Sapate Fepueli 28, 2021

I will redeem you with an outstretched arm

te u huhu‘i kimoutolu ‘aki ‘a e nima kuo hiki tā 

‘Ekisoto 6 (Exodus 6)

(v. 6-7) 6 Say therefore to the people of Israel, ‘I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment. 7 I will take you to be my people, and I will be your God, and you shall know that I am the Lord your God, who has brought you out from under the burdens of the Egyptians.

(v. 6-7) 6 Ko ia ke ke lea ki ha‘a ‘Isileli, ‘o pehē, Ko Sihova au, pea te u hamusi kimoutolu mei he ngaahi kavenga ‘a e kau ‘Isipite, pea te u fakahaofi kimoutolu mei he‘enau fakapōpula‘i, pea te u huhu‘i kimoutolu ‘aki ‘a e nima kuo hiki tā, mo e ngaahi tautea lahi: 7 pea te u to‘o kimoutolu mo‘oku kakai, pea te u nofo ko homou ‘Otua: pea te mou ‘ilo ko Sihova au ko homou ‘Otua, ‘a ia ‘oku ne hamusi kimoutolu mei he ngaahi kavenga ‘a e kakai ‘Isipite.

 *Commentary: The Reformation Study Bible*

 6:6 bring you out...redeem. God's reply to Moses's complaint of 5:22-23. This is the central core of the section, a solemn assurance of redemption and of covenant reaffirmation. The concept of redemption points to the redemptive work of Christ for His people (Luke 4:16-21; Gal 3:13; 4:5; Heb. 9:15).

 redeem. This term normally refers to the restoration of rights to a disadvantaged family member by the payment of a price or a ransom; such redemption was normally affected by the next of kin (Lev. 25:25; cf. Ruth 4). Israel, as Yahweh's son (4:22), is redeemed from Egypt to be God's own people.

 *Tohi Vete: Tohitapu Ako ‘a e Fakalelei Lotu´*

 Te u hamusi kimoutolu ... huhu’i.  Ko e tali ‘eni ‘a e ‘Otua´ ki he launga ‘a Mosese ‘i he vahe 5:22-23.  Ko e uho eni ‘o e potu tohi ko ‘eni, ko ha tukupā na’e pau fekau’aki mo e huhu’i´ pea mo hono toe fakamanatu ‘o ‘ene kovinanite.  Ko e fakakaukau ‘o e huhu’i, ‘oku tuhu ki he ngaue ‘a Kalaisi ‘i hono huhu’i ‘a hono kakai (Luke 4:16-21; Kaletia 3:13; 4:5; Hepelu 9:15).

 Huhu’i.  Ko e fo’ilea ko ‘eni, na’e ngaue’aki ia ki hono toe fakafoki ‘o e totonu mo e tu’unga ‘o ha famili kuo nau to ki ha faingata’a pea fiema’u ai ke totongi pa’anga honau tukuange; ko e totongi huhu’i ko ‘eni na’e fa’a tuku ia ki he kainga ofi (Levitiko 25:25; Lute 4).  Ko ‘Isileli, ‘a e foha ‘o Sihova (vahe 4:22), na’e huhu’i ia ‘e he ‘Otua mei ‘Isipite. 

 GOD IS . . . (KO E ‘OTUA, ‘OKU . . )

 2        GOD IS SIMPLE

            Application

Now what does this doctrine have to do with the Christian life? A great deal. In the person of Christ, we encounter a man who is not simple according to his humanity in the way that he is according to his divinity. But we have, in a manner of speaking, a sort of analogy in the Spirit-filled life of Christ. For example, he was a man filled with the Spirit (Luke 4:18–21). As the man of the Spirit par excellence, Christ's emotions were all kept in perfect harmony in the sense that he reacted perfectly to every situation. He knew when to weep and when to laugh (Eccles. 3:4-5), when to be righteously angry and when to be righteously merciful. He did good by keeping the law of the Lord with all his heart, soul, mind, and strength.

In the way he observed the law and regulated his emotions, Christ provides us with a perfect example of the Spirit-filled life.

 2        KO E ‘OTUA´, ‘OKU LAULOTAHA

             Ko e Akonaki ki heʻetau moʻui´

 ‘I he tu’unga kuo tau a’u ki ai, ko e hā leva ‘a e kaunga ‘a e tokateline ko eni, pea mo ‘etau mo’ui fakakalisitiane?  ‘Oku kaunga lahi ‘aupito.  ‘I he pesona ‘o Kalaisi, ‘oku tau ma’u ha tangata ‘oku ‘ikai ke laulotaha ‘i hono tu’unga tangata´ ‘o hangē ko ia ‘oku hoko ‘i hono tu’unga faka-’Otua.  Ka ‘oku tau ma’u ‘ia Kalaisi, ‘i he anga pe ‘o ‘etau fakalea, ha fakatātā fungani ‘o e mo’ui ‘oku fonu ‘i he Laumalie.  Fakatātā; ko e tangata ia na’e fonu ‘i he Laumalie (Luke 8:18-21).  ‘I hono tu’unga ko e tangata tu’ukimu’a ‘o e Laumalie, ko e ngaahi ongo fakaetangata ‘a Kalaisi na’e tonu pea fehūmālie’aki pea haohaoa ‘i he momeniti kotoa pe.  Na’a ne tutulu mo fiefia ‘i hono taimi totonu (Koheleti 3:4-5), pea mo e taimi ke fakahaa’i ai ‘a e mā’oni’oni ‘o ‘ene houhau, pea mo e taimi ke fakahaa’i ai ‘a e haohaoa ‘ene fai meesi faka-’Otua.  Na’e lelei foki ‘ene tauhi ‘a e lao ‘a e ‘Otua ‘aki ‘a e kotoa hono loto´, laumālie´, ‘atamai´ mo e ivi´.  ‘I he founga ‘o ‘ene talangofua ki he lao´ mo ‘ene mapule’i hono ngaahi ongo’anga´, ‘oku ‘omi ‘e Kalaisi ‘a e fakatātā mo’oni taha ‘o e mo’ui ‘oku fonu ai ‘a e Laumālie.

