Ouw, jadi 'buta sejak lahir' itu bukan hiperbola ya? 

Yohanes suka lebay sih hehehe.

Semoga tidak menjadi yang BUTA menuntun yang BUTA

Karena kita sungguh berharga bagi-Nya dan Dia mengasihi kita.

     Frasa orang buta yang menuntun orang buta juga terdapat dalam Matius 15:14, ketika menggambarkan guru-guru palsu yang berkeras menyatakan bahwa mereka mengetahui kebenaran walaupun sebenarnya tidak, sehingga menyesatkan orang-orang yang kurang berpengalaman.

     Kita biasanya menggunakan frasa itu kepada orang-orang yang merasa SOK PENTING dan orang-orang yang TERPEDAYA oleh pikirannya sendiri.

     Perhatikan orang yang fanatik, ia hanya memperhatikan kepercayaannya dan menghalangi apa saja yang mengancam kepercayaannya itu.  Persepsinya makin sempit, selektifm, dan nyaris buta. Oleh sebab itu gambaran yang diperoleh mengenai segala hal dan orang disekitarnya semu belaka. Semakin lama hidup dengan gambar yang rancu, semakin yakin bahwa itulah satu-satunya gambar yang benar tentang dunia ini.

     Kondisi inilah yang membuat orang menolak MESIAS, menyangkal kebenaran, keindahan, dan kebaikan, karena orang telah menjadi buta untuk melihat itu semua.

     Apakah kita sedemikian tuli dan buta terhadap dunia dan diri sendiri?

Yoh 9:39 Kata Yesus: "Aku datang ke dalam dunia untuk menghakimi, supaya barangsiapa yang tidak melihat, dapat melihat, dan supaya barangsiapa yang dapat melihat, menjadi buta."

Ini adalah salah satu ayat yang dipel dijilat bersih oleh Tonypaulo. Selain dijilat, Tonypaulo bahkan ngotot melarang Yesus untuk menghakimi, sungguh suatu perbuatan yang sangat TOLOL.

PB:  Pihak yang buta ternyata tidak mengaku buta alias bisa melihat: Ironisnya, perkara Yesus menjadi batu sandungan bagi orang Yahudi justru terjadi sesaat setelah Yesus mencelikkan mata orang yang buta sejak lahir, sesuatu yang TIDAK pernah dilakukan seseorang terhadap orang yang terlahir buta (Yoh 9:26-34). Yoh 9:40 Kata-kata itu didengar oleh beberapa orang Farisi yang berada di situ dan mereka berkata kepada-Nya: "Apakah itu berarti bahwa kami juga BUTA?"

Bicara mengenai batu sandungan, saya teringat PNIEL Iluminata murid Pdt. Budi Asali yang membuat batu sandungan bagi mereka yang bukan keturunan Israel dan Yahudi. Pniel MENETAPKAN dan MEMASTIKAN bahwa setiap orang yang bukan Israel dalam PL PASTI BINASA MASUK NERAKA JAHANAM

Bahkan murid Pdt. Budi Asali yang lain yakni saudara Adrina bahkan MEMASTIKAN bahwa nenek moyang BUDI ASALI yang bukan orang Israel PASTI JUGA BINASA MASUK NERAKA.

Menurut saya ajaran mereka itu adalah suatu batu sandungan juga, tapi ini menurut saya lho......

alva

pengertian Joh 9:39 bukan seperti itu, silahkan download e-sword beserta commentariesnya, disitu kita bisa belajar banyak tentang makna ayat per ayat

