BIBLE-WORLD

2. Understanding the Christian worldview
1) What is a worldview and why is it important
The worldview is a question of how one person views and perceives all the problems related to his life. James W. Sire said, “In the form of the story of the world, or as a set of premise (partially right or completely wrong) we have (whether consciously or unconsciously, consistently or inconsistently) about the underlying composition of reality. As expressed, it is a determination and a fundamental mind orientation that provides the foundation upon which we can live, move and engage.” Is defined as Looking specifically at this: ① Who has the ultimate absolute sovereignty ② What is the nature of the universe ③ What is human being ④ What happens after death ⑤ Where does knowledge come from ⑥ What is ethics based on ⑦ Where is history flowing?
      The worldview is a very real thing, the sum total of our beliefs in the world, and a big picture that directs our daily decisions and actions. So understanding the worldview is very important. It not only shows how to establish the Christian values ​​that save the world in an era of unbelief, but also how to establish a practical attitude to it, and sustains it.
      The worldview serves to guide our lives. Human beings cannot live without this sense of direction or guidance, and they need a perspective that guides life more than appetite or sexual desire. Our worldview must be shaped and checked by the Bible. Christians should always check their worldview based on the Bible. The teachings of the Bible also include so-called secular problems such as labor, social groups, and education. It is to expand and relate to all areas of culture as well as religious ones.
2) The structure and direction of the Christian theistic worldview
When analyzing the Christian worldview, it can be divided into three categories. Creation, corruption, and redemption are those that Albert M. Wolters brings up the topic of'structure and direction' and refers to structure as “the direction intended by the creator,” that is, to be closer to the creator's original creative intentions. It needs to be restored. It is said that he learned this two-point view from his master. In other words, the structure can be called the original structure of creation, and the direction is distorted and can be understood as a teaching word that teaches everything that needs to be restored in Christ.
      The biblical worldview provides a way to ask questions, which is very unique and biblical. Approaching the world's phenomena from the point of view of structure and direction means seeing reality through the corrective lens of the Bible, which tells the story of the good creation everywhere and the Creator's restoration in Jesus Christ.
3) Practical assignment into our lives
The worldview serves to guide our lives. Human beings cannot live without this sense of direction or guidance, and they need a perspective that guides life more than appetite or sexual desire. Our worldview must be shaped and checked by the Bible. Just as light passes through a triangular prism and reveals its color, Christians should always check their worldview in the light of the Bible. The teachings of the Bible also include so-called secular problems such as labor, social groups, and education. We need to relate to all areas of culture, not just religious ones.

Title: Apostle Paul's worldview

  - Focusing on 1 Corinthians

1. Introduction
1) Raising the problem
The modern church has many problems. Conflicts in the Corinthian Church and conflict in the world court, fornication, idolatry, the emergence of dialect (γλῶσσα) as a'foreign language' or'unknown sound', disorder of the church, etc. You can see that there are many problems that can and are actually happening. It is necessary to rediscover the problems of the modern church and use them as a countermeasure through the analysis of 1 Corinthians, where the apostle Paul presented opinions and solutions to various problems in the Corinthian church.
      The Apostle Paul was a man who had a profound influence on the formation of early Christian theology. It is no exaggeration to say that his worldview itself constitutes Christian theology. The Corinthians he sent in a timely manner to the problems and countermeasures of the Corinthian Church are problems that can be applied to the modern church. Therefore, it is necessary to find a solution by analyzing Paul's view of the world (value) in 1 Corinthians according to a certain frame of reference and substituting it for the problems that arise in the modern church. Here, the apostle Paul's view of the particularly controversial modern church dialect (γλῶσσα) will be derived and whether it has a biblical basis.
2) Purpose of research
I have experienced cases in Korea where I was unable to attend a church that had been divided and divided due to the turmoil in the Korean church. The Corinthian Church has all the problems found in the modern church, such as sect, fornication, and dialect as an unknown sound, and even provides a solution. Therefore, by analyzing the situation of the Corinthians at that time and analyzing Paul's worldview or values, he will be able to find a solution that the modern church is experiencing. In particular, various important interpretations, such as the problem of dialect of the Corinthian church, can come out, so it will be a valuable study. Here, chapters 12–14 will devote considerable space to Paul's view of the gift, especially Paul's view of the dialect (γλῶσσα) in chapter 14. The purpose of this paper is to examine the problems of the church from the perspective of Christian world through the perspective of Paul's various church problems and to find solutions.
3) Research method and scope
In this paper, we will first examine the historical background of the Corinthian church and examine the reason for writing the 1 Corinthians in order to investigate the gift of the modern church, especially the dialectic phenomenon, in the Corinthians 1 Corinthians. We will examine the problems and countermeasures of the modern church after assigning them to the framework (James W. Sire's 7 aspects), and examine Paul's view of the gifts of the Holy Spirit in chapters 12-14. In addition, through the apostle Paul's view of the dialects (γλῶσσα) as'foreign language' and'unknown sound', we will consider how to view the dialect phenomenon prevalent in the modern church biblically and what its identity is.
      In this way, this paper will analyze the worldview of the apostle Paul in 1 Corinthians. However, some worldviews will examine the problem of Paul's worldview, which is not covered by 1 Corinthians, by referring to other scriptures such as the Romans. Through this, we will find a solution to the problems of the modern church. This paper focuses on analyzing the divergence of meaning by singular and plural numbers of γλῶσσα used in 1 Corinthians 14 to draw clear biblical conclusions.

