Title: God's Salvation
Contents
Subject: God's Salvation
Bible text:
Isaiah 61: 10-62: 3 Complain or praise
Luke 2:22-40 God's Salvation in the Flesh
Isaiah 61: 10-62: 3 Complain or praise
The text has a formal criticism structure of a call to thanksgiving or praise. The end that expresses hope, God will bring salvation in murmuring. Introducing the new name of Jerusalem and the inability of the silent prophet. Furthermore, it argues for formal critical analysis.
10-11 Formal criticism analysis requires the development of themes.
It is a call to praise (the reason for the hope and the explanation of the hope).
The Prophet's Personal Experience of the Prospects of God's Acts in the World
speaks plainly in salvation.
62:1-5 Many motives continue to develop.
(1) A prophet who decides a challenge before the silent God
(2) Preaching from God to Zion
(3) Prepare the basis for the change of name.
2-4 Describe the name change.
The central theme of the text is salvation. The theme of salvation was expressed as a reality in the life of the Prophet. The content of salvation is described as the gift of righteousness. This righteousness has a metaphorical relationship with the wedding robes. The imagination of salvation in culture and worship is expressed as the future hope of the Prophet in creation and righteousness. The idealization movement in this worship is eschatological. The contextualization of worship emphasizes the personal character of salvation rather than the end of the concept of salvation. Salvation is our own hopeful confession of God's transformation in the new creation. Rather, salvation is symbolized with a metaphor of righteousness that has unleashed power before all nations.
God's salvation was described with the metaphor of holy silence. At the heart of the Prophet's message will be the revelation experienced as Jerusalem will symbolize through its changed name. There is a reason to see Jerusalem because God's promise of salvation is proven in Zion.
Luke 2:22-40 God's Salvation in the Flesh
Israel's traditional piety is the life, forms, and framework of Jesus' family. The Gospel of Luke, which describes the birth of Jesus, refers to the relationship between the name of John the Baptist, the baptismal situation, the birth, and the Annunciation, first chosen from the same sorts of events in the life of Jesus. This pattern parallels Zechariah's prophecy (Luke 1:63b-80).
The three forms of representation of Jesus in the temple are three scenes (three-panel set: three consecutive paintings) as a continuation factor in the selection of pictures for the full share in the compositional order devised by the author, and the crucifixion surface and background of the tradition. . Although the nature of what takes place within this text may vary, Jesus should be the focus of the story of Luke, which depicts the complexities of contrasting passages.
The first major panel of seeing Jesus in the context of the family in relation to the law is the framework for the forms pointed to the life of Jesus' family, namely the traditional piety of Israel. The Gospel of Luke clearly states that in the law of being born into the family of Jesus, he received the gospel through baptism and was dedicated to the kingdom of God (2:22-24). It is explained three times in this verse (22, 23, 24) and again (27, 39). Luke articulated the justification for the life of Jesus' family in terms of the law in such a way.
At the heart of the main panel is the concern with Jesus in the context of Israel in the proclamation of the gospel and devotion, prophecy and experience. When Simon came to church, Jesus' family was not there. Although he enjoyed the personal enjoyment of spiritual reflection with the manifestation of the Holy Spirit, Simon lived under the guidance of the Holy Spirit. The Gospel of Luke tells the story of a priesthood recommendation, where he met Simon who was filled with the Holy Spirit in the church and became the legal family of Jesus. Having prepared a theological context for the church, the Holy Spirit, and the law, Simon will try to explain the baby Jesus. Simon will hold the figure of Jesus in his arms and prophesy. Luke 2:29-32 Nunc Dimittis is an oracle in the awareness of Simon's Word, who recognized the gospel as God's promise of salvation in the form of a prayer of supplication looking to the baby Jesus through the inspiration of the Holy Spirit. Simon's awareness is a complex gospel that gives God Himself, not only to Israel, but to all who desire God's salvation.
Nunc Dimittis is (1) God is the main character who brings salvation. Salvation is the work of God, not the result of human actions. (2) God's salvation is in the universal space including Gentiles and Jews. The promise of salvation comes from God to Israel, but it affects all human beings according to their ethical background or their religion to complete salvation. (3) We find God's salvation in Jesus who brought the glory of Israel, not the personal possession of God's favoritism. But salvation accomplished in Jesus is through God's work, and people are chosen to be servants of God.
Anna, who had been prophesying with Simon in the church for a long time, was on the same path as Simon, who personally experienced the piety and faith of Israel, even in the family of Jesus. The text is not the story of Anna, Joseph, Mary and Jesus meeting, but it represents Jesus. (1) Anna thanked God. God recognized the meaning of the name of Jesus to fulfill the promise of salvation. (2) Anna's act of emphasizing Jesus, who is full of God's promise of salvation who redeemed Israel, is important as an equal or great act. Anna demonstrated that the gospel should be shared rather than privately owned.
And Luke's main panel (39-40) of seeing Jesus in Israel's life and the context of their families is the discipline under Jesus' guidance in examining the law. A family training in Galilee that did everything according to the laws of the Lord. It was a sign that testified to the birth of Jesus' humanity and a sign of fullness along with wisdom toward God's grace.
?쏛nd the child grew and became strong, and full of wisdom, and the grace of God was upon him??(Luke 2:40).
?쏛nd the child grew and became strong: he was filled with wisdom, and the grace of God was upon him??(Luke 2:40).