Bybelskool
11 Apr2019

Wat is die Vader? – Deuteronomium 32:6

Written by Chris van Wyk. Posted in Wie is God?

Is dit hoe julle die Here behandel, julle dom en onwyse volk? Is Hy nie jou Vader wat jou geskep het nie? Het Hy jou nie gemaak en gevorm nie? (NLV)

1. Hierdie teks kom uit die Wet. Moses is besig in sy derde preek vóór die Intog in Kanaän met ‘n loflied op die karakter van God. Hy wil die volk aanmoedig om nie dom en onwys op te tree nie. Die metafoor wat Hy gebruik is dat God soos ‘n aardse pa ons gemaak en gevorm het. Watter gedagtes oor God se Vaderskap maak dit los by jou?

2. God as Vader het ons gemaak wie ons is. Hy wil ons egter ook vorm na sy Beeld. Dit vra van ons gehoorsaamheid. Wat hou dit vir jou in?

3. Lees die verse later vandag weer om jou te herinner om in gehoorsaamheid aan jou Vader te leef.

4. Jy kan later vanaand die gedeelte weer lees in die konteks van Deuteronomium 32 sowel as my bydrae daaroor: Deuteronomium 31:30-32:52 – Moses se loflied op die karakter van God.



     

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Chris van Wyk

Ek is gemeenteleraar by Somerstrand gemeente, Port Elizabeth. My passie in die lewe is om God bo alles te dien en gelowiges in geloofsvorming te begelei. I am pastor at Summerstrand congregation, Port Elizabeth. My passion in life is to serve God above all and to lead believers in faith formation.

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    Chris van Wyk

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    Hi Loretta – jy is welkom. Jy kan by hierdie webtuiste inteken (https://bybelskool.com/subscribe/) of vir my jou selnommer stuur, dan stuur ek vir jou die bydraes per Whatsapp (Chris van Wyk – nul agt twee 574 9191).

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    Chris van Wyk

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    Tate haal Mayer aan wat ‘n Babiloniese gebed aanhaal om die Psalm se betekenis te verklaar: “I call to you from distantness; hear me from nearness.” In Duits: “Ich rufe dich von ferne, höre mich von nahe.” Hier is Tate se volledige verduideliking van die betekenis van die Psalm.

    The main value of this psalm probably lies in its metaphorical richness. The metaphors of the high rock, the strong tower, the perpetual dwelling in the tent of God, and the shelter under the divine wings enhance the prayer and contribute significantly to our repertoire of spiritual imagination. A well-stocked and fertile imagination is essential for spiritual strength, a strength that influences the whole being of the person and/or group that possesses it. The metaphors assist us to incorporate our own experience into the experience of prayer. Prayer should engage imagination both toward the one praying and toward God. The metaphors of the psalm pass into our own experience and expand our horizons. Walter Brueggemann has written of the Psalms:

    The Psalms do not insist that we follow word for word and line by line, but they intend us to have great freedom to engage our imagination toward the Holy God.… We will take liberties as the Psalm passes by and moves out into the richness of our experience and then back into the awesome presence of God. That is the way of metaphor (Praying the Psalms [Winona, MN: Saint Mary’s Press, 1982], 35).

    Without a good stock of metaphors and an active imagination, our prayers are crippled and reduced to flattened, formulaic expressions without much power.
    Perhaps the dominant metaphor in the psalm is that of distance from God in v 3. A sense of far-awayness from the divine presence, an at-the-end-of the earth experience, seems to be endemic to the spiritual life from time to time (see, e.g., Pss 2:1; 10:1; 22:2, 12, 20; 35:22; 38:22 [21]; 71:12). Indeed, it is almost a continuous need: “The psalmist is here describing the human condition in existentialist terms: man constantly stands at the edge of the abyss, and only divine assistance can prevent his falling into it” (Dahood, II, 84). Werner R. Mayer discusses a provocative Babylonian prayer formula which says, “I call to you from distantness; hear me from nearness” (“ ‘Ich rufe dich von ferne, höre mich von nahe,’ ” 302–17). The formula seems to mean that prayer suspends the distantness between the supplicant and the deity. Breaking down a perceived distance and the creation of sense of nearness and presence is a major function of prayer. The Psalms are of great importance in the recognition of distantness, which results from various kinds of stress and distress, and in the closing of that gap, which threatens spiritual health and even life itself. The very recitation of psalms like 61 serves to diminish distance and enhance nearness and presence.

    Tate, M.E., 1998. Psalms 51–100, Dallas: Word, Incorporated.

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    Hester von Wielligh

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    Goeiedag!
    Ek het die stuk oor ps 61 met waardering gelees. Wat is die Engels van die volgende aanhaling? “Ek bid tot U van ver, hoor my van naby.” (Tate, Word Biblical Commentary, Psalm 51-100)
    Ek wil dit graag verder ondersoek.
    Baie dankie en seën.

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    Loretta Pienaar

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    Goeiemôre Ds van Wyk, ek sal dit baie waardeer as ek u boodskappe kan ontvang. Alhoewel ek boodskappe kry van ander Godvresende leraars, kan ek nooit genoeg kry nie in hierdie tye. Ek is geensins ondankbaar nie, maar te dikwels blyk dit dat mense nie gretig is om oor God te praat nie, of soms blyk dit dat hulle nie omgee nie. God seën u en u geliefdes.

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    Jan

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    Geestelike leesstof dankie.

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    Chris van Wyk

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    Die woord wegraping kom nie in die Bybel voor nie. Dit is ‘n afleiding wat gemaak word op grond van die beskrywing van Jesus se hemelvaart en ons ontmoeting met Hom in 1 Tessalonisense 4.

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    Past C Tities

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    Pastoor ek soek graag Meer inligting oor rampe veral geestelik

    Dankie vir u wonderlik ervaring wat u met andere deel

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    Milana Van Rooyen

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    Goeie dag

    Waar in bybel staan die woord wegraping …
    Skrif asb
    Dankie
    Millanie