 

Veesi Lauloto: Saame 3:3

 Ka ko koe, ‘Eiki, ko e fakaū ‘o takatakai au; Ko hoku lāngilangi mo e hiki‘anga ‘o hoku ‘ulu. (Molitoni)

 Ka ko koe, ʻE Sihova, ko e fakaū kiate au; ko hoku nāunau, mo e hiki hake ʻa hoku ʻulu. (Uesi)

 But You, O Lord, are a shield for me, My glory and the One who lifts up my head. (NKJV)

 *Lesoni mei he Taukapo´*

 Siope 42:7 – 9; Nom 23:1,29; Sem 5:15,16; 1 Sione 5:16

Siope 42:7       “Pea ko ia, hili ‘a e fai ‘e he ‘Eiki ‘a e lea ko ia kia Siope, naʻa ne folofola kia ‘Elifasi mei Timani ‘o pehë, Kuo to ‘eku ‘ita kiate koe mo ho ongo kaumeʻa: he ‘oku ‘ikai totonu hoʻomou fakaʻuhinga au, ‘o hangë ko ‘eku Tamaioʻeiki ko Siope”.

 Ko Siope´ ko e “tamaioʻeiki” ‘i he veesi 7,8 ‘oku tuʻo fä ai hono ui ‘e he ‘Otua ‘a Siope “ko ‘eku tamaioʻeiki”.  Neongo naʻa ne vaivai he meʻa lahi mo tönounou, ka ko Siope´ naʻa ne tauhi ki he ‘Otua´ lolotonga ‘a e taimi ‘o ‘ene faingataʻaʻia.  ‘Aki ‘ene tauhi ‘ene tui ki he ‘Otua lolotonga ‘a e vaaʻihala mamahi naʻa ne foua.  Pea ko Siope naʻa ne fakalongolongo pe, pea naʻa ne fakahaaʻi ai ki mämani ko e ‘Otua ‘oku taau ia mo ‘etau falala pea taau foki ke fai ki ai ‘etau huu´, he ‘oku fengaueʻaki ‘a e meʻa kotoa pe, maʻae lelei ‘a e kakai ‘oku ‘ofa kiate Ia (Lom 8:28, 2 Kol 4:16 – 18).  Ko ia ai ‘oku lava ke tau ngäue maʻae ‘Otua ‘i heʻetau mamahi.

 Ko e ‘Otua´ naʻa Ne ‘ai ke mahino ko e ngaahi kaumeʻa ‘o Siope´ naʻa nau hala. ‘I he ‘ikai ko ia ke hanga ‘e he ‘Otua ‘o fakahingoa mai ha foʻI angahala kuo nau fakahoko, ‘oku ne fakahaaʻi mai ai, ‘oku tui tatau pe ‘a e ‘Otuaʻ mo e meʻa ne taukaveʻi ‘e Siope, ko e tokotaha lotu tonunga ia pea mo talangofua foki. Kuo fakahoko ‘e he ngaahi kaumeʻa ‘o Siope ha foʻI fehalaaki, ‘a ‘enau fakamahalo ‘oku tupu ‘a e faingataʻaʻia ‘o Siope mei haʻane angahala. Naʻa nau fai ‘a e tukuakiʻi ko eniʻ funga ‘enau taʻeʻilo ‘a e meʻa ‘oku fai ‘e he ‘Otuaʻ. Pea ‘oku mahuʻinga leva ke tau matuʻaki tokanga ‘aupito ke tau fakamamaʻo mei fai fakamaauʻ, he ‘oku ngaue ‘a e ‘Otua ia ‘I he ngaahi founga ‘oku ‘ikai haʻatau ‘ilo ki ai.  Tuʻu pë hoʻo tokanga ‘aʻau ki he ‘Otua.

 Tokonaki Fepueli 27, 2021

 Let my people go

Tukuange hoku kakai

 'Ekisoto 5 (Exodus 5)

 (v. 1) Afterward Moses and Aaron went and said to Pharaoh, “Thus says the Lord, the God of Israel, ‘Let my people go, that they may hold a feast to me in the wilderness.’”

 (v. 1) PEA hili ia na‘e ‘alu atu ‘a Mōsese mo ‘Ēlone, ‘o na fakahā kia Felo, ‘o pehē, Ko e folofola eni ‘a Sihova ko e ‘Otua ‘o ‘Isileli, Tukuange hoku kakai ke fai ha kātoanga kiate au ‘i he Toafa.

 *Commentary: Matthew Henry*

 Their demand is piously bold: Thus saith the Lord God of Israel, Let my people go, v. 1. Moses, in treating with the elders of Israel, is directed to call God the God of their fathers; but, in treating with Pharaoh, they call him the God of Israel, and it is the first time we find him called so in scripture: he is called the God of Israel, the person (Gen. 33:20); but here it is Israel, the people. They are just beginning to be formed into a people when God is called their God. Moses, it is likely, was directed to call him so, at least it might be inferred from ch. 4:22, Israel is my son. In this great name they deliver their message: Let my people go.

 They were God's people, and therefore Pharaoh ought not to detain them in bondage. Note, God will own his own people, though ever so poor and despicable, and will find a time to plead their cause. "The Israelites are slaves in Egypt, but they are my people,' says God, "and I will not suffer them to be always trampled upon.' See Isa. 52:4, 5.