6) “Hellification” as a matter of philosophy, religion, literature and language excluding Judaism

The problem of “Hellification” in the Hellenistic period had very strong political elements, as well as philosophical, literary, and religious elements. The Greeks tried to make Epicurus a philosopher of “true Hellenism” by comparing it to the universalist Stoic philosophy. However, Stoa's global citizenship eventually became more influential as the time passed. This is because the World Citizenship fits well with the needs of the Hellenistic monarchs, that is, the need to continually integrate people of various faces.

The interest in universal religion grew stronger as the Hellenistic monarchs collapsed. Dionysus was the most important Greek god outside Greece at the time. It spread to Asia through art and literature. Ptolemy IV was an admirer of this religion. He has also long been associated with the Jewish gods of Jerusalem along with all the ancient gods. Greek-speaking Judaism saw this as a dangerous rival, and in the 70s, writers tried to interpret the Canaanite priests they hated with a concept derived from Dionysus religion.

From B.C. 2C, attempts have been made to combine the two cultures, which can be seen in the literature of Judaism and Hellenism, or the reformation of Jerusalem. It wasn't until the Roman era that the actual completion of “comprehension” was reached. There were social barriers to Greekization in B.C. 4C and 3C, but by the time of B.C. 2C and the century it began to ease.

A new era of spirit appeared in Hebrew wisdom literature, and it was found to be directly influenced by Greek thought. This idea is, above all, a controversial book of Ecclesiastes, which seems to have been formed under the influence of Greek philosophy in Jerusalem under the rule of B.C. The prosperity of apocalyptic Judaism spread rapidly from the B.C. 2C to the diaspora world and continued in parallel with the reformation of revelation religion in the Hellenistic world [4].

The first and most important advance for Greekization was for individuals to overcome language barriers and master the Greek language perfectly. The final foundation for the Hellenistic culture was not a political power that had to split and struggle with each other, but a common language. Thus, the Greeks did not see the end of the “barbarian” Romans and the Parthians after the victory over the Hellenistic monarchy, but rather remained and saw its completion under the protection of Roman peace.

3. Judaism became the midwife of Christianity

Judaism was formed, but eventually the nation of Israel was destroyed and scattered around the world. How should we interpret this? The first question raised here is to return to the question, "Why did God allow Judaism until the 400-year period of silence?"

Judaism, which was outlined in the return to captivity, was formed and developed while resisting Hellenism on the one hand and fusion on the other. The doctrine was formed, developed, and divided into sects according to how the Jews lived in the Greek Empire and accepted Hellenism. However, the formation of this sect was not a separate philosophy or religion, but a divergence of factions in Judaism, and those who tried to stick to the law, except in special cases of apostates or no interest at all. Although some of the Sadducees had an inner heart, they all had apocalyptic ambitions and nationalist enthusiasm. The difference between each sect was only how to interpret the law, how much to emphasize the eschatology, and how the future hopes of the nation, including the Messiah, were fulfilled.

Judaism did not save the community of law by eschatological salvation. The Sadducees were turned away in pursuit of secularized pro-hellenism, and the militarism of the Esensane or Zealot was not the answer. Because of this, the nation was ruined, and the end they expected was not coming. Therefore, the only thing that really survived Judaism is the Pharisee's normative Judaism, the law. This, of course, does not mean legalism. In this way, the Old Testament's hopes remain unfulfilled. They simply wait indefinitely for the “king of the Jews” while keeping the law. However, when they accepted Jesus Christ as their Savior, a great reversal occurred. Most Jews remain on the border of Judaism, but there are saved Jews who continue to turn to Christianity since then. Also, Jews still in Judaism may have hope.

