Title: God's Way of Salvation
Contents
Subject: God's Way of Salvation
Bible text:
1 Samuel 15:34-16:13
Be prepared to anoint (or appoint a priest)
Mark 4: 26-34
The mysterious (incalculable) nature of God's methods of salvation
1 Samuel 15:34-16:13
Be prepared to anoint (or appoint a priest)
The shifting focus of the text from Eli and Samuel to David and Saul is the story of David's anointing. It then explains the kingship of the little shepherd boy David and the important role of Samuel in the story of Saul. Saul was anointed and became Israel's first leader. Samuel 16 tells the story of God, who lamented Saul's failure, and raised up a new leader, starting with the motive of mourning for Samuel. But not everyone had to mourn Saul. The new king must be anointed. David's safety is God's promise of protection. God sets David as king, going into a whirlwind handled by the hostile nations, by Saul, and by the giant Goliath.
three parts
1. Establishing a new king (15:34-16:5)
Samuel's Response and Holy First Command: A New King's Peril
Anointing (15:34-16:3)
Samuel's obedience (4-5)
2. The Search for a New King (6-11)
Samuel's Choice and the Second Command (6-7) The Problem of Protection
Samuel's obedience (8-11)
3. Anointing (12-13)
Third Command (12)
Samuel's Obedience (13)
Although the central theme of the text is that of David's anointing, there is a central feature in the story that emphasizes Samuel over David. The way we explore the importance of David's anointing is due to his role in interpreting the story within the structure of the text. As Samuel was risking his life and was about to raise David, the first answer he came to God was, “How am I going to go? If Saul listens, he will kill me.” But God replies to Samuel that he must offer a young cow for a sacrifice, as he did to Saul, and that God will raise up David as a sacrifice. God's promise to Saul was abrogated. God “sees the heart.” Samuel obeys God's instructions and watches over the sons of Jesse. Finally, Samuel appoints young David as king. He promises David's protection by untying (freeing) the thongs of the Spirit of God.
The text highlights Samuel's faith impediment in the anointing that attempts God's command to establish a king. The text hopes to emphasize the king formed by embodying the letter of Samuel and David. So David learns that he succeeded by confronting the giant Goliath when he was afraid of his actions with Bathsheba and explored the authoritative role of a failed king. Samuel succeeded in his ministry because he had trained himself to follow God in the face of the world's supreme judgment. We must learn this fact.
Mark 4: 26-34
The mysterious (incalculable) nature of God's methods of salvation
According to the Gospel of Mark, because the literary form and themes are similar, one finds a medicine bag. Choose teachings about the future of the kingdom of God. Parables are part of the miracle story. From the conclusion of one parable we see the purpose of Jesus' teaching in the parable We must learn to include both Mark's explanatory report and parables on the purpose of Jesus' teaching.
three parts
1. Refer to the parable of the growing seed and teach in general (26-29).
2. Explain the parable of the mustard seed (30-32)
3. Mark's Mark on Jesus' Parables (33-34)
Learning must be done even if it is practically impossible to handle the whole learning outside of the seed's growth story, repeated over a long period of time.
The central concern of the parables is the kingdom of God. We will deal with the ongoing debate among scholars as to the meaning of phrases often translated by the Kingdom of God. Many interpreters brought the Greek word basileia to think more geographically and regionally than the dynamics of God's sovereignty with the kingdom of God. The kingdom of God is recognized as a characteristic of God's work in this world. This characteristic emphasizes the dynamic quality of God's lordship over our thoughts. It also implies that God does not work in the context of the present world. The dimension of the kingdom of God may not lead to reading the subject of such parables in the period of eschatological realization or other ways of salvation within the period of actual facts possessed in this world. Reading the text within this shape emphasizes the peoples of the vicinity of Asia Minor on human achievement, but mishandles the background of a 19th-century liberal (liberal)-style vision. The clear conception of God's space is the coming of the kingdom of God, a gracious holy fulfillment. The words that introduce each parable that Jesus Himself explored refer to a different parable.
What is the compared focus in the first parable? The kingdom of God is like a seed that grows mysteriously? the farmer? the land? What are those factors? should be understood together with the story of the mystical events facing this parable. The kingdom of God is a clear sign in reality. But even if God's wonderful work has meaning for our lives, we do not administer the kingdom of God. The conclusion of the parable that tells us, above all that, the mystical kingdom of God accomplishes its work by calling us into a relationship with God toward the urgent imperative of salvation and God's goal of salvation.
The mustard seed of the second parable is not a very small seed on the ground, although referenced by the ancient Jews for growth and maturation. Jesus' parables are not moral training. This is the parable of growing from the seed of the kingdom of God. The mustard seed is not a California redwood, not an olive tree, not a meta sequoia, not a Lebanese cedar, and not a Korean yew. God does things that do not conform to human standards or expectations. God does the work of fulfilling God's blessings through God's clear design, not man's plan. We can see it even if we don't ask for it. Can we have tremendous confidence in the good work of God even in the end of God, with realities different from our demands, designs, and claims? Perhaps God works for us who hear the kingdom of God. But the words of Jesus call us to listen for us.
Therefore, “the Lord will help the anointing of the leaders.” The Christological interpretation of the anointing explains the fact that through baptism one is in Christ. That is, Christ is the Anointed One.