Memang kenapa Allah harus menjadi manusia?

Memang kenapa Allah harus menjadi manusia?

Bukankah salah satu sifat Allah adalah tidak berubah?

Allah jadi manusiapun tidak berubah keillahianNya.

The Incarnation of God is the foundation of the Christian faith.
Christ is the Son and Logos (Word) of God who became man.
He is not a man who became god,
nor a man who stands in a unique and perfect relation with God.
Orthodox Christianity believes that in Christ, God himself (God’s Son and Word) became man without ceasing to be God, so that we may be restored and clothed with God’s perfections.

The Epicureans: the world (and therefore man) came to be through an automatic process out of itself.
The Platonists: there was a certain creator (demiourgos) who made man and the entire universe, but they held that the material from which all things were made actually pre‑existed the act of creation and was itself eternal.
The Gnostic (who followed ancient oriental religious traditions): spoke about two cosmic spheres and substances, which belonged to two rival gods (the good god of spiritual substance and the evil god of matter) and saw man as being caught up between these two opposing realms.


Against these theories St. Athanasios expounded the teaching of the Church, which is based on the Bible and on Divine revelation.
God created all things out of nothing with His Divine Logos.
Therefore every form of cosmological monism or dualism must be rejected as false.
The cause of creation was God’s immeasurable goodness, and as a result the world and man are substantially good.
God showed His goodness in a special way in creating man.
Because He knew that, being a creature that came out of nothing, man could not remain in existence for ever—for every creature that has a beginning also has an end.
He made man in such a way that he may exist in the Image and the Likeness of God Himself.
In other words, God made man able to communicate with God and to imitate Him.
In this way the iconic relation of human existence with the ever‑existing and eternal God would render the former capable of remaining in existence forever.

The commandment, which, according to the Bible, God gave to the protoplasts [first-created] in paradise concerning the knowledge of good and evil, had no other purpose than to safeguard the grace of being in the Image and Likeness of God, that is man’s free communion with and imitation of his Creator.
By such means the power of immortality and eternal existence that belongs to God alone would be also secured for man.
In the last analysis the most characteristic element of St. Athanasios’ teaching on man’s creation is not so much man’s created existence as it is the free co‑ordination of this existence with the self‑existing Creator, the Divine Logos, through the grace of being in the Image and Likeness.

Man is not a closed circle of existence simply regulated from a center existing in him.
He is rather an open or free existence capable of communicating with the transcendent and self‑existing God.
Thus St. Athanasios teaches us that the key to our humanity is the Divine Logos and our communion with Him.
This is precisely the point where our fall takes place, which incurs the corruption and death of our existence and causes the drama of human history, which in turn calls out the saving intervention of the Logos: the Incarnation.

The fall of man, which is so clearly revealed in his natural corruption and death, is in the last analysis first man’s denial to appropriate the grace of his Creator Logos, and secondly man’s turning to the created and limited world as the ultimate purpose of his life.
This means, says St. Athanasios, that in our life we no longer imitate or communicate with the self‑existing (the One Who Is), but with things that are not. We are mastered by a demonic envy (the devil’s deceit) that makes us transgress God’s commandment and leave death and corruption to reign supreme over our life.
The result is that our humanity remains unfulfilled—we never reach the purpose of our life, which is immortality and deification.

This miserable condition of man, says St. Athanasios, puts God, as it were, in a certain dilemma!
If he allows the transgressor to live, then he runs the risk of being proved a deceiver, because His original warning about man’s death in the case of his rejection of the Logos would appear to be false.
On the other hand leaving man to be lost in corruption and death does not measure up with God’s character, especially in view of the fact that man became communicant of the grace of His Image.
His truth asks that man should be left to his loss because this will not interfere with God’s consistency to His Logos and will not violate man’s freedom.
But God’s goodness wants of Him to save His creature, whilst His power is capable to do so.
What then should God do with man who is an arbitrary transgressor?


