Faith and Knowledge

Church Planting Proposal




I grew up the youngest of three children in a family where Jesus Christ was honored and the Word of God central. Having given my life to Christ at the age of 18, I very early felt a call to ministry.
"All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."


State my callingGod gave me this Word in my mind. I believed this commandment in personally. And then I wanted to be a missionary. When I was 18 years old I converted and dedicate my life to Jesus Christ. He picked me and chose me and revealed His mind in my heart through the word of God.


State my visionMy vision statement is that I will deliver the living Word of God as a holy leadership. And I will deliver the gospel and the good influence to all people. I believe that change or transformation of any lasting kind ‐ in a person, a family, or a city ‐ cannot happen apart from the gospel of grace.


State the reasons for church plantingThe vigorous, continual planting of new congregations is the single most crucial strategy for the numerical growth of the Body of Christ in any city, and the continual corporate renewal and revival of the existing churches in a city.  –  Tim Keller

Why does the new church exist? Church has the meaning those who called together. Church is not a building or a service but a community. So I want to focus on the authentic community. Jesus Chris is the head and his people are the body. The authentic community must be worship the Father, his Son, and the Holy Spirit. If there is no worship, I would like to make them to worship God. I want to invite that people in my church and worship together. We are all sinners. Everyone who didn’t know Jesus needs the gospel. My church will be built for them; we are Christ-centered and mission-oriented church.




Core valuesIn Matthew 22, Jesus confronts both the Sadducees and Pharisees. To the Sadducees, much like those with a liberal form of religion influenced by secularism he says, “You don’t know the Scriptures or the power of God” (v. 29). He then turns to the Pharisees, those with a conservative brand of religion mired in fundamentalism, and says, “You don’t know love.” Loving your neighbor is so important to Jesus that he likens it to loving God (v. 39). So many sinners need this love, my church community will be shows this love in Jesus Christ.

Secondly we need the Word of God. Because the Bible is the true story of God’s redemptive work culminating in the person and work of Jesus Christ. We are devoted to bending our ears, hearts and lives to the teaching of Scripture. This means that a large portion of our Sunday gathering is committed to passionate, intelligent, gospel‐centered teaching for people who unbelievers and believers.
Worship is very important core value for church. Worship is about bringing glory to God and experiencing the power of God. The longing of the human heart is to come in contact with a God who is transcendent yet very present in the midst of human brokenness. Because of this we will cultivate an atmosphere on Sunday of both joyful expression and reverent awe. (…..continue to work out your salvation with fear and trembling, Philippians 2:12)
This will be done through a combination of Spirit‐filled worship, songs and hymns, and sometimes including a celebration of communion. It will be help people experience grace.
This is the base of core values.



Ministry focus group
My focus of this ministry is on young adults and kids. Especially they are mission areas people. I don’t know exactly where they are.


The Proposed locationI still search for my mission field. And I think what exactly need they are, may be they are (young adult and kids group) need steady love and concerns about their life. And I also expect they are may be Islamic culture people or other religions.


My church’s ministry styleCell church form is my choice. Islam area is very dangerous to missionary. My mission approaches more carefully to get a seeker. So I want to get a job in their country. Perhaps it could be not easy to find a new job. And I want to develop my careers keep on. I can make a homepage in the web, and I can use photoshop and illustrator, and other tools. Therefore I would like to improve skills more and more to prepare my mission. And my fiancé is studying a nurse course in the university. She and I marry this year.  (Dec. 29th) It will be helpful for all the missionary ways. She wants to be a missionary too, reason why she had chosen nurse study.

We try to connect with people use our job area. And then we will make a cell group, if God open the gate of preaching the gospel. Here it is starting point.


Model of ministry
My ministry model is Hudson Taylor’s mission. His heart focused on the lost chines people inland, he dashed into the land where most missionaries do not want to go. He prepared all their language and customs like them.


Co-worker teamIt will be better to seek some co-workers like Paul and Barnabas and Luke and Silas, Mark. Maybe it will be filled in God’s grace and mercy, I believe.

How and when will you plant this church?
I don’t expect when it is, and how can it be. But I have some plan. I need to work for several years in order that to learn how to manage and lead a church. It must be need for me. And then I will attend some mission associations for my training to become a missionary. It takes 2 or 3 year. And then wife and I go to the mission field and serve the other missionary ministries for 1-2 years. And then we come back, and wait for God’s direction.


Funding strategyIt is also important issue. We want to gather a support some churches and mission association and working through our job. Maybe it is ideal.
Time line of my church plant

 Fundraising
 Move to mission field
 Get a Job and contact young adults and kids
 Launch team begins meeting weekly for vision, prayer, and planning.
 Making a Cell group
 Cell church
 Church and set up new leader and hand over leadership
 Seeking new area and build the new church

As I read this book, I could feel the author’s passion and enthusiasm about Gospel. And I also was infected the author’s thought. He has a view of worldly Christian and an open mind to brothers and sisters of the world. He told me many beneficial stories that he had been experienced in the mission field. It is very helpful.

I owe the gospel to every lost person. And God wants to me to live my lives here for the sake of people around the world who don’t know Christ. So I questioned for myself, was I doing that? So many times I lived for myself and to gain pleasure things.



So I realized my goal and mission; Let them know Jesus Christ as a savior, many lost people in the world. And I also was challenged that I have to pay a cost to follow Jesus. It is mean that I would lost many things of my earthly possessions even comfortable and safety life. Because I have found something worth losing everything else for. The author explains Matthew 13, heaven is like treasure hidden in a field, and a man found it. Through his explains, I could understand what is the most valuable things. God wants to me live for heaven, not for the earthly successful life. So I realized that all of my thoughts are missed this point for a long time. I dreamed a successful life like fame and self-satisfaction even as a missionary. And now, I really want to live for the most precious treasure which hidden in earthly life. I had been discovered the infinite treasure of knowing and experiencing Jesus Christ.



This book has a view of Gospel, the author listed it, there are 7 truths,

1) all people have knowledge of God,

2) all people reject God,

3) all people are guilty before God,

4) all people are condemned for rejecting God,

5) God has made a way of salvation for the lost,

6) people cannot come to God apart from faith in Christ,

7) Christ commands the Church to make the Gospel known to all peoples.

And then, David Platt asserts that “we are the plan of God, and there is no plan B.” Obviously I agreed his point. It is the purpose of Church, and that must be my way of life. So, I think that is Christian’s identity and calling.



And I thought that how could I apply this book’s radical point of views. This book is really radical and practical. And I think so many Korean churches are following dreams of mega-church like as the American dream. The author stressed that God called us for the global purpose and he gave us gifts for that mission. So firstly, I want to pray for my church members, especially to make true disciples. And in the future time, I want to plant churches. I don’t want to plant a church which it has splendid and wonderful building. And I don’t want to make a big church. My church will be focus on global mission and make disciples. 



Also, in my ministry, I really want to change my Sunday school teachers mind. They should be hearing God’s Word taught in order to teach others, especially kids. So I continuously recommend them to study God’s Word every day and practice about 5 components from Radical book.

1. Pray for the entire world,

2. Read through the entire Word,

3. Sacrifice your money for a specific purpose,

4. Spend your time in another context,

5. Commit your life to a multiplying community.

I will do practice every day. I realized that I have responsible for teaching Word and making disciples.

Bible Word Study [Church, Ecclesia] : ἐκκλησία



GREEK BACKGROUND.

It is made up from the preposition ‘ek' meaning ‘out of’ and the verb ‘kalew’ meaning ‘to call’ or ‘summon’. In classical Greek as well as in Hellenistic literature, it became a technical expression for the assembly of the people, consisting of free men entitled to vote. This political usage is present also in Acts 19:39, which refers to “the regular assembly” of the inhabitants of Ephesus. In a wider sense the word can be used for any public assembly; thus in Acts 19:32 it is used of an “assembly” “in confusion,” which had come together in the theater at the urging of the silversmiths of Ephesus.[1] ἐκκλησία is the assembly of the δῆμος in Athens and in most Greek πόλεις. The etymology is both simple and significant. The citizens are the ἔκκλητοι, those who are summoned and called together by the herald. This teaches us something concerning the biblical and Christian usage, namely, that God in Christ calls men out of the world. And here is an question whether or how a cultic society or union ever called itself an ἐκκλησία.[2] Is there any evidence to use this word for cultic or religious usage? In the time of Paul, the Christian congregation regarded their meeting as an ἐκκλησία and thereby as a cultic union. By Kittel and Geoffrey William his Theological Dictionary, there is insufficient evidence to argue a cultic use of ἐκκλησία in the Greek world. ἐκκλησία was never used in the Greek world as the title of a religious group. Therefore in ordinary usage it always meant only an assembly, a meeting and not the body of people who assembled or met together.



OLD TESTAMENT BACKGROUND

The Hebrew word used to translate ἐκκλησία is lh;q' in every case (77 times). The word ἐκκλησία occurs about 100 times in the LXX. In the LXX ἐκκλησία is a wholly secular term; it means “assembly,” whether in the sense of assembling or of those assembled (Dt. 9:10; 18:16) [3] Qahal is also translated by 7 other words. Who is addressed as qahal or designated by it? 1) Used of a summons to all able bodied men capable of bearing arms. (Numb. 22:4, 1 Kings 12:21) 2) Used in Deuteronomy of the congregation which YHWH had summoned and therefore was bound by His rules. (Dt. 9:10; 10:4; 18:16) 3) Used for the assembly of the leaders of Israel to receive decisions from the king. (1 Chr 13:2,4; 29:10) 4) Used of the crowd gathered for sacrifice and worship (2 Chr. 20:5,14; 30:2,4), also of a crowd gathered in the temple (Ps 22:22; 89:5; 149:1). 5) Used of an assembly of evil doers (Ps 26:5; Gen 49:6).[4]

Qahal means a summons to an assembly and the act of assembling and is quite accurately translated as mustering. The breadth of meaning extends from the call up for military service, meeting for political consultation or judical hearing, to assembly for worship. It is used to refer to particular meetings at particular places never independent of a specific location. Therefore the concept of qahal is of a non - technical noun that only gained particularity by its use in context. There is no justification then to make the use of qahal technical and make it refer to the redeemed of Israel and to read the "Church" back into the O.T. Qahal is non - technical since the content of the assembly was determined by its modifiers in the context.