 He expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offence to, or receiving offence from, the Egyptians. Note, God delivers his people out of the hand of their enemies, that they may serve him, and serve him cheerfully, that they may hold a feast to him, which they may do, while they have his favour and presence, even in a wilderness, a dry and barren land.

 *Tohi Vete: Matiu Henelē*

 Ko e tuʻutuʻuni malohi mo taʻeufi eni: Ko e folofola eni ‘a Sihova ko e ‘Otua ‘o ‘Isileli, Tukuange hoku kakai. ‘I he fono ‘a Mosese mo e kau ‘ulumotu’a ‘o ‘Isileli, na’e tu’utu’uni ke ne tala ko e ‘Otua, ko e ‘Otua homou ngaahi kui: ka ‘i he fekau na’e tala kia Felo, na’e ui ‘a e ‘Otua´, ko e ‘Otua ‘o ‘Isileli, pea ko hono fuofua ngaue’aki eni ‘i he Tohitapu ‘a e hingoa ko eni; ‘oku ui ia ko e ‘Otua ‘o ‘Isileli, ‘o ‘uhinga ko e tokotaha (Senesi 33:20); ka ‘i he potu tohi ko ‘eni, ‘oku ‘uhinga ia ki he kakai.  Ko e kamata eni ‘o hono fakatahataha’i kinautolu ko ha kakai ‘i hono ui ‘a e ‘Otua´, ko honau ‘Otua.  Mahalo pe na’e ‘uhinga ‘a hono ui ‘a e ‘Otua´ ‘aki ‘a e hingoa ko ‘eni´ ko e fakalave ki he vahe 4:22, ko ‘Isileli ko hoku foha.  Pea ‘i he huafa lahi ko ‘eni´, na’a na ‘ave ‘aki ‘a e fekau mahu’inga:  ke tukuange hoku kakai.

 Ko e kakai kinautolu ‘a e ‘Otua´, pea ‘oku ‘ikai ha totonu ‘a Felo ke ne tuku popula kinautolu.  Fakatokanga’i ange, ‘oku ‘a e ‘Otua´ ‘a hono kakai, neongo te nau masiva mo li’ekina, pea te nau ui tokoni kiate Ia.  “Ko e kakai ‘Isileli ‘oku nau nofo popula ‘i ‘Isipite, ka ko e kakai kinautolu ‘a’aku, ko e folofola ia ‘a e ‘Otua, pea ‘e ‘ikai te u tukuange kinautolu, pe ke laiki ai pe ‘e honau fili ´”  (Vakai kia ‘Aisea 52:4, 5).

 Na’e fiema’u ‘e he ‘Otua´ ke tauhi ange kiate Ia ‘aki ha feilaulau, ko ia ai na’e fiema’u ke nau mavahe ‘o fononga ki ha feitu’u ‘e tau’ataina ai ‘enau lotu´, ‘o ‘ikai te nau fakafepaki ki he kau ‘Isipite´, pe ke hoko ‘a e kau ‘Isipite´ ko ha fakafe’atungia kiate kinautolu.  Fakatokanga’i ange, ‘oku fakahaofi ‘e he ‘Otua´ ‘a hono kakai´ mei he nima ‘o honau ngaahi fili, ke nau tauhi ange kiate Ia, pea ke nau ngaue fiefia ange kiate Ia, pea ke nau fai katoanga kiate Ia, pea te nau fai ia, ‘i he’enau ma’u ‘a e langilangi pea mo e lotolotoi ‘iate kinautolu ‘a e ‘Otua, neongo te nau ‘i ha toafa pakukā mo li’ekina.

 GOD IS . . . (KO E ‘OTUA, ‘OKU . . )

 2        GOD IS SIMPLE

            Doctrine

          God's Simplicity Revealed in Christ's Death

A. W. Tozer notes, "When God justifies a sinner, everything in God is on the sinner's side. All the attributes of God are on the sinner's side. It isn't that mercy is pleading for the sinner and justice is trying to beat him to death. All of God does all that God does.”? If God is for us, all of God, not a part of God, is for us. The infinite, eternal, unchangeable God who is goodness and wisdom himself is on our side (Rom. 8:31). So in the death of Christ, we see the simplicity of God revealed in the sense that all his attributes gloriously harmonize. We possess not a verse here or there but rather a glorious picture of God's simple undivided essence in the way he orchestrates the whole of our redemption, especially at the cross.

 2        KO E ‘OTUA´, ‘OKU LAULOTAHA

             Tokāteline

            Fakahā ‘a e laulōtaha ‘a e ‘Otua´ ‘i he pekia ‘a Kalaisi´

 Na’e pehe ‘e A W Tozer,

“ ‘I he taimi ‘oku fakatonuhia’i ai ‘e he ‘Otua ‘a e tokotaha angahala, ‘oku ‘omi ‘a e katokatoa ‘o e ‘Otua´ ki he tafa’aki ‘a e tokotaha angahala.  ‘Oku ‘omi kotoa ‘a e ngaahi ‘ulungaanga ‘o e ‘Otua´ ki he tafa’aki ‘a e tokotaha angahala.  ‘Oku ‘ikai ke pehe ke taukapo’i ‘e he’ene meesi´ ‘a e tokotaha angahala´ kae hanga ‘e he’ene faitotonu´ ‘o tautea’i ia ke ne mate ai.  ‘Oku fai kotoa ‘e he ‘Otua ‘a e ngaue kotoa ‘oku mafeia ‘e he ‘Otua.” 

