Title Repeated Promise
Contents
Subject: Repeated Promise
Bible text:
2 Samuel 7: 1-14 Repeated Promise
Mark 6: 30-34, 53-56 God's Sufficient Grace in Jesus
2 Samuel 7: 1-14 Repeated Promise
The text confirms God's unconditional promise to David. This promise is the starting point of messianic theology in ancient Israel. Jesus is the center of Christianity because the Messianic promise to David is in the pure confession of faith. The central role of this text is established within the Christian tradition of making a connection between the Messianic covenants to David and Jesus. The repeated promises provided by the text are clearly Messianic.
rescue
1-3 David's Plan to Build God's House
4-14 God's Answer
4-7 First Sermon
8-14 Second Sermon
The motives and characteristics of repeated promises are complexly overwhelming power and wealth. Most of the problems of ancient Israel's beliefs are the blindness of seeing the present and the future, and the main symbols of that faith are the Temple, the Ark of the Covenant, the Prophecy, and the King (recognizing prophecies that are not what God wants and godly motives to work for God) , revelation, power, and choice.
The beginning of this story is important. The text that uses the theme repeatedly is the flag of the tribe (1-3). It is the story of the monarch who made the appointment of the king in Israel, representing the various religious problems of Palestine (Joshua, the judges, Samuel, the kings). The central issue of this story is Israel's demand for a king against Palestine. Regarding Israel's request, Samuel does not refuse, but introduces and announces God as king.
Samuel bases three things on the king of Israel. First, God's indwelling family Second, Peace Third, God's Ark of the Covenant in a godly house (Speaking of prophecy, "The Lord is with you").
The last point is very important. Permanently open piety. The prophet must match the immediate prophecy with the promise that the king of Israel must build a temple of God. The king of Israel appears tense and becomes pure. This is because the king of Israel had to build a permanent temple as the central symbol of God in the Exodus, and a house with the ark of the covenant implied by the king's permanent devotional book. Israel's kings and temples are to re-enact God's creation on earth, or display the divinity up close. God was present in the history of the Ancient Near East creating civil religion. In such circumstances, the image of God actually worshiped a clearly mixed creative power, as it served as a priest and civil role for the king of Israel, concerned with all kinds of matters.
Although the subject of dialogue between the king of Israel and the prophet, the two are religious beings, opening up a certain scene. The sermon, which provides an answer to the tension between the prophet and the godly king, introduces a categorical form of revelation about the prophet Nathan. The opening of this scene emphasizes the absence of a godly question to the king of Israel.
The first sermon reaffirms in the question of the Prophet supporting the King of Israel by looking back at God's action with Israel. The God who led Israel out of Egypt does not bind God to the temple, nor does he ask questions for one (6-7).
The second sermon has a more explicit focus on the king of Israel. God summarizes and concludes the work of building David's house by returning David's wishes to God regarding David's ability as a holy gift (8-11). And God declares that David's house will be built.
Both parts of the story are tense in the clash of David's desire to build God's temple and God's return. People's confession of choice often takes place outside the context of faith. We want to work in the light for God. And the feelings of reverence and gratitude for good works are solidified in the way of life and ability through faith experience. David acknowledged the prophet Nathan. God's response to Nathan and David does not mean that they can actually do anything for God, even if their motives for their work are not problematic in their godliness (David's deed toward Uriah's wife and David's faith in King Saul). confession).
In this situation, God will continue to do great things for David, with the promise that God has chosen to David who will lead the nation of Israel and face the world. The promises God has chosen lie in the definite value of blessings. But we must examine ourselves to see if we are misunderstanding what God has chosen. We must see ourselves and the nation of Israel in this context, which implies a sensory critique of the ability to live well. God fulfills the repeated promise by contrasting revelation in the Bible with our godly faith.
Mark 6: 30-34, 53-56 God's Sufficient Grace in Jesus
We see negative allusions in both the story of Jesus walking on water and the feeding of the five thousand (35-52). The Gospel of Mark describes Jesus meeting with a gathering crowd. Instead of a special story dealing with Jesus' statements of sympathy to the crowd. There is a map of Jesus' healing and teaching.
The direct: indirect narrative of the Gospel of Mark has major elements in the story of the ancient miracle stem. So, readers of the Gospel of Mark should prepare to read Jesus' ministry and understand the consequences of the sign of Jesus' encounter. The standard of ancient miracle stories contrasts three factors. First?, recognize the problem. Second, analyze the extraordinary results that a problem produces. Third, present the confirmation of the recognized or analyzed results.
We must elaborate on the miracle stem form and train the modification: addition and subtraction. We must learn from the disciples' successful mission in the line of guidance on the report of feeding the 5,000, the ministry of the disciples returning and reporting. And away from the actions and demands of the crowd, they find Jesus coming to them and inviting them. And because they're a crowd, we need to hear their reasons for their dissatisfaction: the breach of contract. The grievances and demands of the crowd are in the difficult process of teaching the compassion of Jesus. Jesus' compassion establishes the form of healing (53-56) and teaching (30-34).
The Gospel of Mark reaffirms the meaning and motive of Jesus' ministry. It is a test that repeats and elaborates christological views. It is the missionary work of the disciples who first returned to Jesus. This ministry was sent to the desolate places in Jesus' teachings and the healing of Jesus to the multitudes, leaving to bring news of their success in fighting evil forces. Furthermore, it was like the marvelous place Israel marched in the 40 years of the wilderness, maintained by the manna given from the kingdom of God. When Jesus saw the crowd, his compassion and his attention were passive people: motionless homeless people. If they imagined Jesus, the Son of God, as God, they would empty themselves to receive the power of God's grace. They had no choice but to learn to come down to the ground with their problems, dress up, and live with them.
Let us remember two important segments of the special story of Jesus walking on the water and Jesus' power to feed the 5,000. In this sandy desert situation, we must see the compassion that God's will and deeds, the character of Jesus, and the faith that escaped Egypt in his ministry led Israel like a child. Jesus' work was ultimately God's work. Jesus teaching the crowd is like God feeding Israel in the wilderness.
Through the Gospel of Mark, we must make a sure confession of faith like a king and live the life of a prophet as a leader according to it. The Heavenly Food of God's Repeated Promises: The appointment of successors to the clergy must be more fully prepared for our needs. The missionary work that God heals, teaches, and restores through the solitary Son Jesus Christ is a lifestyle of a believer that confirms the repeated promises to his disciples as well.