Title: Oracle of Salvation
Contents
Subject: Oracle of Salvation
Bible text:
Joel 2:23-32 The oracle of salvation
Luke 18:9-14 We must pray.
God's judgment on the Lord's Day will be either a light goal in Israel's response or a new expression of a holy spirit pointing to change.
Joel 2:23-32 The oracle of salvation
The Lord's Day does not determine the duration of all times, and is not 24 hours including one day. The Lord's Day is shared with the holy (holiness) event in the 'time'. The obvious event is salvation by God who has determined the character of the world. The Exodus is such an event or the incarnation of Jesus in the New Testament. Because they are God's day, and the events that reshape our present world, which are always equal to them.
The Lord's Day is God's judgment that breaks and breaks human disobedience in the world, in a special way of new salvation. Scholars were the first to use the Lord's Day in a disputed place. Seeing Israel truly secure is not rooted in God's mighty army in the context of holy warfare. The Lord's Day in this situation confesses only the wrath of God that actually destroyed Israel's enemies. Here, the victorious army is a God who demands festival worship and frustrates him by threatening with judgment. The day of the Lord later became one of the central events of Israel's worship. On that day, it symbolized the bright light. Israel lived for the day of the Lord. The light from the rising sun, which symbolized salvation in Easter services, closes the analysis of the Christian tradition.
Many prophets assumed and oracled the tradition of salvation. The oracle was often used as a salvation to comfort God's people with the forgiveness of their own sins. The Lord's Day was often revealed and used as a dark and gloomy day of judgment for God's people rather than for the nations. Amos 5:18 opens the oracle of judgment by giving an early example of this revelation. “You who long for the day of the LORD, why do you long for the day of the LORD? The day was darkness and not light” Joel 2:1-17 gives Amos a similar oracle of prophecy. Prophecy uses the strong tradition of salvation to proclaim judgment on God's people in order not to live outside of God's salvation. God declared a holy war against His people. The prophetic threat of judgment may have influenced the holy war against Israel. Because of this fact, Joel 2:23-32 is changing the order of God's salvation, rather than Israel, which was revealed to Israel and perished in the light of their worship in repentance.
18-32 must be interpreted within the great context of Israel's worship of repentance. The threat of judgment on the Lord's Day led to a response of repentance. They are changing God's guidelines for Israel and leading them to the church now.
18 Instead of Israel's destruction, God is jealous of Israel.
19-20, 21-24, 25-27 Provides commentary on changing the attitude of fear in God. Three holy explanations of assurance.
28-29 The results in the transformation of the people,
30-32 The cosmic order has no plot and limited text in the context of revelation, but is important in preaching. Thus, preaching either expands the scope of the text or provides a need to pay attention to the context of the circumstances of repentance and judgment.
19-20 On the Lord's Day, to replenish from judgment, this is a reflection of Israel's holy response to forgiveness. The Lord speaks in the response of His people. The response is that God will repopulate the earth with drought and locust plagues, and God symbolizes Jehovah's day, a mythical judgment, by an image of an enemy from the north.
It is an oracle about the 21-24 district. It represents the present revealed by the judgment. The present is the righteous rain or flood.
25-27 Israel will come to know more in revelation that the prophecy of God's threat of judgment is salvation through repentance.
28-32 The revealed ‘time’ is the Lord’s Day, the judgment of the assurance of the content of salvation.
28-29 Describes the Spirit of God, providing a new life for Israel.
30-32 It draws out the cosmic implications of a new salvation. Joel 2 expounds the divine transformation from salvation toward judgment without the need for a final word. But this judgment may return to salvation through the previous reaction of God's people.
Luke 18:9-14 We must pray.
Luke gives information on Jesus' teaching in the parable of the tax collector and the Pharisee. This parable speaks the correct truth with refutation. Parables have value for teaching. In this parable without regard to the religiosity of the first-century Pharisees' illustration of self-righteousness, we must be able to derive self-righteousness in the church. There is an end to the religious specter (afterimage), and there are many explanatory illustrations.
9 Tell the parable.
10 The parable describes the two characteristics of praying in the temple.
11-12 Describes the purpose (expression of one's righteousness) and method (public place) of the Pharisee's prayer.
13 This refers to the content of the publican's prayer (watching from a high place) and attitude (reimbursement and hospitality).
14 The godly aphorism has a parallel in Matthew 23:12 and Luke 14:11.
The text clearly shows the true value in more detail. This parable is the Pharisee's contempt for others and self-righteousness. They insult others with their own righteousness, they have no sympathy, they exalt themselves with their own righteousness, and they subdue others. Ministry and missions do not come from self-righteousness.
A good critical commentary is to model the day of Jesus in the Pharisees according to the model of godliness, the Pharisees' devotion to God's law. However, not all of Jesus' piety recognitions are equal. Piety, whether beneficial or corrupt, is not at liberty. Today's piety has been re-corrected under a bad name and turned into a futile devotion. On the day of Jesus, the publican became a model for sinners and was set apart as shameful. The tax collector provoked anger from Israel by imposing a heavy Roman tax. The tax collectors re-imposed Roman taxes, robbed them, and forced them to overcharge. Jesus' parable points the sinner before God and makes them aware of sin. Sin can lead us out of the presence of God for reconciliation and redemption. And the experience of God's grace tends to be accepted psychologically and socially, excluding sin. Why and when is it necessary to make a reasonable effort to keep our best away from God today?
Jesus describes the prayers of the Pharisees prominently. The Pharisee stood and prayed to himself, making himself a true God. The prayers of the Pharisees did not even point to the ceiling of the temple. The Pharisee's prayer is not the goal of the Lord's Prayer.
The publican realized God's mercy and recognized his own sin, so he was truly and deeply repented of his sin. We see it as the result of the publican who embraced the confession of sin and recognized God's grace. A right relationship with God is a recognition of God's mercy and repentance. We must find our own righteousness to know ourselves and to know God in honest humanity. Jesus invites a tax collector to his house and says he is righteous. The tax collector himself does not achieve righteousness. We are justified only by mankind who are justified by God.
The tax collector who accepted Jesus as the Savior was recognized as righteous, but the Pharisee could not save himself because he became God. We must understand and experience the study of the Bible and the events of Pentecost so that we can become Christians who do not compare nature but describe God who created nature through revelation.
A tax collector looking for another job was considered righteous. Is there a fundamental conflict method in the parable of the tax collector who experienced the Lord's Day? Did Paul have the self-knowledge that saved mankind from the attitude of the Pharisees? The meaning of this question is man being justified by God.