NEW TESTAMENT USAGE

“‘ἐκκλησία’ is appear 114 in the New Testament. There are only 3 occurences in the Gospels (Matthew 16:18; 18:17), and the word appears most frequently in Paul's letters (46 times, 22 of which are in 1 Corinthians), in the deutero-Pauline letters (16 times), and in Acts (23 times). It appears twice in Hebrews. Also James and 3 John mentioned this word. In Revelation, there are 20 times appear. It does not occur in 2 Tim, Titus, 1&2 Peter, 1&2 John or Jude.” [5]

The most common term used to describe this institution was ἐκκλησία, which we translate, church. Church was a community of persons who sustained a certain relationship to Jesus Christ. Following the earthly ministry of Jesus, church was established on earth.

“In the New Testament the church comprehends the whole number of regenerated persons specifically from Pentecost to the first resurrection (1 Cor. 15:52; 1 Thess. 4:13–17) united organically to one another and to Christ by the baptizing work of the Holy Spirit (Rom. 6:3–4; 1 Cor. 12:12–13; Gal. 3:27; Eph. 4:5; Col. 2:10–12). According to the New Testament definition the church is the mystical Body of Christ of which He is the head (Eph. 1:22–23), being a holy temple for the habitation of God through the Spirit (2:21–22), “one flesh” with Christ (5:30–31), and espoused to Him as a pure virgin to one husband (2 Cor. 11:2–4). The word ἐκκλησία, however, is employed of any assembly, and the word in the Greek language implies no more; for example, the town meeting or “assembly” (ἐκκλησία) at Ephesus (Acts 19:39), and Israel called out of Egypt and spoken of as a “congregation,” ἐκκλησία, in the wilderness (Acts 7:38), but in no sense was it a NT church except as a type of that which was to come. In addition to the church as the Body of Christ, we find other meanings attached to the word in the NT. It refers sometimes to the company of believers in a single province or city (Rev. 2–3), or those meeting in a particular place of worship. It is applied even to bodies of professed believers who have largely departed from the true faith and practice, though in such cases the title is no longer appropriate except as a reminder of what they once were or professed to be, or only as a convenient designation, the significance of which in such cases is wholly lost.” [6]



PAULINE LETTERS 

“Paul freely use the word ἐκκλησία by singular and plural from (Rom. 16:23; 16:4, 16; Gal. 1:13, 22). And he use it means a place (Rom. 16:1) or district (1 Cor. 16:19). Even a small house church may be called ἐκκλησία (Rom. 16:5). Each local church represents the whole church (2 Cor. 1:1: “the church which is at Corinth”), so that what applies in it (1 Cor. 6:4; 11:18; 14:34) will apply everywhere. For Paul, too, toú theoú is the main definition. The church is still the ekklēsía toú theoú as in the OT, but with the new thing that God has fulfilled the covenant in Christ, and that Christ has manifested himself to his disciples and commissioned them to assemble a people in his name. The church is constituted and authorized by the appearances of the risen Lord, not by the charismatic experiences that are also enjoyed by the disciples and Paul. Paul has no desire to impose a new view of the church, but rather to protect the original view against incipient innovations. For him the church stands or falls with its sole foundation in Christ, its acknowledgment of him alone as Lord, and the rejection of overemphasis on persons or places. No description of the church is given, but Paul gets to the heart of the matter with his understanding of it (parallel to that of Acts) as an assembly which is the assembly of God in Christ.” [7]



COLOSSIAN’S USAGE

Colossians show that a more specific doctrine of the church. ἐκκλησία is Christ’s body, with Christ himself as head (Col. 1:18, 24). “And gave him to be the head over all things to the church.” To the angels, Christ is a “head” by virtue of sovereignty and power (Col. 2:10), but He is the Church’s “head” by mystical union as well. The angels are but His servants; the Church is His Spouse. He is the Church’s “head” First by way of distinction, as her King and Lord, for in all things He must have the preeminence (Col. 1:18). Church receives her life, strength, and grace from Him “from which all the body…[has] nourishment ministered” (Col. 2:19). All her springs are in Him: from His fullness she receives. Christ is not only a commanding but a compassionate Head, therefore is touched with the feeling of her infirmities.[8]

“In the deutero-Pauline literature ἐκκλησία is again used as a term for the individual congregation, as in Col 4:15. (the whole church of Laodicea and the house church of Nympha there). Characteristic of these writings is a series of fundamental statements about the nature of the Church. Indeed, Colossians and Ephesians associate christology and ecclesiology most closely, so that every statement about the Church becomes a statement about Christ. The basis for this in tradition history is the Pauline concept of the Church as the body of Christ (1 Cor 12:27; Rom 12:5), which is extended into ontology and salvation history. The relationship between Christ and the Church is determined in a twofold way. On the one hand Christ is directly united with the body, i.e., the Church. “Paul,” in his own body, fulfills the remaining afflictions of Christ “for the sake of his body, that is, the Church” (Col 1:24). Thus it should be said that the Church is founded on the salvific deed of Christ at the cross and that its form of life is shaped by Christ’s suffering. On the other hand Christ is the head of the Church: “He is before all things, and in him all things hold together. He is the head of the body, [that is,] the Church” (v.17-18). Today it is almost undisputed that the phrase “[that is,] the Church” is a gloss by which the author of Colossians interprets the hymn in 1:15–20, which originally concerned the lordship of Christ over the cosmos. The author wants to show that the lordship of Christ over the world is presently realized visibly only in the Church insofar as it is oriented in faith to the one who is the ‘head.’”[9]

“Christ is head and lord of the cosmos (Col 2:10) as of the Church, but only the Church is his body; it is permeated by his “fullness” in a special way. In an entirely characteristic way, the parenesis concerning the marital relationship of husband and wife, which is part of the traditional scheme of the household code (Col 3:18ff.) [10]



APPLICATION

I think church and ecclesiology are the most important theme of Christian. Depending on how the understanding of the church is also important. Wrong ecclesiology brought heresy. Church founded by Jesus. Church is founded on the salvation of Christ at the cross. It means that church has precious values. We have to keep the truth of the church doctrine and its meaning purely. Church is his body, we are united with him. We connected with him, through his body. So we must live holy, as He is. As the Paul said, we are espoused to Him as a pure virgin to one husband. Christ and church is one body, as like husband and wife is one body. So we must live with the appearance of Christ. When we represent Him rightly, unbelievers will know that their sin.

And church should be ‘encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ.’




[1] Ibid.

[2] Kittel, Gerhard (Hrsg.) ; Bromiley, Geoffrey William (Hrsg.) ; Friedrich, Gerhard (Hrsg.): Theological Dictionary of the New Testament. electronic ed. Grand Rapids, MI : Eerdmans, 1964-c1976, S. 3:513

[3] Ibid.

[4] Spence-Jones, H. D. M. (Hrsg.): The Pulpit Commentary: Index. Bellingham, WA : Logos Research Systems, Inc., 2004, S. 63

[5] Balz, Horst Robert ; Schneider, Gerhard: Exegetical Dictionary of the New Testament. Grand Rapids, Mich. : Eerdmans, 1990-c1993, S. 1:411

[6] Unger, Merrill Frederick ;  Harrison, R. K. ;  Vos, Howard Frederic ;  Barber, Cyril J. ;   Unger, Merrill Frederick: The New Unger's Bible Dictionary. Rev. and updated ed. Chicago : Moody Press, 1988

[7] Kittel, Gerhard ;  Friedrich, Gerhard ;   Bromiley, Geoffrey William: Theological Dictionary of the New Testament. Grand Rapids, Mich. : W.B. Eerdmans, 1995, c1985, S. 398


[8] Pink, Arthur Walkington: Gleanings from Paul Studies in the Prayers of the Apostle. Bellingham, WA : Logos Research Systems, Inc., 2005, S. 153

[9] Balz, Horst Robert ;   Schneider, Gerhard: Exegetical Dictionary of the New Testament. Grand Rapids, Mich. : Eerdmans, 1990-c1993, S. 1:414

[10] Ibid.

Hebrew Exegesis  / [Exegetical paper] Jonah 4:1-11



1. Translation

1 But it became evil to Jonah a great evil and it became anger to him.

2 And he prayed to the LORD and he said, “O LORD, is this not my word during my being upon my ground upon thus I came to flee to Tarshish because I knew that you are a God of graciousness and compassionate, long to anger and much loyal-love and regret upon evil.

3 And now O LORD, please take my life from me because good (better for me) to die from life. (than to live)

4 And the LORD said, “What good it is anger to you?”

5 And Jonah went out from the city and he sat down from east to the city and he made to him there a booth and he sat underneath the shadow upon which he saw what it would happen on the city.

6 And the LORD God appointed (determined, prepared) a plant and it went up above Jonah to become a shadow upon his head to deliver him from harm of him and he rejoiced Jonah upon the plant a great joy.

7 And God appointed a worm in the going up to the following day and it struck the plant and it withered.

8 And the sun came to pass it rose and God appointed a wind east scorching. It struck the sun upon the head of Jonah and he covered himself and he asked his life to the death and he said, “Good I die from I live.”

9 And God said to Jonah, “What good is anger to you upon the plant?” And he said, “Good anger to me unto death.”

10 And the LORD said, “You trouble upon the plant that no           that you not labor upon it and not cause it to grow which child of the night it is and child of the night perished.

11 And I not pity upon Nineveh the city the great one that exist in her from 120,000 men that not know their right hand from their left hand and many animals?



2. Introduction

Many people were attracted to the miracle story of Jonah. And some people dealing with the Jonah’s story as an actual history than would be understood as a literary work. Also some people used this Book as a sermon on missions. And in the case of South Korea Jonah’s mission have been applied to Japan. In addition, and many people thought that the Book showing the internal situations and complications of the minster and the missionary. Is it right?

