the Bible says that Jesus Christ is going to establish His kingdom, and the church shall some day triumph. Some day those of us who know Christ shall reign with Him [see Revelation 5:10]. God within Christ is reconciling the world unto Himself [see

2 Corinthians 5:19]. But God said, “I gave my Son to die.”

Now there are three things you have to do to get to heaven and have your sins forgiven; if you’re to have Christ in your life, and if you’re to have a new life and a transformed nature, if you’re to have your sins forgiven. If you’re to go to heaven, you’re going to have to do three things. I’ve studied this Bible for twenty years, and I do not believe any man or woman will get to heaven who hasn’t done these three things. I don’t care who you are. You may be a Sunday school teacher, you may be a deacon, an elder, or a steward. I don’t care who you are. If you haven’t done these three things, I do not believe you can get to heaven.

First, you must repent of your sins.

The Scripture says in this passage, “God. . .commandeth all men every where to repent” [Acts 17:30]. That’s not a command from me. I didn’t say it. I want to ask you tonight, or this afternoon, have you repented? Has there been a time in your life when you repented? You might have been confirmed, you might have been baptized; and you might be born again in your heart, but you’re not sure of it. You’re not certain of it. You’re not sure that there has ever been a moment when you really repented of your sins and renounced them. You can do it today.

“What do you mean by repentance?” I mean that you ac-

knowledge to God that you have sinned, and that you are willing to turn from your sins. Notice I said willing. You may not have the strength to turn from your sins, but by faith you are willing to turn if God will give you the strength. You say, “Billy, there are things in my life that are wrong, but I cannot give them up. I’ve tried. I just can’t do it.” If you are willing, God will give you the strength to give them up and turn from them.

Secondly, you must receive Christ by faith;

An act of receiving Christ to die for you. Now that is a definite act. It may be unconscious, or it may be conscious. It may be a quiet moment; it may be a decisive, climactic moment as it was in the life of Paul. But if you’re not sure by faith you’ve received Christ, you’d better do it today.

There are three little men who live inside us all–our intellect, our emotions, and our will. Intellectually, thousands of you believe in Christ. I doubt if there is anyone here who doesn’t believe in Christ. You believe in Him with your minds. In fact, the Bible says the devil believes. And the devil does more than you do, because he trembles when he believes the Bible [see James 2:19]. But that’s not enough. You may have some emotion in your religion. You may have had an emotional experience at some time, but you never have really received Christ. You must by faith receive Him, because it is an act of your will. You say, “Aku percaya pada Dia, aku akan ikut Dia.”

You know why I ask people to come forward in our meeting to receive Christ? Because all the way through the Scriptures, I learned that God wanted people to do something as a testimonial of their faith. When Jesus healed the man with the withered arm, He could have said, “Be healed,” and he would have been healed. But He didn’t do it. He said, “Stretch it forth,” and the man stretched it forth. Now he had tried to stretch it forth many times, but he couldn’t. But at the behest of Jesus, he did stretch it forth and it was healed. [See Matthew 12:10-13.] Jesus wanted him to do something. I am asking you to come today to give your life to Christ, to do something, to receive Christ who trusts you.

The third thing you must do: You must obey Christ.

You must be willing to follow Him and serve Him from this moment on. Follow and serve Him. It means self-denial, it means cross-bearing, it means obedience. It means that you are going to burn all of your bridges behind you and follow Christ, no matter what it costs. It means you go back to your business and back to your home and live Christ, no matter what it costs. It means you are going to renew your vows to the church. It means you are going to be faithful and loyal to your church as never before. You are going to start tithing to the church.

It means you are going to start praying in your home. It means you are going to start living for Christ, no matter what the costs, from this moment on. That’s what it means. And if you are not willing to do that, don’t come to Jesus Christ. He will not accept you just part of the way. You must be willing to go all the way.

When Paul had finished his sermon he stopped. And when the invitation was given that day, three things took place that are going to take place here this afternoon. One, there was derision. Some of them laughed at him and mocked him [see Acts 17:32]. They didn’t mock him out loud; just quietly and sighed, “Well, that’s not for me.”

Somebody said I had come to Charlotte to try to get everybody in the Baptist church. I heard about a fellow with a cat some time ago. He was trying to sell a little kitten. He was taking it up and down the street. And he said, “This is a Baptist kitten, a Baptist kitten for sale.” And he couldn’t sell it. The next day he came around, he said, “It’s a Methodist kitten.” The man said, “Why, these are the same kittens as yesterday. Why do you call them Methodist kittens?” “Well, today they’ve got their eyes open.”

You may be a Baptist, a Presbyterian, or Methodist, or Episcopal, or Moravian, or a Lutheran, or a Catholic, or Jew. But if you have never really had a vital encounter with Jesus Christ, you make sure today.

Secondly, there were some who said, “We will hear again of this matter” [see verse 32]. They put it off. Governor Felix said to Paul, “Go thy way for this time; when I have a convenient season, I will call for thee” [Acts 24:25]. I want to tell you, this is a dangerous action because you may never hear anyone present the Gospel again. Some of the philosophers were never able to climb Mars Hill again.

The Bible says,
 “He that hardeneth his heart, being often reproved, shall suddenly be cut off and not without remedy” [see Proverbs 29:1].

You never know. To some of you who go out on the slick highways this afternoon, this may be the last sermon you will ever hear. In every crusade we have ever conducted anywhere, there have been people who have come to the meeting in good health and never came back because they were dead in the next few hours through an accident, or a heart attack, or something else.

We never know when our moment is coming. Maybe God spoke to you this afternoon, and your heart is in danger of being hardened. Some of you are older people; some of you are younger people. The Bible says once you hear the Gospel and do nothing about it, you are in danger of being hardening your heart.

