And to think that the body of Christ who went through that sweet and bitter experience is the remnant of the last day!! That is actually one of the identifying points of the remnant!! So all others who claimed to have been founded at around the same time but did not go through that sweet and bitter experience were impostors.
Finding and Following Jesus: The Muslim Claim to the Messiah Jesus was “God’s word conveyed to Mary and a spirit from him” (Qur’an 4: 171) but he remained only the son of Mary (Qur’an 5: 110), not of God. The Qur’an understands literally the notion of a son and therefore rejects a consort for God (Qur’an 6: 101; 72: 3) who has no son, only honored servants (Qur’an 21:26). There are no saviors, only prophets who warn. Nor are there any intercessors - unless God wills otherwise. He alone has the power to forgive sins and to answer His creatures ’prayers for help and guidance. The Hebrew original contains the idea of being a savior. ‘Isa has no meaning in Arabic or in Hebrew and its use might startle Christians since they expect Yeshu‘a or Yesu‘a to be the relevant Arabic transliteration. God made Jesus and his mother ayah) for humanity, a mercy (rahmah) from God, his miraculous birth “a matter foreordained” (Qur’an 19:21). Muslims proclaim Jesus as a sign of God (ayatu Allah) for all humanity (Qur’an 19:21) but not a (or the) son of God. The Qur’an also calls Muhamma ﷺ rahmah to all the worlds (21: 107) and eulogizes the Word of God as a mercy and healing for believers (17:82; 41:44). The Greek Christos (anointed one) is a translation of the Hebrew meshiakh, meaning someone selected for a sacred role or special honor. It can refer to any chosen or regal personage. Al-Masih is probably an Arabic transliteration of the Hebrew. But what does al-Masih mean or intend in the Qur’an? The Arabic verb ma / sa / ha, like its virtually identical Hebrew cognate, means to rub lightly with water or oil; formal washings before Muslim ritual prayers require this light touch or anointment with water (Qur'an 5: 6). The Qur’an’s description of Jesu عليهالسلام al-Masih ‘Isa ibn Maryam (3:45). In Judaism, "the Christ" functions as an indefinite description since the identity of the true claimant must be distinguished from false pretenders. The referent of the phrase remains disputed: Jews are still waiting for the messiah. In first-century Palestine, the messiah’s lineage and identity were topics of fierce sectarian dispute. The self-segregated Qumran community expected two messiahs, one royal (of Davidic descent) and one priestly. In prophecy, an indefinite description is made partly definite; a proper name may or may not supplement the title. Thus, “His name is Ahmad” (Qur'an 61: 6) can function as an attributive adjectival appellation or merely a proper (nominal or content-less) name while “His name is John” (Yahya; Qur'an 19: 7) simply introduces a proper name. The Qur’an denies the crucifixion (4: 157), a fact that further defines the Messiah. God would not permit such a one to die a shameful death. In later Muslim piety, Jesu was ‘translated,’ a technical Christian term for describing ascent into heaven, without the normal precondition of bodily death. Allah exalted Jesus to himself. The Qur'an's denial of Jesus 'crucifixion obviates the need for his resurrection but the Islamic scripture attests to Jesus' ascension, understood as his miraculous entry into heaven through God's direct intervention (see Qur'an 3:55; 4: 157-8 ; 5: 116-117). Only Luke mentions the Ascension of the risen Christ (24: 50-51) after his resurrection and adds in Acts (1: 1-3) that this event took place forty days after his resurrection. (Mark 16:19 mentions it too but this passage is absent from the most reliable early manuscripts and other ancient witnesses.) IV. The New Testament Jesus in the Light of the Qur’an The New Testament writers considered Jesus to be the messianic descendant of King David. For Christians, Jesus ’humiliating death was simply a fulfillment of divine prophecy: he was innocent of the accusations made against him by the establishment. While claiming that Muhammad’s advent was promised in antecedent scripture, the Qur’an never calls Jesus the promised messiah. This may be because the Qur’an recognizes at best only the Torah (Pentateuch of Moses) as scripture. For Jews, the Masoretic text of the Hebrew Bible, what Christians effectively dismiss as the ‘Old’ Testament, has three levels of holiness. After the Torah, the prophetic oracles quoting direct divine speech form the second holiest portion, the Nebi’im (Prophets) division. The messianic prophecies are concentrated here but, as in the third portion, the Ketub’im (Writings), much of this prophetic material is humanly composed and has been partly corrupted in transmission and through unauthorized