ini commentaries dari BARNES

Joh 9:39 
For judgment - The word “judgment,” here, has been by some understood in the sense of condemnation - “The effect of my coming is to condemn the world. But this meaning does not agree with those places where Jesus says that he came not to condemn the world, Joh_3:17; Joh_12:47; Joh_5:45. To judge is to express an opinion in a judicial manner, and also to express any sentiment about any person or thing, Joh_7:24; Joh_5:30; Luk_8:43. The meaning here may be thus expressed: “I came to declare the condition of men; to show them their duty and danger. My coming will have this effect, that some will be reformed and saved, and some more deeply condemned.”
That they ... - The Saviour does not affirm that this was the design of his coming, but that such would be the effect or result. He came to declare the truth, and the effect would be, etc. Similar instances of expression frequently occur. Compare Mat_11:25; Mat_10:34; “I came not to send peace, but a sword” - that is, such will be the effect of my coming.
That they which see not - Jesus took this illustration, as he commonly did, from the case before him; but it is evident that he meant it to be taken in a spiritual sense. He refers to those who are blind and ignorant by sin; whose minds have been darkened, but who are desirous of seeing.
Might see - Might discern the path of truth, of duty, and of salvation, Joh_10:9.
They which see - They who suppose they see; who are proud, self-confident, and despisers of the truth. Such were evidently the Pharisees.
Might be made blind - Such would be the effect of his preaching. It would exasperate them, and their pride and opposition to him would confirm them more and more in their erroneous views. This is always the effect of truth. Where it does not soften it hardens the heart; where it does not convert, it sinks into deeper blindness and condemnation.

ini commentaries dari CLARK

Joh 9:39 
For judgment I am come - I am come to manifest and execute the just judgment of God:
1.    By giving sight to the blind, and light to the Gentiles who sit in darkness.
2.    By removing the true light from those who, pretending to make a proper use of it, only abuse the mercy of God.
In a word, salvation shall be taken away from the Jews, because they reject it; and the kingdom of God shall be given to the Gentiles.

ini commentaries dari RWP

Joh 9:39 
For judgment (eis krima). The Father had sent the Son for this purpose (Joh_3:17). This world (kosmos) is not the home of Jesus. The krima (judgment), a word nowhere else in John, is the result of the krisis (sifting) from krino?, to separate. The Father has turned over this process of sifting (krisis) to the Son (Joh_5:22). He is engaged in that very work by this miracle.
They which see not (hoi me? blepontes). The spiritually blind as well as the physically blind (Luk_4:18; Isa_42:18). Purpose clause with hina and present active subjunctive blepo?sin (may keep on seeing). This man now sees physically and spiritually.
And that they which see may become blind (kai hoi blepontes tuphloi geno?ntai). Another part of God’s purpose, seen in Mat_11:25; Luk_10:21, is the curse on those who blaspheme and reject the Son. Note ingressive aorist middle subjunctive of ginomai and predicate nominative. Hoi blepontes are those who profess to see like these Pharisees, but are really blind. Blind guides they were (Mat_23:16). Complacent satisfaction with their dim light.

ini dari Geneva

Joh 9:39  (8) And Jesus said, For (g) judgment I am come into this world, that they (h) which see not might see; and that they which see might be made blind.

(8) Christ enlightens all those by the preaching of the Gospel who acknowledge their own darkness, but those who seem to themselves to see clearly enough, those he altogether blinds: and these latter ones are often those who have the highest place in the Church.

(g) With great power and authority, to do what is righteous and just: as if he said, "These men take upon themselves to govern the people of God after their own desire, as though they saw all things, and no one else did: but I will rule much differently than these men do: for those whom they consider as blind men, them will I enlighten, and those who take themselves to be wisest, them will I drown in most abundant darkness of ignorance.

(h) In these words of seeing and not seeing there is a secret taunting and rebuff to the Pharisees: for they thought all men to be blind but themselves.

ini dari GILL

Joh 9:39  And Jesus said, for judgment I am come into this world,.... The Syriac version reads, "for the judgment of this world I am come"; and with which agrees the Ethiopic version, "for the judgment of the world I am come into the world"; and the Arabic and Persic versions still more expressly, "to judge this world", or "the world, am I come"; which seems contrary to what Christ elsewhere says, Joh_3:17. Nor is the sense of the words that Christ came by the judgment of God, or the order of divine providence, or to administer justice in the government of the world, in a providential way, or to distinguish his own people from others, though all these are true; but either to fulfil the purpose and decree of God in revealing truth to some, and hiding it from others; or in a way of judgment to inflict judicial blindness on some, whilst in a way of mercy he illuminated others. So Nonnus interprets it of κριμα θισσον, a twofold "judgment", which is different the one from the other.

