Title: The Power of God
Contents
Subject: The Power of God
Bible text:
Exodus 20:1-17 The gift of the law
John 2:13-22 The Word and Work of Jesus as a Sign of God's Will and Power
Exodus 20:1-17 The gift of the law
20:1-17 must be read in the context of God's manifestation in Exodus 19. Exodus 19 tells the story of Israel's arrival at Mount Sinai and prepares for the appearance of God.
19:10-15 Moses gives his homily on Israel and describes their purification for God's presence in the fire.
19:16-19 The Ten Commandments in the Exodus.
20:1-17 Expands God's revelation to Israel.
1 Introduction
2-17
2 Who is God?
3-12 How to Worship God
13-17 How God's People Live
18-20 Conclusion
The purpose of the Ten Commandments in verse 1 is not to serve God's people with ethics. Because of their emphasis on law, the Ten Commandments are divine revelations that seek to transform you and me.
Verses 2-17 are structured to emphasize the introduction. Law is meant to introduce divine self-revelation and push the content into the character of God the Savior. The God of Sinai is the hidden power of the Exodus. Remembering the commandments provided by Israel can ultimately claim God's saving power following the Exodus through Israeli community life and mountaintop worship.
The symbol of the holy scene emphasizing worship must be the central channel that demands God's power between God at the top of the mountain and Israel at the bottom of the mountain. The symbolism of God in worship focuses on the ten commandments, commandments 1 through 4. The divine power of salvation from verses 3 to 12 is (1). Not everything is changeable, (2). It cannot be placed in all objects, (3). Do not use the power of God's name succinctly as the possibility of protection from the dangers of this world, (4). It must be counted in worship. Laws that strongly state the divine power of salvation should not only mark worship, but transform all communal life. The exposition of the last six commandments is (5) honorable parents, (6). not murder, (7). do not commit adultery, (8). not steal, (9). Don't lie, (10). to give up covetousness. The structure of this commandment does not move toward God toward social activity, and rather than moving from God to social activity, the key to the structure of this letter lies in worship. Worship can transform and reshape our lives as we receive revelation into the law.
The emphasis in verses 18-20 introduces the structure of the law, but the commandments are first read as revelation, not mere ethical law. The symbol of enthusiasm and light in verse 18 describes the healing manifestation of God. The commandments from verses 2 to 17 are seen as the God of enthusiasm. This conclusion motivates fear as the common reaction of the people when God appears. Verse 18, which describes a God-fearing people, is applicable to both the revelation of the law and the manifestation of the light. The conclusion of the Dharma and the manifestation with the motive of fear is fear in law and fear in God. This fear is good because it can keep you pure.
John 2: 13-22
The Word and Work of Jesus as a Sign of God's Will and Power
Chapter 2 tells the story of Jesus in the temple and Jesus at the wedding feast. This report is a signature that is likely to happen in a temple, not a wedding. It is a sign that the four Gospels tell us the activity of Jesus. Jesus marks the meaning of the glory brought to men by faith (2:11; 20:30-31). The Synoptic Gospels fundamentally see Jesus' calling as the story of the signs of the wedding feast in Cana and Galilee and the activities of the temple that explain Jesus' ministry. The two stories in John 2 each interpret each other in knowing Jesus clearly and explaining His ministry.
13-25 The three main forms and factors are:
First, Jesus' act of segregating business in the temple
Second, we question the authority of Jesus.
Third, it is a mysterious way of talking about the temple.
What did Jesus resist? The fundamental critique and sacrificial system of temple culture is similar to the critique of worship formally provided by the Old Testament prophets (Jeremiah 7:1-14; Psalm 69:9; Zechariah 14:21). The object of Jesus sees piety instead of a pure animal, flips a coin, and evokes purity of heart, giving an implicit explanation. Furthermore, Jesus should symbolize the divinity seeking attention, along with sacrifice or cleanliness, for God's holy place, rather than putting man in a name that enlarges the divinity.
Jesus can give the authority of his actions to the Jews in the gospel (for the significance of the character manifested in the gospel, reference is also made to his disciples, Jesus himself). The temple Jesus spoke of is his body, destroyed and resurrected from the dead. The demolishing and rebuilding of the Temple in Jerusalem summarizes the historical fact that it was destroyed by the Romans in 70 BC. It paradoxically equates the enormous difference between human impossibility and divine power. ?쏽ou do this, and I will.??Holy powers operate predominantly on human nature. But often humans try to have the ability to reveal to themselves, but they cannot.
Jesus' ministry in the four Gospels, which speaks of the resurrection, is a memorable revelation to the reader. First, Jesus' ministry begins with both mastering Himself and knowing Himself. The authority of the Son of God is the divine power to assert the truth of God's present sovereignty through Jesus Christ. Second, we must learn that the Word humbles us. What our humanity is exhibited is humanity in relation to God, revealing the relationship between creation and Creator, signifying the true awareness of man among God. Third, we must learn to be vulnerable to God's condemnation through Jesus Christ. We don't hear Jesus say, "You don't touch me!" Rather, the Word of Christ does not revoke God's ultimate authority, nor close the degree of God's openness to mankind.
God's people should remember the commandment to keep our atoning hearts for Lent worship.