So I want to know the truth about this Book. What is the main thesis or message? What is the author’s intention for the audience? And what is the value of this book for this era? Therefore, I want to explain the value of the Book of Jonah through the interpretation of chapter 4.

Jonah the prophet held conflict with God from the beginning to the end. This tension continued between God and Jonah. I have this kind of tension like Jonah. Every day I have to choose some decisions between obedience and disobedience. Book of Jonah continuously shows that Jonah’s disobedience and God’s ceaseless persuasion.  We are living such a life too. There are confliction of theology between Jonah and God. And Jonah's pride and the love of God conflicted with each other. Jonah's view of history and worldview, mercy and love are different. I want to show you the sovereignty of God and His salvation and judgment through Jonah chapter 4.

“The theme of God’s universal sovereignty over man and creation is maintained throughout the book. In the New Testament, Jonah’s theme of God’s mercy on the nations is used by Jesus as a rebuke to unrepentant Israel.” (Matt. 12:38–41; Luke 11:29–32) [1]



3. Analysis

Chapter 4 shows that Jonah’s displeasure, and God’s correction.



Structure and Chiasm: [2]

A. Jonah displeased with THE LORD’s actions (v. 1)

B. Jonah addresses THE LORD’s compassion for Nineveh (v. 2)

C. Jonah request death (v. 3)

D. THE LORD questions Jonah’s anger (v. 4)

E. Jonah under a shelter and watches the city (v. 5)

F . God provides a plant (v. 6)

F’. God removes the plant (v. 7)

E’. Jonah without a shelter and wishes for death (v. 8)

D’. THE LORD questions Jonah’s anger (v. 9a)

C’. Jonah wishes for death (v. 9b)

B’. THE LORD addresses Jonah’s compassion for a simple plant (v. 10)

A’. THE LORD justifies His actions (v. 11)



Ver. 1 But it became evil to Jonah a great evil and it became anger to him.

The Hebrew words particularly vivid. “Jonah’s emotion is expressed in the strongest language possible: his greatest fear was that the Lord would bestow forgiveness on Israel’s most hated enemy.” Anger appears prominently in Chapter 4, it is the reaction of Jonah. His narrow-minded nationalism and hostility against Assyria related with his anger. Such feelings seriously appear in Chapter 4. He use the word חָרָה and רעע, these words show that he was furious at God’s determination.

Angry has the literal meaning ‘hot’ with grief or vexation, rather than anger. [3] The intensity of his anger is indicated by the repeated ‘displeased’ in Hebrew (literally, ‘And Jonah was displeased (evil ; רעע) with a great displeasure (evil ; רָעָה) …..’) and also by the word ‘angry’ which literally means “burned up” (cf. Gen. 44:18, ‘Then Judah approached him, and said, "Oh my lord….. and do not be angry (יחר) with your servant; for you are equal to Pharaoh.). [4] In Genesis 44, at that time it was very serious situation, Judah said to Joseph (He didn’t know who he is yet.), he took very seriously their problem. And he used this word חָרָה, because he knew the situation was bad and he naturally expects and imagine that how the Egyptian ruler angry with them.

And many versions of Jonah 4:1, they were interpreted harshly tones.



ESV  Jonah 4:1 But it displeased Jonah exceedingly, and he was angry.

KJV  Jonah 4:1 But it displeased Jonah exceedingly, and he was very angry.

NAS  Jonah 4:1 But it greatly displeased Jonah, and he became angry.

NIV  Jonah 4:1 But Jonah was greatly displeased and became angry.



Here is a play on words here with the root רעע. In this verse 1, both the verbal root רעע ‘to be evil/wrong’ and the nominal/adjectival root רעה ‘evil/wrong,’ in paronomasia, the clause thus expressing Jonah’s dissatisfaction about as strongly as would be possible to say it in Hebrew. [5]

It can refer to wickedness or to disaster, trouble, or misery. The evil that was characteristic of the people of Nineveh here described the prophet of God. [6]



Jonah 4:1 καὶ ἐλυπήθη Ιωνας λύπην μεγάλην καὶ συνεχύθη

In the LXX used the word ‘λυπέω’, it has the meaning grieve and pain. And about the word ‘angry’, it used συγχέω, it has the menaing confuse, confound, trouble, stir up.



Ver. 2 And he prayed to the LORD and he said, “O LORD, is this not my word during my being upon my ground upon thus I came to flee to Tarshish because I knew that you are a God of graciousness and compassionate, long to anger and much loyal-love and regret upon evil.

There is a very interesting fact, Jonah quoted that Exodus 34:6. ‘Then the LORD passed by in front of him and proclaimed, "The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” He didn’t fully aware of the importance of the fact, and he failed to understand what God really wants to do for us. He already knew that God is ‘Slow to anger’, but he could not accept it. His attitude reveals that human nature, ‘the depths of the depravity of the human heart’.

In this verse about the word ‘anger’, it uses the word אַף (LXX μακροθύμως, it means that ‘patiently’). And this hebrew word means that ‘a masculine noun meaning nose, nostril, and anger.’ And this word may refer to the whole face, especially nose. "To have length of nose is to be slow to wrath; to have shortness of nose is to be quick tempered. This Hebrew term is often intensified by being paired with another word for anger or by associating it with various words for burning (Num. 22:27; Deut. 9:19; Jer. 4:8; 7:20). Human anger is almost always viewed negatively with only a few possible exceptions (Ex. 32:19; 1 Sam. 11:6; Prov. 27:4). The anger of the Lord is a frequent topic in the Old Testament. The Old Testament describes how God is reluctant to exercise His anger and how fierce His anger is (Ex. 4:14; 34:6; Ps. 30:5[6]; 78:38; Jer. 51:45)." [7]

I think it is very important point and it is very interesting to me. God’s anger is reluctantly to excercise Nineveh, because God wants to take great care of his creature, espeically human being. But ‘Jonah complaining at God’s goodness!’ (WBC) But Paut said that "For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools," (Romans 1:21-22)

I have been thought about that God’s goodness in comparison with the human stupidity and the seriousness of the depravity. God created the creatures of his hand, and we should know how He loves us. At the same time we have to recognize that the wrath of God and the judgment. God is the ‘slow to anger’, but we have to fear of his anger, and do not forget it. Although, no matter how difficult God’s command, we should obey the Word of God.

"I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow." (Luke 19:21) Matthew Henry said that "The servant that said, I knew thee to be a hard man, said that which was false, and yet, had it been true, it was not the proper matter of a complaint; but Jonah, though he says what is true, yet, speaking it by way of reproach, speaks very absurdly. Those have a spirit of contention and contradiction indeed that can find in their hearts to quarrel with the goodness of God, and his sparing pardoning mercy, to which we all owe it that we are out of hell. This is making that to be to us a savour of death unto death which ought to be a savour of life unto life." [8]



And another important word is ‘compassion’; רַחוּם “An adjective meaning compassionate, merciful. It indicates a merciful and forgiving character and attitude. It is an important word defining the character of God, and every use is in reference to God. It is part of the moral definition of God given in Exodus 34:6.” [9]



Ver. 3 And now O LORD, please take my life from me because good (better for me) to die from life. (than to live)

 לָקַח take (קח־נא). “Its exact meaning must be discerned from its context. It is used of grasping or seizing a person or an animal.” [10] He wishes to die. Moses wanted to die for his people’s sake. And Elijah also asked for death because “at his plan for reforming Israel (1Ki 18:1–46) failing through Jezebel.” [11] “Jonah’s request for death is formally predicated on the fact that Yahweh is a merciful God. Jonah would prefer death to serving this patient, forgiving Yahweh, the God who refuses to limit his grace just to Israel.” [12] Elijah’s request was caused by his spiritual despair. But the case of Jonah, he has not the same motivation. The anger drives him to despair. His personal emotion was against God’s goodness.



Ver. 4 And the LORD said, “What good it is anger to you?”

יטב “An Aramaic verb indicating to be glad, to be pleased. It describes an appreciative and joyful response at the outcome of an event, such as Daniel’s preservation from a violent death (Dan. 6:23).” [13] יטב is “used forty-two times in the Qal imperfect and sixty-three times in the Hiphil. The Hiphil infinitive is used adverbially, ‘diligently, thoroughly.’ Aside from the usages in which yāṭab refers to God’s beneficent attitude and dealings with his people, the verb seems to refer to beneficence in general whether or not it is associated with fidelity and righteousness of character.” [14]

God’s question implied a negative response. There is no one angrily question what God does. But Jonah did not answer it. But next verse shows that his responds with an action. And also he answered after then, in verse 9, “Good anger to me unto death.”



6 And the LORD God appointed (determined, prepared) a plant and it went up above Jonah to become a shadow upon his head to deliver him from harm of him and he rejoiced Jonah upon the plant a great joy.

7 And God appointed a worm in the going up to the following day and it struck the plant and it withered.

8 And the sun came to pass it rose and God appointed a wind east scorching. It struck the sun upon the head of Jonah and he covered himself and he asked his life to the death and he said, “Good I die from I live.”



מָנָה count, number, tell, appoint, prepare.

“The power to number, count, or ordain is a somewhat mysterious power, particularly where large numbers are concerned, and is of divine origin. The role of God in ordering the universe and its creatures is evident in the reference to the stars (Ps 147:4) and the numbering of the descendants of Abraham (Gen 13:16). The specific idea conveyed by the Jonah passages reflects this divine activity.” [15]

God gave him a plant by the mysterious way. This gift will be help to remind him ‘the goodness of God’. Nevertheless Jonah did not understand what God’s intention. God had appointed for Jonah a plant, a worm, and a wind. God brought theses for the specific purpose.

