Pemahaman Alkitab

G. K. R. I. ‘GOLGOTA’

(Jl. Dinoyo 19b, lantai 3)

Jumat, tanggal 15 Mei 2009, pk 19.00 

Pdt. Budi Asali, M. Div.

buas22@yahoo.com

 

I Timotius 6:11-16(2)

 

Ay 12: Bertandinglah dalam pertandingan iman yang benar dan rebutlah hidup yang kekal. Untuk itulah engkau telah dipanggil dan telah engkau ikrarkan ikrar yang benar di depan banyak saksi.

 

1)            Bertandinglah dalam pertandingan iman yang benar.

KJV/NASB: Fight the good fight of faith (= Bertarunglah dalam pertarungan yang baik dari iman).

RSV/NIV: Fight the good fight of the faith (= Bertarunglah dalam pertarungan yang baik dari iman).

 

Matthew Henry: “He exhorts him to do the part of a soldier: Fight the good fight of faith. Note, Those who will get to heaven must fight their way thither. There must be a conflict with corruption and temptations, and the opposition of the powers of darkness. Observe, It is a good fight, it is a good cause, and it will have a good issue. It is the fight of faith; we do not war after the flesh, for the weapons of our warfare are not carnal, 2 Cor 10:3,4” (= Ia mendesaknya untuk melakukan bagian dari seorang tentara: Bertarunglah pertarungan iman yang baik. Catatan, Mereka yang mau pergi ke surga harus bertarung untuk jalan mereka kesana. Harus ada konflik dengan kejahatan dan pencobaan-pencobaan, dan oposisi dari kuasa-kuasa kegelapan. Perhatikan, Itu adalah pertarungan yang baik, itu adalah urusan yang baik, dan itu akan mendapatkan hasil yang baik. Itu adalah pertarungan iman; kita tidak berperang menurut daging, karena senjata-senjata dari peperangan kita bukanlah bersifat daging, 2Kor 10:3,4).

 

2Kor 10:3-4 - “(3) Memang kami masih hidup di dunia, tetapi kami tidak berjuang secara duniawi, (4) karena senjata kami dalam perjuangan bukanlah senjata duniawi, melainkan senjata yang diperlengkapi dengan kuasa Allah, yang sanggup untuk meruntuhkan benteng-benteng”.

 

Catatan: perlengkapan senjata Allah disebutkan oleh Paulus dalam Ef 6:12-18 - “(12) karena perjuangan kita bukanlah melawan darah dan daging, tetapi melawan pemerintah-pemerintah, melawan penguasa-penguasa, melawan penghulu-penghulu dunia yang gelap ini, melawan roh-roh jahat di udara. (13) Sebab itu ambillah seluruh perlengkapan senjata Allah, supaya kamu dapat mengadakan perlawanan pada hari yang jahat itu dan tetap berdiri, sesudah kamu menyelesaikan segala sesuatu. (14) Jadi berdirilah tegap, berikatpinggangkan kebenaran dan berbajuzirahkan keadilan, (15) kakimu berkasutkan kerelaan untuk memberitakan Injil damai sejahtera; (16) dalam segala keadaan pergunakanlah perisai iman, sebab dengan perisai itu kamu akan dapat memadamkan semua panah api dari si jahat, (17) dan terimalah ketopong keselamatan dan pedang Roh, yaitu firman Allah, (18a) dalam segala doa dan permohonan”.

 

Calvin: “in order to withdraw Timothy from excessive solicitude about earthly things, he reminds him that he must ‘fight;’ for carelessness and self-indulgence arise from this cause, that the greater part wish to serve Christ at ease, and as if it were pastime, whereas Christ calls all his servants to warfare” (= untuk menarik Timotius dari perhatian / kecemasan yang berlebihan tentang hal-hal duniawi, ia mengingatkannya bahwa ia harus ‘bertarung’; karena kecerobohan dan pemuasan nafsu diri sendiri muncul dari penyebab ini, bahwa sebagian terbesar ingin untuk melayani Kristus dengan santai, dan seakan-akan itu merupakan hiburan, padahal Kristus memanggil semua pelayanNya untuk berperang).