But, last of all, there were some that made a decision [see Acts 17:34]. They received Christ and went their way rejoicing. I am going to ask you today to receive Him. I am not asking you this afternoon to join some special church. I’m asking you today to give your life to Christ.

You may be a member of a choir. I don’t know who you are or what you are, but you want to give your life to Christ on this opening Sunday afternoon. I’m going to ask you to do a hard thing, because coming to Christ is not easy. So many people have made it too easy. Jesus went to the cross and died in your place. Certainly, you can come a few steps from where you are sitting and stand here, quietly and reverently, and with bowed head. And say, “I need God; I need Christ. I want to be forgiven of my sins. I want a new life, and I want to start a new direction today.”

You may be a rich man;
you may be a poor man.
You may be a man of great intellectual capacities,
and you have to come by faith.

Because you’ll never understand it all intellectually.

If you want to…… datanglah pada salib itu dan serahkan hidup Anda pada Kristus,

I’m going to ask you to come. If you are with friends and relatives, they’ll wait on you. There’s plenty of time and I’m going to ask not a person to leave the Coliseum.

By Billy Graham

Diterjemahkan dari http://www.jesuschristonly.com/sermons/billy-graham/christs-answer-to-the-world.html

Billy Graham berkata : kaum Kristiani jangan meremehkan Iblis sebagai biang penipu

Kaum Kristen jangan pernah menganggap rendah kemampuan Iblis dan segala godaannya. Yang dikatakan Rev. Billy Graham adalah peringatan bagi umat percaya tentang daya tipu Iblis.

image: http://d.christianpost.com/full/88585/640-423/img.jpg

(Photo: Reuters/Robert Padgett)Evangelist Billy Graham berbicara at the dedication of the Billy Graham Library in Charlotte, North Carolina, May 31, 2007.

Walaupun Iblis selalu mencoba memperdaya orang Kristen bahwa niatannya baik, kenyataannya dia adalah “mutlak jahat” dikarenakan “dia mutlak bertentangan dengan Allah dan segala rencana Allah,” Graham menjelaskan dalam “Jawabanku”dalam website lembaga penginjilan Billy Graham .
Sumber: http://www.christianpost.com/news/billy-graham-christians-must-never-underestimate-satans-ability-to-deceive-163611/#66G1zXTvdj6HQAbi.99

 

“Jangan pernah meremehkan kekuatan Iblis, dan jangan pernah meremehkan kemampuannya untuk menipu kita dan membuat kita berpikir bahwa dia tidak ada. Kenyataannya, bahkan ia (Iblis) mengelabuhi orang-orang sehingga orang berpikir bahwa Iblis itu tidak ada !” lanjut Graham . “Dia tidak sekuat Allah — tapi dia masih merupakan  powerful spiritual force who works menyerang Allah dari segala arah dan cara sebisa-bisanya.”

Untuk menaklukkan Iblis, Graham mengingatkan umat beriman untuk membaca Efesus 6:11, yang berkata: “Kenakanlah seluruh perlengkapan senjata Allah, supaya kamu dapat bertahan melawan tipu muslihat Iblis ;”

“Kebenaran terpenting tentang Iblis adalah: dia musuh yang sudah kalah! Ya, dia masih bekerja — tetapi dengan kematian dan kebangkitan Yesus Kristus, Dia mematahkan serangan Iblis,” Graham menekankan. “Maut dan neraka dan Iblis telah ditaklukkan, dan kelak kemenangan Kristus menjadi sempurna. Pastikan bahwa iman dan percaya Anda adalah dalam Yesus Kristus,baik di masa kini mau pun untuk kehidupan kekal.”

The Christian Post mewartakan tahun lalu bahwa Pastor John Hagee dari Gereja Cornerstone di San Antonio, Texas, juga berbicara tentang sifat dasar Iblis selama wawancara dengan James dan Betty Robison dalam program “Life Today” mereka. ” Adalah Iblis sungguhan yang datang ke taman Eden untuk menggoda Adam dan Hawa. Juga Iblis yang nyata juga yang mencobai Yesus di padang belantara. Dia masih sibuk. Dia pergi ke gereja setiap Minggu,” Kata Hagee .

“Dan jika Anda tidak tahu cara mengenali dia dan mengambil kedaulatan mutlak atasnya, ia akan menghancurkan hidup Anda, pernikahan Anda, anak-anak Anda, gereja Anda, harapan Anda, impian Anda. Itulah yang ingin saya kembalikan dari mereka,” dia menambahkan.

The megachurch pastor echoed Graham’s sentiments by saying that while Satan is real, Christians have “absolute authority” over him if they walk with God.

“Kuasa Neraka tidak mampu menjamah engkau; para malaikat Allah melindungi engkau,” kata Hagee.

Survey 2009 dari Barna menemukan bahwa empat dari sepuluh orang Kristen percaya bahwa Iblis “is not a living being but is a symbol of evil.” This compares to 26 percent of Christians who strongly disagree with this statement, along with 9 percent who disagreed somewhat.

Lembaga studi The Barna juga menemukan bahwa 47 persen orang Kristen yang percaya bahwa Iblis hanyalah lambang dari kejahatan juga setuju “that a person can be under the influence of spiritual forces such as demons.”
Read more at http://www.christianpost.com/news/billy-graham-christians-must-never-underestimate-satans-ability-to-deceive-163611/#66G1zXTvdj6HQAbi.99

95 dalil Martin Luther tentang Iman Kristen

 

The 95 Theses

Die 95 Thesen


Out of love for the truth and from desire to elucidate it, the Reverend Father Martin Luther, Master of Arts and Sacred Theology, and ordinary lecturer therein at Wittenberg, intends to defend the following statements and to dispute on them in that place. Therefore he asks that those who cannot be present and dispute with him orally shall do so in their absence by letter. In the name of our Lord Jesus Christ, Amen.


