Besorat Hageulah: The Gospel of atonement in metanarrative justice and God’s love

seen as the Angry one, who is thirsty for blood and asking to be satisfied. The sacrifice of redemption is seen as the idea of ‘bribe to God’. Some theologians reject this idea and look for other alternatives. This article aims to find other alternatives while maintaining the idea of redemption sacrifice. The author uses a Jewish perspective in reading the Bible. From the entire Bible metanarrative, the authors construct the theory of atonement by focusing on the idea of Besorat Hageulah, the Gospel of redemption. On the cross is the sacrifice for redemption that expresses God’s justice and love. The bloodshed on the cross is not to satisfy God, who is angry, but as a sign of God’s love for humans according to the demands of justice ‘life shall go for life’ (KJV, Dt 19:21). Contribution: This article is interdisciplinary in the sense that it touches on issues such as redemption, mercy and peace. In this article, the author has shown how redemption brings peace and love. The implication is in the life of the nation and state as God’s creatures.


Introduction
The point of God's reconciliation with humans is at the core of the entire Bible (Boersema 2014:529). There are three main views on atonement (Aulen 2016:141-149), namely: love that is so dramatic that humans believe in God's love and can tell it to others.
The point of this article is to give an understanding that sin is the wages of death. Sin incurs a debt of life. So, forgiveness requires the price of life. God cannot forgive without a fair price to pay because sin creates a debt of life. And God does not want humans to perish eternally in their sins. So, God acts as a redeemer. He presents himself as a human being so that he can die -give his life, as the price of paying the debt of sin in full, death is paid for by death.
Although the three types of reconciliation have differences, all three face the same criticism: they are coloured by violence. The belief that the Father surrenders or sacrifices his Son (Adiprasetya 2010:41-43) is seen as containing divine violence, an act of divine child abuse. In Indonesia, Ioanes Rakhmat is the one who strongly criticises the 'Latin' type (Rakhmat 2010). Grace rejects the cross, while Jacobs moves to the type of 'humanism'. For Jacobs, there is no sin offering on the cross, only obedience to faith (Banawiratma 1992:75). The idea of sacrifice does not come from the Bible but comes from the church father, namely Anselm the 'latin' type advocate. Anselm's idea of 'God's honour' stems from the feudal system applied to God (Banawiratma 1992:79). This application gives birth to the image of a reverent, angry and bloodthirsty God full of violence. This application also gave birth to an attitude of imitating the death of Christ as the ideology that encouraged the crusade (Adiprasetya 2010), the war that shed a lot of blood on the Jews (Bolender 2014:6, 49) and Islam. This should be rejected. For Jacobs, between Jesus and the Father, there is no sin, no sacrifice for the remission of sins. There is only unity in love (Banawiratma 1992:79).
The author agrees with the spirit of fighting violence in the three types of given reconciliation. However, the author does not agree that the idea of 'victim' is removed and changed only as an exemplary obedience of faith. The authors' thesis is that even though the victim can be misunderstood as an act of violence, the victim can also be understood as an act of love (Kirchberger 2013:123). God's work for humans is a work of redemption on the cross without violent motives to appease God's wrath (Kirchberger 2013:106). Through the constructive pardes method based on metanarrative genealogyeschatology, the author will prove the arguments of Besoat Hageulah or the Gospel of Atonement and Hagoel Hadam or Blood Redeemer. Blood does not refer to the satisfaction of God's wrath, but a sign of love that gives life to the humans he loves as the fulfilment of justice in the law of 'life for life' or 'death for death'. Beginning with the story in Eden, being fulfilled on the cross and ending at the marriage of the Lamb, a metanarrative of God's justice and love is told.

Method
To construct a non-violence theory of atonement, the author uses a Jewish perspective, in the perspective of the original language manuscript, namely from an Eastern perspective, a Semitic literary perspective, Hebrew, and Greek. Why the Jewish perspective? Firstly, because the main source in constructing the theory of atonement is the Bible, which has its roots in the Jewish tradition. Secondly, the method of interpretation of the Jewish 'PARDES' (PESHAT-REMEZ-DERASH-SOD) in reading the Bible in its original language has a peculiarity that can bring out the depth and beauty of the meaning of the text (Van der Heide 1983). Thirdly, the range of vision of the Jewish perspective spans from the earliest genealogy to the most recent eschatology. The vast horizon, from beginning to end, forms the complete metanarrative of the Bible.
'PARDES' method of biblical understanding in Jewish exegesis has four levels. The term PARDES is actually an 'acronym' (Bloom 2015:13)  From the excavation of the Bible using the PARDES method, some elements can be used to build a theory of reconciliation constructively based on the genealogy and eschatology of the biblical metanarrative. The word 'constructive' was chosen to contrast with the postmodern idea of deconstruction (Hodgson 1994:39), while the word 'metanarasi' is used in the non-dominant sense of 'big story' (Fernandez 1994: 161-162). Metanarrative is not to coerce and dominate people of other religions, but here it becomes an invitation to God's work in Christ, which is told from the beginning of the genealogy of the book of Genesis to the end of the eschatology of the book of Revelation.

