گەڕانەوە بۆ وتارەکان

مەسیح لە چادری پەرستندا: نیشتەجێبوونی خودا لەنێو گەلەکەیدا

ئالفرێد بۆتەر
٢٥ی حوزەیرانی ٢٠٢٣
١٣ کەمترین خوێندنەوە

پەرستگایەک بۆ من

« لە چادری پەرستندا» بابەتێکی سەرسوڕهێنەرە، فراوانە لە ڕووی مەوداوە و چەندین تەوەری هەیە. لەم وتارەدا خۆمان بە چەند سەرنجێکی سەرەتایی سنووردار دەکەین بۆ خۆمان و بەو ئارەزووەی کە ئەم چەند بیرۆکەیە پەرستش و بەرهەم بهێنێت. ئەو شایستەیە!

لە باخچەی (پیدایشی ٢) چێژی لە لەگەڵ خودا وەرگرت. بەڵام دواتر، بەهۆی کەوتنی و حەوا (پیدایشی ٣)، خودا نەیتوانی چیتر لەگەڵ ئەوان یان نەوەکانیاندا هەبێت. تەنها لەسەر بنەمای قوربانییەک کە لای خودا پەسەند بێت – تێکەڵ بە تۆبەکردنی ڕاستەقینە، باوەڕ و – گەڕێنرایەوە (بڕوانە پیدایشی ٣:٢١، ٤:٤؛ عیبرانییەکان ١١:٦). بە واتایەکی تر، پێش ئەوەی خودایەکی پیرۆز و ڕاستودروست بتوانێت مامەڵە لەگەڵ خەڵکدا بکات لەم جیهانەدا، پێویست بوو خوێنی بێتاوان بڕژێت.

دەرچوون نیشان دەدات کە تەنها ڕزگاربوونیان خودا توانی و ویستی لەنێو گەلەکەیدا نیشتەجێ بێت. ئەم نیشتەجێبوونە ڕاستەوخۆ ڕزگارکردنی ئیسرائیل لە کۆیلایەتی ناسێنرا، کاتێک موسا و ئیسرائیلییەکان، لە ڕێگەی باوەڕەوە، باسی نیشتەجێبوون یان مانەوەی خودایان کرد لەنێو گەلە ڕزگارکراوەکەیدا (دەرچوون ١٥:٢). لەم یەکەم گۆرانییەدا کە لە کتێبی پیرۆزدا تۆمارکراوە، شوێنێکی لەو شێوەیە بۆ خودا لەنێو گەلەکەیدا بە و پەرستشی ئەو بەسترابووەوە – تەوەری گرنگ لە سەرانسەری کتێبی پیرۆزدا. ماوەیەک موسا بۆ ماوەی ٤٠ ڕۆژ و شەو لەگەڵ خودا بوو لەسەر کێوی (٢٤:١٨)، لەوێدا ڕێنمایی وردی وەرگرت بۆ گەلی ویستراوی خودا بۆ ئامادەکردنی شوێنی نیشتەجێبوونێک بۆ ئەو (٢٥:١-٩). بەڵام، ئەم پڕۆژەیە تەنها کارەساتی گۆلەکە زێڕینەکە جێبەجێ کرا (بۆ وردەکاری زیاتر بڕوانە دەرچوون ٣٢-٤٠).

بەکارهاتووەکان بۆ دروستکردنی چادری پەرستن

شازدە پێویست بوون بۆ دروستکردنی چادری پەرستن، کە لەلایەن گەلی خوداوە وەک دیاری خۆبەخشانە پێشکەش دەکران. ئەم کەرەستانە هێمای تایبەتمەندییە دیاریکراوەکانی مەسیحن کاتێک «وشەکە بوو بە » (یۆحەننا ١:١٤)، و بەهای خۆیان بۆ هەمیشە دەپارێزن. ئەمانە دەکرێت دابەش بکرێن بەسەر چوار پۆلدا:

کانزاکان واتای پێشنیارکراو

شکۆمەندی لە ژیانی مەسیحدا لەسەر و ئێستا لەو لە بەهەشتدا نیشان دراوە

زیو خودا لە ڕزگاریدا ناسراوە؛ پارە بۆ کەفارەت و نرخی ڕزگاری

مافەکانی خودا لە و مردنی مەسیحدا پارێزراون، وەک

قوماش و دار واتای پێشنیارکراو ١

شین کەسایەتی ئاسمانی ، پیاوەکەی لە ئاسمانەوە (یۆحەننا)

