Title: God's Name
Contents
Subject: The Name of God
Bible text:
Numbers 6: 22-27 Mysterious Power
Luke 2:15-21 Let's Hear God's Word and Hold on to it
Numbers 6: 22-27 Mysterious Power
6: 22-27 years old part
22-23 Introduction of the benediction
24-26 scale format
27 Includes a transformed blessing critique.
The benediction has a simple structure with three levels (Production - Protection, Face - Grace. Life - Peace). The YHWH (Lord) name occurs (appears) in each line united with the first VERB. Whether this structure is meant to interpret the two groups or as a word that describes the act of God distinctly, with the first word on each line describing the actions of the worshipers, and with the second verb describing the consequences of God's actions. it may not be A benediction reads a holy (holy) name, i.e. we create it as a verb cluster (like a bunch of grapes) in two groups.
The task of the text is to explore the names of blessings. Isn't that name nothing more than a sacrament that bestows a blessing or a political act in society? What does it mean that the ministry of bestowing God's blessings upon us accepts the closing of worship? Is the worship that transforms here into a real divine power being, or is he/she simply speaking to us near and far? The focus of this article is on the function of blessing in contemporary worship, and on the question of creation for use and interpretation of the priestly benediction.
The best way to interpret the text is to start with a mysterious power. Such a starting point coincides with the culture of ancient Israel. In Genesis 27:30-38, when Jacob stole the blessing of Isaac, read the commentary of the mysterious power of the blessing with the story of Isaac and Esau. And he could not even fulfill the responsibility of Isaac that Esau had told his father. The blessing was to give him the strength he had. Blessings have power because they make the salvation of God actually constituted. The story of Isaac blessing Jacob who deceived Esau was dangerous because it constituted a mysterious blessing with his own power that made God's salvation.
The priest's benediction prepares to explain the tension around the blessing. Blessings include the consequences of all good gifts in peace or life as a whole, and those that constitute those resulting from misery. The bestowal of such holiness (holy) blessings is not awarded equally. The special class of the sanctified (holy) person (priest) can emphasize the handling of the hands. Blessing is not a simple act. It is further emphasized that the priest does not possess the blessings of God. Rather, the priest has power in the place of the God who blesses the people, the name of God for Israel. The texts implying worship read independently of the power that can be lost in the congregation while accepting God's blessings.
The text is problematic because we ourselves tend to shift the thought of sacramental blessings away from the mysterious powers in the Old Testament with the establishment of a secular worldview. Such a conclusion is not sacramentally sufficient in view of the revelations of ancient Israel, namely, because of the problems of our secular worldview of the name of YHWH.
Luke 2:15-21 Let's hear the word of God and hold onto it.
The text records the events (2:1-7) where the angel's message announced the birth of Jesus to the shepherds (2:15-20) in Bethlehem, Rome, Palestine, and the manger (2:8-14). are doing
The story of the birth of Jesus is a complex plot of action and ideology. We reflect by the shepherds' going, seeing, announcing, and worshiping acts of the birth of Jesus, the memory of Mary's conception, and the confession of Immanuel, both individually and collectively. The text consists of a special act relating to Jesus Himself, giving a name and a brief description of circumcision.
The holy (holy) name of Jesus is the basis for this text. The early scenes of the name of John the Baptist do not refer to the parents of children. So, we find the real focus in the name of Jesus, and through the story of circumcision, we see the focus on the name and the act of circumcision by the command of the angel (1:31). The name of Jesus is an example of obedience to the Word of God. We seek the fulness of God's Word in relation to the person of Jesus. The emphasis on Jesus Himself is a clear account of the times related to the name of Jesus.
Now we may consider the reactions (conservative tendencies) of various people to the birth of Jesus. We must know about the principle of great or useless.
First, people were startled by the reports of the shepherds. People heard the report and went to investigate.
Second, the shepherds showed some reaction to the gospel. The shepherds heard, the shepherds went, the shepherds saw, and even the shepherds knew the name of Jesus and the circumcision in Bethlehem, and came to know them. But Luke only tells us to return to God, glorifying and praising God for His great achievements. After the early Christians proclaimed the good news of Jesus Christ, they followed the hymns of angels and shepherds praising the birth of Jesus, but were silent about the initiative to begin God's work.
Third, when Mary heard God's word, she responded and devoted herself as an example of a true disciple (11:28).
The story of the name of Jesus and the circumcision requires an act of holding on to the word of God in our hearts by the word of life in a positive light. We must see the worship and proclamation of Jesus, the study of the Word, the wonder, the novelty. We must see the work of God in Jesus. And after seeing the reactions of many people to Jesus, we should present a report about them to future Christians.
The holy (holy) name of Jesus is to be universally known to all. The priest's benediction that "God is salvation" at work in Jesus is not to be limited to place or person. But Christians must let everyone know that the gospel is with us in Jesus who is doing God's work.