The Torah and Jesus

This makes it cle ber why in contemporaries 1, when matinee idol says "light," light comes into existence: grammatically and thus ontologically, the formula of a name and the physical existence of the thing named are identical. But theology's word is inherently efficacious in this fashion only because of God's omnipotence: for human beings on that point is a vast gulf between things said and things done.

In John 1:1, "In the beginning was the Word" is obviously direct reference to the inception words of Genesis. John's use of "Word" here is therefore a theological statement about God's creative activity as described in Genesis 1, where, as has been said, whatever God says immediately comes to be. Like the Psalmist of Psalm 119, John is offering a theological explication of the omnipotent power of God's word; what he offers is the theological revelation that Jesus Christ is God's creative power. Jesus was non only present at the creation of the world, but was the creator: "without him was nothing made."

However, why did John make his point by equating Jesus with God's word? Could he not kinda have said, "Jesus said, ?Let there be light,' and there was light?" For a variety of reasons, explorations of which would go far out of doors the scope of this paper, John did not want to blur the short letter between the persons of the Father and the Son (or the Holy Spirit, who also plays galore(postnominal) roles in the Genesis

However, Kraus says, the submissive person is always surrounded by trials and hostility. He is a suffering servant of God, who must prove his conduct amid the despite and mockery of the ungodly. He must do God's will whether each apparent rewards materialize or not. As Burkett states it, "The happiness God gives is experienced as a result of applying the moral legal philosophy to our lives. It is not the knowing of what is right but the doing of what is right that guarantees happiness."

Allen (142) says that "The sing is an artistic pattern of recurring motifs used in familiarity with eight synonymous terms for the Torah. It is both a sing is praise of the Torah and a prayer expressing man's continuous need of his Master's criminal maintenance . . .

It breathes a spirit of devotion and celebrates the closest of relationships between the Psalmist as ?your servant' and Yahweh as ?my God.'"

"Decree" is used in two main senses. First, as a judgement in favor of the Psalmist against his adversaries, which "gives bearing" to the Psalmist. Second, as past decisions to which the Psalmist will be obedient.

What is most noted about the term "statutes" is the Psalmist's repeated prayer that God train him his statutes. Rodgerson and McKay ask whether this is a request for deeper insight into existing statutes or whether it might be a request for new statutes.

despair. When you eventually realize that His statutes

The traditional lifestyle of orthodox Jews cannot be silent by outsiders unless this positive experience of the Torah is grasped. Because the Torah is experience as a positive gift, order and rule define the daily and every night contemplation of God's instructions. Prayer and meditation are the means by which Torah is appropriated and internalized.

(established customs and ordinances) are all intended

ever to a greater extent deeply. In itself it gives light and

The other key word, runht, does have a meaning referring to beginnings, origins, etc., as used now in "arc
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