That they which see not, might see; meaning, not so much corporeally as spiritually, since in the opposite clause corporeal blindness can have no place; for though Christ restored bodily sight to many, he never took it away from any person. The sense is, that Christ came as a light into the world, that those who are in the darkness of sin, ignorance, and unbelief, and who are sensible of the same, and desire spiritual illuminations, as this man did, might see what they are by nature, what need they stand in of him, and what fulness of grace, life, righteousness, and salvation, there is in him for them.

And that they which see might be made blind; that such who are wise and knowing in their own conceit, who fancy themselves to have great light and knowledge, to have the key of knowledge, and to have the true understanding of divine things, and to be guides of the blind, such as the Scribes and Pharisees, might be given up to judicial blindness and hardness of heart, so as to shut their eyes, and harden their hearts against the Gospel, and the truths of it, and which was in judgment to them: such different effects Christ and his Gospel have, as to illuminate and soften some, and blind and harden others; just as some creatures, as bats and owls, are blinded by the sun, whilst others see clearly by the light of it; and as that also has these different effects to soften the wax, and harden the clay; see Isa_6:9.

ini dari Henry

Joh 9:39-41 
Christ, having spoken comfort to the poor man that was persecuted, here speaks conviction to his persecutors, a specimen of the distributions of trouble and rest at the great day, 2Th_1:6, 2Th_1:7. Probably this was not immediately after his discourse with the man, but he took the next opportunity that offered itself to address the Pharisees. Here is,
I. The account Christ gives of his design in coming into the world (Joh_9:39): “For judgment I am come to order and administer the great affairs of the kingdom of God among men, and am invested with a judicial power in order thereunto, to be executed in conformity to the wise counsels of God, and in pursuance of them.” What Christ spoke, he spoke not as a preacher in the pulpit, but as a king upon the throne, and a judge upon the bench.
1. His business into the world was great; he came to keep the assizes and general goal - delivery. He came for judgment, that is, (1.) To preach a doctrine and a law which would try men, and effectually discover and distinguish them, and would be completely fitted, in all respects, to be the rule of government now and of judgment shortly. (2.) To put a difference between men, by revealing the thoughts of many hearts, and laying open men's true characters, by this one test, whether they were well or ill affected to him. (3.) To change the face of government in his church, to abolish the Jewish economy, to take down that fabric, which, though erected for the time by the hand of God himself, yet by lapse of time was antiquated, and by the incurable corruptions of the managers of it was become rotten and dangerous, and to erect a new building by another model, to institute new ordinances and offices, to abrogate Judaism and enact Christianity; for this judgment he came into the world, and it was a great revolution.
2. This great truth he explains by a metaphor borrowed from the miracle which he had lately wrought. That those who see not might see, and that those who see might be made blind. Such a difference of Christ's coming is often spoken of; to some his gospel is a savour of life unto life, to others of death unto death. (1.) This is applicable to nations and people, that the Gentiles, who had long been destitute of the light of divine revelation, might see it; and the Jews, who had long enjoyed it, might have the things of their peace hid from their eyes, Hos_1:10; Hos_2:23. The Gentiles see a great light, while blindness is happened unto Israel, and their eyes are darkened. (2.) To particular sons. Christ came into the world, [1.] Intentionally and designedly to give sight to those that were spiritually blind; by his word to reveal the object, and by his Spirit to heal the organ, that many precious souls might be turned from darkness to light. He came for judgment, that is, to set those at liberty from their dark prison that were willing to be released, Isa_61:1. [2.] Eventually, and in the issue, that those who see might be made blind; that those who have a high conceit of their own wisdom, and set up that in contradiction to divine revelation, might be sealed up in ignorance and infidelity. The preaching of the cross was foolishness, and an infatuating think, to those who by wisdom knew not God. Christ came into the world for this judgment, to administer the affairs of a spiritual kingdom, seated in men's minds. Whereas, in the Jewish church, the blessings and judgments of God's government were mostly temporal, now the method of administration should be changed; and as the good subjects of his kingdom should be blessed with spiritual blessings in heavenly things, such as arise from a due illumination of the mind, so the rebels should be punished with spiritual plagues, not war, famine, and pestilence, as formerly, but such as arise from a judicial infatuation, hardness of heart, terror of conscience, strong delusions, vile affections. In this way Christ will judge between cattle and cattle, Eze_34:17, Eze_34:22.