مۆر شکۆمەندی شاهانە و ڕەوشتی (لۆقا)

سوور/کرم سووکایەتی و شکۆمەندی (، فیلیپییەکان ٢:٥-١١)

کەتانی /بیسۆس ڕاستودروستی لە خزمەتکردنی جولەکە و ناجولەکەدا (مەرقۆس)

قژی بزن جیاکردنەوەی پیرۆز وەک پێغەمبەری خودا

بە سوور ڕەنگکراو دڵسۆزی مردن

پێستی سەگەمەز پاراستن و جیاکردنەوە

داری ئەکاسیا () سروشتی نەخراپبوون

ڕۆن و واتای پێشنیارکراو

ڕۆنی زەیتوون لەگەڵ ڕۆحی پیرۆزدا یەکگرتوو

بۆ ڕۆنی دەستنیشانکردن گشتی وەک ، پێغەمبەر و کاهین، بۆ دڵخۆشی خودا

بۆنی خۆش دڵخۆشکەر بۆ خودا؛ بۆنەکە تەنها بۆ خودا بوو

بەردەکان واتای پێشنیارکراو

ئۆنیکس خودا لە مەسیحدا ئاشکرا بوو، لە باوەڕدارانەوە ڕەنگ دەداتەوە

بەهادار تایبەتمەندییەکانی لە شکۆمەندیدا کە لە باوەڕداران لەسەر نیشان دراوە

سێ کانزاکە – ، زیو و – نوێنەرایەتی ئەو تایبەتمەندییانە دەکەن کە لە خودای سێ کەسیدا دەدۆزرێنەوە و لە ڕێگەی مەسیحەوە لە مرۆڤایەتیدا ئاشکرا بوون.

  • کەرەستەکە بۆ قوماشەکان تەواویەتی تەواویەتییەکانی مەسیحی خودا لە مرۆڤایەتیدا، لەسەر و ئێستا لە بەهەشتدا نیشان دەدەن. ئەم قوماشانە لە شین، مۆر، سوور، کەتانی باشی لولکراو، قژی بزن، بەران و پێستی سەگەمەز. کەرەستەیەکی هەشتەم دارێکی زۆر تایبەت بوو – ئەکاسیا. بە نەخراپبوون، نوێنەرایەتی سروشتی بێ گوناهی ئەو دەکات – یەکێک لە ڕیزبەندییەکی تەواو نوێ: ئەو گوناهی نەدەزانی، لە گوناهەوە دوور بوو، هەرگیز هیچ گوناهێکی نەکرد و لەویشدا هیچ گوناهێک نەبوو.
  • گرووپی سێیەم – ڕۆنی زەیتوون بۆ ، لەگەڵ بۆ ڕۆنی دەستنیشانکردن و بۆنی خۆش – تایبەتمەندییەکانی نیشان دەدات کە پەیوەندییان بە چالاکییەکانی ڕۆحی پیرۆزەوە هەیە لەو و لە ڕێگەی ئەویشەوە.
  • ئەو بەردە ئۆنیکسەکان و بەردە بەنرخەکان for the ephod and breastplate represent what the Holy Spirit produces of Christ in the lives of the believers and with His support.
  • All of these 16 materials display various aspects of Christ’s life and work, including the cross, as well as features of His present work in us through the Holy Spirit. We should not forget that these things were shown to Moses while he was on the mount with God () – an illustration of the Lord Jesus as He is now, a Man in heaven with God.

The number 16 represents a new order of things (number 8) in testimony (number 2), which is in contrast to things linked to the first man. It is striking that the numerical value of the name “Jesus” is 888 – in marked distinction to what man represents, who, created on the sixth day, cannot reach higher than his own glory (666, see ).

It is important to understand that the qualities in Christ that are listed in the tables refer not only to His perfect life on earth but also to what He is now as a Man in the glory. These qualities are to be reflected in the believers representing Him on earth. Also, we should not separate the four aspects of His life on earth in a manner that is too rigid. Rather, we need to understand that each gospel emphasizes a certain aspect of Him without setting aside other aspects or qualities.

