Title: Ideal Leader
Contents
Subject: Ideal Leader
Bible text:
1 Kings 3: 3-14 The ideal of a ruler
John 6: 51-58 The key to living beings
1 Kings 3: 3-14 The ideal of a ruler
The text is the story of God's leadership of Solomon's throne appearing in Solomon's dream. The place of the story is not in Jerusalem, but in Gibeon, where the Gentiles offered sacrifices to the new king. Worship, one of the principles of faith in the editor of Deuteronomy, should be located only in the central location of the dwelling. Even God, who loved Solomon, and his father, David, walk the same path and offer sacrifices at Gibeon, a higher place than Jerusalem. Because 'Giveon' was not the central residence of Israel's faith in Solomon's time, scholars believe that 'Giveon', where the Gentiles sacrificed for the purpose of God's dream, is a very good place to highlight Jerusalem in this story. thought to In this text, the king, who had a vision in a dream, reflected the ceremonial pattern of the dissident peoples of the ancient Near East, and saw 'Giveon' for their country as a place of God's distinct blessing. King Solomon seeks a critique of Jerusalem as a possible new place of worship over Gibeon, which can be placed side by side in Egyptian, Canaanite, and Mesopotamian literature.
The text introduces the inauguration of King Solomon and the death of David. King Solomon certainly took office. To portray his eldest brother Adonai as a political competitor, Solomon probably sentenced Abiathar the priest to Anathoth before killing Shimei and Joab, who were escorting his eldest brother Adonai. After such events, it was firmly established by King Solomon, who outlined the kingdom of Judah. Such events concerning the marriage of Solomon to the daughter of Pharaoh, king of Egypt (3:1-3), provide the setting for God in a dream in Gibeon, where the high places of pagan sacrificial rites were held. The text is divided into three parts.
3-5 Three Methods of Sacrifice
Active preparation of commands to Solomon (3);
New establishment of the cultural seat of Gibeon (4)
Introduction of God appearing in a dream along with the holy sacrifice that Solomon desired (5)
6-9 Solomon's Two Responses
Reexamining God's activities with David (6)
spells wisdom for many because of difficult norms (7-9)
10-14 The Sacred Sermon, which does not emphasize Solomon's Mantra for Wisdom, is extended by praising the choice of wisdom and by an expanded list of mantras.
Verse 15 describes the sacrifice offered to God in Jerusalem more than Gibeon, and Solomon awakened in a dream.
God manifested in the text should be a task to paint over the picture with the ideal of power. The Word highlights the characteristics of ideal leadership. First, the dream of God's revelation was placed in the sacrificial culture of the Gentiles (3:3-9). For King Solomon, it moves from the issues of political cunning and reality dominating the captives to the place of faith, and the divine revelation in King Solomon's dream encourages the power to break away from preconceived notions of the Davidic dynasty and reflect the loss of David's power. did. Second, holy preaching provides a moral imperative (10-14). Here, one learns that ability does not mean self-enhancement (welfare) or longevity for self-protection purposes and to excuse the death of enemies. Third, at the heart of strengthening the leader's vision of revelation is Solomon's prayer for wisdom. He believes in the power that accompanies through prayer the fulfillment of Israel's responsibility to subdue the Gentiles (the great nation, so the new Israel as the majority they cannot count) and the reflection of the brief moment of knowledge in the dream. I don't know if it was outside or inside). King Solomon prays for a clear understanding of this moment.
The Word further emphasizes the characteristics of ideal leadership. It represents the promise of salvation (such as the Exodus) to Israel, along with other motives throughout the Old Testament. Two original promises throughout the Old Testament, two promises in this text, that Israel will one day have land and become a great nation (Gen. 12:1-4). A word that is part of this promise repeated by Solomon is when he describes Israel becoming a great nation from the position of king. The text is in the superficial form of the use of power and stresses after the promise of divine salvation, the central issue for God's people, who have gained wisdom. The text dominated by the wisdom language records the ?쁴nderstanding heart??(9, 11), ?쁡iscerning power??(9, 11, 12), and ?쁡iscipline??(12). Such words invite comparisons to the ideal leader, the king (Isa. 11:3), who described him as a wise man who listens with his ears, but does not decide on his own.
John 6: 51-58 The Key to Living Beings
The preaching of Jesus is in the repeated part of the gospel according to John who overcame death about Himself as the bread of life from heaven.
Explain the initial ?쏧 am??at the end of the text. This text has a pattern that identifies the structures of five pairs of signs that describe themselves to Moses as ?쏧 am I??
1. Proclamation (51a) Proclamation (51b)
2. Proclamation of ?곈썵 (52) (53)
3. Proclamation (54) Commentary (55)
4. Proclamation (56) Commentary (57)
5. Commentary (58a) Proclamation (58b)
Although efforts are made to prepare explanations to emphasize the atmosphere that hinders the proclamation of the message of salvation, the explanations of ?쏧 am I??and ?쏧 am??are incomprehensible, even for reasons of creation and delivery that are difficult to understand. The subject of this text is used as a theological argument for the message.
Jesus Himself meant it, ?쏧 am the bread of life that came down from heaven.??explain that Jesus is the bread of heaven, everyone eats, and the bread will be eternal life in his body. This meaning is in relation to Jesus' own person, especially his death, which challenges with the qualities of eternal life.
Fortunately, Jesus went on to say: ?쏳epent. The kingdom of God is at hand??(Mark 1:15). Jesus deals with the Word (which is implied by using truth in the Word first) within the scope of the relationship. Because God is the living God of life, and because he is Jesus sent by God the Father as the Son of God, Jesus lives in him by the power of God's life. Jesus in relation to man is the presence of the living God, and through them, in relation to Jesus, who dwells within ourselves, man is personally related to God and expands his life toward the living Father, the God of life, and the Word in Jesus Christ. do.
The end of the text is also accompanied by other words of the Word that lead to the final proclamation. Because believers live in Jesus Christ, they experience God's pre-existing hidden experience, that is, God's revelation on a dynamic level. Our leadership training goes hand in hand with the eschatological demands that the gospel for human existence emerges. Who is Jesus Christ in relation to God? With the blessing of giving the life that brought salvation in the life of Jesus, especially the resurrection life including his death ? His own life is a gift.