4. Conclusion

“Jonah’s attitude reveals the depths of the depravity of the human heart. Deep down we cannot bear the grace of God being extended to others. This is expressed by Peter when he asked: Lord, how many times shall I forgive my brother when he sins against me? (Matt. 18:21) and the subsequent parable uttered by Jesus concerning the wicked servant (vv. 23–35). The master says, ‘I canceled all that debt of yours because you begged me to. Shouldn’t you have had mercy on your fellow servant just as I had on you?’ (vv. 32–33).” [16]

“What good it is anger to you?” God questioned two times to Jonah. To search As stated at the beginning of the book of Jonah two questions intended message and the lessons that are most important clue for discovering a lift idea. If this idea is correct, the question will reveal the theme of the entire book of Jonah. I think this question is very important in order to find the message what the author wants to say. And if it is right question, it will be reveal the core message for us. “God does what is right by reason of the fact that it is his nature to do so (v 2) as Jonah admits; no one therefore can rightfully be angry that God should act according to his own nature.” [17]

In chapter 4 shows that salvation and judgment appears together. God prepared a plant, worm and wind at the same time. And we should pay attention about that meaning. We cannot angry to work of God’s salvation. For that must be a special work of God. In the case of a plant, it is a gift from God for Jonah. God prepared for him. At the same time God prepared worm and wind. It is important fact. God wants to know Jonah through this example. As we are God’s creature, we cannot angry to his works. A plant did not grow for itself. (upon which he has expended no thought, no labor, no toil, no sacrifice, no care, no planting, no watering, no tending, no pruning)

We must think about that the way of God’s salvation. Jesus also clearly mentioned about Jonah. God determined to save the human by Jesus Christ. It prepared for that. Jesus died and buried for three days like Jonah was in the belly of the fish for three days. And the door of salvation was open for gentiles. This is God’s gift, we cannot gain it by any merits or power. As the plant grew miraculously, we can get this gift miraculously. And we have to think about judgment message carefully.

Jonah chapter 4 revealed that God loves all mankind. But God have to judge according to their sin because God is righteous. He gave us the only way to avoid the judgment, it is the cross. Jesus Christ God’s only son is the only way of our salvation. Jonah who was a disobedient servant proclaimed God judgment to Nineveh people and they repent and God spared their life. But now we have the righteous servant of God, Jesus Christ, he is more than greater Jonah, we hear his voice through Bible. We have to respond from his call, urgently and faithfully respond more than Nineveh people.

We have to apply to ourselves the message of Jonah. Answer to the call of God faithfully.

“Certainly God’s Word pierces our hearts even today as it confronts us with our prejudices, selfish attitudes, and unforgiving spirits. Many of us become so concerned with our own vines that we forget the “concerns” of God, people for whom Christ died.” [18]

 



Bibliography

Luder G. Whitlock, R. C. Sproul, Bruce K. Waltke and Moisš Silva, Reformation Study Bible, the : Bringing the Light of the Reformation to Scripture : New King James Version, Includes index., Jon 1:1 (Nashville: T. Nelson, 1995).

Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On spine: Critical and explanatory commentary., Jon 4:1.

James Limburg, Hosea--Micah, Interpretation, a Bible commentary for teaching and preaching, (Atlanta: John Knox Press, 1988).

Douglas Stuart, vol. 31, Word Biblical Commentary : Hosea-Jonah, Word Biblical Commentary, (Dallas: Word, Incorporated, 2002).

Billy K. Smith and Franklin S. Page, vol. 19B, Amos, Obadiah, Jonah, electronic ed., Logos Library System; The New American Commentary, (Nashville: Broadman & Holman Publishers, 2001, c1995).

Warren Baker, The Complete Word Study Dictionary : Old Testament, (Chattanooga, TN: AMG Publishers, 2003, c2002).

Matthew Henry, Matthew Henry's Commentary on the Whole Bible : Complete and Unabridged in One Volume, Jon 4:1 (Peabody: Hendrickson, 1996, c1991).

R. Laird Harris, Robert Laird Harris, Gleason Leonard Archer and Bruce K. Waltke, Theological Wordbook of the Old Testament, electronic ed., (Chicago: Moody Press, 1999, c1980).

Walter A. Elwell, vol. 3, Evangelical Commentary on the Bible, Baker reference library, Jon 4:1 (Grand Rapids, Mich.: Baker Book House, 1996, c1989).



http://nearemmaus.files.wordpress.com/2009/11/leport-exegetical-exposition-of-jonah-4-final-draft.pdf




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[1] Luder G. Whitlock, R. C. Sproul, Bruce K. Waltke and Moisš Silva, Reformation Study Bible, the : Bringing the Light of the Reformation to Scripture : New King James Version, Includes index., Jon 1:1 (Nashville: T. Nelson, 1995).

[2] http://nearemmaus.files.wordpress.com/2009/11/leport-exegetical-exposition-of-jonah-4-final-draft.pdf

[3] Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On spine: Critical and explanatory commentary., Jon 4:1.

[4] James Limburg, Hosea--Micah, Interpretation, a Bible commentary for teaching and preaching, 153 (Atlanta: John Knox Press, 1988).

[5] Douglas Stuart, vol. 31, Word Biblical Commentary : Hosea-Jonah, Word Biblical Commentary, 502 (Dallas: Word, Incorporated, 2002).

[6] Billy K. Smith and Franklin S. Page, vol. 19B, Amos, Obadiah, Jonah, electronic ed., Logos Library System; The New American Commentary, 271 (Nashville: Broadman & Holman Publishers, 2001, c1995).

[7] Warren Baker, The Complete Word Study Dictionary : Old Testament, 83 (Chattanooga, TN: AMG Publishers, 2003, c2002).

[8] Matthew Henry, Matthew Henry's Commentary on the Whole Bible : Complete and Unabridged in One Volume, Jon 4:1 (Peabody: Hendrickson, 1996, c1991).

[9] Warren Baker, The Complete Word Study Dictionary : Old Testament, 1047 (Chattanooga, TN: AMG Publishers, 2003, c2002).

[10] Ibid., 554

[11] Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On spine: Critical and explanatory commentary., Jon 4:3 (Oak Harbor, WA: Logos Research Systems, Inc., 1997).

[12] Douglas Stuart, vol. 31, Word Biblical Commentary : Hosea-Jonah, Word Biblical Commentary, 503 (Dallas: Word, Incorporated, 2002).

[13] Warren Baker, The Complete Word Study Dictionary : Old Testament, 395 (Chattanooga, TN: AMG Publishers, 2003, c2002).

[14] R. Laird Harris, Robert Laird Harris, Gleason Leonard Archer and Bruce K. Waltke, Theological Wordbook of the Old Testament, electronic ed., 375 (Chicago: Moody Press, 1999, c1980).

[15] Ibid., 513

[16] Walter A. Elwell, vol. 3, Evangelical Commentary on the Bible, Baker reference library, Jon 4:1 (Grand Rapids, Mich.: Baker Book House, 1996, c1989).

[17] Douglas Stuart, vol. 31, Word Biblical Commentary : Hosea-Jonah, Word Biblical Commentary, 509 (Dallas: Word, Incorporated, 2002).

[18] Walter A. Elwell, vol. 3, Evangelical Commentary on the Bible, Baker reference library, Jon 4:1 (Grand Rapids, Mich.: Baker Book House, 1996, c1989).

Isaiah 35:1-10_Exegetical Study



Isaiah 35:1-10 [1]

1 The wilderness and dry country will be glad, and the desert (Araba) will rejoice and blossom like crocus.

2 It will bloom abundantly and she will rejoice indeed rejoicing and shout with joy. The magnificence of Lebanon will be given to her, the splendor of Carmel and Sharon. They will see the glory of Yahweh, the splendor of our God.

3 Strengthen the feeble hands and make strong the stumbling knees.

4 say to ones being fearful of heart, “Be strong, do not fear. Behold, your God will come with revenge, reward of God. He will come and save you.

5 Then the eyes of the blind will be opened, and the ears of the deaf will be opened.

6 Then the lame will jump like a deer, and the tongue of dumb shout for joy, because waters break forth in the wilderness and the streams in the desert.

7 And the scorched sand will become a pool, and the thirsty ground into a spring waters. In the haunt of Jackals, resting place of her, grass to reed and papyrus.

8 And a highway will be there, and the way will be called the way of holiness. The unclean will not travel on it. But it will be for those walking of the way and fools will not go.

9 No lion will be there, and ferocious animals will not go up, she will not fount there. And the redeemed will walk there.

10 And the ransomed of Yahweh will return. And they will enter Zion with singing and everlasting joy upon their head. They will overtake gladness and joy. And sorrow and sighing will flee away.





1. Introduction

Isaiah 35 is very important chapter in this book. This chapter declares that God’s final salvation of his people. And it also recalls Israel’s exodus from Egypt to Canaan. I think that the motif of exodus will be found a lot in the Bible. J. Alec Motyer mentioned that Isaiah 35 is “One of the most beautiful poems ever written.” in his commentary. And he also emphasized that Isaiah 35 is the climax of this book. And he mentions that Isaiah 35 is the exodus-based poem. His mention was interesting to me. And I searched internet and found that there are many examples of exodus motif in OT and NT. (And it is connected with God’s salvation.) I think the book of Isaiah may be it has also the shadow of this typology (exodus motif). So I decided to study through the exodus motif in this chapter 35. Therefore I try to bring out some meaning between Isaiah to exodus motif.

And secondly, I want to encourage those believers who have become discouraged and disheartened about themselves and their church. I want to tell how the Lord God will yet turn what looks like a dry and barren wilderness into a marvelous oasis and a new Garden of Eden.





OUTLINE OF ISAIAH 35

I. New world, a promise to the pilgrims (35:1-2)

II. New life, salvation for the pilgrims (35:3-7)

III. New highway, homecoming for pilgrims (35:8-10)



2. Analysis

Motyer divide 3 parts of this text. So I try to follow his guidance.