Christianity is still beyond the influence of Judaism, not only in the Old Testament, but also through other Hebrew writings. Judaism was a failed religion in its own right, but it was a midwife and continued after-care in that it made a decisive contribution to the birth of Christianity. As a result, the Old Testament was a failed redemption history for the Jews, but for our believers who believe in the Savior, the failed redemption history is “a redemption history that has already been accomplished in Christ.” The apostle Paul teaches the salvation of faith in place of the law in various parts of the New Testament, including Romans and Galatians. For believers who accepted Christ Jesus as Savior, such as Peter's confession (Matthew 16:16 “You are the Christ, the Son of the living God”) This is given. Amen.

[4] Martin Hengel, New and Old Testament History, Im Jin-suk, 118

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4) Maccabean Revolution and Apocalyptic Literature, Origin of Hanukkah

The nucleus of the protest movement against the king's policy was a group known as Hasidim (who were faithful to the law), perhaps from the Pharisees and Essenes. It is not known how many Jews died through persecution, but it was probably a small number. It was an incredible persecution that humans could not think of. It was inevitable that the Jews were brought to an uprising. The flames of the Maccabean Revolution soared in this era.

The revolution exploded shortly after the infamous decree was issued to a village called Mordein in a rural mountain village. A man from the priest's household called Mattidadia killed the man who said he would follow the king's name in the place where the king's official came to Mordein to forcibly enforce the decree, and sacrificed to the pagan gods. He had five sons, with hundreds of warriors around them joining the gap in which the main force of Epiphanes was missing, winning the grand victory, and in December 164 BC, when the temple was just three years from the desecrated moon, the temple was in great joy at the festival. Was dedicated again. In the end of the Old Testament, the Jewish struggle for religious independence was a successful start. It was not only moments of glory, but a long struggle, marked by a lot of frustration and disappointment, but it eventually brought religious freedom and political autonomy to the Jews and ruled by the Hasmon dynasty for 79 years.

Daniel's book, the latest in the Old Testament, speaks in response to this terrible emergency. The author of Daniel must have been one of Hashim. The author feels that he must resist the king's policy in every way he can, and encourages the Jews to resist and stick to their laws and Jews in God's conviction of salvation and adhere to their faith. I tried to give. This seer was trying to convince his people that everything was in God's hands, everything was going according to schedule, that there was no lapse, and that the present suffering is that God's purpose is nearing the day of raising the dog. In this conviction of God's intervention, the seer encouraged his compatriots to stand firm. Indeed, it can hardly be suspected that the reflection of the fate of heroic martyrs played a major role in establishing faith in the afterlife in Jewish thought [1]. If we are certain that the story of the lion's den or the bellows in Daniel's story was built by historical necessity, it would be strong counter-argumentary evidence to prove the error of the biblical interpretation of the Bible.

In the middle of the Old and New Testaments, another feast took place, a memorial day (John 10:22) commemorating the history of cleansing the temple. This day of the feast (Hanuka), which often overlaps with the Christmas season we observe, is still an important feast for the Jews. After finally recapturing Jerusalem and cleaning the temple in B.C. 164, they tried to light the temple candlestick. It was said that the holy olive oil only lighted the day, but, surprisingly, the daily olive oil was lit for eight days. The Hanukkah season was created to commemorate this, and is called “the season of light”. These feasts after the captivity helped strengthen Jewish nationalism [2].

5) Secularization of Hasmon monarchy and transition of Judaism

Simon, who opened the Hasmon dynasty, was B.C. It was murdered by Ptolemy in 135, and his son, John Hilkanus, became the Jewish chief and high priest. Johann Hilcanus put down Hasidim, a legalist, and made use of the Sadducees, a realist. The Hasidims who were kicked out at this time later became Pharisees. B.C. In 104, after Johan Hilcanus died and his son Aristobulos succeeded to the throne, at the end of the twist, Alexander Yanai ascended to the throne, but the former Pharisees protested and 800 people were crucified. The remnant flee to the Judean Wilderness and join Essenae. Upon his death, his wife, Salome Alexandria, has the eldest son Hilcanus II as high priest. His younger brother, Aristobulos II, who rallyed the Sadducees, became king, and Hilcanus II rallyed the Pharisees and remained high priesthood. However, it was Idumain Antipatros who removed these two brothers and rose to the throne with the help of Rome. In B.C.37, Rome appointed his son Herod to be the bonbon king, and Judah became the Roman bonbon. This is Herod the Great, who built Herod's Temple by imitating the Solomon Temple.