II. The Pharisees' cavil at this. They were with him, not desirous to learn any good from him, but to form evil against him; and they said, Are we blind also? When Christ said that those who saw should by his coming be made blind, they apprehended that he meant them, who were the seers of the people, and valued themselves on their insight and foresight. “Now,” say they, “we know that the common people are blind; but are we blind also? What we? The rabbin, the doctors, the learned in the laws, the graduates in the schools, are we blind too?” This is scandalum magnatum - a libel on the great. Note, Frequently those that need reproof most, and deserve it best, though they have wit enough to discern a tacit one, have not grace enough to bear a just one. These Pharisees took this reproof for a reproach, as those lawyers (Luk_11:45): “Are we blind also? Darest thou say that we are blind, whose judgment every one has such a veneration for, values, and yields to?” Note, Nothing fortifies men's corrupt hearts more against the convictions of the word, nor more effectually repels them, than the good opinion, especially if it be a high opinion, which others have of them; as if all that had gained applause with men must needs obtain acceptance with God, than which nothing is more false and deceitful, for God sees not as man sees.
III. Christ's answer to this cavil, which, if it did not convince them, yet silenced them: If you were blind you should have no sin; but now you say, We see, therefore your sin remaineth. They gloried that they were not blind, as the common people, were not so credulous and manageable as they, but would see with their own eyes, having abilities, as they thought, sufficient for their own guidance, so that they needed not any body to lead them. This very thing which they gloried in, Christ here tells them, was their shame and ruin. For,
1. If you were blind, you would have no sin. (1.) “If you had been really ignorant, your sin had not been so deeply aggravated, nor would you have had so much sin to answer for as now you have. If you were blind, as the poor Gentiles are, and many of your own poor subjects, from whom you have taken the key of knowledge, you would have had comparatively no sin.” The times of ignorance God winked at; invincible ignorance, though it does not justify sin, excuses it, and lessens the guilt. It will be more tolerable with those that perish for lack of vision than with those that rebel against the light. (2.) “If you had been sensible of your own blindness, if when you would see nothing else you could have seen the need of one to lead you, you would soon have accepted Christ as your guide, and then you would have had no sin, you would have submitted to an evangelical righteousness, and have been put into a justified state.” Note, Those that are convinced of their disease are in a fair way to be cured, for there is not a greater hindrance to the salvation of souls than self-sufficiency.
2. “But now you say, We see; now that you have knowledge, and are instructed out of the law, your sin is highly aggravated; and now that you have a conceit of that knowledge, and think you see your way better than any body can show it you, therefore your sin remains, your case is desperate, and your disease incurable.” And as those are most blind who will not see, so their blindness is most dangerous who fancy they do see. No patients are so hardly managed as those in a frenzy who say that they are well, and nothing ails them. The sin of those who are self-conceited and self-confident remains, for they reject the gospel of grace, and therefore the guilt of their sin remains unpardoned; and they forfeit the Spirit of grace, and therefore the power of their sin remains unbroken. Seest thou a wise man in his own conceit? Hearest thou the Pharisees say, We see? There is more hope of a fool, of a publican and a harlot, than of such.

ini dari JFB

Joh 9:39-41 
Jesus said — perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot.
that they which see not might see, etc. — rising to that sight of which the natural vision communicated to the youth was but the symbol. (See on Joh_9:5, and compare Luk_4:18).
that they which see might be made blind — judicially incapable of apprehending and receiving the truth, to which they have willfully shut their eyes.