  1. When our Lord and Master Jesus Christ said, “Repent” (Mt 4:17), he willed the entire life of believers to be one of repentance.
  2. This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as
    administered by the clergy.
  3. Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward
    mortification of the flesh.
  4. The penalty of sin remains as long as the hatred of self (that is, true inner repentance), namely till our entrance into the
    kingdom of heaven.
  5. The pope neither desires nor is able to remit any penalties except those imposed by his own authority or that of the
    canons.
  6. The pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or, to be sure, by
    remitting guilt in cases reserved to his judgment. If his right to grant remission in these cases were disregarded, the guilt
    would certainly remain unforgiven.
  7. God remits guilt to no one unless at the same time he humbles him in all things and makes him submissive to the vicar, the
    priest.
  8. The penitential canons are imposed only on the living, and, according to the canons themselves, nothing should be
    imposed on the dying.
  9. Therefore the Holy Spirit through the pope is kind to us insofar as the pope in his decrees always makes exception of the
    article of death and of necessity.
  10. Those priests act ignorantly and wickedly who, in the case of the dying, reserve canonical penalties for purgatory.
  11. Those tares of changing the canonical penalty to the penalty of purgatory were evidently sown while the bishops slept (Mt
    13:25).
  12. In former times canonical penalties were imposed, not after, but before absolution, as tests of true contrition.
  13. The dying are freed by death from all penalties, are already dead as far as the canon laws are concerned, and have a right
    to be released from them.
  14. Imperfect piety or love on the part of the dying person necessarily brings with it great fear; and the smaller the love, the
    greater the fear.
  15. This fear or horror is sufficient in itself, to say nothing of other things, to constitute the penalty of purgatory, since it is very
    near to the horror of despair.
  16. Hell, purgatory, and heaven seem to differ the same as despair, fear, and assurance of salvation.
  17. It seems as though for the souls in purgatory fear should necessarily decrease and love increase.
  18. Furthermore, it does not seem proved, either by reason or by Scripture, that souls in purgatory are outside the state of
    merit, that is, unable to grow in love.
  19. Nor does it seem proved that souls in purgatory, at least not all of them, are certain and assured of their own salvation,
    even if we ourselves may be entirely certain of it.
  20. Therefore the pope, when he uses the words “plenary remission of all penalties,” does not actually mean “all penalties,”
    but only those imposed by himself.
  21. Thus those indulgence preachers are in error who say that a man is absolved from every penalty and saved by papal
    indulgences.
  22. As a matter of fact, the pope remits to souls in purgatory no penalty which, according to canon law, they should have
    paid in this life.
  23. If remission of all penalties whatsoever could be granted to anyone at all, certainly it would be granted only to the most
    perfect, that is, to very few.
  24. For this reason most people are necessarily deceived by that indiscriminate and high-sounding promise of release from
    penalty.
  25. That power which the pope has in general over purgatory corresponds to the power which any bishop or curate has in a
    particular way in his own diocese and parish.
  26. The pope does very well when he grants remission to souls in purgatory, not by the power of the keys, which he does not
    have, but by way of intercession for them.
  27. They preach only human doctrines who say that as soon as the money clinks into the money chest, the soul flies out of
    purgatory.
  28. It is certain that when money clinks in the money chest, greed and avarice can be increased; but when the church
    intercedes, the result is in the hands of God alone.
  29. Who knows whether all souls in purgatory wish to be redeemed, since we have exceptions in St. Severinus and St.
    Paschal, as related in a legend.
  30. No one is sure of the integrity of his own contrition, much less of having received plenary remission.
  31. The man who actually buys indulgences is as rare as he who is really penitent; indeed, he is exceedingly rare.
  32. Those who believe that they can be certain of their salvation because they have indulgence letters will be eternally
    damned, together with their teachers.
  33. Men must especially be on guard against those who say that the pope’s pardons are that inestimable gift of God by which
    man is reconciled to him.
  34. For the graces of indulgences are concerned only with the penalties of sacramental satisfaction established by man.
  35. They who teach that contrition is not necessary on the part of those who intend to buy souls out of purgatory or to buy
    confessional privileges preach unchristian doctrine.
  36. Any truly repentant Christian has a right to full remission of penalty and guilt, even without indulgence letters.
  37. Any true Christian, whether living or dead, participates in all the blessings of Christ and the church; and this is granted him
    by God, even without indulgence letters.
  38. Nevertheless, papal remission and blessing are by no means to be disregarded, for they are, as I have said (Thesis 6), the
    proclamation of the divine remission.
  39. It is very difficult, even for the most learned theologians, at one and the same time to commend to the people the bounty
    of indulgences and the need of true contrition.
  40. A Christian who is truly contrite seeks and loves to pay penalties for his sins; the bounty of indulgences, however, relaxes
    penalties and causes men to hate them — at least it furnishes occasion for hating them.
  41. Papal indulgences must be preached with caution, lest people erroneously think that they are preferable to other good
    works of love.
  42. Christians are to be taught that the pope does not intend that the buying of indulgences should in any way be compared
    with works of mercy.
  43. Christians are to be taught that he who gives to the poor or lends to the needy does a better deed than he who buys
    indulgences.
  44. Because love grows by works of love, man thereby becomes better. Man does not, however, become better by means
    of indulgences but is merely freed from penalties.
  45. Christians are to be taught that he who sees a needy man and passes him by, yet gives his money for indulgences, does
    not buy papal indulgences but God’s wrath.
  46. Christians are to be taught that, unless they have more than they need, they must reserve enough for their family needs
    and by no means squander it on indulgences.
  47. Christians are to be taught that they buying of indulgences is a matter of free choice, not commanded.
  48. Christians are to be taught that the pope, in granting indulgences, needs and thus desires their devout prayer more than
    their money.
  49. Christians are to be taught that papal indulgences are useful only if they do not put their trust in them, but very harmful if
    they lose their fear of God because of them.