 Kapau ‘oku kau ‘a e ‘Otua´ mo kitautolu, ko e kotoa ‘o e ‘Otua, ‘o ‘ikai ko ha konga pe, ‘oku kau mo kitautolu.  Ko e ‘Otua ta’emalaua, lau’itaniti mo ta’eliua, ‘a ē ‘oku lelei mo poto, ‘oku ne kau mo kitautolu (Loma 8:31).  Ko ia ai ‘i he pekia ‘a Kalaisi, ‘oku tau mamata ki he laulotaha ‘a e ‘Otua ‘i hono fakaha mai ‘i ha tu’unga ‘oku fehūmalie’aki ‘a hono ngaahi ‘ulungaanga ‘i he tu’unga fakalangilangi.  ‘Oku ‘ikai ke tau ma’u ha veesi ‘oku tōtōholo ‘i he Tohitapu´, ka ‘oku tau ma’u ha ‘ata fakalangi ‘o e laulōtaha ‘a e ‘Otua ‘i hono uho’i ‘Otua, ‘a ē ‘oku ‘ikai lava ke māvahevahe, ‘o tautefito ki he’ene fokotu’utu’u mo ‘ene fakahoko ‘a hotau huhu’i, ‘a ē na’e fakahoko ‘i he kolosi.

 Falaite Fepueli 26, 2021

I will be with your mouth and teach you what you shall speak

te u ‘i ho ngutu ‘e au, pea te u fakahinohino kiate koe ‘a e lea te ke fai

'Ekisoto 4 (Exodus 4)

(v. 11-12) 11 Then the Lord said to him, “Who has made man’s mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the Lord? 12 Now therefore go, and I will be with your mouth and teach you what you shall speak.”

(v. 11-12) 11 Pea folofola ‘a Sihova kiate ia, Ko hai na‘a ne ngaohi ‘a e ngutu ‘o e tangata? Pea ko hai na‘a ne ngaohi ‘a e noa, pe ko e tuli, pe ko e ‘ā, pe ko e kui? ‘Ikai ko au, Sihova? 12 Pea ko ia ke ke ‘alu pē, pea te u ‘i ho ngutu ‘e au, pea te u fakahinohino kiate koe ‘a e lea te ke fai.

*Commentary: David Guzik Study notes on Genesis*

Who has made man’s mouth? Or who makes the mute, the deaf, the seeing, or the blind? Have not I, the Lord? This is a dramatic statement revealing the sovereignty of God, and God revealed it in the context of an invitation to trust God and to work with Him.

There is not the slightest sense of fatalism in this declaration of God’s sovereignty. It is never “God is so mighty we can’t do anything,” but it is always “God is so mighty, He can work through us if we make ourselves available.”

Makes the mute, the deaf…the blind: Some think this is cruel of God. Nevertheless the point here was not to analyze the origin of evil, but to show that God is so mighty that He can even call the mute, deaf, and blind to do His work. Moses’ perceived inadequacies didn’t matter at all.

If Moses was a poor speaker, was this news to God? Does God have trouble keeping track of who is deaf, who is blind, and who is mute? Does Moses really think God made a mistake here?

If Moses was a poor speaker, it didn’t matter – the mighty God said, “I will be with your mouth and teach you what you shall say.” By extension, God is sufficient for us, no matter what real or imagined inadequacies we have.

*Tohi Vete: Ngaahi lesoni ako ‘a Tevita Kuisaki ‘i he Tohi Senesi*

Pea ko hai na‘a ne ngaohi ‘a e noa, pe ko e tuli, pe ko e ‘ā, pe ko e kui? ‘Ikai ko au, Sihova? Ko e taha eni ‘i ha lea mamafa ‘oku ne fakahā mai ‘a e pule aoniu ‘a e ‘Otua´, pea ‘oku ne fakaeʻa mai ‘a e moʻoni ko eni´ ‘i ha fakaafe ke falala ange kiate Ia mo ngaue fakataha mo Ia.

‘Oku ‘ikai ‘aupito ha sio ulungia pe foʻi ‘i he fakalea ko eni fekauʻaki mo e tuʻunga pule ‘o e ‘Otua´. ‘Oku ‘ikai ‘aupito te tau pehē, “ ‘Oku malohi fau ‘a Sihova, ka ‘oku ‘ikai te tau lava ‘ekitautolu ha meʻa.” Ka ko eni, “‘Oku malohi fau ‘a Sihova, pea ‘oku malava ke ne ngaue ‘iate kitautolu ‘okapau te tau fakaʻatā kitautolu kiate Ia.”

ngaohi ‘a e noa, pe ko e tuli…pe ko e kui. ‘Oku tala ‘e he niʻihi ‘oku kovi ‘a e ‘Otua´. Ka ‘oku ‘ikai ko e ‘uhinga ‘a e lea ko eni´ ke tau ‘analaiso ‘a e tupuʻanga ‘o e kovi´, ka ke fakahaaʻi ‘a e tuʻunga malohi ‘o e ‘Otua´, ‘i heʻene ui ‘a e noa´, tuli´ mo e kui´ ke fai ‘Ene ngaue´. Ko e tuʻunga vaivai ‘o Mosese (‘i heʻene vakai fakaeia´), naʻe ‘ikai ko ha meʻa ia ki he ‘Otua´.

Meʻa´ nī ‘oku taʻe ʻafioʻi ‘e he ‘Otua´ ‘a e ngutu vale ‘a Mosese´? Meʻa nī ‘oku ‘ikai ‘afioʻi ‘e he ‘Otua´ ‘a e faʻahinga noa, tulip e kui´? Pehē ko ā ‘e Mosese kuo hala e maʻu ‘a e ‘Otua´? (tapu mo Ia).

Meʻa´ nī ne taʻe ʻafioʻi ‘e he ‘Otua´ ‘a e ngutu vale ‘a Mosese´? Pea toki folofola mai leva ‘a e ‘Otua Mafimafi´, “te u ‘i ho ngutu ‘e au, pea te u fakahinohino kiate koe ‘a e lea te ke fai.”  Pea ko ia ai, ‘oku feʻunga ‘ānoa ‘a e ‘Otua´ ki heʻetau meʻa´, ‘o tatau ai pē, pe ko e hā ‘a e tōnounou pe vaivai moʻoni pe ‘oku tau fakakaukauʻi, te tau unga ai.