scribal amplification. al-Injil) to confirm the Torah (al-Taurah). The Qur’an reveals that the Gospel vouchsafed to Jesus was a relaxed version of the Torah (Qur’an 3:50). Some laws imposed on the Children of Israel seemed prejudicially rigorous but, the Qur’an explains, these laws were intended to be conspicuously rigorous - as a just punishment for their specific iniquities and persistent delinquencies (Qur’an 6: 146). However, the Qur’an does not suggest that the Gospel was a law-free version of the Torah or in some way legally or morally superior to it. The Qur’an concurs with the sum verdict of Matthew’s gospel: Jesu Abba (heavenly Father) scandalized his Pharisee critics. The Jesus of the Qur’an enjoys a close relationship with God, despite not addressing him as Father. So long as the believer does not obliterate his or her identity but remains distinct from God, Islam salutes the closeness of such mystical piety. The Qur’an speaks of the signs of God in nature and human nature (3: 190; 30: 20-25). John's gospel, too, sees the actions of Jesu In the Qur'an and the Prophet's canonical sayings, al-Masih is the Lord's anointed, an accolade conferred uniquely on Jesus Islam pays special tribute to Jesus but not in a way that would satisfy the highly ambitious credal and ecclesial requirements of orthodox Christology. For Christians, the Muslim Jesus is a dull, predictable figure, a mere prophet, of whom there are legion in the Bible and the Qur’an. He would resemble the harmless figure of the cultural Jesus whose message can entertain kids at Christmas and Easter. This may sound like a caricature or parody of the Qur’anic Jesus but the Christian point is that only the adult version is the real Jesus, the incarnate God who suffered on a cross to secure redemption for sinful Adam and all his descendants. The Islamic Jesus appears as the real Jesus but minus the distinctive and unsettling aspects of his life, nature, and mission. as a miraculously created being, appointed a prophet and messiah, the seal of the prophets of Israel, and essentially no more. Otherwise, the Christological deadlock shall remain permanent. For Muslims, the Jesus of Christian faith will remain a divisive figure whose mission cannot provide a basis for genuinely harmonious coexistence among the adherents of the Semitic trio of revealed faiths. The Qur’an envisions these three groups disputing in front of their Lord on the day of resurrection (Qur’an 5:48). Muslims are religiously obliged to demonstrate that Jesus himself preached only a pure monotheism. Only then can we prove that the Muslim Jesus was the true leader of the Jesus movement. No Muslim can take as a leader someone who rejects or compromises strict Abrahamic monotheism. This is an essential qualification for anyone who claims to be a leader or exemplar for Muslims. entertained the prevalent Jewish view, he would have seen his role as that of a revolutionary, a zealous prophet and a human messiah who would deliver the Jews from the political bondage of Gentile nations. Christian tradition has bestowed countless honorific titles on Jesus who, as Christ, enjoys the role of messiah, naturally, but also prophet, priest, and king. According to Christian doctrine, during Christ’s divinely willed but humanly accepted humiliation on earth, he was a mere servant under the law, voluntarily divested of his regal divine majesty; in his later exaltation as Lord, after the resurrection from the dead, he rose above the law. Leaving aside the Muslim caveat that Allah would never humiliate his messenger, did Jesus proclaim himself the Son of God and / or God? . Objective historical and critical scholarship on Jesus for the past 100 years confirms the truth of the Qur’anic portrait as both converge on a Jewish Jesus. Islam is not annexing or colonizing the Christian Jesus, merely rescuing the historical character from the clutches of later church conjecture and dogma. Christians are called to change and meet Muslims on Muslim ground since the entire Qur’an is unchanged and unchangeable. By contrast, both testaments of the Bible are widely acknowledged by Jewish and Christian scholars themselves to be mainly edicts that evolved over centuries, under human if inspired redaction, the texts being, in the case of the New Testament, in demotic Greek while reporting the classical Aramaic speech of Jesus
If I would want to learn about Islam I would be going to one of their website but not interested and don’t care anything the Quran says. So if you don’t agree what we Christians believe just don’t watch.
What a wonderful message.
I am so blessed by these studies. May God find you faithful and true to Him.
Thank you Pastor Bohr.. I have much to be thankful for.. and I continue to learn from your studies.. may the Lord bless you and your staff .