  50. Christians are to be taught that if the pope knew the exactions of the indulgence preachers, he would rather that the
    basilica of St. Peter were burned to ashes than built up with the skin, flesh, and bones of his sheep.
  51. Christians are to be taught that the pope would and should wish to give of his own money, even though he had to sell the
    basilica of St. Peter, to many of those from whom certain hawkers of indulgences cajole money.
  52. It is vain to trust in salvation by indulgence letters, even though the indulgence commissary, or even the pope, were to
    offer his soul as security.
  53. They are the enemies of Christ and the pope who forbid altogether the preaching of the Word of God in some churches
    in order that indulgences may be preached in others.
  54. Injury is done to the Word of God when, in the same sermon, an equal or larger amount of time is devoted to indulgences
    than to the Word.
  55. It is certainly the pope’s sentiment that if indulgences, which are a very insignificant thing, are celebrated with one bell, one
    procession, and one ceremony, then the gospel, which is the very greatest thing, should be preached with a hundred bells,
    a hundred processions, a hundred ceremonies.
  56. The true treasures of the church, out of which the pope distributes indulgences, are not sufficiently discussed or known
    among the people of Christ.
  57. That indulgences are not temporal treasures is certainly clear, for many indulgence sellers do not distribute them freely but
    only gather them.
  58. Nor are they the merits of Christ and the saints, for, even without the pope, the latter always work grace for the inner
    man, and the cross, death, and hell for the outer man.
  59. St. Lawrence said that the poor of the church were the treasures of the church, but he spoke according to the usage of
    the word in his own time.
  60. Without want of consideration we say that the keys of the church, given by the merits of Christ, are that treasure.
  61. For it is clear that the pope’s power is of itself sufficient for the remission of penalties and cases reserved by himself.
  62. The true treasure of the church is the most holy gospel of the glory and grace of God.
  63. But this treasure is naturally most odious, for it makes the first to be last (Mt. 20:16).
  64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.
  65. Therefore the treasures of the gospel are nets with which one formerly fished for men of wealth.
  66. The treasures of indulgences are nets with which one now fishes for the wealth of men.
  67. The indulgences which the demagogues acclaim as the greatest graces are actually understood to be such only insofar as
    they promote gain.
  68. They are nevertheless in truth the most insignificant graces when compared with the grace of God and the piety of the
    cross.
  69. Bishops and curates are bound to admit the commissaries of papal indulgences with all reverence.
  70. But they are much more bound to strain their eyes and ears lest these men preach their own dreams instead of what the
    pope has commissioned.
  71. Let him who speaks against the truth concerning papal indulgences be anathema and accursed.
  72. But let him who guards against the lust and license of the indulgence preachers be blessed.
  73. Just as the pope justly thunders against those who by any means whatever contrive harm to the sale of indulgences.
  74. Much more does he intend to thunder against those who use indulgences as a pretext to contrive harm to holy love and
    truth.
  75. To consider papal indulgences so great that they could absolve a man even if he had done the impossible and had
    violated the mother of God is madness.
  76. We say on the contrary that papal indulgences cannot remove the very least of venial sins as far as guilt is concerned.
  77. To say that even St. Peter if he were now pope, could not grant greater graces is blasphemy against St. Peter and the
    pope.
  78. We say on the contrary that even the present pope, or any pope whatsoever, has greater graces at his disposal, that is,
    the gospel, spiritual powers, gifts of healing, etc., as it is written. (1 Co 12[:28])
  79. To say that the cross emblazoned with the papal coat of arms, and set up by the indulgence preachers is equal in worth to
    the cross of Christ is blasphemy.
  80. The bishops, curates, and theologians who permit such talk to be spread among the people will have to answer for this.
  81. This unbridled preaching of indulgences makes it difficult even for learned men to rescue the reverence which is due the
    pope from slander or from the shrewd questions of the laity.
  82. Such as: “Why does not the pope empty purgatory for the sake of holy love and the dire need of the souls that are there
    if he redeems an infinite number of souls for the sake of miserable money with which to build a church?” The former
    reason would be most just; the latter is most trivial.
  83. Again, “Why are funeral and anniversary masses for the dead continued and why does he not return or permit the
    withdrawal of the endowments founded for them, since it is wrong to pray for the redeemed?”
  84. Again, “What is this new piety of God and the pope that for a consideration of money they permit a man who is impious
    and their enemy to buy out of purgatory the pious soul of a friend of God and do not rather, beca use of the need of that
    pious and beloved soul, free it for pure love’s sake?”
  85. Again, “Why are the penitential canons, long since abrogated and dead in actual fact and through disuse, now satisfied
    by the granting of indulgences as though they were still alive and in force?”
  86. Again, “Why does not the pope, whose wealth is today greater than the wealth of the richest Crassus, build this one
    basilica of St. Peter with his own money rather than with the money of poor believers?”
  87. Again, “What does the pope remit or grant to those who by perfect contrition already have a right to full remission and
    blessings?”
  88. Again, “What greater blessing could come to the church than if the pope were to bestow these remissions and blessings
    on every believer a hundred times a day, as he now does but once?”
  89. “Since the pope seeks the salvation of souls rather than money by his indulgences, why does he suspend the indulgences
    and pardons previously granted when they have equal efficacy?”
  90. To repress these very sharp arguments of the laity by force alone, and not to resolve them by giving reasons, is to expose
    the church and the pope to the ridicule of their enemies and to make Christians unhappy.
  91. If, therefore, indulgences were preached according to the spirit and intention of the pope, all these doubts would be
    readily resolved. Indeed, they would not exist.
  92. Away, then, with all those prophets who say to the people of Christ, “Peace, peace,” and there is no peace! (Jer 6:14)
  93. Blessed be all those prophets who say to the people of Christ, “Cross, cross,” and there is no cross!
  94. Christians should be exhorted to be diligent in following Christ, their Head, through penalties, death and hell.
  95. And thus be confident of entering into heaven through many tribulations rather than through the false security of peace
    (Acts 14:22).