Perhaps one might consider, St. Athanasios says, that in this case the easiest operation would be for God to demand man’s repentance.
But the fact remains that repentance does not satisfy the law of existence, which demands death, neither does it restore the fatal consequences resulting upon the human nature from the transgression.
Repentance simply puts an end to sinning, but does not undo the incurred consequences of sin.
Had sin not had such repercussions, repentance might have sufficed for man’s salvation.
But now, such as sin is, even the grace of the Image and Likeness cannot operate.
Repentance just does not lead out of the cul de sac.

After all this the only solution to the problem of man’s salvation can be the intervention of the Creator Logos, who is capable of re‑creating the lost man.
Only the Divine Logos, St. Athanasios says, can keep God’s consistency with His Creation, represent all men, suffer on behalf of all, and re‑create all men and all things: because He is the key to the Creation of the world and especially of man.


It is with His Logos that God acts again in order to save His creation.
He sends His Word (Logos) to the earth out of infinite love for man, Him who was never far away.
And the Logos, who sees our plight and the loss of our generation, enters Himself into our race and is identified with us.
He does this by taking a body like our own from a pure and impeccable Virgin and makes it personally His own, Himself becoming a man.
With His own human existence the Logos offers as a man a life of perfect obedience to God, which concludes with His self‑sacrifice for the sake of all men.
The true self‑sacrifice of Christ is sealed with His death on the Cross and is vindicated with His resurrection whereby death is destroyed forever.

The death of Christ, says St. Athanasios, does not occur for the same reason as our own.
We die justly because death has a right over us on account of our sin.
But Christ is just and sinless and thus He does not die for Himself but for us.
He does not, of course, die as God—for this is quite impossible—but as man, inasmuch as He has a human existence identical with our own.
He allows Himself to receive death at the hands of others, because He wants to enter the ultimate darkness of our fall and illuminate it with His presence.
He dies as man in order to annul the ultimate strength of death.
The death of Christ, of the one who is just and lays down His life for the unjust, has a universal meaning, value and effectiveness.
It was the death of all men that Christ accomplished through His death, in the sense that natural death is no longer the ultimate destiny of any man.

Our ultimate destiny is now the resurrection of our creaturely mortal existence to a new condition of immortality caused by the Resurrection of Christ.
Christ is the first‑fruit and we shall follow. We no longer die as condemned, but we die in order to rise again and live eternally with God.
This universal significance, value and effectiveness of Christ’s death is not based simply on the fact that He was the just and true man who was vindicated by God when He died in the hands of sinners, but above all on the fact that He is in the last analysis the Creator Logos who holds the key to the existence of all men (He is the God-Man).
The Lord’s humanity (His body) is identical with our own, but it has acquired universal rights for all of us because it is the humanity of the universal Lord of all (it is the Divine-Body).

Christ is ultimately “the true God who is above all and for all”, who in becoming man has regained our lost rights especially through His Death and Resurrection.
The abolition of death and corruption as the ultimate conclusion to our destiny and the establishment of the rights to immortality and incorruptibility for our creaturely human existence is regarded by St. Athanasios as the first cause of the Incarnation.
The wonder of the whole gift of Christ to us is not just the return of our humanity from death to life, but the transformation of that humanity into an external incorruptible and immortal existence which is new and demands the renewal of the whole world.

Ini pertanyaan yang bagus sekali.
Jawaban pertanyaan ini kalau kita dengan serius mau menggali, kita akan menemukan rahasia dimana letak mutiara yang sangat berharga itu berada.

Saya mohon, antek-antek Alberto Rivera, jangan ikut berbicara dalam masalah yang sangat penting ini, sebab kebiasaan mereka selalu mengalihkan perhatiannya keluar dari topiknya dan mulai menyerang denom yang tidak dia sukai, buntut-buntutnya yaitu debat kusir yang penuh dengan ejekan dan caci maki.
Sampah-sampah yang sudah berbau busuk ini, hendaknya moderator lebih tegas, agar ForumKristen ini benar-benar bermutu.

Menjawab pertanyaan anda, Mengapa Allah menjadi manusia ?
Allah incarnasi menjadi manusia, karena Anak Allah akan dikorbankan menjadi Anak Domba Allah, menggenapi korban penyembelihan anak domba di PL.
Kalau Allah tidak incarnasi menjadi manusia, mana mungkin Allah yang tidak berdaging dikorbankan.

