God's Interruption (1)

God's Interruption (1)

God is the talking God. In the Bible, there are many places where God speaks

directly;in some places, although not directly spoken by God, God speaks, so

the Bible also says that those places are God's words. But God is not just one

of the most talkative gods. God is also one of the most obedient Gods. Many

times, people speak and God listens there. In the Old Testament, there was a

record that most people wrote. It was Job. Among the thirty-two chapters of

Job, there are more than thirty chapters that are spoken by men. Job and his

three friends were there to speak and one after another was always there.

How is God there? God never speaks. When the three friends of Job and Job

had been speaking, Elihu heard the fire. Elihu is a person who knows God.

People who know God are anxious and can't help but speak up. But God is

not in a hurry. After the completion of Elihu's talk, in the thirty-eighth

chapter, God speaks. If we are these people, as long as we hear someone

say something wrong, we will stop him and we will interrupt him with words.

We cannot hear it. But Job remembers us to see that God is a God who can

obey. God can listen to it patiently.

There is no such book in the New Testament as Job, but in the New

Testament there is one who speaks much. Who is the one who speaks a lot?

It is the apostle Peter. He is the most talkative person, and he will say when he

touches it. However, in the three locations of Luke 9, Matthew 17 and Act 10,

Peter spoke there three times, and God did not allow him to speak. Three times

Peter spoke, Three times God interrupted his words. The first time the Father

God interrupted his words on the mountain, the second time the Lord Jesus

interrupted His words in the house. The third time the Holy Spirit interrupted

His words among the Gentiles. God did not allow him to go on, and God

interrupted his words. On one occasion he said one or two words, and God

interrupted his words; once he wanted to say that he had not said it yet, God

interrupted his words; once he said something very long, God also interrupted

his words. Sentences were interrupted by one or two sentences, and they were

interrupted when they were not spoken or interrupted. Three times to speak,

interrupted three times. When we compare these three things with the book

of Job, we find it very strange. In the book of Job, God can hear people. God is

willing to speak. God is willing to speak so many words.

Since God is like that, why did Peter speak three times in the New Testament

and God interrupted him three times? Why didn't God let Peter speak, why

didn't God let him finish? God therefore interrupted Peter's words. God does

not allow him to say it, that is to say, those words can't be said anymore.

Deuteronomy Seventeen. Outline of the text

In verses one through seven, when it comes to worshiping God, it is by offering the

Lord no disability; and by using stones to slay those who disobey God, to serve other

people.In verses XX-XX, we talked about the management of the people, including

the judgments of the disputes that are difficult to judge (8-13) and the rule of the

people (14-20). Key points of truth

I. All animals whose livestock have a disability or have any serious defects should

not be dedicated to the Lord God because this is what He hates (1). And from the

2nd to 7th chapters, God's people are asked to use stones to kill those who violate

God's covenant, to serve other gods, or to worship the sun, moon, and sky. In this

way, the Israelites completely removed this abomination and evil from the people.

Second, for judgments that are difficult to judge, the primary requirement is to bring

the case to the place chosen by the Lord God (8). The priests and the judges of the

Levites and the judges must question and examine the case. This tells the priest to

inquire about the case. The first thing is to go to God and stay in front of God.

The priest will think about God's Word in front of God. Then, the priests and Levites

brought badges of Wuling and Tuming to provide instant illumination. Through God's

presence, the Word of God, and Umno-Thumen, the priest had a clear understanding

of the sacred judgment and gave this judgment to the judge at that time. The judge

will judge according to what the priest received from God and passed on to him.

Therefore, although the judgment of the case came from people, it was out of God

and judged according to God. This is a true god rule. And the people will go according

to the judgments pronounced by the priests and the judges. If anyone does not listen to

the priests or judges, then the man must die (10-12).

In verses 14 to 20, it is said that Li Wang will govern the people. In fact, God does not

like the king of His people. He himself is king; therefore, His people want a king,

which means that they want one to replace God. And, the king must be God's chosen

brother. The unbelievers should not be kings among the people of God (14-15). On the

other hand, the king did not allow the people to return to Egypt and add horses to

themselves. Because the king added horses for himself, it would cause the people to

fall to Egypt. Egypt characterizes the world, and horses represent worldly virtues.

If we use worldly

By virtue of or worldly methods, one must fall back into the world. At the same time,

the king must not make much for himself or for himself to accumulate gold and silver

so that his heart does not deviate (16-17). In the end, the king will write a copy of the law

for himself and read it in his lifetime (18-19). The law here refers to the Torah. The king

will read on his days of life so that he may learn to fear the LORD his God and obey all

the words of this law book. Through the study of the king, fearing God, and obeying the

commandments of this law, lest he should be proud and arrogant toward his brethren, and

leave this commandment, leaning to the left. In this way, the king and his children can

long live in the Israelites (20). Life experience

I. The governance of the church should not be tyranny, nor should it be democracy.

It should be a rule of God. It should be the same as the rule of 17: 8-9. All saints are

priests, but the elders are leading priests. They are priests and should stay with the Lord

with the Word of God and the card of the day—the spirit and the church that is in

harmony with Christ. They bring the Word of God and the spirit of harmony for the

church to stay in the presence of the Lord, and they will grasp it as the Lord thinks.

This understanding will become a judgment of judgment. Then the elders should manage

this sacred judgment. Therefore, the function of the elders is first to lead the priests, and

then to manage them.

Second, God is our king and should not be replaced. However, according to the nature of

our fallen people, we like to have a king. This is the scene of Samuel's day. Even if it is

against God, the people still want a king. Because of their persistence, God gave them

a king, Saul. Saul is not a good king because he is not a king of God. Later, God chose

and raised David to replace Saul. David reigned not according to God's favor but

according to God's heart. In the eyes of God, David is the king that pleases God
most. Therefore, in managing the people, the king must first discipline himself through
the Word of God. The correct king among the Israelites was taught, ruled, ruled, and
bound by God's Word. The principle is the same today for the elders in the church. If
the elders do not read the Bible and are not bound by the Word of God, they cannot
manage the church. To manage the church, the elders must be reconstructed by the Word
of God. As a result, they will, under God's rule, God's laws and restraints, their judgments
naturally have God in them; thus, the elders will manage the church on behalf of God.
This kind of management is the rule of God.