Results
The Bible is a love story between man and his creator God. Whatever Allah creates in this universe is for humans. Humans are created perfectly; God loves his creation as his own. However, the relationship that should have always been close is broken because of sin, as a result of human rebellion. God is 'divorced' from man. However, God did not want the separation to last forever. God took the initiative to 'get close'. He came in shekinah and was willing to pay the 'nearby price' with his life. He became a sacrifice for the salvation of mankind. The entire metanarrative of the Bible, from the earliest, namely the Book of Genesis to its conclusion, namely the Book of Revelation, are all stories of God's love that he proved on the cross. The biblical metanarrative is the 'Gospel of the Cross', a 'Gospel of Redemption' (Besorat Hageulah).

Besorat Hageulah: The Gospel of Redemption
Often the words 'gospel' and 'atonement' are found separately. In the LAI TB translation of the Bible, there is no phrase 'gospel of redemption' (Sutanto 2003:304-305 The story of the birth, death and resurrection of Jesus is not an isolated story, but a story that is related to the history between God and his people, which can be traced genealogically to the story of Adam and Eve in the garden of Eden. From the garden of Eden, several elements were found to construct the theory of atonement, such as punishment, typology of sacrifice and blood.

In the Garden of Eden: The Genealogy of the Beginning of Creation
The Tree of Knowledge of Good and Evil (Hbr: ‫ֵץ‬ ‫ע‬ ‫ה‬ ַ ‫ַד‬ ּ ‫ע‬ ַ ‫ת‬ ‫ֹוב‬ ‫ט‬ ‫ע‬ ‫ָרָ‬ ‫ו‬ -'ETS HADA'AT TOV VARA) is a tree that God placed in the middle of the garden of Eden. Another tree that is also in the middle of the garden is the 'Tree of Life' -‫ֵץ‬ ‫ע‬ ‫ּים‬ ִ ‫ַי‬ ‫ֽח‬ ‫הַ‬ -'ETS HAKHAYIM. The incident is recorded in Genesis chapters 2 and 3. God forbade Adam to eat it (Gn 2:17). And, here is the first Law of Prohibition: a legal genealogy containing prohibitions and the consequences of their transgressions: 2:17 LAI TB, but the tree of the knowledge of good and evil, do not eat of its fruit, for in the day you eat of it, you will surely die (MOT TAMUT).
Masorah Manuscript, Biblia Hebraica Stuttgartensia (BHS): In the story of Adam and Eve, Adam took the initiative to cover up his shame over his visible nakedness, and he used leaves as a loincloth. But God was not pleased to see that.
And Allah gave Adam and Eve loincloths made of animal skins. Functionally, 'leaf loincloth' and 'clothing from animal skins' both cover their nakedness. But God had another will. God in this event gives a typology. That sin cannot be simply erased, and has deadly consequences (the wages of sin is death!). The 'clothing of animal skins' is available because there are victims who die and whose blood is spilled (Rombe 2021:44-48). It appears that God did a visualisation of the bestowal of love on Adam and Eve by making clothes from animal skins to cover their nakedness (sin). God himself took the initiative to replace the leafy loincloth that Adam and Eve made for themselves (Gn 15:7), when he was just 'wounded' by Adam's sin of transgression! Isn't that a demonstration of God's immense love?
This love of God is expressed in one of the most important passages in the Bible, namely, GOD'S PROMISE FOR SALVATION, this is what underlies the work of redemption, the bloody death on the cross by the Messiah (God incarnate): Genesis 3:15 LAI TB, I will put enmity between you and this woman, your offspring and her offspring; his offspring will crush your head, and you will crush his heel ('AQEV): It appears that Allah specifically mentions the word 'Heel' (Hbr. ‫ב‬ ַ ‫ָק‬ ‫ע‬ -'AQEV), which has something to do with the name Jacob ‫ֹב(‬ ‫ֲק‬ ‫ַע‬ ‫י‬ -YA'AQOV) in prophesying the offspring of the woman who would later become the Redeemer for sins that occurred since the fall of Adam. That the Messiah, the Redeemer of Sins was born from the line of Abraham from the line of Jacob (Hbr: ‫ֹב‬ ‫ֲק‬ ‫ַע‬ ‫י‬ -YA'AQOV) whose name comes from: ‫ב‬ ַ ‫ָק‬ ‫ע‬ -'AQEV -Shoresh: Ayin-Qof-Bet -mentioned in Genesis 3:15! Almost all Hebrew words are based on root word, which generally has three consonants. It is no coincidence that the Messiah was born of the line of Jacob (also called Israel, cf. Jn 4:22, 'for salvation comes from the Jews'). All of these names are included in God's great plan for the salvation of mankind. This is God's first promise, namely the good news (gospel) that was given after Adam's first sin, namely eating the forbidden fruit in the Garden of Eden. Rabbinic Jews also understand this truth, and can be found in The Targum of Jonathan, and Rabbinic Jews understand Genesis 3:15 as a promise of restoration through the presence of the Messiah.
In the next section, God's justice and love are revealed. . This means that through the birth of Jesus Christ, God came into the world to accompany and help humans. God is no longer a distant God, but now through Jesus Christ, he is a near God, who hears prayer, knows the needs of human life, and saves and gives eternal life. 'God is with us' -‫ֵל‬ ‫ּנּוא‬ ָ ‫ִמ‬ ‫ע‬ -Emmanuel happened when God incarnated. was revealed in the light of the Holy Spirit the Apostle John wrote a Greek text with Judeo-Greek literary value, which was more touching on the reconciliation/ reference of the once broken relationship, he took the understanding of Old Testament Hebrew literature, that he dwells, 'He Shekhinah among us' (Jn 1:14).