Terjemahan bebas:

1. Tuhan dan Guru kita Yesus Kristus, ketika Ia mengucapkan”Bertobatlah,” dan seterusnya, menyatakan bahwa seluruh hidup orang-orang yang percaya harus diwarnai dengan pertobatan.

2. Kata ini tidak boleh dimengerti mengacu kepada hukuman sakramental; maksudnya, berkaitan dengan proses pengakuan dan pelepasan(dosa), yang diberikan oleh imam-imam yang dilakukan di bawah pelayanan imam-imam.

3. Dan, pertobatan tidak hanya mengacu pada penyesalan batiniah;tidak, penyesalan batiniah semacam itu tidak ada artinya, kecualisecara lahiriah menghasilkan pendisiplinan diri terhadap keinginandaging.

4. Jadi, hukuman itu terus berlanjut selama ada kebencian pada dirisendiri – maksudnya, penyesalan batin yang sejati berlanjut: yaitu,sampai kita masuk ke dalam kerajaan surga.

5. Paus tidak memiliki kekuatan maupun kuasa untuk mengampunikesalahan apa pun, kecuali yang telah ia diberikan dengan otoritasnyasendiri, atau oleh peraturan.

6. Paus tidak memiliki kuasa untuk mengampuni dosa apa pun, kecualidengan menyatakan dan menjaminnya te1ah diampuni Allah; atau setidaknyaia dapat memberikan pengampunan pada kasus-kasus yang menjadi tanggungjawabnya, da1am kasus tersebut, jika kuasanya diremehkan, kesalahanakan tetap ada.

7. Allah tidak pernah mengampuni dosa apa pun, tanpa pada saat yangsama Dia menundukkan diri manusia itu, merendahkan diri da1am sega1asesuatu, kepada otoritas imam, wakilnya.

8. Peraturan pengakuan dosa hanya dikenakan pada orang yang hidupdan tidak seharusnya dikenakan pada orang yang mati; menurut peraturantersebut.

9. Oleh karena itu Roh Kudus berkarya da1am diri Paus me1akukan halyang baik bagi kita, sejauh da1am keputusannya, Paus se1a1u membuatperkecualian terhadap aturan ten tang kematian dan nasib seseorang.

10. Imam-imam bertindak salah dan tanpa pengetahuan,jika dalam kasus orang yang sekarat, mengganti hukuman kanonik dengan api penyucian.

11. Benih ilalang tentang mengubah hukuman kanonik menjadi hukuman di api penyucian tampaknya tentu saja telah ditaburkan sementara parauskup tertidur.

12. Pada mulanya, hukuman kanonik dikenakan bukan sesudah,melainkan sebe1um pengampunan, sebagai ujian untuk pertobatan mendalamyang sejati.

13. Orang yang sekarat melunasi semua hukuman dengan kematian,dianggap sudah mati sesuai hukum kanon dan mendapat hak dilepaskan darihukum kanon.

14. Kebaikan atau kasih yang tidak sempurna dari orang yang sekaratpasti menyebabkan ketakutan yang besar; dan makin sedikit kebaikan ataukasihnya, makin besar ketakutan yang diakibatkannya.

15. Rasa takut dan ngeri tersebut sudah cukup bagi dirinya sendiri,tanpa berbicara hal-hal lain, tanpa ditambah penderitaan di apipenyucian karena hal itu sangat de kat dengan kengerian keputusasaan.

16. Neraka, api penyucian, dan surga tampak berbeda seperti halnyakeputusasaan, hampir putus asa, dan kedamaian pikiran itu berbeda.

17. Jiwa da1am api penyucian, tampaknya harus seperti ini: saat kengerian menghilang, kasih meningkat.

18. Namun, hal itu tampaknya tidak terbukti dengan penalaran apapun atau ayat Alkitab mana pun, api penyucian berada di luar kebaikanseseorang atau meningkatnya kasih.

19. Hal itu juga tidak terbukti; bahwa jiwa dalam api penyucianyakin dan mantap dengan berkat mereka sendiri; mereka semua, bahkanjika kita bisa sangat yakin dengan hal tersebut.

20. Oleh karena itu Paus, ketika ia berbicara ten tang pengampunansepenuhnya dari semua hukuman, itu bukan sekadar bermakna semua dosa,melainkan hanya hukuman yang ia jatuhkan sendiri.

21. Jadi, para pengkhotbah pengampunan dosa, yang berkata bahwadengan surat pengampunan dosa dari Paus, seseorang dibebaskan dandiselamatkan dari semua hukuman, melakukan kesalahan.

22. Sebab sesungguhnya ia tidak menghapuskan hukuman, yang harusmereka bayar dalam kehidupan sesuai dengan peraturan, bagi jiwa-jiwa diapi penyucian.

23. Jika pengampunan sepenuhnya bagi semua hukuman bisa diberikankepada seseorang, sudah tentu tidak akan diberikan kepada seorang punkecuali orang yang paling sempurna – yaitu, kepada sangat sedikitorang.

24. Oleh karena itu sebagian besar orang pasti tertipu dengan janjipembebasan dari hukuman yang bersifat tidak pandang bulu dan sangatmanis itu.

25. Kekuasaan seperti itu dimiliki Paus atas api penyucian secaraumum, seperti halnya dimiliki setiap uskup di keuskupannya dan setiapimam di jemaatnya sendiri, secara khusus.