 

2)         dan rebutlah hidup yang kekal.

 

Matthew Henry: “He exhorts him to lay hold on eternal life. Observe, (1.) Eternal life is the crown proposed to us, for our encouragement to war, and to fight the good fight of faith, the good warfare. (2.) This we must lay hold on, as those that are afraid of coming short of it and losing it. Lay hold, and take heed of losing your hold. Hold fast that which thou hast, that no man take thy crown, Rev 3:11” [= Ia mendesaknya untuk memegang hidup kekal itu erat-erat. Perhatikan (1) Hidup kekal adalah mahkota yang ditawarkan kepada kita, sebagai dorongan bagi kita pada peperangan, dan untuk bertarung dalam pertarungan yang baik dari iman, peperangan yang baik. (2) Ini harus kita pegang erat-erat, seperti mereka yang takut kekurangan atau kehilangan hal itu. Peganglah erat-erat, dan waspadalah dari kehilangan peganganmu. Peganglah erat-erat apa yang engkau miliki, supaya tak seorangpun mengambil mahkotamu, Wah 3:11].

 

3)   Untuk itulah engkau telah dipanggil dan telah engkau ikrarkan ikrar yang benar di depan banyak saksi.

 

Jamieson, Fausset & Brown: “The ‘good profession’ is connected with the ‘good fight’” (= ‘Pengakuan yang baik’ dihubungkan dengan ‘perang yang baik’).

 

Matthew Henry: “He reminds him of the confession that he himself had made: Thou hast professed a good profession before many witnesses (v. 12), namely, when he was ordained by the laying on of the hands of the presbytery. The obligation of that was still upon him, and he must live up to that, and be quickened by that, to do the work of his ministry” [= Ia mengingatkannya tentang pengakuan yang telah ia sendiri buat: Engkau telah mengaku suatu pengakuan di depan banyak saksi (ay 12), yaitu, pada saat ia ditahbiskan dengan penumpangan tangan dari para tua-tua. Kewajiban itu tetap ada padanya, dan ia harus hidup sesuai dengannya, dan dihidupkan olehnya, untuk melakukan pekerjaan pelayanannya].

 

Calvin: “‘And hast confessed a good confession.’ By mentioning his former life, the Apostle excites him still more to persevere; for to give way, after having begun well, is more disgraceful than never to have begun. To Timothy, who had hitherto acted valiantly, and had obtained applause, he addresses this powerful argument, that the latter end should correspond to the beginning. By the word ‘confession’ I understand not that which is expressed in words, but rather what is actually performed; and that not in a single instance merely, but throughout his whole ministry. The meaning therefore is: ‘Thou hast many witnesses of thy illustrious confession, both at Ephesus and in other countries, who have beheld thee acting faithfully and sincerely in the profession of the gospel; and, therefore, having given such a proof of fidelity, thou canst not, without the greatest shame and disgrace, shew thyself to be anything else than a distinguished soldier of Christ.’ By this passage we are taught in general, that the more any of us excels, the less excusable is he if he fail, and the stronger are his obligations to God to persevere in the right course” (= ‘Dan telah mengaku suatu pengakuan yang baik’. Dengan menyebut kehidupannya yang lalu, sang Rasul menggairahkannya lebih lagi untuk bertekun; karena menyerah, setelah memulai dengan baik, merupakan sesuatu yang lebih memalukan dari pada tidak pernah memulainya. Bagi Timotius, yang sampsi saat ini telah bertindak dengan berani, dan mendapatkan pujian, ia memberikan argumentasi yang kuat ini, bahwa akhirnya harus sesuai dengan awalnya. Dengan kata ‘pengakuan’ saya mengertinya bukan sebagai hal yang dinyatakan dengan kata-kata, tetapi pada apa yang sungguh-sungguh dilakukan; dan itu bukan hanya dalam satu contoh saja, tetapi dalam sepanjang pelayanannya. Karena itu artinya adalah: ‘Engkau mempunyai banyak saksi-saksi dari pengakuanmu yang terkenal / jelas, baik di Efesus dan di negara-negara lain, yang telah melihat engkau bertindak dengan setia dan dengan sungguh-sungguh dalam pengakuan Injil; dan karena itu, setelah memberikan bukti seperti itu dari kesetiaanmu, engkau tidak bisa, tanpa rasa malu dan aib yang terbesar, menunjukkan dirimu sendiri sebagai sesuatu yang lain dari seorang tentara yang terhormat dari Kristus’. Oleh text ini kita diajar secara umum, bahwa makin seseorang unggul / menonjol, makin ia tak bisa dimaafkan jika ia gagal, dan makin kuat kewajiban-kewajibannya terhadap Allah untuk bertekun dalam jalan yang benar).