Firstly, 35:1-2 shows that New world, a promise to the pilgrims. I want to look around historical background of this text. Chapter 35 is linked with Isaiah 34. So we should take and consider each chapter’s subject. Chapter 34 indicate that Edom, as a representative of God's judgment on the nations, will be punished for their behavior. Edom is the enemy of Israel for a long time. The sword of the wrath of the LORD will judge them. Chapter 34 and 35 are contrasting. Chapter 34 represents the judgment of Edom, chapter 35 shows that renewal of Judah. [2]

After all, Jerusalem was destroyed, B.C. 587, they were ruined. And many people had been taken by Babylon. Judah had been abandoned for a long time, there were few people remain. It seems like the history of Israel was over. Edom was an ally of the Babylonians, it was involved in the siege of Jerusalem, Judah was looted by Edom. They competed with each other for a long time.



‘The wilderness and dry country will be glad, and the desert (Arabah) will rejoice and blossom like crocus.’ (Isa 35:1)

The meaning of ‘מִדְבָּר’ is that referring to a desert, a wilderness. “It indicates a wilderness area, a desert, or a pasture used for animals in general; in reference to specific areas, especially the great Sinai wilderness.; Some wilderness areas featured cities and villages.” [3]

Dry land, צִיָּה , “it refers to a time of drought, a lack of rain for supplying water or to the infertile, dry ground itself. The thirsting of the dry ground for water is compared to the longing of the soul for God. It refers to the desert and wilderness wanderings of Israel after the Exodus. The LORD is able to transform a desert into a place of flowing waters and babbling springs, even the dry land. But He can turn a city of splendor into a desiccated wilderness.”  [4]

Arbah, “עֲרָבָה , is designates a prominent geographic feature of the Middle East. It is used to designate the arid plateau in south Judah (Isa. 51:3; 1 Sam. 23:24); various portions of the Jordan River valley and the adjacent plains (Josh. 12:1; 2 Sam. 2:29); the desert area in northern Arabia (Deut. 1:1); and any generic land formation similar to these arid plateaus (Deut. 1:7; Isa. 40:3). There is some uncertainty as to the use of this word in Psalm 68:4. Most translations render the word as heavens or clouds, rather than the more literal meaning, desert.” [5]

“They are called here Wilderness (מדבר), Dry Land (ציה) and Arabah (ערבה). The three names refer to the rift of Jordan, especially south of the Dead Sea toward the Gulf of Aqabah. This eastern part of the Negev was disputed territory between Edom and Judah during their entire existence. Although dry and forbidding in the eyes of some, it drew shepherds and farmers who hoped for rains that seldom came. The land was essentially fruitful, if only water were available, and was certainly strategically located to control trade routes to the Gulf of Aqabah and to Arabia.” [6] “The Wilderness is used in the Pentateuch to refer to the entire area through which the tribes wandered on their way to Canaan. This included the Wilderness of Moab (Deut 2:8) and the Wilderness of Edom (2 Kgs 3:8). ערבה “Arabah” bears an even broader connotation.” [7] It usually refers that steppe lands around the Dead Sea. Isaiah 34 indicates that Edom will be devastated by God’s judgment. And Judah, who lived border area, will be perceived quickly that variation. It is begging of the new ear and new world, the LORD will be bring it and giving for his glory. Edom was destroyed by God’s judgment, but Judah will be restored by God’s grace. They will see and understand how God works wonderfully. So the people of the remnants and the pilgrims will be watching, they will be glad, rejoice and shout for joy.

It resembles with “when Israel set out from Egypt, the most unpromising places supported them (Ex. 15-17) and it was in the wilderness that they saw the glory of the Lord (Ex. 16:10). They were standing before Mt. Sinai. They were all trembled by the glory of God and his most holiness. In Exodus 17, the water which flowed for the Lord’s people made the desert blossom momentarily, but Isaiah foresees the final pilgrims making their way through a glorified environment.

“It will bloom abundantly and she will rejoice indeed rejoicing and shout with joy. The magnificence(glory) of Lebanon will be given to her, the splendor of Carmel and Sharon. They will see the glory of Yahweh, the splendor of our God.” (Isa. 35:2)

Lebanon represents the work of God, and not of man; Carmel actually means ‘garden-land’, ordered cultivation and Sharon provides a standard of beauty. All this transforms the former desert, but those who walk through it see more than the beauty of creation: they see the glory and splendor of the Creator.” [8]

כבוד “glory” and הדר “splendor” are the divine attributes which are revealed in Yahweh’s actions. When chapter 34–35 are properly seen together, it is clear that they refer not primarily to the beauties of nature but to the judgment on Edom. The Arabah’s renaissance is the result of that act and it reflects the glory which is attributed to Yahweh because of it. And כָּבוֹד glory and הֲדַר splendor related to king. And also two words were used to praise God. Jerusalem, Israel, all flesh, and the non-Israelite pilgrims see the glory. Both glory and splendor are spoken of kings. And both are used in the praise of Yahweh. [9]

Isaiah’s metaphor in v 1-2, it is not his concern about the beauty of nature, but he wants to show that the judgment of Edom and what it occurred by the result of judgment, which about renewal of Araba. So it is the victorious declaration about future. The exiled people came back their home by God’s surprisingly way. They were restored and they served God again.

Therefore it is appropriate to joy and glad. (שׂושׂ, גַּל, גִּילָה, רָנַן) Joy is related with God’s salvation. If you read Exodus chapter 15, the joy is overflowing. They were redeemed and safe by the power of God, and escaped from the Egyptian soldiers’ hand. God’s deliverance upon the Israelite but God’s judgment hit the enemy of Israel. So they shout for joy and they are dancing spontaneously. They praised the LORD with all their heart. Isaiah 35 recalls that kind of joy.

God is the creator of universe. And creatures are also waiting God’s redemption. (Rom. 8:19-22)

Second, New life, salvation for the pilgrims (35:3-7)

3 Strengthen the feeble hands and make strong the stumbling knees.

“They had to pass through territory around Jerusalem that was controlled by Edom, which cannot have been a pleasant experience. This is no longer necessary. They encourage each other is these verses. Feeble hands, faltering knees, fearful hearts, the blind, deaf and lame all fit the picture of pilgrimage processions on their way to the Holy City which would certainly have included the infirm, the ill, and the impaired.” [10] Their purpose was to see their God who is in Zion. But the people of Israel through the wilderness to get to the promised land, as pilgrims also heading to Zion through the desert.

When we try to go to heaven, every our circumstances will be against us. “Our hearts tend to be fearful, our knees buckle and our hands grow weak. God wants Isaiah to show us the picture of the blooming desert for our encouragement and, according to Hebrews, to teach us discipline.” [11] When the Israelites went across the wilderness, they worried about their safety, food and water, and they were in fear. And the Amalekite attacked them. They never have experienced to battle another country. But God always took care of them faithfully. “Your clothes did not wear out and your feet did not swell during these forty years.” (Deut. 8:4)



4 say to ones being fearful of heart, “Be strong, do not fear. Behold, your God will come with revenge, reward of God. He will come and save you.

5 Then the eyes of the blind will be opened, and the ears of the deaf will be opened.

6 Then the lame will jump like a deer, and the tongue of dumb shout for joy, because waters break forth in the wilderness and the streams in the desert.

7 And the scorched sand will become a pool, and the thirsty ground into a spring waters. In the haunt of Jackals, resting place of her, grass to reed and papyrus.

Desert crossing is a learning experience. The picture of the blooming desert is the vision that keeps us going. Feeble hands, buckling knees and fearful hearts speak of the enemy within, but the mention of God’s vengeance and retribution point to an enemy around us. When Israel crossed the desert it faced not only a lack of water and food, there was also the attack by Amalek it had to deal with.4 Isaiah confirms that God will continue to perform both miracles of victory.

“The pilgrims themselves, however (3–4), are under oppression, just as the exodus people were, but they are summoned to fortitude in full confidence of divine salvation. In verses 5–7, they are once again in the desert, but this time, not only is it being transformed for their benefit (6c–7) but there is another transformation also: the pilgrims are renewed for their journey (5–6ab). Their salvation has been accomplished.” [12]



In verse 4, the word vengeance is from נָקַם ‘to avenge, take vengeance.’ The word ‘reward’ גְּמוּל means ‘to deal fully or adequately with, deal out to.’ “Vengeance takes account of the wrong suffered by his people. Retribution repays the wrong done to his people. Vengeance and reward are what he will do to his adversaries, but for his people he will work salvation.”[13] 

“The word ‘save; יָשַׁע ’ is a hiphil jussive, so it is God’s will to save His people even though they do not deserve deliverance.” [14] God saved His people from the power of enemies. And ultimately God saved us from the power of Satan. The pilgrims don’t have any qualification. But God forgave and cast their sins into the deep sea.



Third, New highway, homecoming for pilgrims (35:8-10)

8 And a highway will be there, and the way will be called the way of holiness. The unclean will not travel on it. But it will be for those walking of the way and fools will not go.

9 No lion will be there, and ferocious animals will not go up, she will not fount there. And the redeemed will walk there.

10 And the ransomed of Yahweh will return. And they will enter Zion with singing and everlasting joy upon their head. They will overtake gladness and joy. And sorrow and sighing will flee away.

There is a new highway. This way will be called the way of holiness. The unclean cannot travel on this highway. ‘טָמֵא’, it means that “to be unclean, to desecrate, to defile, to make impure. The main idea of the action was that of contaminating or corrupting, especially in the sight of God.” [15] Jesus also said that “"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.” (Matt. 7:13-14)

And God said to Moses “Be holy because I, the LORD your God, am holy.”



Consequently Isaiah said that ‘the redeemed will walk there.’ “גְּאוּלִים” is very important word. It means that “‘to redeem’ or ‘act as a kinsman-redeemer.’ “The word means to act as a redeemer for a deceased kinsman (Ruth 3:13); to redeem or buy back from bondage (Lev. 25:48); to redeem or buy back a kinsman’s possessions (Lev. 25:26); to avenge a kinsman’s murder (Num. 35:19); to redeem an object through a payment (Lev. 27:13). Theologically, this word is used to convey God’s redemption of individuals from spiritual death and His redemption of the nation of Israel from Egyptian bondage and also from exile. ” [16] God is the only one who can redeem his people. Their aim is Zion.