semua commentaries itu manyatakan arti yang sebenarnya

silahkan di download di

http://www.e-sword.net/bibles.html

GBU

kalo jaman sekarang, yang ditaruh untuk menghalangi orang datang pada Yesus bukan lagi "batu sandungan" melainkan "menara babel".... menyitir perkataan paulus, "segala yang indah (bagiku), segala yang manis didengar (baginya), pikirkanlah UMBARLAH semua itu".

quadruple jackpot.... at least ada "kemajuan" lah, tadinya triple sekarang jadi quadruple, hahaha :-)

Saya pernah mengunggah tulisan dengan perspekstif lain yaitu 

Penginjilan, Gambit dan Umpan

Jika PB membahas dari sisi Yesus ( Tuhan ) yang menjadi batu sandungan maka saya menulis dari sisi manusia yang menjadi sandungan buat orang lain. Karena problemnya serius dan negatif saya membandingkannya dengan istilah di dalam permainan catur yaitu Gambit. Gambit jika diartikan secara harafiah adalah mengait kaki.

Batu sandungan bisa ada karena disengaja ataupun tidak, disengajapun bisa dengan maksud baik bisa dengan maksud buruk;  namun gambit pasti disengaja dan bertujuan ( berkonotasi ) negatif paling tidak buat lawan main.

Apakah dengan mengatakan kebenaran kepadamu aku telah menjadi musuhmu?

Kenapa jadi Rhoma Irama sih ?? Penasaran........ TERLALU !!!

Ha ha ha ha

Anyway I've got your point and agree with that

Apakah dengan mengatakan kebenaran kepadamu aku telah menjadi musuhmu?

Pdt. Budi Asali pernah mengajarkan bahwa Kong Hu Cu pasti masuk NERAKA dan menuduh yang tidak sepaham dengan dirinya dalam MEMASTIKAN NERAKA bagi non Yahudi dan non Kristen adalah penganut UNIVERSALISME.

Jadi Batu Sandungan ini sudah beranak pinak dari sisi yang kesandung, yaitu semua penganut dan pengikut Kong Hu Cu. Berapa banyak yang antipati dengan orang "Kristen" gara-gara batu sandungan ini hanya Tuhan saja yang tahu. Pastinya saya sering sekali menemui orang yang antipati dengan orang Kristen, karena mereka menganggap bahwa KeKristenan mengajarkan yang demikian, yaitu menghakimi dan MEMASTIKAN semua yang diluar agama kristen dan bukan keturunan Israel/Yahudi PASTI MASUK NERAKA! well ini adalah anak-anak dari korban yang kesandung BATU BERANAK.

Pdt. Budi Asali juga getol menghakimi dengan membuat seminar untuk menjelek-jelekan orang yang tidak sepaham dengan ajarannya yang disebut beraliran UNIVERSALISME. Adapun Pdt. Budi Asali memiliki jemaat gereja  yang mengikuti ajarannya. Jadi dari satu BATU SANDUNGAN mampu beranak pinak tanpa berkelamin menjadi banyak anak-anak BATU. Diantaranya ada murid-muridnya di SS ini, yaitu Pniel Iluminata dan saudara Adrina. Mereka getol sekali berkoar-koar berkotbah dengan mengatai orang yang dikotbahin bahwa mereka PASTI masuk neraka kalau tidak mau masuk agama Kristen menyusul nenek moyangnya yang tidak beragama Kristen dan bukan keturunan Israel/Yahudi. Well Pniel Iluminata dan saudara Adrina adalah sedikit dari anak bukan biologis BATU SANDUNGAN yang akan melahirkan BATU SANDUNGAN yang lain tanpa harus BERKELAMIN.

Aneh bukan BATU SANDUNGAN bisa beranak banyak, baik anak-anak batu sandungan maupun anak-anak korban kesandung anak batu sandungan?

Jadi siapa bilang BATU tidak bisa beranak hehehehe

kira-kira mana komentar saya yang kurang santun bagi anda?

apa ada saya menyebut anda tolol? bodoh? bahkan gila?

ukuran kesantunan apa yang anda pakai sebenarnya