This small section, like other parts of this surah, seems intended to persuade readers that Islam is true Judaism and true Christianity. The texts thesis is that it was a good thing for the Jews and Christians that Muhammad came along -- they were ignoring a lot of things in their Scriptures; fortunately now Muhammad has come to guide them.
Verse 16 contains a phrase similar to Colossians 1:12-13; however the imagery employed is fairly ordinary.
Verse 17 asserts that those who say that Allah is the Messiah are not believers (which, imho, is rather hard to harmonize with 5:69 and 2:62, unless one's stance is that some unbelievers will nevertheless receive eternal blessings -- which would contradict other verses to the contrary). The next statement, which seems to be offered in support of the first statement, is equally assertive: Allah could destroy the Messiah, his mother, and all the inhabitants of earth; therefore the Messiah cannot be Allah.
To me, this is a weightless approach; its like saying, "George cannot be awake, because George has the ability to go to sleep." Ability does not prove actuality (especially when discussing an ability which will never be used). Inasmuch "Allah can do all things," as the verses conclusion states, Allah has the ability to become incarnate as the Messiah. Yet I do not expect Muslims to be persuaded, by that idea alone, that Allah therefore did become incarnate as the Messiah.
Verse 18 addresses Jews' and Christians' regard for themselves as Allahs children and His beloved. The text insists that they are just human beings, asking, "Why then does He punish you for your sins?" If Muhammad had read Proverbs 3:12 he would have found an answer. (However, the question itself is not entirely foreign to the sort of thing Jesus discussed in John 8:37-42.) If anyone has any doubts about the differences in the sort of relationship with God (or Allah) which people are invited to enter by Christianity and by Islam, this is a good verse illustrative of one major difference: Christianity teaches that those who believe the gospel will receive power to become children of God.
Verse 19 announces the contents of the Bible which the People of the Book ~ according to the text ~ overlooked or obscured: the prophethood of Muhammad.
The rest of the section examines a scene from the life of Moses: the occasion when the Israelites believed the ten bad spies and refused to enter Canaan (in Numbers 14). The thesis of this section seems to be that just as Moses was, at times, rejected by the people and yet was really a prophet, so is the case with Muhammad.
Two points here are notable: first, Moses is presented in v. 20 telling the Israelites that Allah "made prophets among you, [and] made you kings." Of course there were no kings of Israel before Moses, nor for centuries after him (except the would-be king Abimelech, son of Gideon, in Judges). However, one may consider the phrase in v. 20 to be a re-statement of Exodus 19:6 ("You shall be to Me a kingdom of priests"). Second, the text describes Canaan as "the land which Allah has assigned for you." In light of the Qurans own affirmation that the land of Canaan is assigned to the ethnic nation of the Jews, it is mildly surprising that many Muslims, especially in the Arab world, deny that this is still true today.
Yours in Christ,
Waterrock
Verse 16 contains a phrase similar to Colossians 1:12-13; however the imagery employed is fairly ordinary.
Verse 17 asserts that those who say that Allah is the Messiah are not believers (which, imho, is rather hard to harmonize with 5:69 and 2:62, unless one's stance is that some unbelievers will nevertheless receive eternal blessings -- which would contradict other verses to the contrary). The next statement, which seems to be offered in support of the first statement, is equally assertive: Allah could destroy the Messiah, his mother, and all the inhabitants of earth; therefore the Messiah cannot be Allah.
To me, this is a weightless approach; its like saying, "George cannot be awake, because George has the ability to go to sleep." Ability does not prove actuality (especially when discussing an ability which will never be used). Inasmuch "Allah can do all things," as the verses conclusion states, Allah has the ability to become incarnate as the Messiah. Yet I do not expect Muslims to be persuaded, by that idea alone, that Allah therefore did become incarnate as the Messiah.
Verse 18 addresses Jews' and Christians' regard for themselves as Allahs children and His beloved. The text insists that they are just human beings, asking, "Why then does He punish you for your sins?" If Muhammad had read Proverbs 3:12 he would have found an answer. (However, the question itself is not entirely foreign to the sort of thing Jesus discussed in John 8:37-42.) If anyone has any doubts about the differences in the sort of relationship with God (or Allah) which people are invited to enter by Christianity and by Islam, this is a good verse illustrative of one major difference: Christianity teaches that those who believe the gospel will receive power to become children of God.
Verse 19 announces the contents of the Bible which the People of the Book ~ according to the text ~ overlooked or obscured: the prophethood of Muhammad.
The rest of the section examines a scene from the life of Moses: the occasion when the Israelites believed the ten bad spies and refused to enter Canaan (in Numbers 14). The thesis of this section seems to be that just as Moses was, at times, rejected by the people and yet was really a prophet, so is the case with Muhammad.
Two points here are notable: first, Moses is presented in v. 20 telling the Israelites that Allah "made prophets among you, [and] made you kings." Of course there were no kings of Israel before Moses, nor for centuries after him (except the would-be king Abimelech, son of Gideon, in Judges). However, one may consider the phrase in v. 20 to be a re-statement of Exodus 19:6 ("You shall be to Me a kingdom of priests"). Second, the text describes Canaan as "the land which Allah has assigned for you." In light of the Qurans own affirmation that the land of Canaan is assigned to the ethnic nation of the Jews, it is mildly surprising that many Muslims, especially in the Arab world, deny that this is still true today.
Yours in Christ,
Waterrock