3. Conclusion

Isaiah tells about how the faithful remnant will return to Zion from the wilderness. God open to new world for them, he will give a promise to the pilgrims. They will see the glory of God, and His works. And then they will shout for joy. This text gives us opportunity to proclaim the hope of glory which comes to us through the incarnation of our Lord. The renewal of creation, the resurrection of the body, the celebration in song, the eternal joy of the Lord, and, above all, the vision of our Lord in all his majesty and glory. 

God wants to us to be holy. This text tells about the Way of Holiness. It is Christ himself who has opened up for us the Way of Holiness. And we will return to God. “He comes to us, rescues, heals, cleanses and enlightens us, so that we can go with him back to his Father and share in his holiness. Only those who are redeemed, purified, and sanctified will see the glory of God.” [17]

“Chapter 25 begins and ends with singing and gladness. The Way of Holiness is not a dismal journey but the way of joy. Travel on it begins with joy, and ends with even greater joy. As Christians we are called to share in the joy of our Lord (Matt 25:21,23). The secular world does not and cannot know this joy; it is the joy of the angels and the joy of God himself. At the birth of Jesus this joy comes down to earth so that we too can join in with the angels in their praise and enjoyment of God (Luke 2:10-14). This joy which we share with the whole redeemed, natural world issues in the praise of God which unites us with the whole of God’s creation (Ps. 148; Rev. 5:11-13). The end of it all is resounding praise as we see God to face.” [18]



Bibliography         



Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002)

Baker, Warren, The Complete Word Study Dictionary : Old Testament. Chattanooga, TN (AMG Publishers, 2003, c2002)

J. Alec Motyer, Isaiah, Tyndale Old Testament Commentaries (Inter-varsity press, 1999)

Baker, Warren, The Complete Word Study Dictionary : Old Testament (Chattanooga, TN : AMG Publishers, 2003)

John Schultz, Commentary to Book of Isaiah, (Bible-Commentaries.Com, 2007)

Dr. Robert Asher ISAIAH 35: EXPOSITION and BIBLICAL THEOLOGY (CTS Journal 8, April–June 2002)

John W. Kleinig, “The Holy Way An Exegetical Study of Isaiah 35:1-10”, Lutheran Theological Journal 17/3 (1983):115-120




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[1]  I am using my own translation.

[2] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 1.

[3] Baker, Warren, The Complete Word Study Dictionary : Old Testament. Chattanooga, TN (AMG Publishers, 2003, c2002), 570

[4] Ibid., 948

[5] Ibid., 868

[6] Ibid., 141

[7] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 15

[8] J. Alec Motyer, Isaiah, Tyndale Old Testament Commentaries (Inter-varsity press, 1999), 218

[9] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 15

[10] Watts, John D. W., Word Biblical Commentary : Isaiah 34-66. (Dallas : Word, Incorporated, 2002), 15

[11] John Schultz, Commentary to Book of Isaiah, (Bible-Commentaries.Com, 2007)

[12] Ibid.

[13] J. Alec Motyer, Isaiah, Tyndale Old Testament Commentaries (Inter-varsity press, 1999), 218

[14] Dr. Robert Asher ISAIAH 35: EXPOSITION and BIBLICAL THEOLOGY (CTS Journal 8, April–June 2002), 11

[15] Baker, Warren, The Complete Word Study Dictionary : Old Testament (Chattanooga, TN : AMG Publishers, 2003), 404

[16] Baker, Warren, The Complete Word Study Dictionary : Old Testament (Chattanooga, TN : AMG Publishers, 2003), 176

[17] John W. Kleinig, “The Holy Way An Exegetical Study of Isaiah 35:1-10”, Lutheran Theological Journal 17/3 (1983):115-120

[18] Ibid.

[Prophetic & Poetic Books Exam]



Isaiah
1. The identity of the “servant” in the “Servant Songs” in Isaiah is another controversial issue (Isa 42:1-4; 49:1-6; 50:4-9; 52:13-53:12). Explain the proposed identities and provide your critiques to these proposed identities. Who do you think the “servant” is?  [Isaiah, pp. 24R-29L; 36R-37L]


Jeremiah
2. The idea of the “New Covenant” (Jeremiah 31:31-34) is one of the major themes of Jeremiah. Explain the concept of “New Covenant” in terms of judgment and salvation? [Jeremiah, p. 60, pp. 64L-67L]


Ezekiel
3. What circumstance do you think caused the prophet Ezekiel to write the book of Ezekiel? What is the rhetorical intention of Ezekiel? [Ezekiel, pp. 83L-85L; 103R-105L]


Daniel
4. How can the phrase “Son of Man” in Daniel be interpreted? [Daniel, pp. 118R-119R; 120-121; 127]

5. What circumstance do you think caused the prophet Daniel to write the book of Daniel? What is the rhetorical intention of Daniel? [Daniel, pp. 128R-129R][10 points]


Hosea
6. The idea of faithfulness and love is a key issue in the book of Hosea. Explain this idea with Hosea’s marriage to Gomer. [Hosea, pp. 139R-141; 144R-146R]


Amos
7. The idea of justice and righteousness is a key issue in the book of Amos. Explain this idea. [Amos, pp. 172-173; p. 176R] [10 points]


Zechariah
8. What is the idea of “betweenness” in the theology of Zechariah? [Zech. pp. 251-253]


Hebrew Poetry
9. 7 types of Psalms are suggested by some form-critical scholars.
They are “1. Hymns; 2. Laments; 3. Songs of Thanksgiving; 4. Royal Psalms; 5. Pslams of Confidence; 6. Wisdom Psalms; 7. Torah Psalms.” Explain them as they are presented in the textbook



[Poetics].
10. Robert Lowth argued that the essential feature of Hebrew poetry is “parallelism.” What is menat by “parallelism” in Hebrew poetry? Explain the “7 types of parallelism”]

[Ministry to youth]


1. Theology of Ministry to Youth
Students will study the biblical grounds and goals for ministry to youth; with the purpose of (1) discovering that ministry to youth is integral to the life and mission of the global church and (2) being challenged to lead the church in reaching the youth around the world.


2. The Development and Discipleship of Youth
Students will be introduced to the unique psycho-social developmental issues of adolescence and emerging adulthood; with the purpose of (1) exploring its implications for adolescent spiritual development, (2) and developing a framework which will be considerate of developmental realities.

3. The Global Culture of Youth
Students will be introduced to the unique global culture of youth and explore its implications for adolescent spiritual formation, so that they may better understand and engage youth with the gospel, while leading parents, volunteers and church leadership in the same.

4. Models and Methods of Ministry to Youth
Students will be introduced to a meta-model for ministry to youth —assisting in the development of theologically grounded yet highly contextualized models of ministry.


::: Recommended Book list :::

Senter III, M. H., Black, W., Clark, C., & Nel, M. (2001). Four views of youth ministry and the church. Grand Rapids: Zondervan Publishing House.
Mueller, Walt (2009). The space between: A parent’s guide to teenage development. El Cajon, CA: Youth Specialties Resources.
Linhart, Terry, & Livermore, David (2011). Global youth ministry: Reaching adolescents around the world. Grand Rapids: Zondervan Publishing House.

Borgman, Dean (1997). When kumbaya is not enough: A practical theology for youth ministry. Peabody, MA: Hendrickson Publishers.
Dean, K. C., Clark, C. & Rahn, D. (2001). Starting right: Thinking theologically about youth ministry. Grand Rapids: Youth Specialties Academic, Zondervan.
DeVries, Mark (2008). Sustainable youth ministry: Why most youth ministry doesn’t last and what your church can do about it. Downers Grove, IL: IVP Books.
Dunn R. R. & Senter III, M. H. (1997). Reaching a generation for Christ: A comprehensive guide to youth ministry. Chicago: Moody Press.
Livermore, David (2009). Cultural intelligence: Improving your CQ to engage our multicultural world. Grand Rapids: Baker Academics.
Mueller, Walt (2006). Engaging the soul of youth culture: Bridging teen worldviews and Christian truth. Downers Grove, IL: IVP Books.
Tripp, Paul D. (2001). Age of opportunity: A biblical guide to parenting teens Phillipsburg, NJ: Presbyterian and Reformed Publishing Co.
Turnau, Ted (2012). Popologetics: Popular culture in Christian perspective. Phillipsburg, NJ: Presbyterian and Reformed Publishing Co.

Sermon Outline

Text: Luke 14:25-35


Exegetical Big Idea:
S: What are the reasons a person cannot be a disciple of Jesus Christ?
C: Because He does not carry his cross and follow Jesus, and he does not estimate the cost of following Jesus.


Homiletical Big Idea:
S: What should you do to be a disciple of Jesus?
C: You should estimate the cost of discipleship and carry your own cross.


Pithy Saying or Punch Line:
You must consider the cost of discipleship in your life.
Introduction: In the book of Luke, chapter 14, Jesus sees the large crowds traveling with him. Jesus said 3 parables to them. It was the cost of discipleship, and then he demanded to them estimate the cost of following Jesus or do not following Jesus. He knows that there are so many people pretend to follow him, they are all superficial disciples. So he demanded to them if they want to be a real disciple of Jesus, they have to abandon their family and his life. And then who does not carry his cross and follow Jesus cannot be his disciple. So now we should think about the cost of discipleship.

I. You should estimate the cost of following Jesus.
If you are a constructor, when you build a house, you need to calculate all of the expense. Similarly if you want to be a disciple of Jesus, you should think of your cross in future. Believing Jesus is not easy life, there are many histories which people had faced some difficulty and suffered pain in their life. Bible said that “Enter through the narrow gate.” (Mt 7:13) You have to think about the cost of following Jesus.

II. If you do not follow Jesus, you should estimate the cost.
The enemy has brought twenty thousand soldiers toward the king. The king just has two choices. One is fight with the enemy or surrender. So firstly he has to estimate the result. This parable shows where we are. If you do not follow Jesus, finally you are defeated to Satan and then surrender to Satan. Failure to follow Jesus, the result is destruction. You will lose your eternal life.