GOD IS . . . (KO E ‘OTUA, ‘OKU . . )

2        GOD IS SIMPLE

            Doctrine

          God's Simplicity Revealed in Christ's Death

In the person and work of Jesus Christ, wisdom shines forth with a luster seen nowhere else in God's dealings with creation (Col. 2:3). In this way, all that God is, Christ manifests as our Lord and Savior. For example, we observe God's wisdom through Christ's atoning death, which satisfies his justice, mercy, and love altogether. God punishes sin in Christ to satisfy his justice and holiness. God punishes sin in Christ to show us his mercy and

love. God demonstrates his patience (i.e., divine forbearance) by not destroying sinners immediately (Rom. 3:25) because Christ's death was a future prospect for saints in the Old Testament. God is glorified in the way he saves sinners because it displays the harmony of his attributes. Thomas Goodwin speaks of redemption as God's “masterpiece, wherein he means to bring all his attributes upon the stage.”

2        KO E ‘OTUA´, ‘OKU LAULOTAHA

            Tokāteline

            Fakahā ‘a e laulōtaha ‘a e ‘Otua´ ‘i he pekia ‘a Kalaisi´

‘I he pesona ‘o Sisu Kalaisi´, ‘oku Malama mai ‘a poto pea ulo makehe atu mei ha toe meʻa ‘oku hā ‘i he fakatupu ‘a e ‘Otua´ (Kolose 2:3). Pea ‘i he founga ko eni´, ko e ngaahi tuʻunga mo e kātoa ‘o e ‘Otua´, ‘oku fakaeʻa kotoa mai ‘e Kalaisi ‘i heʻene hoko ko hotau ‘Eiki mo e Fakamoʻui´. Fakatātā, ‘oku tau mamata ki he poto ‘a e ‘Otua´ fou ‘i hono huhuʻi kitautolu ‘i he ‘ene pekia´, ‘a ē naʻe fakafiemālieʻi fakataha ai pe ai ‘a e fakamaau, meesi mo e ‘ofa ‘a e ‘Otua´. Naʻe tauteaʻi ‘e he ‘Otua´ ‘a e angahala´ ‘ia Kalaisi ke fakafiemālieʻi ai ‘a ‘ene fakamaau´ mo ‘ene maʻoniʻoni´. ‘Oku tautea´i ‘e he ‘Otua´ ‘a e angahala´ ‘ia Kalaisi, ke ne fakahā mai kiate kitautolu ‘ene meesi´ mo ‘ene ‘ofa´. ‘Oku fakaʻaliʻali ‘e he ‘Otua´ ‘ene kataki´ (faitotoka faka-‘Otua) ‘i he ‘ikai te ne fakaʻauha ‘a e kau angahala´ ‘i he taimi pe ‘oku nau fai hala ai´ (Loma 3:25) he ko e pekia ‘a Kalaisi´ ko e ‘amanaki ia ki he kau lotu ‘i he Fuakava Motuʻa´. ‘Oku langilangiʻia ‘a e ‘Otua´ ‘i he founga ‘oku ne fakamoʻui ‘aki ‘a e kau angahala´, he ‘oku fakaʻaliʻali ai ‘a e fehūmalieʻaki ‘a hono ngaahi ‘ulungaanga´. ‘Oku pehē ‘e Tomasi Kutuini ko e huhuʻi ‘a e ‘Otua´, ko ‘ene “ngaue fakatalutalu ia, ‘oku ne ‘omi kotoa ai ‘a hono ngaahi ‘ulungaanga´ ke fakaʻaliʻali ‘i loto malaʻe.”

 Tu‘apulelulu Fepueli 25, 2021

“I am who I am.”

KO AU KO AU AI PĒ 

'Ekisoto 3 (Exodus 3)

(v. 13-14) 13 Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” 14 God said to Moses, “I am who I am.” And he said, “Say this to the people of Israel: ‘I am has sent me to you.’”

(v. 13-14) 13 Pea tali ‘e Mōsese kia ‘Elohimi, Ko eni, ka u ka ‘alu ki ha‘a ‘Isileli, pea u lea kiate kinautolu ‘o pehē, Ko e ‘Otua ‘o ho‘omou ngaahi kui kuo ne fekau au kiate kimoutolu; pea te nau pehē mai kiate au, Ko hai hono huafa? Pea ko e hā ai ha‘aku lea ‘e fai kiate kinautolu? 14 Pea folofola ‘a e ‘Otua kia Mōsese, KO AU KO AU AI PĒ. Pea ne toe folofola, Ko eni ‘a e lea te ke fai ki ha‘a ‘Isileli, Ko KO-AU-AI PE kuo ne fekau au kiate kimoutolu.

*Commentary: David Guzik Study notes on Genesis*

Rightfully, Moses sensed he needed credentials before the people of Israel. Before, he thought he had the credentials because he was a prince of Egypt. 40 years of tending sheep took away his sense of self-reliance.

When God revealed Himself to man in the days of the patriarchs it was often associated with a newly revealed name or title for God.

· Abraham, in the encounter with Melchizedek called on God Most High (Genesis 14:22)

· Abraham later encountered Almighty God (Genesis 17:1)

· Abraham came to know the Lord as Everlasting God (Genesis 21:33), and The-Lord-Will-Provide (Genesis 22:14)

· Hagar encountered You-Are-the-God-Who-Sees (Genesis 16:13)

· Jacob met El Elohe Israel (Genesis 33:20) and El Bethel (Genesis 35:7).

