Title: The Leadership of Jesus
Contents
Subject: The Leadership of Jesus
Bible text:
2 Samuel 6: 1-19 David, the Ark of the Covenant, and Religious Changes
Mark 6: 14-29 Seeing the Past in Forecasting the Future
2 Samuel 6: 1-19 David, the Ark of the Covenant, and Religious Changes
The ark of the covenant represents ancient Israeli culture. Such an ark was established and used in the early worship traditions of Israel in the Jerusalem temple. Therefore, the two central attitudes of Israeli worship? The temple and the ark were together.
It is recorded that the ark of the covenant was made of acacia wood in length, height, and breadth in Exodus 25: 10-22 and 37:1-9. Num. 10:35-36 provided the function of the ark as a cultural product used in holy warfare. In the wilderness, God used it as a guiding method against Israel's enemies. The Ark appears as God's only leadership. David's story of bringing the Ark to Jerusalem is full of tension about the implications of exploring a surprising transformation as a dangerous instrument for a faith community that has shifted tradition through a transforming time for Israel.
When the ark was brought to Jerusalem, two traditions clashed between David's wife and Saul's daughter, Michal and David. This collision is the main interpretation of the Ark.
1-5 At the house of Abinadab
6-8 Nagon's threshing floor (singing and dancing)
9-11 At the house of Obed-edom
12-19 in Jerusalem (singing and dancing)
This article is a story about change. As the king of Israel, he organized the nation with leadership preparing for religious and social change. David's decision to accept the Ark in the city of Jerusalem, facing the gap between the old and the new, is an important story in both positive and negative dimensions. The unavoidable transformation of Jerusalem was embodied by the new king, David, by bringing the ark. The urbanization of Jerusalem was gradually transformed into the City of David. For David, the change in leadership by the Ark of the Covenant against the tradition of the temple of Israel is a blessing from a holy God.
Although there are two factors in the question section leading to the movement of change for Israel, the significance of the events in 2 Samuel 5 and 6 will be that there is no reason to doubt David's desire to bring the Ark of the Covenant to Jerusalem.
First, it is a value ideology. David is clearly the first cause. Second, the time was changed from the first stories in the function of the Ark of the Covenant. David did not judge as Samuel did, and Israel did not exist long as a simple lack of unity. God's leading character, concerned with the old confession, could not have the symbols in the covenant entirely synonymous. In particular, we remember that the Ark of the Covenant was on the way to the City of David.
God immediately killed one of Abinadab's sons at the threshing floor of Nagon, who was holding the ark in response to David's wrath with Uzzah's act. David's response was anger, not fear (6-8). The whole mood of the change story is the fear or fear of the presence of the Divine, the fear of God sometimes being a religious fear. David immediately moved the ark of the covenant to his house in front of Obed-edom. The holy blessing began for three months in the house where the ark of the covenant was moved. David's dancing story is the central motive. As a sacrifice, Uzzah was first consecrated after the Ark of the Covenant and only moved six feet, and the Ark of the Covenant was moved back into Jerusalem. This story with the old being embodied in the new beings finally reveals the present being, where the blessings of the ancient ark of the covenant were mediated through the new King David.
How do we exercise through our time with God? When is God in control of ourselves? When do health and needs change? The text does not answer such questions. Instead, they display them with greater caution to evaluate changes.
First, it is a central component that talks about inevitable change. The goal of the text is to lose the past and not to ideologicalize, but to push the story into a new place in Jerusalem.
Second, 'Human motives cannot be criticized only to evaluate changes in religious traditions. Uzzah as we know him was David who imitated YHWH. YHWH, however, halted and killed the tradition of David Uzzah, another act in the process of manifesting change as the basis for the pure self-perception of human motivation.
Third, this death represents the central point of the story, even if it is a change in the way of worship that God speaks of the immense horror that cannot be avoided. Paradoxically, such fears arise only from understanding the overflowing power of past traditions. God's imprinted power in the ark of the covenant is higher than his motives for good works. It is understood that the acquired quality of fear has changed concretely by becoming a new channel for divine blessings.
Mark 6: 14-29 Seeing the Past in Forecasting the Future
In the text, we learn that Jesus was destroyed because the people of Herod and the Pharisees, who were political supporters of Herod Anpipas, suppressed His ministry and popularity.
First, we must learn the reaction of what we have heard about Jesus doing a powerful ministry around Galilee. The readers of the gospel, along with the replies related to Jesus and the reports of Herod's realization, are information about other popular reactions to Jesus among religious people. The Jesus Herod spoke of was John the Baptist. Mark repeats and introduces John as represented by Herod (17-29).
The story of John the Baptist's death is captivating from a historical approach, and readers wishing to study scholars seeking to learn about the story of Gregorian and Roman history (the hostilities between John the Baptist, Herod, and Herod's house as told by the Jewish historian Josephus). is explaining However, the perspective of this story, which has limited historical access, is not rich. Instead, Mark was inspired to shape this story out of the hatred between Jezebel and Elijah (1 Kings 18-19). So the story sees the historical expansion of the Bible and foresight depicting John the Baptist as Elijah.
John the Baptist appears very important for the thinking of many early Christians. So, the Gospel of Mark divides and appoints those who preceded Jesus. The eschatological approach, ministry of the Word, raising disciples, and even his project are all foreshadowing of Jesus' own ministry. It will be hardship in the hands of political authority. This story reminds us of God's appointment in reenacted human election. So Jesus Himself speaks the parable of the tenant and the vineyard, healing disputes with John's authority and his material authorities (Mark 12:1-11).
Mark follows him for the sake of John the Baptist, but John the Baptist's death is explained with care and disparity to speak. When evaluating the stories related to the gospel of Jesus, we again see the fate of John as identified by Mark. We learn about the sacrifice of the cross in two parts. Mark's report sees Jesus as the Old Prophet, Elijah, and John the Baptist, in their perception, as the perception and awareness of both Herod and the people according to Jesus' authoritative ministry. They see a reaction to his potential to perform miracles. In the practice of John the Baptist we see the shadow of Jesus' own death. Mark reminds us that Jesus' ability to perform miracles is not the true meaning of miracles. Rather than a miracle, the power of dying on the cross should be understood in the meaning of Jesus' work and person. Only when we know that Jesus was crucified do we understand him, who gave his life of ransom for many. The Son of God gave his life for us and for others to guide our care. We have failed to understand his thinking above all, as Jesus suffered in the ministry of saving and worshiping others with his power.
The reflection of John the Baptist would be the first, but he would have declared that he did not rule. How would you rate Jesus? Is there a focus on his miracles and his powers that he thought of as a mere divinity? Do we see the dead and living Jesus - in the saving service of mankind - in the real sense of God's real character and goodness?
John the Baptist's water baptism changes its meaning to Jesus' baptism with the Holy Spirit. Through the eschatological changes, the characteristics of the kingdom of God are expressed.
The Davidic tradition died as the first sacrifice of Uzzah to be sacrificed in a discordant incident to Uzzah in Jerusalem. Three months later, the ark of the covenant was brought to David from the house of Obed-edom. From David dancing in front of the Ark of the Covenant, we understand the classification of leadership for impossible traditions.