III. You have to live like true salt.
Jesus' final saying discusses salt. Salt was considered an essential of life. It was used for both flavoring and preservation. Salt is good, but if it loses its saltiness, it is thrown out. If they who following Jesus like that lose its saltiness, Jesus does not want to use them for his kingdom. On this reason we should live like the true salt.


Conclusion: If we want to be a real disciple of Jesus, we must consider the cost and put Him above everything else. Is He Lord of your finances and possessions? Are you faithful in managing these things for His purpose? Is He the Lord of your plans, your thoughts, and of all that you do? If you are don’t hate your own life and daily carry your cross, you are not His disciple. I know Jesus’ words here are so tough and painful to you and me. But we must honestly work at applying them to our hearts. If you want to be a disciple, take your time for a moment. As soon as you get home tonight, read Luke chapter 14 again. And then pray for your soul to be ready that you should obey to God’s words. It is difficult to be a disciple but when you pray, God will help you always.

Healthy Christians Make a Healthy Church (Called to awaken the Laity) / Oak, John H.



Laity in the church of today has emerged as a very serious problem. Their original mission of the laity has been ignored for a long time. What is the position of the laity in the church? What does laity mean? What is the role of the laity in the church and the world? It is the minister’s responsible to rediscover the true laity. They should be a disciple of Jesus.

After Korean revival, they were faced with many problems. There are typically three problems; the issue of honesty, lack of influence, discrepancies faith and life of the lay. The real problem is that the lay people are sleeping. How can we awaken and encourage the laity to be a mature disciple? As the era of reformation and revival, the laity should be doing properly their role in the church and world.
What does laity mean? Layman is a dedicated to the Lord, the chosen people, the saints and disciples, and refers to the community of believers. We must get away from the cleric supremacy. There is no class structure in the church. Minister and laity are the same saints. They are also a servant of Jesus. We must regain the lost biblical appearance of the lay. The minister is, also like the laity, who is called to serve. God called them as the universal priesthood. They are all priests, they should live holy.

Minister has to help and guide the lay to exercise their privileges as a true priest. If minister wants to wake the laity, they should have been crazy first of all. It must be crazy to the laypeople. And the minister should have a firm philosophy of ministry. A firm philosophy of ministry will be help to go rightly in its way.

What is the church? What is the purpose of the church to exist? Church is the people of God whom they are called in Christ Jesus. And church exists to fulfill the will of God for the salvation of the world. They are God’s people who called from the world and at the same time they are called as a disciple of Jesus who was sent to the world. Biblical church is the apostolic church. The laity inherits the teaching and works of the apostles. Church exists to worship, to save the world, and to teach and train the laity. Worship, evangelism and training should be kept well-balanced.

Jesus commanded to make a disciple. Discipleship is the believer’s life and it is a process to walk. Jesus carefully chose his disciples. And then he trained them, sent them. The way of discipleship applies to all Christian. Disciples should be takes up his cross. They must be follows Jesus through the thorough obedience. He is the witness preaching the gospel. And the laity should serve like Jesus. It should be changed the center of the church to laity rather than minister.


First of all, minister must be change, and after the laity will be change.

This book tells us about right appearance of the laity who make up the church. There are many dysfunctions in the church as not properly function. As I read this book, I should have to ask a question in my mind. What is the true church and true the appearance of the laity? Many pastors interested in growing numbers. And they dedicate for that. It must be wrong. To build the church properly, have to wake the laity who is asleep.


God is still working through the church. Through the obedience he makes a new works in the world. If the laity does not become a disciple there is no use. Believe in Jesus and then I became a disciple of Jesus. And I know that God wants to come true through his disciples.

Therefore it is important to make the laity to be a disciple, and train them. As the book name is the healthy Christian make a healthy church, to become a healthy Christian is the most important priority. Through this book, I had been realized about the importance of the lay once again.

Eschatology

We believe in the return of Christ (Act 1:11; Rev. 1:7; Mt 16:27)  and the final judgment of all men. (Acts 17:31; Matt. 11:36; Heb. 9:27; Rm 14:10, 12; 1Cr 4:5; 2Tim 4:1):

• The return of Christ will be sudden (Matt. 24:44; James 5:8; 2Peter 3:10; Lk 12:40; Rev 3:11) and in personal and visible  (Acts 1:11; 1 John 3:2).
• The dead will be raised (1 Thes 4:16);  and Christ will judge all men according to their works (Rom. 2:5-8; Rev. 20:12-13; Mat. 12:36; Mt 25:31-46; Mt 16:27; 2Cr 5:10) . 
• The eternal blessing for believers (Rm 8:1; Jn 5:24; Jn 14:1-3; 1 Thes 4: 17;   1Jn 2:28); eternal punishment for unbelievers  (jn 3:36; Heb 10:26,27; Mt 18:8,9; Mk 8:38; 2Thes 1:8) 
• There will be a new (order of) heaven and earth (Rom. 8:21; 2 Pt 3:13; Rev 21:1).

Worship

I believe that worship is the proper response to who God is, and it is our duty and privilege  to bow before Him with adoration, reverence and awe.  God alone is worthy of our worship. Worship Worship is to the Father and Son through the Holy Spirit.

• Worship is our proper response to who God is (1 Chr 16:29, Heb 12:29, Ps 96:4-8, Ps 95:6, Ps 150:6, Ps 61:8, Is 12:5, Ac 3:8-9,)
• Worship is our duty and privilege (1 Chr 16:29, Ps 96:8)
• In adoration, reverence and awe.( Heb 12:29, Phil 2:9-11, Matt 27:54, Lk 5:26, Ac 2:43, Eph 5:21, Jam 4:10)
• God alone is worthy, there shall be no other God before Him. (Ex 34:14, 2 Sm 22:4, Ex 20:3-5, Is 45:5, 21-23)
• To the Father and Son through the Holy Spirit. (Jn 4:23, Phil 2:9-11)

Sacrament


I believe that the Sacrament, particularly Baptism and the Lord’s Supper are instituted by God and commanded by Jesus Christ to administer. Mt 28: 19; Mk 16:16; LK 22:19; 1 Cor 11: 23, 25-26.


Baptism and the Lord’s Supper are sacraments, aka. Ordinances, ordained by Christ


· Baptism is given to those who have “received his word” and believed in Christ (Acts 2:41; 8:12; 10:44-48) not as a necessary procedure for salvation (Luke 23:43) but as an act of obedience to the commandment (Mt 28:19)[1]

· Baptism is the evidence of the beginning of the Christian life (Gal 3:27; Rom 6:3-4; Col 2:12)

· Baptism can be given by any Christian (1 Pt 2:9) as long as it is done in the name of the Father, Son and the Holy Spirit (Mt 28:19), as there is no mention of who can and cannot baptize according to the Bible.

· I believe that we publicly through confess our sin through the ceremony of baptism, and begin our life submitted to the Jesus Christ, our Lord. Rom 10:9.

· I believe that the baptism symbolizes the death of the old life and the resurrection to new life in union with Christ is at our heart. Rom 6:3-5; Gal 3:26-27; 1Pt 3:21.

· By receiving the baptism we participate in the death and resurrection of Jesus Christ, and are in the union with Christ. Rom 6: 4; Gal 3: 26-27; 1 Pt 3:21

· By receiving the baptism we become the one who is belonging to God. 2Cor 1: 22; Gal 6:17

· By receiving the baptism we enter the community of believers, that is the church. 2 Cor 1:22; Eph 1:13, 4:30.

· God accepts the baptized believers as righteous. Rom 4:3.

· I believe that the giving baptism in the name of the Father, the Son and the Holy Spirit is the holy duty and commandment until the coming of our Lord. Mt 28: 19.



  The Lord’s Supper

· When we participating in the Lord’s Supper, we participate and share in the benefits earned for us by the death of Jesus. Mt 26:26; 1 Cor 10:16

· The Lord’s Supper is the command of Christ. Lk 22: 19; 1 Cor 11: 23, 25-26.

· By eating his bread(flesh) and drinking his drinks(blood), we remember his grace of redemption. Jn 6: 57; Lk 22:19; 1 Cor 11: 23; cf. Heb 9:22.

· By participating in the Lord’s Supper, we affirm the unity as one community in Christ. Lk 22:19; cf. Lk 5:10;

· By eating his blood and his flesh, we affirm the new Covenant with Jesus Christ. 1 Cor 11:25;

· By participating in the Lord’s Supper, we enter the eternal life with Christ. Jn 6:53-59.

· Through administering the Lord’s Supper, we proclaim the gospel to the world until he comes. 1 Cor 11: 26.

· The Lord’s Supper should be taken part by those who believe in Christ (1 Cor 11:29-30)


[1]Wayne Grudem, Systematic Theology, p.970-982.

Church

I believe that the church is the one (1 Cor. 12:11; Eph. 2:18, 4:3-4), holy (Heb. 2:11; 1 Pet. 1:15-16; John 17:17-19) universal (Mark 16:15; Gal 3:28; Matt. 28:20), and apostolic (Act. 2:42; 2 Thess. 2:15; 2 Tim. 1:6)community of all true believers for all time. (Eph. 1:22-23; 5:25) I believe that the true Church is composed of all such persons who through saving faith in Jesus Christ have been regenerated by the Holy Spirit and are united together in the body of Christ of which He is the head and the establisher.(Rom. 12:4-5;1Cor. 12:12-30; Heb. 2:12; Phil. 2:2; John 10:16, 17:23). And I believe that only those who are thus members of the true Church shall be eligible for membership in the local church (Act. 2:42-47).  I believe that Jesus Christ is the Lord and head of the Church, and that every local church has the right under Christ to decide and govern its own affairs.(Matt. 16:19; Eph. 3:10-11)  The Church is the covenant people of God, the sign of the eschatological kingdom of God, and the loving community through Spirit (1 Cor. 12:3; Eph. 4:3).