 

Adam Clarke: “Timothy’s faith was undoubtedly tried by severe persecution. In Heb 13:23, it is said: know ye that our brother Timothy is set at liberty. Hence, it appears that he was imprisoned for the testimony of Christ, and perhaps it was then, more than at his ordination, that he made the good confession here mentioned. He risked his life and conquered. If not a martyr, he was a confessor” [= Tak diragukan bahwa iman Timotius dicobai / diuji oleh penganiayaan yang hebat. Dalam Ibr 13:23 dikatakan: ketahuilah bahwa saudara kita Timotius dibebaskan. Jadi, terlihat bahwa ia dipenjarakan karena kesaksian tentang Kristus, dan mungkin pada saat itulah, dan bukannya pada saat pentahbisannya, ia membuat pengakuan yang baik yang disebutkan di sini. Ia meresikokan nyawanya dan menang. Jika bukan seorang martir, ia adalah seorang yang mengakui (imannya)].

Ibr 13:23 - “Ketahuilah, bahwa Timotius, saudara kita, telah berangkat. Segera sesudah ia datang, aku akan mengunjungi kamu bersama-sama dengan dia”.

KJV: is set at liberty (= dibebaskan).

RSV/NIV/NASB: has been released (= telah dibebaskan).

Tetapi para penafsir saling bertentangan tentang penafsiran bagian ini. Ada yang menganggap bahwa ini menunjukkan bahwa Timotius tadinya memang dipenjara, tetapi ada yang menafsirkan bahwa kata Yunani itu bisa diterjemahkan ‘sent away’ (= diutus), dan karena itu, tidak menunjukkan bahwa tadinya Timotius dipenjara.

 

Adam Clarke (tentang Ibr 13:23): “‘Is set at liberty.’ ‎Apolelumenon‎. Is sent away; for there is no evidence that Timothy had been imprisoned. It is probable that the apostle refers here to his being sent into Macedonia, Phil 2:19-24, in order that he might bring the apostle an account of the affairs of the church in that country. In none of Paul’s letters, written during his confinement in Rome, does he give any intimation of Timothy’s imprisonment, although it appears from Phil 1:1; Col 1:1; Philem 1; that he was with Paul during the greatest part of the time” (= ).

Catatan: ini aneh. Tadi Adam Clarke, dalam tafsirannya tentang 1Tim 6:12, menganggap Ibr 13:23 sebagai dasar bahwa Timotius pernah dipenjara. Tapi dalam penafsirannya tentang Ibr 13:23, ia justru berkata sebaliknya.

Jamieson, Fausset & Brown (tentang Ibr 13:23): “Is set at liberty - from prison. So Aristarchus was imprisoned with Paul. Timothy probably, after sharing Paul’s imprisonment, was set free by the death of Nero. Birks translates ‎apolelumenon ‘sent away’ - namely, on a mission to Greece, as Paul promised (Phil 2:19). However, some previous detention is implied before his being let go to Philippi” (= ).