Sampai disini dulu, nanti kita gali pelan-pelan supaya meresap,
mungkin yang lain mau menambahkan, silahkan.

Diluar pemahaman manusia. hanya iman dan kepercayaan.

Kebutuhan akan penyelamatan penebusan dosa. Seperti Paulus katakan sia2lah jikalau YESUS tidak melakukan penebusan di kayu salib dan dibangkitkan.

Nubuatan akan datangnya mesias / penyelamat.

Kalau tidak menjadi manusia, maka ia tidak bisa menjadi yg sulung. Sebagai jalan keselamatan.

KeilahianNYA ditinggalkan seperti dalam kitab ROMA, mujizat yg dilakukan karena kuasa otoritas. Kuasa dalam perkataan FIRMAN.

Buktinya setan2 tahu kalau YESUS manusia makanya dia kasih percobaan untuk menyuruh malaikat melayani YESUS, percobaan menjatuhkan diri dari atas gedung ia menyuruh malaikat melayani.

Maria bukti kuat kalau YESUS itu manusia.

Incarnation ialah menambahkan hakikat manusia ke hakikat diri-Nya yang adalah Allah.

He never lost his divinity. He continued to exist as God when he became a man and [b]added [/b]human nature to Himself (Phil. 2:5-11).
To incarnate means to become flesh. The incarnation of Jesus is when the human nature (Jesus the man) [b]was added t[/b]o the nature of God the second person of the Trinity. It is where God became a man (John 1:1,14; Phil. 2:5-8). It was the voluntary act of Jesus to humble himself so that he might die for our sins (1 Pet. 3:18). Thus, Jesus has two natures: Divine and human. This is known as the Hypostatic Union.

The doctrine is of vital importance to the Christian. By it we understand the true nature of God, the atonement, forgiveness, grace, etc. It is only God who could pay for sins. Therefore, God became man (John 1:1,14) to die for our sins (1 Pet. 2:24) which is the atonement. Through Jesus we have forgiveness of sins. Since we are saved by grace through faith (Eph. 2:8-9) it is essential that our object of faith be accurate. The doctrine of the incarnation ensures accuracy, the knowledge that God died on the cross to atone for sin and that the God-man (Jesus) is now in heaven as a mediator (1 Tim. 2:5) between us and God.

Jesus is the most important person who has ever lived since he is the savior, God in human flesh. He is not half God and half man. He is fully divine and fully man. In other words, Jesus has two distinct natures: divine and human. Jesus is the Word who was God, and was with God, and was made flesh (John 1:1,14). This means that in the single person of Jesus he has both a human and divine nature, God and man. The divine nature was not changed when the Word became flesh (John 1:1,14). Instead, the Word was joined with humanity (Col. 2:9). Jesus' divine nature was not altered. Also, Jesus is not merely a man who "had God within Him," nor is he a man who "manifested the God principle." He is God in flesh, second person of the Trinity. "The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word," (Heb. 1:3). Jesus' two natures are not "mixed together" (Eutychianism), nor are they combined into a new God-man nature (Monophysitism). They are separate yet act as a unit in the one person of Jesus. This is called the Hypostatic Union.

Karena dosa Adamlah (seorang manusia) semua manusia dihukum mati sesuai dengan hukum Tuhan, jiwa ganti jiwa maka dibutuhkan penebusan orang seorang Manusia (Adam kedua). jiwa ganti jiwa, semua manusia dibenarkan.

Ketika Ia masuk ke dunia, Ia berkata: ‘Korban dan persembahan tidak Engkau kehendaki; tetapi Engkau telah menyediakan tubuh bagiKu. Kepada korban bakaran dan korban penghapus dosa Engkau tidak berkenan. Lalu Aku berkata: Sungguh Aku datang; dalam gulungan Kitab ada tertulis tentang Aku, untuk melakukan kehendakMu, ya AllahKu’… Dan karena kehendakNya inilah kita telah dikuduskan satu kali untuk selamanya oleh persembahan tubuh Yesus Kristus (Ibr 10:5-7.10).

Benar. Maka untuk memahaminya kita harus belajar incarnation dan hypostatic union-Nya.
Kita tunggu aja Mas Bela dkk dengan doktrin baru mereka.