26. Paus bertindak dengan benar dengan memberikan pengampunan dosakepada jiwa-jiwa, bukan dengan kekuasaan kunci-kunci (yang tak adagunanya dalam hal ini), meLainkan dengan doa syafaat.

27. Orang yang berkata bahwa jiwa seseorang terlepas dari apipenyucian segera setelah uang dimasukkan ke dalam peti yang menimbulkanbunyi gemerencing, berkhotbah dengan gila.

28. Sudah tentu, ketika uang yang dimasukkan dalam peti menimbulkanbunyi gemerencing, ketamakan, dan keuntungan mungkin meningkat, tetapidoa syafaat gereja tergantung pada kehendak Allah semata-mata.

29. Siapa tahu apakah semua jiwa di api penyucian ingin dibebaskandarinya atau tidak, sesuai dengan cerita yang dikisahkan tentang SantoSeverinus dan Paschal?

30. Tidak ada seorang pun yang yakin tentang realita perasaanberdosanya sendiri, terlebih-lebih pencapaian pengampunan dosaseluruhnya.

31. Seperti halnya petobat sejati itu jarang, demikian juga orangyang sungguh-sungguh membeli surat pengampunan dosa itu jarang -maksudnya, sangat jarang.

32. Orang yang percaya bahwa, melalui surat pengampunan dosa,mereka dijamin mendapatkan keselamatan mereka, akan dihukum secarakekal bersama dengan guru-guru mereka.

33. Kita harus secara khusus berhati-hati terhadap orang yangberkata bahwa surat pengampunan dari Paus ini merupakan karunia Allahyang tak ternilai harganya, yang menyebabkan seseorang diperdamaikandengan Allah.

34. Sebab kasih karunia yang disalurkan melalui pengampunan inihanya berkaitan dengan hukuman untuk memenuhi hal-hal yang bersifatsakramen, yang ditentukan oleh manusia.

35. Orang yang mengajar bahwa penyesalan yang mendalam itu tidakdiperlukan oleh orang-orang yang membeli jiwa-jiwa keluar dari apipenyucian atau membeli lisensi pengakuan, tidak mengkhotbahkan doktrinKristen.

36. Setiap orang Kristen yang merasakan penyesalan yang sejati akanmendapatkan pengampunan dosa seluruhnya yang sejati dari penderitaandan rasa bersalah, bahkan meskipun tanpa surat pengampunan dosa.

37. Setiap orang Kristen sejati, entah yang hidup atau yang mati,mendapatkan bagian dalam semua berkat Kristus dan gereja yang diberikankepadanya oleh Allah meskipun tanpa surat pengampunan dosa.

38. Namun, pengampunan dosa, yang dilakukan oleh Paus, tidak bolehdipandang rendah dengan cara apa pun sebab pengampunan, seperti sayakatakan, merupakan pernyataan pengampunan dosa dari Allah.

39. Menekankan dampak pengampunan dosa yang besar dan pada saatyang sama menekankan pentingnya penyesalan yang sejati di mataorang-orang, merupakan hal yang paling sulit, bahkan juga untuk teologyang paling terpelajar sekalipun.

40. Penyesalan yang sejati mendambakan dan mencintai hukuman,sementara hadiah pengampunan dosa menjadikannya lega dan membuatmanusia membencinya, atau paling tidak memberikan kesempatan bagimereka untuk membencinya.

41. Pengampunan dosa apostolikharus dinyatakan dengan penuhhati-hati,jika tidak, orang-orang secara salah akan menduga hal itudiletakkan pada perbuatan baik kasih lainnya.

42. Orang-orang Kristen harus diajar bahwa Paus tidak pernahberpikir bahwa pembelian surat pengampunan dosa dalam cara apa pun bisadibandingkan dengan karya kasih karunia.

43. Orang-orang Kristen harus diajar bahwa orang yang memberikepada orang miskin, atau memberi pinjaman kepada orang yangkekurangan, berbuat lebih baik daripada jika ia membeli suratpengampunan dosa.

44. Karena, me1alui kasih, kasih meningkat, dan manusia menjadilebih baik; sementara melalui surat pengampunan dosa, ia tidak menjadilebih baik, tetapi hanya lebih bebas dari hukuman.

45. Orang-orang Kristen harus diajar bahwa orang yang memandangseseorang yang kekurangan dan melewatinya, memberikan uang untukmendapatkan pengampunan dosa, tidak sedang membeli surat pengampunandosa dari Paus untuk dirinya sendiri, tetapi murka Allah.

46. Orang-orang Kristen harus diajar bahwa, kecuali mereka memilikikekayaan yang berlimpah, mereka terikat untuk melakukan hal yang perluuntuk dipakai bagi keperluan rumah tangga mereka sendiri dan dengancara apa pun tidak boleh menghamburkannya untuk mendapatkan suratpengampunan.

47. Orang-orang Kristen harus diajar bahwa, meskipun mereka bebasuntuk membeli surat pengampunan dosa, mereka tidak diwajibkan untukmelakukannya.

48. Orang-orang Kristen harus diajar bahwa Paus, dalam memberikanpengampunan, memiliki kebutuhan lebih banyak dan keinginan lebih banyakagar doa yang tekun dinaikkan baginya, daripada uang yang sudah siapuntuk dibayarkan.

49. Orang-orang Kristen harus diajar bahwa pengampunan dari Pausitu berguna,jika mereka tidak meletakkan kepercayaan mereka penyucian;tetapi paling berbahaya, jika melaluinya mereka kehilangan rasa takutmereka kepada Allah.

50. Orang-orang Kristen harus diajar bahwa,jika Paus mengetahuituntutan para pengkhotbah pengampunan dosa, ia akan lebih menyukai jikaBasilika St. Petrus dibakar sampai menjadi abu, daripada dibangundengan kulit, daging, dan tulang domba-dombanya.