Yahweh was not a new name, nor an unknown name – it appears more than 160 times in the book of Genesis. Moses’ mother’s name was Jochabed meaning Yahweh is my glory. Moses and Israel knew the name Yahweh. God did not give Moses a previously unknown name of God, but the name they had known before. God called them back to the faith of the patriarchs, not to something “new.”

In the English-speaking world, for a time people pronounced Yahweh as Jehovah. The pious Jews of later years did not want to pronounce the name of God out of reverence, so they left the vowels out of His name and simply said the word Lord (adonai) instead. If the vowels of the word adonai are put over the consonants for YHWH, you can get the name “Jehovah.” All this came about much later; in the days of the Bible, the name was pronounced Yah-weh or Yah-veh.

*Tohi Vete: Ngaahi lesoni ako ‘a Tevita Kuisaki ‘i he Tohi Senesi*

Naʻe fiemaʻu ‘e Mosese ha tohi fakamoʻoni ke ‘alu mo ia ki he kakai ‘Isileli´. ‘I hono kuonga kimuʻa´, ko ‘ene tohi fakamoʻoni´, ‘a ‘ene nofo palasi ko e pilinisi ‘o ‘Isipite. Ka ‘i he hili ‘a e taʻu ‘e 40 ‘ene tauhi sipi ‘i he toafa´, kuo mole haʻane toe falala ki hano tuʻunga fakaetangata.

‘I he kuonga ‘o e kau Peteliake´, naʻe fakahā ‘e he ‘Otua Ia ki he tangata´ ‘o fou ‘i he ngaahi huafa foʻou.

· ‘Epalahame, ‘i he ‘ene feʻiloaki mo Melekisēteki´, naʻa ne tautapa ki he ‘Otua Taupotu (Senesi 14:22)

· ‘Epalahame, na´a ne maheni mo Sihova, ko ‘Otua-Laui-‘Itāniti (Senesi 21:33), pea mo Sihova-siaila (ko Tokonaki pe ‘e Sihova) (Senesi 22:14)

· Hekaʻā, fehangahangai mo ‘OTua-hā-mai (Senesi 16:13)

· Sekope, feʻiloaki mo ‘Ela-Lohe (Senesi 33:20) mo ‘Ela-Peteli (Senesi 35:7).

Ko ‘Iāuē, naʻe ‘ikai ko ha hingoa (huafa) foʻou pe taʻeʻiloa – ‘oku hā tuʻo 160 ‘i he tohi Senesi´. Ko e hingoa ‘o e faʻē ‘a Mosese´ ko Siokāpesi pea ko hono ‘uhinga´, ko ‘Iāuē ‘a hono langilangi. Naʻe ‘osi ‘ilo pe ‘e Mosese mo ‘Isileli ‘a e huafa ‘o ‘Iāuēe´. Naʻe ‘ikai ke talaange ange ‘e he ‘Otua´ kia Moses ha huafa naʻe teʻeki ‘iloa, ka ko ha huafa pe naʻa nau maheni mo ia. Naʻe toe ui pe ‘e he ‘Otua´ kinautolu ki he tui ‘a e kau peteliake´, ‘o ‘ikai ki ha meʻa “foʻou”.

‘I he taimi naʻe liliu mai ai ‘a ‘Iāuē ki he lea ‘Ingilisi´, naʻe liliu leva ia ki he Sihova. Ko e kau lotu Siu´, ‘i heʻenau ‘aʻapa´, naʻe ‘ikai te nau fie puʻaki ‘a e huafa tapuhā ‘o e ‘Otua´, ko ia ai nau toʻo ‘ekinuatolu ‘a e ngaahi vauele´ mei he foʻi lea´, pea nau ngaueʻaki pe ‘a e ‘Eiki (‘Atonai.) Pea ka fakahū ‘a e ngaahi foʻi vauele´ ki he ‘Atonai´, pea ‘oku maʻu ai ‘a e foʻi lea Sihova´. Ka naʻe toki hoko eni ‘i he ngaahi taʻu kimui´ ni. ‘I he kuonga ‘o e Tohitapu´, naʻe puʻaki pe ia ko e ‘Iā-uē pe ko e ‘Iā-vē.

GOD IS . . . (KO E ‘OTUA, ‘OKU . . )

2        GOD IS SIMPLE

            Doctrine

          God's Simplicity Revealed in Christ's Death

In Christ, all of God's attributes are manifested and glorified. Natural theology may give a person a dim knowledge of God's attributes, but in Christ, these attributes "sparkle” because they are revealed in redemption. Some even call Christ the "stage" on which God displays his attributes in their harmony for the world to witness. There is a profound sense in which the gospel reveals God in a way the law never could.

2        KO E ‘OTUA´, ‘OKU LAULOTAHA

            Tokāteline

            Fakahā ‘a e laulōtaha ‘a e ‘Otua´ ‘i he pekia ‘a Kalaisi´

‘Ia Kalaisi, ‘oku fakaeʻa mo fakalangilangi’i ‘iate Ia ‘a e ngaahi ‘ulungaanga kotoa ‘o e ‘Otua´. ‘I he tuʻu fakanatula ‘a e teolosia´, ‘oku maʻu fakakonga pe ‘a e ‘ilo ki he ngaahi ‘ulungaanga ‘o e ‘Otua´. Ka ‘ia Kalaisi, ‘oku “fetapaki” ‘a e ngaahi ‘ulungaanga ko eni´, ‘i hono fakaeʻa ‘i he huhuʻi´. ‘Oku aʻu pe ‘o pehe ‘e he niʻihi, ko Kalaisi ‘a e “loto malaʻe” ‘oku fakaʻaliʻali ai ‘e he ‘Otua´ ‘a e fehūmalieʻaki ‘a hono ngaahi ‘ulungaanga´, ke hā ki mamani. ‘Oku ‘i ai ‘a e founga loloto mo fungani ‘oku fakahā mai ai ‘e he koosipeli´ ‘a e ‘Otua´, ‘oku taʻemalava ke fakahoko ‘e he lao´.