God’s Habitation And His Glory

When all was made ready and set up according to God’s instructions and under Moses’ leadership, the Lord came to dwell among His people (). This is also where God would meet His people. These things remind us of Christ in whom the fullness of the Godhead was dwelling while He was on earth (). Furthermore, since His ascension (), the fullness dwells in Him now and forever (). God’s dwelling on earth was called a tabernacle or tent, and it was covered and filled with the glory of the Lord (). God’s grace was evident in the fact that He was willing to dwell with and among His redeemed people. They lived in tents, but at the same time He showed that important differences existed between their tents and His tent – a topic of study I leave with you.

The cloud that filled the tabernacle and covered it is sometimes referred to as the Shekinah – a Hebrew word that is linked to the word for dwelling (mishkan), indicating that God was residing there. The New Testament records that “the Word became flesh, and dwelt2 among us” (). The Lord Jesus is God blessed over all () and He is the Creator (). He came to this earth in the fullness of time (), sent by God, conceived by the Holy Spirit and born of the Virgin Mary () – an unfathomable mystery () – in order to accomplish the work of redemption (). Christ is now seated at God’s right hand, from where the Holy Spirit was sent to dwell in every true believer (; ) as well as in God’s house, formed by all true believers () who are living stones linked with Christ ().

In contrast to the tabernacle in Moses’ day, God’s present dwelling among His people means that He (through the Holy Spirit) has come to live not only among but also in the believers on earth. Acts 2 describes the birth of this other great mystery and it continues until the rapture (), after which He will dwell in us forever ().

God’s present house is very different from the one Moses prepared, but in both cases God’s glory is linked with His dwelling. God’s glory was mentioned in connection with the Word who became flesh () – which was a great mystery then () and forever will be. Today, God’s glory is linked with Christ glorified and with His Assembly () – which is also called a great mystery – based on the incalculable value of His shed blood and the once and forever accomplished sacrifice ().

God Comes Out – Man Goes In

The tabernacle was God’s dwelling among His earthly people, but it was also a place of meeting between God and Israel. In this context we have two essential points: God comes out to meet man and – on the basis of the sacrifice and through priestly service – man can come into God’s presence where He dwells. Here also everything speaks of Christ.

God in grace comes out to meet the sinner, to save him and to bring him to Himself – a major theme in Scripture. In general we can say that God comes out to meet man where he is, lost in sin and in bondage, not able to free or change himself, and not even willing to do so. When Christ came into the world it was to save sinners () and to bring them to God (). Thus the saved sinner meets God revealed in Christ, who is the Word that became flesh.

Christ’s perfect life represents a new order. His holy life by itself would condemn us even more because now God could say to humans in their lost condition, “This is how you should have lived.” On the basis of Christ’s sacrifice, but God can draw us to Himself because He found full satisfaction in a Man – of the same human race as we are, but without sin – who perfectly honored Him. Then He gave Himself, and through this sacrifice, offered once for all – implying that it was absolutely perfect and sufficient – God was fully satisfied in His holy and righteous claims on us. In fact, God received more through the perfect life and sacrifice of the Lord Jesus as a Man than what the first man, Adam, and the whole human race had robbed from Him.

Christ honored God in every way and in all areas where man had dishonored Him. Therefore, God opened the heavens to proclaim His satisfaction in the Lord Jesus as a Man on earth – at the beginning and toward the end of His public ministry, and after Jesus’ accomplished work on the cross (). God showed His satisfaction further by raising Jesus from among the dead and giving Him “the name above every name” (, literally), for He gave Him the place of honor at God’s right hand (). This is how the Man Christ Jesus went in and up (): How great He is!

Christ’s Sacrifice

Without sacrifice there is no access to God, whether in the old or the new order of things. Many sacrifices were offered according to God’s instructions but they needed to be repeated for they could not bring lasting satisfaction to God. Ultimately, the only sufficient sacrifice was introduced: "... How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?" ( NASB).

Comparing the Old Testament types with their New Testament fulfillment, we notice both remarkable parallels and tremendous contrasts. One parallel is that a sacrifice acceptable to God is needed, so the problem of sin(s) can be settled and God’s holy and righteous requirements satisfied. The blood of the Old Testament sacrifices covered them for the moment: Even though the offerer brought a sacrifice for his sin as God instructed and was accepted by Him on one day (see ), he might have to go back and repeat it the next day. However, Christ’s sacrifice settled the sin question once for all.