Manusia menangkap bahwa bila ia sidelamatkan, mk kejadiannya adl bhw ia di hidupkan setelah kematian fisiknya shg ia bisa bersamasama dg Allah dikekekalan.
Hal inilah yg perlu Allah jelaskan gambaran prosesnya (proses anugerah ), shg Allah harus menjadi manusia .

Why5:9 Dan mereka menyanyikan suatu nyanyian baru katanya: "Engkau layak menerima gulungan kitab itu dan membuka meterai-meterainya; karena Engkau telah disembelih dan dengan darah-Mu Engkau telah membeli mereka bagi Allah dari tiap-tiap suku dan bahasa dan kaum dan bangsa.
Dalam ay diatas yg saya cetak tebal telah disembelih = berfungsi sbg domba korban, Engkau telah membeli mereka bagi Allah= berfungsi sbg imam .

Bukankah salah satu sifat Allah adalah tidak berubah?

dalam proses anugerah hidup yang dikerjakan Allah sendiri unt milikNya, digambarkan sejak PL sbb:
Ada domba korban.
Ada imam yg memercikkan darah domba korban kepada manusia spy tahir.
Ada manusia yg ditahirkan.

Ketika kita tahu bahwa selamat adl anugerah (hari ke tujuh/sabat) untuk menjelaskan ini kepada manusia, maka ketiga fungsi diatas haruslah Allah sendiri yg memerankan ( tdk boleh melibatkan manusia) ,sebab bila peran tsb diatas diperankan oleh manusia sdh bukan anugerah namanya, krn manusia itu bertindak atas namanya sendiri unt keselamatannya sendiri (666) , ini sekaligus adl bukti bhw Yesus bukanlah manusia ciptaan spt kita ini, melainkan Allah sendiri.
Dan ketiga peran itu telah digenapiNya di kayu salib, dan kemenangan atas maut ditunjukkan dg kebangkitanNya dari kubur, mk ini semua telah menjelaskan dg jelas kepada manusia bagaimana proses anugerah itu.Gby

Numpang tanya :
Pada saat Allah menjadi manusia, apakah pada saat itu juga Allah itu menjadi ada dua atau Allah tetap satu secara kuantitas ?
Jika Yesus di sebut memiliki sifat Allah, maka berarti ketika Yesus berdoa itu sama artinya dengan Yesus berdoa kepada diri NYA sendiri, betul nggak ?
Jika pertanyaan diatas sekiranya dianggap OOT, harap diabaikan saja.

Supaya Allah dapat menggantikan dlm menanggung dosa2 manusia
tanpa menjadi manusia maka tidak ada tebusan yg sepadan utk menebus dosa2 manusia

Betul, sejak semula Allah mengasihi manusia,
oleh sebab itu ketika manusia jatuh dlm dosa Allah mau menebus manusia, krn kasih-Nya tdk berubah

Yesus sedang berbicara kepada Bapa-Nya, bukan kepada diri-Nya sendiri.
Tidak ada istilah “sorga kosong” saat Firman Allah menjadi Manusia.

Alkitab mengatakan bahwa upah dosa adalah maut (Rom.6:23). Artinya semua manusia yang berdosa pasti akan mengalami kematian (banding. Kej.2:17).

Karena Allah itu adalah Allah yang adil dan karenanya dosa tetap harus dihukum dan hukumannya adalah kematian/maut. Tetapi klo manusia berdosa yang harus menerima hukuman mati itu sedniri maka sama dengan mereka tidak diselamatkan.

Supaya mereka diselamatkan maka harus ada yang harus mati mengantikan manusia berdosa dan itu adalah Allah sendiri.

Nah karena Allah itu tidak bisa mati maka Ia perlu menjelma menjadi manusia terlebih dahulu supaya bisa mati.

Dan memang Ia akhirnya mati disalibkan dan oleh kematian-Nya itu kita manusia berdosa diselamatkan.

