Title: The Power of God's Promises
Contents
Subject: The Power of Promise
Bible text:
Genesis 45: 3-15 The Power of God's Promises
Luke 6:27-38 The Living God's Love, Tolerance, Forgiveness and Mercy
Genesis 45: 3-15 The Power of God's Promises
Scholars claim that the ancestral story also records other things in the character of the Joseph story. The central character of the Joseph story is the presence of God in contrast to God's central role in the stories of Abraham, Isaac, and Jacob. God does not appear as a visitor at mealtimes, does not try to guide people with words, and does not manage events through psychic intervention by guidelines. The category of Joseph's story seeks to define human suffering in interactions with families and within large areas of international relations. The outcome of this story reveals that God is at work in all things, allowing God to discover the dream hidden in Joseph's story and to question the dream. Is there the power of God's promise to their ancestors in the Joseph story? Will this question provide the focus of the interpretation of Joseph's dream?
It is clear that two different principles originate in the text. First, the place in the structure of the text (Egypt and Canaan) and the important role of the dream in the structure of the Joseph story, and second, the outline of Joseph's own passage of migration (from Canaan to Egypt).
First, the place of the text (Egypt and Canaan) and the important role of Joseph's dream in the larger structure of the Joseph story is the role of the dream through God, even as the content of the hidden part that contains divinity in the story of Joseph's dream content . Genesis 37:5-11 is the interest structure of Joseph's inner dream, and Genesis 42-47 has interest in that dream and Joseph's family. Within this great structure, there are the little ones whom we met in the dream cycle in Genesis 40-41. Such dream interest appears in the chief of Egyptian servants, the baker, and finally the steward of Pharaoh. These two structures can be interpreted according to Joseph's dream about the family (chapters 37), the Egyptian dream and its interpretation (chapters 40-41), and the family dream about Joseph (chapters 42-47). have.
These two structures are concerned with Joseph's family (chapters 42-47) and interrelate with Egypt in events following Joseph's inner dream (chapters 37). The dreams about Joseph's family can be told more, and the stories of the Joseph brothers' trip to Egypt and their trip to Canaan are told by Joseph's brothers who went to Egypt to get food. This story has Joseph's undercurrent tendency to play tricks on his brothers. Genesis 45 provides a theological interpretation of the betrayal of the elder brother who comes to Joseph, using the trick to dilute and assimilate the guilt of Joseph's brothers by presenting himself as a real person to settle his family in the land of Goshen. The analytic exposition of Genesis 42-47 characterizes the story opened up in Genesis 37, revealing the dynamics of disagreement with the brethren.
Second, it is clear that the structure of Genesis 45 moves into a larger structure that goes into the family within the structure of Joseph's own story. Its scope includes Egypt as it sees Joseph's efforts toward Egypt as well as his family.
1-3 Joseph himself as the same brother as Joseph's brothers
4-8 Joseph interprets his journey as a slave theologically.
9-20 Results of Joseph's Theological Interpretation
9-14 to the family
9-13 Father/Son
14-15 brothers
16-20 to Egypt
The center of Genesis 37 draws on the motives of the family, refers to the Son, and uses it to create Joseph's revelation over the father and his brothers. Instead of a divided family story without peace, it refers to a unified family as it permeates the political and social world of Egypt from the Ishmaelites and Midianites who went to Egypt as a creative motive in a positive way that influenced the Egyptians. Pharaoh vividly describes Joseph's family welcoming them to Egypt and providing them with the best place in his hometown (16-20). We don't need long questions at the end of this story, as the power of God's promises to Abraham, Isaac, and Jacob permeates every corner of Joseph's worldview.
Luke 6:27-38 The Living God's Love, Tolerance, Forgiveness and Mercy
Comparing the Sermon on the Mount in Matthew and the Sermon on the Plain in Luke,
Luke Matthew
27-30 5: 39-42
31 7: 12
32-36 5: 44-48
37-38 7: 1-2
We see freedom in the arrangement of problems through the Gospel of Luke, which has the appearance of words and forms of a professor with a lower rank than that of Matthew. Luke strives for simplicity to emphasize clarity.
Compare Matthew and Luke to establish the scope of the subject that repeats the four structures.
(A) Tolerance without retaliation (27-30)
(B) Golden Rule(31)
(A?? The basis of the Christian?셲 relationship to God and the character of God
As Tolerant(32-36)
(B?? Commands for the Consolidation of Lifestyles with God-Related Expectations
Strives with the logic of the golden rule (17-38)
Observing this structure is tempting to seek examples by seeking etymology (asking the origin) in lecturing arguments, perhaps used in sermons. In the context of the sermon on the plains, the amount of the subject of judgment is consistently treated as a subject of love.
Since we are concerned with the origins of the flatland sermon, the tension on the audience is energizing for creative reflection. But it does not make the sermon difficult to analyze by making the task of proclamation more manageable.
We cannot reduce morality, especially private morality. This is evident in the first, suggestive (37-38) and explicit (35-36) text. Second, it does not diminish the methods of God in calling men, which He always used in the various forms of Jesus speaking in God, and the study he preached to His disciples (17, 20).
In this reflection, the sense of learning is right, not harsh. The vocation is the basis for the reality of a Christian's relationship to God and for the very nature of God Himself as tolerance and mercy without retaliation (27-36). A vocation is a relationship to become a child of God. The teachings of Jesus are essential here.
In texts 37-38 the direction and tone of the signs changed, even if it is a word of good work that is rented out from the expectation of accepting a decent attitude that is far from devotion to life, benevolence and tolerance in the process of pushing forward, It should be seen from the call without retaliation To add to the tone of the boundary, it can lead to misunderstanding by reading very poorly. Jesus is not talking about avoiding judgment in the order of giving and forgiving forgiveness, or avoiding judgment. It certainly refers to the arrangement of the problems of the love of the living God that is numb, that is, leads away from misunderstanding in a sentient relationship. What Jesus told his disciples what God's expectations were should be tolerance and mercy. Jesus' point of view is that if we are God's children, we must live by God's love. Knowing God's forgiveness and tolerance means knowing ourselves that we are children of God in His love.
?쏝eloved, I pray that you may prosper in all things and be in good health, as your soul prospers??(3 John 2).