• The Church is invisible (2Tim. 2:19; Heb. 12:23) yet visible (1 Cor. 1:2, 12:13, 7:14; Rom. 15:9-12, 9:1, 6) : the visible church is a society made up of all such as in all ages and places of the world do profess the true religion, and of their children; the invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head.
• The Church is local (Rom. 16:5; 1Cor. 16:19; 1 Cor. 1:2; 2 Cor. 1:1; 1Thess. 1:1; Acts 9:31) and universal (Eph. 5:25; 1 Cor. 12:28).
• The true churches, there are right preaching of the Word (Matt. 7:15-16) and right administration of the sacraments: baptism and the Lord’s Supper.
• The purpose of the Church: glorifying God through worship (Col. 3:16; Eph. 1:5-6, 12, 5:16-19; Heb. 2:12), nurturing and edification (Col. 1:28; Eph. 4:12-13; Col. 1:28; Rom. 12:13-16), evangelism and proclamation (Matt. 24:14; Mark. 16:15; Acts 11:29; 2 Cor. 8:4; 1 John 3:17; Rom. 10:14) and mercy (Luke 6:35-36). 
• The Church is at the very center of God's cosmic purpose and is his appointed means of spreading the gospel. But a church which preaches the cross must itself be marked by the cross: a living faith in God; a genuine love for people; and scrupulous honesty. 

Covenant



I believe that God made covenant of works with man wherein life was promised to Adam and in him to his posterity, upon condition of perfect and personal obedience but after his fall, God made covenant of grace with man wherein He freely offers unto sinners life and salvation by Jesus Christ; requiring of faith in Him, that they may be saved, and promising to give eternal life.[1]



· God made covenant with man to be with them.[2](Gen 26:3;28:15; 31:3; Ex 3:12)

· The first covenant of works made with Adam to his posterity for the promise of blessings by personal obedience.[3] (Hosea 6:7;Rom 10:5;Gen 2:17; Gal 3:10)

· Both Adam and Christ are seen as heads in a covenant of a people whom they represent. [4] (Rom 5:12-21)

· God made covenant with Abraham requiring of faith in Him and promising of blessings; Land, his seed, and blessing to the world. (Gen. 12:1-3)

· Through his seed, Jesus Christ, God freely offers to sinners the salvation and eternal life with faith in Him. (Gal 3:21; Gen 3:15; Rom 3:20; Isa 42:6; Mk 16:15; John 3:16; Rom 10:6; Gal 3:11)[5]




[1] Westminster confession, http://www.reformed.org/documents/wcf_with_proofs

[2]Class note “covenant”

[3]Grudem, 516.

[4]Gurdem, 516.

[5] Westminster confession, http://www.reformed.org/documents/wcf_with_proofs

Salvation


I believe thatthe blood of Jesus Christ and His resurrection provide the only ground for justification and salvation for all who believe, and thus become children of God by the Holy Spirit.

• The blood of Jesus Christ (Gal 4:4-5; 1Ti 2:6; Ro 4:25) and His resurrection (1Pe 1:3-4; Heb 1:14, 6:12) provide the only ground for justification and salvation for all who believe.
• Jesus took up our sins instead of us. (Heb 10:10; Is 53:4-6, 10-11) 
• We become children of God by the Holy Spirit. (Gal 3:23-26, 4:6,  Ro 8:14-16, 7; Jn 1:12; Col 1:21-22; Gal 2:16; Tit3:4-7, Eph 5:1)
• Our justification is only of the gift of God grace not by our work. (Act 10:44; Gal 2:16, Phil 3:9; Act 13:38-39; Eph 2:7-8, Ro 3:23-24)
I believe that Jesus Christ as all-sufficient sacrifice for our sins. His atoning death and victorious resurrection constitute the only ground for salvation
• Salvation comes through trusting Jesus, not by trying to earn our salvation through good works. (Gal 2:16)
• The death of Christ secures the freedom of believers from slavery to the law (Galatians 3:13)
• The death with Christ means that we are no longer the slavery of sin (Romans 6:6-8; 8:1,31-34)
• Jesus Christ`s resurrection is the liberation from sin. (1Cor. 15:17)

Work of Christ


I believe that Jesus occupies three main offices: Prophet, Priest, and King and he fulfills these three offices perfectly.

• As prophet he reveals God to us and speaks God’s word to us.(Deut. 18:15-18, Matt. 16:14, John 4:19,Heb.1:1-2)
• As priest Jesus offered a perfect sacrifice for sin.(Heb.4:14,9:24,9:26,10:4)
• As priest Jesus continually brings us near to God.(Heb.6:19-20,Luke 23:45,Heb.10:19-22)
• As priest Jesus continually prays for us.(Heb.7:25, Rom.8:34,Acts 25:24, Rom.11:2)
• As king Jesus rules over the church and over the universe as well.(Matt.2:2, John 18:36, Matt.4:17,23;12:28,26:64,2 Thes.1:7-10;Rev.19:11-16,Phil.2:10)

Sin

I believe that man was created in the image of God but fell into sin and is therefore lost .

• Adam and Eve commit sin by eating forbidden fruit (Gen 3:6) They fell from our original righteousness and communion, with God(ECC 7:29,Rom 3:23) and so became dead in sin(Gen 2:17)
• All men are counted guilty because of their sin (Rom 5:12) .
• From this original corruption, whereby we are utterly indisposed, disabled,(ROM 8:7 ) and made opposite to all good(Eph 4:18), and wholly inclined to all evildo proceed all actual transgressions (ROM 3:10-12)
• Every sin brings guilt (James 2:10),Agitation (Job 3:17) and trouble (Hos 4:15) upon every sinner .
• At the result of sin every sinner is made subjected to death ,physically (Gen 3:19) spiritually (Rom 6:23) and eternally(Rev 20:14)

Korean Protestant Communities


Evangelism with literature by Paek hong-jun(Uiju, 1882)

Sorae (Sorai) Church
 - By Seo Sang-yun(TRANSLATION HELPER) and Seo Kyong-jo
 - Sunday worship (1885)
 - Baptism by Rev. Underwood (1887)

Christian Community in Seoul
 - 14 founding Christians (1887)
 - Members mostly assisted by Seo Sang-yun

Colportage
Colporteur



Korean Protestantism: Japan Route

Yi Su-jeong in Japan
 - 1882. Unofficial Assistant to the Tour Group for Studying Japanese Modernization
 - Study Christianity under a Christian scholar
 - 1883 Baptism at Tokyo and Build a Christian community
 - Henry Loomis (ABS)'s suggestion of Bible translation
 - Translation fo Four Gospels and Acts into Sino-Korean(1884)
 - Mark, Luke, John into Korean (1885)

1885 Revs. H. G. Underwood and Henry G. Appenzeller in Korea
 - With the Korean Gospel of Mark

Kyrios  


The Greek word Kyrios (κύριος) may mean God, lord or master. It is used in both the Old Testament and the New Testament.  Kyrios appears about 740 times in the New Testament, usually
referring to Jesus.

The use of Kyrios in the New Testament has been the subject of debate among modern scholars, and three schools of thought exist on that topic. The first is that based on the Septuagint usage, the designation is intended to assign to Jesus the Old Testament attributes of God. The reasoning here being, that at the time the Septuagint was written, when reading out loud, Jews pronounced Adonai, the Hebrew word for "Lord", when they encountered the name of God, "YHWH", which was thus translated into Greek in each instance as Kyrios.

And the early Christians, as speakers of Greek, would have been deeply familiar with the Septuagint. The second is that as the early Church expanded, Hellenistic influences resulted in the use of the term.

The third is that it is a translation of the Aramaic title Mari applied to Jesus.  In everyday Aramaic, Mari was a very respectful form of polite address, well above "Teacher" and similar to
Rabbi. In Greek this has at times been translated as Kyrios. While the term Mari expressed the relationship between Jesus and his disciples during his life, the Greek Kyrios came to represent
his lordship over the world. 

The Gospel of John seldom uses Kyrios to refer to Jesus during his ministry, but does so after the Resurrection, although the vocative Kyrie (meaning sir) appears frequently. The Gospel of Mark never applies the term Kyrios as a direct reference to Jesus, unlike Paul who uses it 163 times. When Mark uses Kyrios (e.g. in 1:3 , 11:9 , 12:11, etc.) it is in reference to God. Mark does, however, use Kyrios in passages where it is unclear whether it applies to God or Jesus, e.g. in Mark 5:19 or Mark 11: 3.

One consequence of the use of Kyrios to refer to Jesus in the New Testament is that almost all Old Testament references to God (except Father) can then apply to Jesus. Kyrios is a key element
of the Christology of Apostle Paul. Most scholars agree that the use of Kyrios, and hence the Lordship of Jesus, predated the Pauline epistles, but that Saint Paul expanded and elaborated on
that topic.

More than any other title, Kyrios defined the relationship between Jesus and those who believed in him as Christ: Jesus was their Lord and Master who was to be served with all their hearts and who would one day judge their actions throughout their lives.

The Kyrios title for Jesus is central to the development of New Testament Christology, for the early Christians placed it at the center of their understanding and from that center attempted to understand the other issues related to the Christian mysteries

Homoiousia  similar essence

Homoiousia is the theological doctrine that Jesus the Son of God and God the Father are of similar but not the same substance, a position held by the Semi-Arians in the 4th century.

It contrasts with homoousia (orthodox Trinitarianism) and heteroousia (Arianism).
(McGrath ,235-36)

Anthropotokos  mother of man (bearer of humanity)


It was ascribed to Mary the Mother of Jesus by certain Christians around the time of the Nestorian debates.

It literally means "the one who gives birth to a man" it contrast to “theotokos”

Tetragrammaton  

4 letters of Hebrew usually transliterated YHWH or JHVH, propername of God

Iconoclastic 

"breaking of images"


The controversies against the practice of using images(icons) in public worship and private devotion were irrupted by the decision of Emperor Lord III. To portray God in an image was to imply that God could be described or defined that could be an unthinkable limitation on God.