Utk melaksanakan hal tsb harus terjadi inkarnasi yaitu Allah yang menjelma dalam daging. Allah telah menyatakan bahwa hukuman dosa ialah maut. Berhubung Allah tak dapat mati, maka harus terjadi suatu inkarnasi agar ada tabiat/sifat manusia yang bisa mengakibatkan kematian dan dengan demikian membayar hukuman dosa.

Re: Memang kenapa Allah harus menjadi manusia ?

Kalau Allah gak mau jadi manusia, ya bagaimana Allah bisa mengadilin manusia ? Begitu Allah menongol dipengadilan manusia kelak, maka seluruh manusia langsung pinsan semuanya. Maka Allah yang Esa sangat perlu dan harus jadi manusia Yesus !


Kasian kalo dibinasain semua… itu pekerjaaan yang sia2…
lebih baik dari awal tidak usah diciptain, dan tidak ada manusia, KALO SEMUA DIBINASAIN TANPA KONFIRMASI…
that’s not fair…

Pada saat Allah menjadi manusia, apakah pada saat itu juga Allah itu menjadi ada dua atau Allah tetap satu secara kuantitas ?
.Jika kita berdoa secara bersamaan di kebaktian dgn doa yg berbeda dan seluruh dunia berdoa pula maka Allah itu banyak ya :slight_smile:
Jika Yesus di sebut memiliki sifat Allah, maka berarti ketika Yesus berdoa itu sama artinya dengan Yesus berdoa kepada diri NYA sendiri, betul nggak ?
.Ndak tuh :slight_smile: Yesus ya Yesus , Allah ya Allah=kebangkitanNya menjadi Allah.
.Itu contoh bagaimana kita hidup dalam Dia(berdoa slalu) dan Yesus(manusia) berdoa kepada diriNya(Allah) sendiri itu adalah kepada Allah yg adalah Dia sendiri.
Gak ngerti=Allah 100%,manusia 100%, manusia itu harus bergantung pada Allah dan itu di lakukan oleh Yesus ketika menjadi manusia(teladan yg sempurna)
Jika pertanyaan diatas sekiranya dianggap OOT, harap diabaikan saja.
Kayaknya sih :smiley:

Re: Memang kenapa Allah harus menjadi manusia?
Menggenapi/menepati apa yg Dia janjikan.

Karena adam yang 1, tidak taat, hidup manusia menjadi hamba dosa didalam kedagingan.
Yesus anak Allah, incarnasi menjadi manusia sebagai Adam ke 2 yang taat, akan mengembalikan hidup manusia didalam kedagingan ke hidup didalam roh, kembali didalam kemuliaan Allah dan tidak jatuh ditangan iblis.

Bagaimana prosedur proses cara Allah mengembalikan, manusia dari kedagingan menjadi roh dan dapat hidup didalam kemuliaan Allah ?
Yesus incarnasi menjadi manusia, untuk dikorbankan dijadikan Anak Domba Allah, daging Nya harus kita makan dan darah Nya harus kita minum, agar nyawa manusia dipersatukan dengan nyawa Yesus.

Yoh.6: 56.
Barangsiapa makan dagingKu dan minum darahKu, ia tinggal di dalam Aku dan Aku di dalam dia.

Dengan mengimani bahwa Yesus adalah Tuhan, sekalipun wujudnya adalah seorang manusia, maka nyawa kita yang sudah dipersatukan dengan nyawa Yesus, siap mengalami kebangkitan seperti Yesus, dimana kebangkitan Yesus dinyatakan sebagai kebangkitan yang sulung.

Karena nyawa makhluk ada di dalam darahnya dan Aku telah memberikan darah itu kepadamu di atas mezbah untuk mengadakan pendamaian bagi nyawamu, karena darah mengadakan pendamaian dengan perantaraan nyawa.

Artinya: Didalam bait Allah, yaitu tubuh kita, terjadi pendamaian antara nyawa kita dan nyawa Yesus.

Dari manusia Adam pertama, manusia dari hidup roh menjadi hidup kedagingan.
Dari manusia Adam kedua, yaitu Yesus, manusia dari hidup kedagingan dikembalikan menjadi hidup didalam kemuliaan Allah berupa roh.

Jawabannya gak nyambung.
Yg sy tanya itu Yesus yg masih dlm konteks Allah (memiliki sifat Allah).