Title: God's Will and Man's Desire
Contents
Subject: God's Will and Man's Desires
Bible text:
2 Samuel 7: 1-14 Repeated Promise
Mark 6: 30-56 The Full Grace of God in Jesus
2 Samuel 7: 1-14 Repeated Promise
The text speaks of Israel's eternal norms for members of the House of David, establishing God's unconditional promise to David. This promise is the starting point of the messianic theology of ancient Israel. It confesses that the presence of Jesus at the center of Christianity is the fulness of the Messianic promise to David. This text is a claim within the Christian tradition, and we link the Messianic promises to Jesus and David. The text necessarily expresses and repeats the Messianic idea.
David's plan to build God's house (1-3)
God's Answer (4-14)
First Word (4-7)
Second Word (8-14)
Most of the issues and major symbols of ancient Israel's faith were the issues of choice, power, revelation, blindness (the access of prophecy in facts that are something godly motivated for God's sake and do not represent God's desires), the temple, and the covenants. It contains the Ark, the Prophecy, and the King.
The beginning of the story is important. The banner with the royal theme (Joshua, the judges, Samuel, and the kings) clearly establishes the office, revealing to Israel the diversity of religious matters. Israel's central problem was the demand for a king for faith against Palestine. God dwells in the house with his godliness, gives peace, and dwells in the ark of God's covenant. “The Lord is with you” is a sign. The king is made pure, enduring piety is opened, and the prophecy is approved, the king must set up God in the temple. This is the perilous aspect of the story, where the king must be reverent because he makes the ark of the covenant (the central symbol of God in the Exodus) inside the temple. The king and the temple are together in the ancient Near East, which created a civil religion that seemed to be closely separated as the primordial sign of God on earth. Such a situation of God and of the kingdoms of the world is compounded by the king's civic and religious roles, and the interest of the powerful is in the actual liturgy that creates all areas of the matter.
Although the subject of dialogue between the king and the prophet, it is of religious significance, that is, God exists because he is active in the open scene of worship. When God deals with virtue, it goes beyond the revelation story that provides an answer to the piety of kings and prophets. The Prophet Nathan's introduction to the formal categories of revelation emphasizes the divine question in the open. The first question is referred to as the prophetic question, which easily supports the king in revisiting God's past activity with Israel. The God of the Exodus was not tied to the temple and never questioned for one man. The second question has a more explicit focus on the king. God sees again the summary conclusion that reveals the wishes of King David, and the rebirth of a power such as divine power. Instead of David building God's house, God declares that he will build 'David's house'.
The two parts of the story interpret David's desire to build God's temple and not only the leadership in the clash of God's rejection of this desire, but they are in tension. The tension between the two parts of the story is the confessions of a lot that often caused the situation to reframe the open worship scene of the story. We have in the light of our desire to God and the experiences expressed, that is, feelings of reverence and gratitude for good things, abiding in the form and power of life. The Prophet Nathan even admits that their devotional motives are fine with David and God who responded to Nathan, but in reality they cannot do anything for God. This situation is God's promise of choosing David's holy nation as opposed to the human David, a promise that God will continue to do great things for David. This promise is the clear value of the festival of worship, but we must see the scene of power that we ourselves will be well within the context of criticalism. We often misunderstand the content of God's election. The fulfillment of this story is by revelation, the second story compared with the first story of the filling of the Holy Spirit (godliness).
Mark 6: 30-56 The Full Grace of God in Jesus
Through the text we must jump over the negative allusions of both the story of Jesus walking on water and the story of feeding the five thousand. Mark tells of the meeting of Jesus with the people who gathered. Instead of a special story, it treats the reader with Jesus' coined narrative of a crowd that heals, teaches and leads.
The story of Mark has a major component in the story of ancient miracles. So the readers of Mark will understand the encounter that prepares them to read and explains the signs. Comparing the standard three factors of ancient miracle stories, first, the problem was perceived. Second, behaviors that produced extraordinary outcomes Third, cognition or establishment of outcomes
We practice modifying, adding or subtracting miracle forms to detail and synchronize. Following the account of feeding the five thousand, we must find a line in successful missions, the return of the disciples, and the invitation of Jesus in the demands and actions of the crowd. We hear about the frustration of crowd planning (desire dissatisfaction): failure to fulfill the purpose of the contract. This situation of frustration and frustration is a difficult place to learn the discipline of Jesus' compassion. That compassion establishes the form of healing (53-56) and teaching (30-34).
Mark recalls the meaning and motives of Jesus' ministry. It is a test that repeats and discusses the Christian perspective in detail. At first we learn the disciples who returned to Jesus. Jesus, who seeks to retreat only from a deserted (desolated) place, fights against the forces of evil and tells him to move through the healing and teaching success stories. It was a temptation outside the church. Furthermore, this was the marvelous site of the forty years of the wilderness of Israel maintained as heavenly manna. Jesus' compassionate interest is more passive when he sees the crowd outwardly blocking the crowd following Jesus by seeking a life of solitude, wanting to go into the return of Jesus' desires and efforts. Jesus taught a large crowd. If Jesus, as the Son of God, showed much like God in this story, then we must learn that we cannot put on a garment that hides us under God without draining God's gracious power with our problems.
In the text, you learn important and special stories of walking and eating on water and the structure of power. In the desert situation, we must see God's action and will in the work and person of Jesus. The compassion of God leading the children of Israel after the exodus leads us to see Jesus teaching the crowd, and God feeding Israel in the wilderness to see Jesus feeding the crowd. And just like the nation of Israel in the worship praising God's saving power across the sea at the time of the Exodus, Mark recalls Jesus comforting his disciples in battle against the sea. We believe that Jesus' work in the Gospel of Mark is ultimately God's work, and God's preparation for the ministry should be sufficient in terms of the provision of the Word to prepare and prepare more than our needs.