Sociological context: Man as redeemer
In the context of the Old Testament, the word -GO'EL also has a sociological meaning. Therefore, this word can also be applied to humans who act as redeemers. For example, if a person becomes poor, he sells his inheritance to someone else. A person who repurchases the inheritance can be called a 'goel'. Another example, for example, someone who fell into poverty until that person had to sell himself into a slave, then someone who paid a ransom to free the slave could be seen as a 'goel'. The most famous case of someone playing the role of a 'goel' is the figure of Boaz in his levirate marriage with Ruth (Diana, Zaluchu & Triastanti 2020:70), who is a widow without having a son from her late husband. Boaz was willing to be the redeemer, but closer relative had the right to buy land and marry Ruth. It turned out that the relative wanted to buy Elimelech's inheritance, but the man was not willing to marry Ruth. So, Boaz bought the land, all that belonged to Elimelech, Kilyon and Mahlon, and took Ruth, as his wife. All the elders and all those who were at the door bore witness. They gave Boaz the blessing of Rachel and Leah and the blessing of Perez the son of Judah. To Ruth and especially Naomi, Boaz was a goel for providing offspring who continued Elimelech's line:
Rome 11:26 LAI TB, in this way all Israel will be saved, as it is written: 'Out of Zion will come a Redeemer, He will take away all wickedness from Jacob'. Redemption in human life at that time existed in various areas of life, including in the areas of religion, courts, slavery, and politics. The history of Israel as a nation finds God's act of mercy redeeming them from slavery and set free. The song of Moses praising the awesomeness of God the Redeemer over the power of Egypt, is again remembered in the composition of the Psalmist, Psalm 106 is always read on the second day of the Jewish Passover celebration: The Noahide Laws, particularly in the 2nd law (Prohibition of murder), and its corresponding consequences (Lex Talionis -Law of retribution), Genesis 9:6, Exodus 21:23-25. is worth the ransom price ‫ּה(‬ ָ ‫ֻל‬ ‫ּא‬ ְ ‫ג‬ -GE'ULAH) imposed as the role of prosecuting the blood of the slain, even that principle is applied to civil laws in all countries: Genesis 9:4-5 9:5 LAI TB, but as for Your blood, which is Your life, I will avenge it; from every beast, I will demand it, and from every man, I will claim another man's life: A prosecutor pleads to the court on behalf of the victim of a criminal case. As such, he is responsible for bringing the perpetrator to justice, finding evidence against him, bringing the case to court, and collecting redress from the perpetrator. It is also his duty to refute any attempt to pardon the guilty person. It is suspected that this application became the basis for the application of the death penalty. But actually Genesis 9:6 is stated to express a concept of worthiness -that is to punish someone because he deserves to be punished or what is often termed 'retribution'. However, this law must be applied with care, especially in the enforcement of justice.
Furthermore, the Law, the vengeance of a murderer is to demand his blood. Numbers 35:27; Deuteronomy 24:16, a person who spills blood accidentally may flee to one of the available cities of refuge. Numbers 35:22-23; Deuteronomy 19:4-6. Thus, there is the right of qisas (to give a proper punishment -lex talionis law), 'a debt of life for a life', as a measure for the offence that caused death, to be paid by death (Gn 2:17, Rm 6:13).

Ethical considerations
This article followed all ethical standards for research without direct contact with human or animal subjects.

Funding information
This research is supported by Research and Publishing of Sekolah Tinggi Filsafat Jaffray Makassar.

Data availability
Data sharing is not applicable to this article as no new data were created or analysed in this study.

Disclaimer
The views and opinions expressed in this article are those of the authors and do not necessarily reflect the official policy or position of any affiliated agency of the authors.