Furthermore, all the sacrifices could not bring one repentant person into God’s immediate presence because the entrance was closed. But through Christ’s once-for-all sacrifice believers have been brought to God already. Although we are still on earth we have free access into His presence to serve and worship Him (, , ).

The contrasts between the Levitical priesthood and the new priesthood to which we belong are immense. The book of Hebrews explains how Christ is seen in the details of the tabernacle and its service while at the same time it expounds the enormous differences of the two priesthoods. Briefly, through that letter we understand that Christ in heaven is the High Priest, greater than Aaron, but on earth He functioned thus only once: on the cross. Being of the tribe of Judah () He could not function on earth as a Priest since that line from Israel was through Levi. On the cross He did () and was the Sacrifice – the sin-offering, the burnt-offering and the peace offering (,28, ,12, 14, ,12,20). Therefore, He is the Leader of salvation leading many sons to glory (), and He guarantees their safe arrival because He is the great Shepherd of the sheep (). It is through Him that we may offer a continuous sacrifice of praise, and He is the One we present to God in worship and adoration (v.15), now and forever.

Man Going In

This last point applies to Christ, who entered heaven as we just saw. “Man going in” also refers to the fact that the Lord Jesus brings3 many sons to glory (, ). God’s eternal purpose was that redeemed human beings would be adopted as sons for Himself and that they would be with Him forever (; compare with ). In the meantime God provides free access for them () so His redeemed ones may enjoy fellowship with Him now. This enjoyment will be perfect after the rapture, when we will be with and like Christ ().

Thus God has brought us to Himself, through His Son and our Lord Jesus, the great Leader who brings us and has brought us to God (). Our privilege is that we have free access (; ) to enter God’s presence as worshipers (; ). Let’s note once again before we close that Christ is the One through whom and with whom دەچینە ناو ئامادەبوونی خودا وەک پەرستشکاران. ئەو ئەوەیە کە ئێمە پێشکەشی خودای دەکەین وەک قوربانی .

« لە چادری پەرستندا» – ناونیشانی ئەم پێداچوونەوەیە – ڕاستییەکی پیرۆزە چونکە زۆرێک لە وردەکارییەکانی چادری پەرستن کە خودا لە پەیمانی کۆندا داویەتی، باس لە عیسای ، مەسیحی خودامان دەکەن، جا بە هاوتایی بێت یان بە پێچەوانەوە. بۆ خودا!

تێبینی کۆتایی

  1. گۆشەنیگای تریش هەبن سەبارەت بە هەندێک لەم نوێنەرایەتییانە، بە پشتبەستن بە سەرنجی کەسەکە.
  2. کرداری یۆنانی گواستنەوەی کرداری «نیشتەجێبوون»ە، کە ئاماژە بەوە دەکات وشەکە بوو بە بۆ ئەوەی نیشتەجێ بێت – «چادر هەڵبدات» – لەنێو گەلەکەیدا. ئەو هەوری شکۆمەندی لەسەر چادری پەرستن نیشتەوە و پڕی کردەوە، وەک چۆن خودا لەو کاتەدا لەنێو گەلە زەمینییەکەیدا نیشتەجێ بوو. بە هەمان شێوە، شکۆمەندی خودا لەگەڵ مەسیحی خودا لەسەر ، لەگەڵ ئەو لە و ئێستاش لەگەڵ ئێمەدا ناسێنرا.
  3. سەرکردەی (کاپتن، نووسەر، سەرۆک) ڕزگارییان ئەوەیە کە دەست پێدەکات و تەواو دەکات، بە پێچەوانەی کاهینایەتی .

لە نووسینی ئەلفرێد بۆتەر″ }

وتارە پەیوەندیدارەکان

لە بنەڕەتدا لە GTPress بڵاوکراوەتەوە. بە زیریرەکی دەستکرد وەرگێڕدراوە، لەگەڵ ئاماژەکانی کتێبی پیرۆز — هەر ئاماژەیەک بکەرەوە بۆ خوێندنەوەی لە كوردی سۆرانی ستانده‌رد.

Holy Bible, Kurdi Sorani Standard™ 1998, 2011, 2016, 2020 by Biblica, Inc. Kurdish Bible 2020. © 2020 Biblica, Inc. Used by permission. All rights reserved.