The place of truth, is really the narrow path.
❤
And to think that the body of Christ who went through that sweet and bitter experience is the remnant of the last day!! That is actually one of the identifying points of the remnant!! So all others who claimed to have been founded at around the same time but did not go through that sweet and bitter experience were impostors.
Finding and Following Jesus:
The Muslim Claim to the Messiah Jesus was “God’s word conveyed to Mary and a spirit from him” (Qur’an 4: 171) but he remained only the son of Mary (Qur’an 5: 110), not of God. The Qur’an understands literally the notion of a son and therefore rejects a consort for God (Qur’an 6: 101; 72: 3) who has no son, only honored servants (Qur’an 21:26). There are no saviors, only prophets who warn. Nor are there any intercessors - unless God wills otherwise. He alone has the power to forgive sins and to answer His creatures ’prayers for help and guidance. The Hebrew original contains the idea of being a savior. ‘Isa has no meaning in Arabic or in Hebrew and its use might startle Christians since they expect Yeshu‘a or Yesu‘a to be the relevant Arabic transliteration. God made Jesus and his mother ayah) for humanity, a mercy (rahmah) from God, his miraculous birth “a matter foreordained” (Qur’an 19:21). Muslims proclaim Jesus as a sign of God (ayatu Allah) for all humanity (Qur’an 19:21) but not a (or the) son of God. The Qur’an also calls Muhamma ﷺ rahmah to all the worlds (21: 107) and eulogizes the Word of God as a mercy and healing for believers (17:82; 41:44). The Greek Christos (anointed one) is a translation of the Hebrew meshiakh, meaning someone selected for a sacred role or special honor. It can refer to any chosen or regal personage. Al-Masih is probably an Arabic transliteration of the Hebrew. But what does al-Masih mean or intend in the Qur’an? The Arabic verb ma / sa / ha, like its virtually identical Hebrew cognate, means to rub lightly with water or oil; formal washings before Muslim ritual prayers require this light touch or anointment with water (Qur'an 5: 6). The Qur’an’s description of Jesu عليهالسلام al-Masih ‘Isa ibn Maryam (3:45). In Judaism, "the Christ" functions as an indefinite description since the identity of the true claimant must be distinguished from false pretenders. The referent of the phrase remains disputed: Jews are still waiting for the messiah. In first-century Palestine, the messiah’s lineage and identity were topics of fierce sectarian dispute. The self-segregated Qumran community expected two messiahs, one royal (of Davidic descent) and one priestly. In prophecy, an indefinite description is made partly definite; a proper name may or may not supplement the title. Thus, “His name is Ahmad” (Qur'an 61: 6) can function as an attributive adjectival appellation or merely a proper (nominal or content-less) name while “His name is John” (Yahya; Qur'an 19: 7) simply introduces a proper name. The Qur’an denies the crucifixion (4: 157), a fact that further defines the Messiah. God would not permit such a one to die a shameful death. In later Muslim piety, Jesu was ‘translated,’ a technical Christian term for describing ascent into heaven, without the normal precondition of bodily death. Allah exalted Jesus to himself. The Qur'an's denial of Jesus 'crucifixion obviates the need for his resurrection but the Islamic scripture attests to Jesus' ascension, understood as his miraculous entry into heaven through God's direct intervention (see Qur'an 3:55; 4: 157-8 ; 5: 116-117). Only Luke mentions the Ascension of the risen Christ (24: 50-51) after his resurrection and adds in Acts (1: 1-3) that this event took place forty days after his resurrection. (Mark 16:19 mentions it too but this passage is absent from the most reliable early manuscripts and other ancient witnesses.) IV. The New Testament Jesus in the Light of the Qur’an The New Testament writers considered Jesus to be the messianic descendant of King David. For Christians, Jesus ’humiliating death was simply a fulfillment of divine prophecy: he was innocent of the accusations made against him by the establishment. While claiming that Muhammad’s advent was promised in antecedent scripture, the Qur’an never calls Jesus the promised messiah. This may be because the Qur’an recognizes at best only the Torah (Pentateuch of Moses) as scripture. For Jews, the Masoretic text of the Hebrew Bible, what Christians effectively dismiss as the ‘Old’ Testament, has three levels of holiness. After the Torah, the prophetic oracles quoting direct divine speech form the second holiest portion, the Nebi’im (Prophets) division. The messianic prophecies are concentrated here but, as in the third portion, the Ketub’im (Writings), much of this prophetic material is humanly composed and has been partly corrupted in transmission and through unauthorized scribal amplification. al-Injil) to confirm the Torah (al-Taurah). The Qur’an reveals that the Gospel vouchsafed to Jesus was a relaxed version of the Torah (Qur’an 3:50). Some laws imposed on the Children of Israel seemed prejudicially rigorous but, the Qur’an explains, these laws were intended to be conspicuously rigorous - as a just punishment for their specific iniquities and persistent delinquencies (Qur’an 6: 146). However, the Qur’an does not suggest that the Gospel was a law-free version of the Torah or in some way legally or morally superior to it. The Qur’an concurs with the sum verdict of Matthew’s gospel: Jesu Abba (heavenly Father) scandalized his Pharisee critics. The Jesus of the Qur’an enjoys a close relationship with God, despite not addressing him as Father. So long as the believer does not obliterate his or her identity but remains distinct from God, Islam salutes the closeness of such mystical piety. The Qur’an speaks of the signs of God in nature and human nature (3: 190; 30: 20-25). John's gospel, too, sees the actions of Jesu In the Qur'an and the Prophet's canonical sayings, al-Masih is the Lord's anointed, an accolade conferred uniquely on Jesus Islam pays special tribute to Jesus but not in a way that would satisfy the highly ambitious credal and ecclesial requirements of orthodox Christology. For Christians, the Muslim Jesus is a dull, predictable figure, a mere prophet, of whom there are legion in the Bible and the Qur’an. He would resemble the harmless figure of the cultural Jesus whose message can entertain kids at Christmas and Easter. This may sound like a caricature or parody of the Qur’anic Jesus but the Christian point is that only the adult version is the real Jesus, the incarnate God who suffered on a cross to secure redemption for sinful Adam and all his descendants. The Islamic Jesus appears as the real Jesus but minus the distinctive and unsettling aspects of his life, nature, and mission. as a miraculously created being, appointed a prophet and messiah, the seal of the prophets of Israel, and essentially no more. Otherwise, the Christological deadlock shall remain permanent. For Muslims, the Jesus of Christian faith will remain a divisive figure whose mission cannot provide a basis for genuinely harmonious coexistence among the adherents of the Semitic trio of revealed faiths. The Qur’an envisions these three groups disputing in front of their Lord on the day of resurrection (Qur’an 5:48). Muslims are religiously obliged to demonstrate that Jesus himself preached only a pure monotheism. Only then can we prove that the Muslim Jesus was the true leader of the Jesus movement. No Muslim can take as a leader someone who rejects or compromises strict Abrahamic monotheism. This is an essential qualification for anyone who claims to be a leader or exemplar for Muslims. entertained the prevalent Jewish view, he would have seen his role as that of a revolutionary, a zealous prophet and a human messiah who would deliver the Jews from the political bondage of Gentile nations. Christian tradition has bestowed countless honorific titles on Jesus who, as Christ, enjoys the role of messiah, naturally, but also prophet, priest, and king. According to Christian doctrine, during Christ’s divinely willed but humanly accepted humiliation on earth, he was a mere servant under the law, voluntarily divested of his regal divine majesty; in his later exaltation as Lord, after the resurrection from the dead, he rose above the law. Leaving aside the Muslim caveat that Allah would never humiliate his messenger, did Jesus proclaim himself the Son of God and / or God? . Objective historical and critical scholarship on Jesus for the past 100 years confirms the truth of the Qur’anic portrait as both converge on a Jewish Jesus. Islam is not annexing or colonizing the Christian Jesus, merely rescuing the historical character from the clutches of later church conjecture and dogma. Christians are called to change and meet Muslims on Muslim ground since the entire Qur’an is unchanged and unchangeable. By contrast, both testaments of the Bible are widely acknowledged by Jewish and Christian scholars themselves to be mainly edicts that evolved over centuries, under human if inspired redaction, the texts being, in the case of the New Testament, in demotic Greek while reporting the classical Aramaic speech of Jesus
If I would want to learn about Islam I would be going to one of their website but not interested and don’t care anything the Quran says. So if you don’t agree what we Christians believe just don’t watch.
@@marisolariaudo6642 Well said.