Barnes’ Notes (tentang Ibr 13:23): “‘Know ye that our brother Timothy is set at liberty.’ Or, is sent away. So it is rendered by Prof. Stuart and others. On the meaning of this, and its importance in determining who was the author of the Epistle, see the Introduction section 3, (5) 4, and Prof. Stuart’s Introduction, section 19. This is a strong circumstance showing that Paul was the author of the Epistle, for from the first acquaintance of Timothy with Paul he is represented as his constant companion, and spoken of as a brother; notes, 2 Cor 1:1; Phil 1:1; Col 1:1; Phil 1:1. There is no other one of the apostles who would so naturally have used this term respecting Timothy, and this kind mention is made of him here because he was so dear to the heart of the writer, and because he felt that they to whom he wrote would also feel an interest in his circumstances. As to the meaning of the word rendered ‘set at liberty’ - ‎apolelumenon ‎- there has been much difference of opinion whether it means ‘set at liberty from confinement,’ or, ‘sent away on some message to some other place.’ That the latter is the meaning of the expression appears probable from these considerations. (1) The connection seems to demand it. The writer speaks of him as if he were now away, and as if he hoped that he might soon return. ‘With whom, if he come shortly, I will see you.’ This is language which would be used rather of one who had been sent on some embassy than of one who was just released from prison. At all events, he was at this time away, and there was some expectation that he might soon return. But on the supposition that the expression relates to release from imprisonment, there would be an entire incongruity in the language. It is not, as we should then suppose, ‘our brother Timothy is now released from prison, and therefore I will come soon with him and see you;’ but, ‘our brother Timothy is now sent away, and if he return soon I will come with him to you.’ (2) In Phil 2:19,23, Paul, then a prisoner at Rome, speaks of the hope which he entertained that he would be able to send Timothy to them as soon as he should know how it would go with him. He designed to retain him until that point was settled, as his presence with him would be important until then, and then to send him to give consolation to the Philippians, and to look into the condition of the church. Now the passage before us agrees well with the supposition that that event had occurred - that Paul had ascertained with sufficient clearness that he would be released, so that he might be permitted yet to visit the Hebrew Christians, that he had sent Timothy to Philippi and was waiting for his return; that as soon as he should return he would be prepared to visit them; and that in the mean time while Timothy was absent, he wrote to them this Epistle. (3) The supposition agrees well with the meaning of the word used here - ‎apoluoo‎. It denotes properly, to let loose from: to loosen; to unbind; to release; to let go free; to put away or divorce; to dismiss simply, or let go, or send away; see Matt 14:15,22-23; 15:32,39; Luke 9:12, et al.; compare Robinson’s Lexicon and Stuart’s Introduction, section 19. The meaning, then, I take to be this, that Timothy was then sent away on some important embassage; that the apostle expected his speedy return; and that then he trusted that he would be able with him to visit those to whom this Epistle was written” (= ).

Pulpit Commentary (tentang Ibr 13:23): ‘Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.’ This allusion to Timothy shows that the Epistle, whatever its exact date, was at any rate written in the apostolic age, before his death. Further, though not proving St. Paul’s authorship, it supports the conclusion that the writer, if not himself, was one of his associates, Timothy having been peculiarly his disciple and companion. It seems that Timothy had been, as the readers were aware, in prison; and the joyful news is communicated of his release, and of the prospect of his visiting them. This again shows that the Epistle was addressed to a definite circle of readers. It is observable that the word a)polu/esqai, which does not occur in St. Paul’s writings, is, like so many expressions throughout the Epistle, one usual with St. Luke (Luke 22:68; 23. 16, etc.; Acts 3:13; 4:21; where it expresses release from prison or captivity). He uses it also for dismissal of persons on a mission (Acts 13:3; 15:30); and hence one view is that Timothy’s having already set out to visit the Church addressed is all that is here meant. But the other meaning of the word is more likely (= ).

A. T. Robertson (tentang Ibr 13:23): “Hath been set at liberty ‎apolelumenon‎. Perfect passive participle of ‎apoluoo‎, to set free, in indirect discourse after ‎ginooskete‎. Possibly from prison if he came to Rome at Paul’s request (2 Tim 4:11,21)” (= ).