51. Orang-orang Kristen harus diajar bahwa, seperti halnyamerupakan kewajiban, demikian juga itu merupakan harapan Paus yang jikaperlu menjual Basilika St. Petrus dan memberikan uangnya sendiri kepadabanyak orang, yang darinya para pengkhotbah pengampunan dosa menarikuang.

52. Sia-sialah harapan untuk mendapatkan keselamatan melaluisurat-surat pengampunan dosa, bahkan sekalipun itu komisaris, tidak,bahkan Paus sendiri – harus menjanjikan jiwanya sendiri bagi mereka.

53. Orang yang, demi memberitakan pengampunan dosa, mengutukfirrnan Allah untuk meredakan ketenangan di gereja lainnya, adalahmusuh Kristus dan Paus.

54. Kesalahan dilakukan terhadap firman Allah jika, dalam khotbahyang sama, waktu yang sama atau lebih lama dihabiskan untuk membahassurat pengampunan daripada untuk membahas firman Allah.

55. Menurut pikiran Paus jika surat pengampunan, yang merupakanmasalah yang sangat kecil, dirayakan dengan satu bel, satu prosesi, dansatu seremoni; Injil, yang merupakan masalah yang sangat besar,seharusnya diberitakan dengan ratusan bel, ratusan prosesi, dan ratusanseremoni.

56. Kekayaan gereja yang menyebabkan Paus mengeluarkan suratpengampunan dosa, tidak cukup didiskusikan atau dikenal di antara umatKristus.

57. Tampak jelas bahwa kekayaan tersebut bukanlah kekayaan sementara; sebab kekayaan tersebut tidak untuk dibagikan secara gratis,tetapi hanya ditimbun oleh banyak pengkhotbah surat pengampunan dosa.

58. Kekayaan itu juga bukan kebaikan Kristus dan para Rasul; sebabtanpa peran Paus, kebaikan selalu menghasilkan kasih karunia kepadamanusia rohani; dan salib, kematian, dan neraka bagi manusia lahiriah.59. St. Lawrence berkata bahwa harta benda gereja adalahorang-orang miskin di gereja, tetapi ia berbicara menurut penggunaankata itu pada zamannya.

60. Kami tidak tergesa-gesa berbicara jika kami berkata bahwa kuncigereja, yang diserahkan melalui kebaikan Kristus, adalah kekayaan itu.61. Sangat jelas bahwa kuasa Paus pada hakikatnya sudah memadaiuntuk mengampuni hukuman dan kasus-kasus yang khusus diberikan padanya.

62. Kekayaan gereja yang sejati adalah Injil Kudus dari kemuliaan dan kasih karunia Allah.

63. Namun, kekayaan itu paling dibenci karena membuat orang yang pertama menjadi yang terkemudian.

64. Sementara kekayaan surat pengampunan dosa paling diterima karena membuat yang terakhir menjadi yang pertama.

65. Oleh karena itu kekayaan Injil adalah jala, yang pada mulanya digunakan untuk menjala orang kaya.

66. Kekayaan surat pengampunan dosa adalah jala yang sekarang digunakan untuk menjala kekayaan orang.

67. Surat pengampunan dosa, yang dipromosikan secara jelas olehpara pengkhotbah sebagai kasih karunia terbesar, dipandangsungguh-sungguh seperti itu sepanjang berkaitan dengan meningkatnyakeuntungan.

68. Namun, dalam kenyataan, surat itu tidak berarti apa-apa jikadibandingkan dengan kasih karunia Allah dan kesalehan karena salib.

69. Uskup dan imam terikat untuk menerima komisaris kepausan yang mengurusi surat pengampunan dengan segala kehormatannya.

70. Namun, mereka masih terikat untuk melihatnya dengan segenapmata mereka dan memerhatikan dengan segenap telinga mereka supayaorang-orang ini tidak mengkhotbahkan keinginan mereka sendiri, namunmengkhotbahkan apa yang diperintahkan oleh Paus.

71. Biarlah orang yang berbicara menentang kebenaran surat pengampunan dosa Paus terkucil dan terkutuk.

72. Namun, pada sisi lain, orang yang mengeluarkan segenapkemampuannya untuk menentang hawa nafsu dan penye1ewengan kebebasanpara pengkhotbah pengampunan, biarlah ia diberkati.

73. Seperti halnya Paus secara adil menghardik orang yangmenggunakan berbagai cara untuk merusak perdagangan surat pengampunan.

74. Terlebih-lebih jika ia menghardik orang yang, dengan dalihsurat pengampunan, menggunakannya sebagai alasan untuk merusak kasihkudus dan kebenaran.

75. Berpikir bahwa sur at pengampunan Paus memiliki kuasasedemikian sehingga mereka bisa membebaskan manusia bahkan jika -meskipun itu tidak mungkin – ia telah bersalah kepada Bunda Allah,merupakan kegilaan.

76. Sebaliknya, kami meneguhkan bahwa surat pengampunan Paus tidakbisa menghapuskan dosa paling remeh sekalipun, sepanjang hal ituterkait dengan kesalahannya.

77. Ungkapan yang mengatakan bahwa seandainya St. Petrus menjadiPaus sekarang, ia tidak bisa memberikan kasih karunia yang lebih besar,merupakan penghujatan kepada St. Petrus dan Paus.

78. Kami sebaliknya meneguhkan bahwa Paus saat ini atau Paus lainmana pun memiliki kasih karunia yang lebih besar yang dapat digunakanmenurut kehendaknya – yaitu, InjiI, kuasa, karunia kesembuhan, dansebagaimana tertulis (1 Korintus XII.9.)