Pulelulu Fepueli 24, 2021 

She named him Moses, “Because…I drew him out of the water.”

Na‘a ne fakahingoa ia ko Mōsese…“He na‘a ku toho mai ia mei he vai” 

‘Ekisoto 2 (Exodus 2)

(v. 10) When the child grew older, she brought him to Pharaoh’s daughter, and he became her son. She named him Moses, “Because,” she said, “I drew him out of the water.”

(v. 10) Pea ‘i he‘ene tupu ‘a e tamasi‘i, na‘a ne ‘ave ia ki he ‘Ōfefine ‘o Felo, pea na‘a ne tama ‘aki ia. Pea na‘a ne fakahingoa ia ko Mōsese (ko Toho-mai) he‘ene pehē, He na‘a ku toho mai ia mei he vai.

*Commentary: Matthew Henry*

Moses named. The Jews tell us that his father, at his circumcision, called him Joachim, but Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the Egyptian language. The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it shall be said, Blessed be Egypt my people, Isa. 19:25. And his tuition at court was an earnest of the performance of that promise, Isa. 49:23, Kings shall be thy nursing fathers, and queens thy nursing mothers.

*Tohi Vete: Matiu Henelē*

Fakahingoa ‘o Moses. ‘Oku hiki ‘e he ngaahi fakamatala ‘a e kau Siu´, ‘o pehē tokua, ‘i he taimi hono kamu´, naʻe fakahingoa ia ‘e he ‘ene tamai´ ko Sioakimi, kae ui ia ‘e he ‘ofefine ‘o Felo´ ko Mosese, “toho mei he vai.” Ko ia ai, ko hono fakahingoa ‘o e foaki lao ‘a e kakai Siu´ ‘aki ‘a e hingoa ‘Isipite´, naʻe hoko ko ha fakaʻilonga lelei ki he mamani ‘o e kau Senitaile´, pea sio loloa ai ki he ‘aho ‘e tala ai, “...Ke ke monū‘ia koe, ‘a ‘Isipite ko hoku kakai...”(‘Aisea 19:25). Pea ko ‘ene ako mo hono tauhi ia ‘i he palasi´, ko e fakamelomelo ‘o e palomesi´, “Pea ‘e hoko ‘ani tu‘i ko e tauhi ‘o ho‘o fānau, pea ‘e fakahuhu kinautolu ‘e honau ngaahi kuini” (‘Aisea 49:23).

GOD IS . . . (KO E ‘OTUA, ‘OKU . . )

2        GOD IS SIMPLE

            Doctrine

          God's Simplicity Revealed in Christ's Death

Christ reveals God to both men and angels. The angels receive their knowledge of God through the Son of God, who created them. Indeed, when the angels witnessed Christ's crucifixion on the cross, where the Father deserted him, they learned more about God and his attributes than in all the previous actions he had performed. As Thomas Boston declares,

Again, the glory of one attribute is more seen in one work than in another: in some things there is more of His goodness, in other things more of His wisdom is seen, and in others more of His power. But in the work of redemption all His perfections and excellencies shine forth in their greatest glory.

2        GOD IS SIMPLE

            Doctrine

          God's Simplicity Revealed in Christ's Death

‘Oku fakahā ‘e Kalaisi ‘a e ‘Otua´ ki he tangata´ mo e kau ‘angelo´. ‘Oku maʻu ‘e he kau ‘angelo´ ‘a e ‘ilo fekauʻaki mo e ‘Otua´ mei he ‘Alo ‘o e ‘Otua´, ‘a ē naʻa ne fakatupu kinautolu´. Pea ‘i heʻene mamata ki he kalusefai ‘o Kalaisi ‘i he kolosi´, pea sītuʻa meiate Ia ‘a e Tamai´, naʻe lahi ange ‘a e meʻa naʻa nau ako fekauʻaki mo e ‘Otua´ mo hono ‘ulungaanga´, ‘i ha toe meʻa naʻe hoko kimuʻa. Hangē ko e lau ‘a Tomasi Positoni;

Ko e langilangi ‘o ha foʻi ‘ulungaanga ‘oku hā mahino ange ‘i he ngaue ‘e taha ‘o makehe atu mei ha ngaue ‘e taha: ‘i ha tuʻunga ‘e taha, ‘e lahi ange ‘a e hā mai ‘a e lelei´, pea ‘i ha tuʻunga ‘e taha ‘e lahi ange ‘a e poto´, pea ‘i ha tuʻunga ‘e taha ‘e lahi ange ‘a e malohi´. Ka ‘i he ngaue ‘o e huhuʻi´ (fakamoʻui´), ko e katokatoa ‘o ‘Ene haohaoa´ mo tumutumu ‘o ‘Ene lelei´, naʻe malama mai ‘i ha naunau faufaua!

 Tusite Fepueli 23, 2021

But the people of Israel were fruitful and increased greatly

Pea naʻe fanafanau ʻa e fānau ʻa ʻIsileli ʻo tupu pe ʻo tokolahi ʻaupito

'Ekisoto 1 (Exodus 1)

(v. 7) But the people of Israel were fruitful and increased greatly; they multiplied and grew exceedingly strong, so that the land was filled with them.