 

Barnes’ Notes: “God does not ‘call’ his people that they may become rich; he does not convert them in order that they may devote themselves to the business of gain. They are ‘called’ to a higher and nobler work. Yet how many professing Christians there are who seem to live as if God had ‘called’ them to the special business of making money, and who devote themselves to it with a zeal and assiduity that would do honor to such a calling, if this had been the grand object which God had in view in converting them!” (= Allah tidak ‘memanggil’ umatNya supaya mereka bisa menjadi kaya; Ia tidak mempertobatkan mereka supaya mereka bisa membaktikan diri mereka sendiri pada bisnis dari keuntungan. Mereka ‘dipanggil’ pada suatu pekerjaan yang lebih tinggi dan lebih mulia. Tetapi betapa banyak orang-orang yang mengaku sebagai orang Kristen yang kelihatannya hidup seakan-akan Allah telah ‘memanggil’ mereka pada bisnis khusus untuk menghasilkan uang, dan yang membaktikan diri mereka sendiri padanya dengan suatu semangat dan ketekunan / kerajinan yang akan menghormati panggilan seperti itu, seandainya ini merupakan tujuan agung / besar yang Allah punyai dalam mempertobatkan mereka!).

 

Barnes’ Notes: “‘And hast professed a good profession before many witnesses.’ That is, either when he embraced the Christian religion, and made a public profession of it in the presence of the church and of the world; or when he was solemnly set apart to the ministry; or as he in his Christian life had been enabled publicly to evince his attachment to the Saviour. I see no reason to doubt that the apostle may have referred to the former, and that in early times a profession of religion may have been openly made before the church and the world. Such a method of admitting members to the church would have been natural, and would have been fitted to make a deep impression on others. It is a good thing often to remind professors of religion of the feelings which they had when they made a profession of religion; of the fact that the transaction was witnessed by the world; and of the promises which they then made to lead holy lives. One of the best ways of stimulating ourselves or others to the faithful performance of duty, is the remembrance of the vows then made; and one of the most effectual methods of reclaiming a backslider is to bring to his remembrance that solemn hour when he publicly gave himself to God” (= ‘Dan telah mengaku suatu pengakuan yang baik di depan banyak saksi’. Yaitu, atau pada waktu ia memeluk agama Kristen, dan membuat pengakuan umum / terbuka tentangnya di depan gereja dan dunia; atau pada waktu ia dengan kudus dipisahkan untuk pelayanan; atau pada waktu ia dalam kehidupan Kristennya diberi kesempatan secara terbuka untuk menunjukkan dengan jelas cintanya kepada sang Juruselamat. Saya tidak melihat alasan untuk meragukan bahwa sang rasul mungkin telah menunjuk pada yang terdahulu, dan bahwa pada masa-masa awal suatu pengakuan agama bisa dibuat secara terbuka di depan gereja dan dunia. Metode untuk penerimaan anggota-anggota bagi gereja seperti itu merupakan sesuatu yang wajar, dan cocok untuk membuat kesan yang mendalam kepada orang-orang lain. Seringkali merupakan sesuatu yang baik untuk mengingatkan pengaku-pengaku agama tentang perasaan yang ada dalam diri mereka pada waktu mereka membuat pengakuan agama; tentang fakta bahwa transaksi itu disaksikan oleh dunia; dan tentang janji-janji yang pada saat itu mereka buat untuk menjalani kehidupan yang kudus. Salah satu dari cara-cara terbaik untuk menggairahkan diri kita sendiri dan orang-orang lain pada pelaksanaan yang setia dari kewajiban kita, adalah ingatan tentang nazar-nazar yang dibuat pada saat itu; dan salah satu dari metode-metode yang paling efektif untuk memperoleh kembali seseorang yang mundur dari imannya adalah mengingatkan dia saat yang keramat / kudus pada saat ia memberikan dirinya sendiri kepada Allah di depan umum).

 

-bersambung-

 

author : Pdt. Budi Asali, M.Div.

E-mail : buas22@yahoo.com

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