79. Mengatakan bahwa salib yang dihiasi panji-panji kepausanmerniliki kuasa yang sama dengan salib Kristus, merupakan penghujatan.

80. Uskup, imam, dan teolog yang mengizinkan khotbah semacam itu beredar di antara umat, harus memberikan pertanggung-jawaban.

81. Khotbah mengenai surat pengampunan dosa yang tidak terkontrolini bukanlah hal yang mudah, bahkan juga bagi orang terpelajar, tidakbisa menyelamatkan Paus dari fitnah, atau, dalam semua peristiwa,pertanyaan kritis kaumawam.

82. Misalnya: “Mengapa Paus tidak mengosongkan api penyucian demikasih yang paling kudus, dan kebutuhan jiwa yang mendesak – ini menjadiyang paling benar dari semua alasan – jika ia menebus jumlah jiwa yangtidak terbatas demi hal yang paling hina, uang, untuk digunakanmembangun Basilika – ini menjadi alasan yang paling sepele?”

83. Sekali lagi: “Mengapa misa penguburan dan misa peringatan harikematian masih berlanjut, dan mengapa Paus tidak mengembalikan, ataumengizinkan penarikan dana yang diwariskan untuk tujuan ini; karena halini merupakan kesalahan untuk berdoa bagi orang-orang yang sudahditebus?”

84. Sekali lagi: “Apakah karena kesalehan yang baru kepada Allah dan Paus, maksudnya, demi uang, pejabat gereja mengizinkan orang yangtidak beriman dan musuh Allah untuk menebus jiwa-jiwa yang saleh danmengasihi Allah dari api pencucian, namun tidak menebus jiwa yang salehdan terkasih itu, berdasarkan kasih yang cuma-cuma, demi kebutuhannyajiwa-jiwa itu sendiri?”

85. Sekali lagi: “Mengapa peraturan tentang penyesalan dosa, yangsudah lama dihapuskan dan mati dalam kenyataannya karena tidak digunakan, sekarang dipatuhi lagi dengan memberikan surat pengampunandosa, seolah-olah peraturan-peraturan tersebut masih hidup danberlaku?”

86. Sekali lagi: “Mengapa Paus, yang kekayaannya saat ini jauh lebih banyak daripada orang yang paling kaya di antara orang kaya,tidak membangun Basilika St. Petrus dengan uangnya sendiri, sebaliknyadengan uang dari. orang-orang percaya yang miskin?”

87. Sekali lagi: “Apa yang diampuni at au dianugerahkan Paus kepada orang-orang, yang dengan penyesalan yang dalam dan sempurna, memiliki hak untuk mendapatkan pengampunan dan berkat yang sempurna?

88. Sekali lagi: “Berkat yang lebih besar apakah yang akan diterimagereja jika Paus, tidak satu kali, seperti yang ia lakukan sekarang,memberikan peng¬ampunan dosa dan berkat seratus kali sehari kepadasetiap orang yang setia dalam iman?”

89. Oleh karen a keselamatan jiwa, bukannya uang, yang dicari Pausmelalui surat pengampunannya, mengapa ia menunda surat-surat danpengampunan dosa yang diberikan sejak lama karen a keduanya sama-samamanjur?

90. Untuk menindas keberatan dan argumen kaum awam dengan kekuatansemata-mata dan tidak menyelesaikannya dengan memberikan penjelasan,berarti memberi kesempatan kepada gereja dan Paus untuk dicemoohmusuh-rnusuh mereka dan membuat orang-orang Kristen tidak senang.

91. jika, kemudian, pengampunan dikhotbahkan sesuai semangat danpikiran Paus, sernua pertanyaan ini akan diselesaikan dengan mudah -tidak, bahkan tidak akan ada.

92. Jadi, menyingkirlah, semua nabi yang berkata kepada umat Kristus, “Damai, damai,” dan tidak ada damai!

93. Diberkatilah semua nabi yang berkata kepada umat Kristus, “Salib, salib,” dan tidak ada salib!

94. Orang-orang Kristen harus dinasihati untuk setia mengikuti Kristus Sang Kepala mereka melalui penderitaan, kematian, dan neraka.

95. Dan dengan demikian yakin untuk memasuki surga melalui penganiayaan, bukannya melalui damai sejahtera yang palsu.

PERNYATAAN

Saya, Martin Luther, Doktor, dari Ordo Rahib di Wittenberg, inginmenyatakan di depan umum bahwa dalil tertentu menentang sur atpengampunan dosa Paus, sebagaimana mereka menyebutnya, te1ah saya cetuskan. Meskipun demikian, sampai saat ini, tidak ada aliran kitayang paling terkenal dan termasyhur, ataupun kekuatan sipil dankeimaman telah mengecam saya, tetapi seperti yang saya dengar, adabeberapa orang yang memiliki sikap tidak berpikir panjang dan lancang,yang berani mengatakan bahwa saya bidat, seolah-olah masalah ini sudahdiamati dan dipelajari dengan teliti. Namun, menurut saya, seperti yangsudah saya lakukan sebelumnya, demikian juga sekarang, saya memohonkepada semua orang dengan iman Kristus, agar menunjukkan kepada sayajalan yang lebih baik, jika jalan yang semacam itu sudah dinyatakanAllah kepadanya, atau paling tidak untuk memberikan pendapat mereka tentang penilaian Allah dan gereja. Sebab saya tidak begitu terburu-buruuntuk berharap bahwa pendapat saya semata yang lebih disukai daripadapendapat semua orang lain, atau tidak bodoh sehingga bersediamembiarkan firman Allah dijadikan dongeng yang direkayasa olehpenalaran manusia.

Dikutip dari :

http://www.luther.de/en/95thesen.html

John Foxe, Foxe’s Book of Martyrs, Kisah Para Martir tahun 35-2001, Andi, 2001, p. 327- 335