(v. 7) Pea naʻe fanafanau ʻa e fānau ʻa ʻIsileli, ʻo tupu pe ʻo tokolahi ʻaupito, ʻonau hoko ʻo mālohi ʻaupito: pea naʻe fonu ʻae fonua ʻiate kinautolu. (paaki ‘a Uesi)

*Commentary: The ESV Study Bible*

Exodus is the second of the first five books of the OT, which are referred to collectively as either “Torah” (“law,” “instruction” in Hebrew.) or “Pentateuch” (“five-volumed” in Greek). The English title “Exodus” is taken from the Septuagint and the Greek noun exodos, “a going out” or “departure,” the major event of the first half of the book, in which the Lord brings Israel out of Egypt. The Hebrew title, “Names,” is taken from the first line of the text, “These are the names of the sons of Israel who came to Egypt with ' Jacob” (1:1).

1:7 The Hebrew phrases translated the people of Israel is the same phrase rendered “sons of Israel” in v. 1. Since the narrative has just referred to the death of Joseph and all his generation (v. 6), the focus shifts here from the specific 12 sons of Jacob to their offspring who have become the people of Israel. The vocabulary used to describe their growth (they were fruitful, multiplied, and the land was filled with them) parallels that of God’s command to mankind at creation (Gen. 1:28) as well as his later reiteration to Jacob (Gen. 35:11).

*Tohi Vete: Tohitapu Ako ‘a e ESV*

Ko e tohi ‘Ekisoto´, ko e tohi hono ua ia ‘o e nimaʻi puka ‘o e Fuakava Motuʻa´, ‘a ē ‘oku fakatahatahaʻi ‘o ui ko e “Tola´” (“lao”, “fakahinohino” ‘i he lea Hepelū) pe ko e “Penitatiuke” (“voliume nima” ‘i he lea Kalisi´).

Ko e ‘uluʻi tohi, “ ‘Ekisoto” ‘i he lea ‘Ingilisi´ ko e ‘omi mei he Sepituakini (liliu ‘o e Fuakava Motuʻa) pea mo e nauna Kalisi ko e ‘ekisotosi, “hū kituʻa” pe ko e “hiki atu”; ko e fakamatala ‘o e meʻa lahi ne hoko ‘i he konga ‘uluaki ‘o e tohi´, ‘a hono fakahū kituʻa ‘e he ‘Otua´ ‘a ‘Isileli mei ‘Isipite´.

Ko e ‘uluʻi tohi Hepelū´, “Ngaahi Hingoa´”, ‘oku toʻo pe ia mei he laine ‘uluaki ‘o e tohi´, “KO eni ‘a e ngaahi hingoa ‘o e ngaahi foha ‘o ‘Isileli na‘e omi ki ‘Isipite fakataha mo Sēkope, ‘o takitaha mo hono ‘api.” (1:1).

1:7. Ko e kupuʻi lea Hepelū ‘oku liliu ko e “haʻa ‘Isileli ´ ”, ko e kupuʻi lea tatau pe ia ‘oku liliu ko e “ngaahi foha ‘o ‘Isileli” ‘i he veesi 1. Pea koeʻuhi´ ko e lave ‘a e tohi´ ki he pekia ‘a Siosifa mo hono toʻutangata´ (v.6), ‘oku hiki leva ‘a e tokanga ‘a e talanoa´ mei he ngaahi foha ‘e toko 12 ‘o Sekope´ ki honau hako´, ‘a ia ko kinautolu kuo hoko ko e kakai ‘o ‘Isileli´. Ko e lea ‘oku ngaueʻaki ke fakamatalaʻi ‘a ‘enau tupulaki´ (tupu hangē ha neveneve´, hako tokolahi, fonu ‘a e fonua´ ‘iate kinautolu) ‘oku tatau mo e tuʻutuʻuni ‘a e ‘Otua´ ki he faʻahinga ‘o e tangata´ ‘i he fakatupu´ (1:28) pea pehē ki heʻene toe tala naʻe fai kia Sekope´ (Sen 35:11).

GOD IS . . . (KO E ‘OTUA, ‘OKU . . )

2        GOD IS SIMPLE

            Doctrine

Consider David's praise in Psalm 145:8–9:

The LORD is gracious and merciful, slow to anger and abounding in steadfast love. The LORD is good to all, and his mercy is over all that he has made.

As a simple being, God is graciousness is mercy is patience is love is goodness. He is all these things all the time with all attributes in perfect harmony. All the attributes of God must harmonize with one another in our conception of God, or else the God in our minds is not the true God.

2        KO E ‘OTUA´, ‘OKU LAULOTAHA

            Tokāteline

Tau vakai ki he fakahikihiki ‘a Tevita ‘i he Saame 145:8-9:

‘Oku angalelei mo ‘alo‘ofa ‘a e ‘Eiki, Tuai ki he houhau, pea lahi ‘ene meesi.

‘Oku lelei ‘a Sihova ki he me‘a kotoa pē; Pea ko ‘ene fai faka‘atu‘i ‘oku lave ki he‘ene ngāue fuli pē.

‘I hono tuʻunga laulōtaha´, ko angalelei Ia, ko ‘aloʻofa Ia, ko fakamaʻumaʻu Ia, ko ‘ofa Ia, ko lelei Ia. Ko Ia kotoa ‘a e ngaahi meʻa ni ‘i he taimi kotoa ‘i he katokatoa hono ngaahi ‘ulungaanga´ ‘o nau fehūmalieʻaki ‘i he tuʻunga haohaoa taha´. Ko e ngaahi ‘ulungaanga kotoa ‘o e ‘Otua´, kuopau ke fehūmalieʻaki ‘enau fekauʻaki´, kae malava ke tau maʻu ‘a e mahino totonu ‘o e ‘Otua moʻui´; ka ‘ikai, ko e ‘Otua ‘oku ‘i heʻetau fakakaukau´ (‘i hotau ‘atamai´) ‘oku ‘ikai ko e ‘Otua moʻoni ia!