Title: Jesus Christ Who Becomes Life
Contents
Subject: Jesus Christ as Life
Bible text:
2 Samuel 11:26-12:13 Reflection of Evil
John 6: 24-35 The Bread of Life, Jesus Christ
2 Samuel 11:26-12:13 Reflection of Evil
The text marks the biblical biblical controversy by turning generations back to the events that ordered the divine anointing and the reflection of the nature of human evil in the tragedy of David-Bashsheba-Uria, which gained a central place in the Israeli tradition. Half of this story explains that God is in the midst of an evil event even though he rejects David's assessment. For Basseva, the birth of a child is helpful until death: it tells the story of the evil human nature with the ill. It is a critique of David's sin.
Nathan confronts David with the oracle in terms of providing an added critique of David's evil deeds by way of an introduction to the form of prophecy. Scholars classified it into two categories: First, it expanded by contrasting David's own grace with God's grace (David's transgression was judged and rewarded as a child), and second, Nathan's rebukes and fables were attached along with the theology of anointing. In the text, the development of the historical tradition does not simply lay down the tragedy of David-Bassheba-Uriya hidden along with the national life, but fiercely emphasizes the faith of Israel. Remembering the wounds they inflicted on Israel, they brought it out through the history of Israel. Identifying the evil at the heart of this story marks a turning point in the history of Israel's expansion of Kings and Deuteronomy, ending David's monarchy and beginning anew. Through the words of the prophet Nathan, the author approaches with the attitude, “Thus says the Lord, I will bring trouble against you from your own household.”
11:26-12:13 Facing between David and Nathan
Introduction 11: 26-12: 1
Parable 12: 1-4
Referee 12: 5-6
Application 12: 7
oracle 12: 7-10
oracle 12: 11-12
Confession 12:13
According to the author of Deuteronomy, what was David's evil nature? This question provides the plot of the sermon. The composition that is pushed into the present context to provide a critique of David's sin is not a parable, nor an early interest in preaching, but a matter of debate among scholars. What is clear of this situation is the meaning of depicting Uriah and David in all sorts of contrasts in reality: poverty and riches, few and many. Finally, the focus of the guidance for David is on inner reality and outward expression. When the expressions are contrasted, the message is present. The rich stole the poor man's only possession. The brutal theft is compounded by hypocrisy. David's own emphasis on hypocrisy was generous. God emphasizes that God's judgment is public for David's private (personal) actions.
It is easy to see this text as blind morality. This text finally emphasizes the progression of David's character from the blind spot of David's confession and recognition. After the prophet Nathan's message, it is a story of himself that he recognized. This awareness leads to his salvation and confession of sin. David loses his son in an evil deed. Nevertheless, a child is born, but David's kingdom begins to decline.
The author emphasizes the reflection of David's sin. First, David's unreasonable request. David, in his supreme leadership position, recognized that he had the gift to establish the kingdom of God in order to have the true attitude he produced, such as the resurrection of Christ on the cross. Safe salvation is recognizing the defects of the evil instinct Second, evil is a real flaw and cannot always be fixed after we become aware of it.
John 6: 24-35 The Bread of Life, Jesus Christ
The text is the story of Jesus Christ, who fed 5,000 and walked on the water. There is no parable. It is an argument over how to interpret the structural diversity of the phrases we train.
24-25 report
22-25 Jesus on the seashore, who did not get into a boat to cross the sea,
Finally inquire of the Lord of the crowds who fed.
26-35 This question between Jesus and the people will lead to a bold dialogue
uh Jesus himself facing people rather than questions and answers
to declare
36-59 Proclaiming the blood of Jesus and leading us to expand the bread of life
something to do.
According to John, the unconventional logic of the gospel treats the crowd in question, and instead of the simple question that never seeks an answer, the crowd makes the proclamation of a metaphorical revelation of identity and true origin.
The main texts are 'Life' and 'Coming down from heaven', 'The heavenly true bread', 'Sent', 'Faith', 'The works of God', 'Signs of God', 'Son of man', 'Eternal life', Packed with 'marks' phrases and semantic myths. Two levels of meaning proclaim together with the art of common literature in a dialogue possessed. Jesus speaks in metaphors of the wonderful holy truth. But it precludes their understanding of what people on Earth hear and think. As readers of this gospel, we stand in a personal place between Jesus and the people, and know the Jesus who teaches us from afar. But we are farther than those who never seek a clue as to the meaning of Jesus or their ignorance.
The text is like an eschatological list that marks this passage (migration, transport) like most others in John's Gospel with all the gospels in a small vessel. We will approve of ourselves if we stand with people instead of deep messages, with the tolerance of understanding and listening to Jesus.
Like people, we know about Jesus who he is. where did he come from What is he doing here? surprised John answers with his strong voice telling us more such things. Most of us tend to come to Jesus for the wrong reasons, often far from willing to share and preparing gifts. Our little attitudes are intimidated by the riches of God. Our limited approach earns little expectations. We must refresh our lives in our final achievements. Perhaps we do not come to know better than the best, or to obtain something better than the manna of Moses, we may not experience freedom with increasing faith in Christ.
Jesus Christ comes to us as the grace of God. Jesus calls us outside our limited patterns of life and on our limited access. The gift of God to us is embodied in the fullness of life when God's reality comes into our lives in a transformed relationship to Jesus Christ. We hear this message under the assumption that the text can go through the encounter in that it simply raises our expectations. The text excites purely great expectations. This question instinctively calls us from a basic perspective, that God in Jesus Christ diverges our limited life into a new and vital origin: the “works of God” and the “bread of life.” Naturally, we are surprised that there can be no thirst or hunger through faith in Christ, as in such a life. Yet another migration (transportation) training identifies the categories of life in various kinds of contexts in the text from John, who demands the kind of questions gripped.
Ministry is based on the gift of the Holy Spirit to us based on baptism.