Although Judaism was said to have been influenced by Hellenism, it was unacceptable for most Jews to degenerate into a Hellenistic offer. Depending on how they respond to Hellenization, Judaism is largely divided into four sects, and the most opposing group is the Pharisees, who continue the tradition of Hashimpa, a group that was zealous for the law and did not tolerate any compromise with Hellenism. received. The Pharisees were neither aristocratic nor priestly factions, but they were widely respected among the people because they were morally sincere. Aristocratic classes and secular aristocrats who joined the Seleukos dynasty and the secular factions were the background of the forces of the Sadducees. Because they recognized only the authority of the Torah and gave no authority to a set of oral laws developed by scribes. They also generally rejected new concepts such as resurrection faith, posthumous punishment, demons and angelism, and apocalyptic literary speculation. There were sects like Essenes who lived in apocalyptic tensions waiting for the impending end, and the Qumran sects were Essenes. They may have inherited the tradition of Hashimpa, but they took an undisputed position for kings who served as high priests of the Hasmon dynasty. Those who were hardened by the apocalyptic literature, which regarded the Hasmonian priesthood as illegal and apostate, partnered with them. They were convinced that all prophecy was being fulfilled in their time and lived like a monastery in the wilderness. Some thought that the way of Judaism was to follow an aggressive nationalist line. These were the backbone of the Maccabean Revolution and transformed the struggle from simply a struggle for religious freedom to an all-out war for national independence. As they reached the New Testament era, they emerged as partisans called Zealots. These were enthusiastic and reckless people who were confident that God would come to help them and were ready to attack any enemy for national independence.

However, it should be noted that the people belonging to these four factions were fewer than the Jewish wards at the time. Of Jesus' total population of 560,000 at the time, about 30,000 to 35,000 people belonged to these four factions. Because the number of Pharisees was about 5% of the total population and about 2% of the Sadducees and Essenes combined, they were not representative of the entire Jews [3].

Judaism was not completed during the Hellenistic period, but seems to take shape in all its essentials. Epiphanes' persecution appears to have firmed the definition of Satan by turning the logic that even innocent people can suffer, and this later affects Christianity. It also seemed to have had a decisive influence on the faith of the resurrection, and it would have been possible to overcome that pain by believing that God would repay the ruthless suffering suffered for no reason in reality. Hellenism, on the other hand, would have promoted Judaism's legalism. It is likely that godly Jews who were unable to yield to the compulsive Gentile religions would have clung to the law, and this was fixed by legalism in the presence of God that man's position was entirely determined by the act.

[1] John Bright, 「Israel History」 Park Moon-jae, 584~88

[2] Jaekyung Ahn, “Following the Church History: The Bible Feast – Is It Still Valid?” Magazine Re (175, Chungmin-ro, Yeosu, Jeonnam: Gratia, 2015), 63

[3] D.S Russel, 「Between the Testment」 (USA: SCM Press Ltd., 1965), 48-9

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Inquiries about partnerships such as missionary activities: usedslr@gmail.com, YouTube: Multilingual Bible Research Institute

1. Raising the problem

According to Malachi's final warning, he said, "Remember the covenant of Sinai (Mal. 4:4)." If you express this again, you can understand'Keep the law'. Why did God choose the Israelites and gave them the law, and why did the Jews keep the law for 400 years after Malachi? The answer to this question can be found through Judaism, a community of law.

The Hellenistic era, often referred to as silence, is understood as the period God prepared Jesus Christ. Galatians 4:4 begins with "the time has come, and God has sent his Son", where "time" is a concept of "Kronos," which is the concept of the Greek word "Kairos." Literally translated as "the fullness of time comes" can be translated. God indeed sent the Messiah over the silent 400 years since Malachi. Through this biblical evidence (Isaiah 7:14, etc.) and the development of history (the Greek and Roman periods), God speaks Greek as a world language and utilizes the empire to spread Jesus Christ everywhere.

The history of the Jews for a period of time in the Hellenistic period is not well known. The earliest written portions of the Old Testament and the Jewish writings that are not part of the canon also lack direct historical knowledge [1]. Historical studies of this period have largely relied on external influences such as Maccabees. Here, we examine the emergence of Alexander in relation to the birth and formation process of Judaism, and the history of the Ptolemaic and Selucus dynasties, the emergence and development of Rome, the Maccabean Revolution and the Hasmon dynasty. In the process, it analyzes the influence of Hellenism on Judaism, and also finds out how Judaism was completed, and why those who abandoned Judaism and turned to Christ Jesus did so. Let's look at what it means to us as Christians and trace how it relates to the birth of Christianity.

2. The effect of Hellenism on Judaism

Philo of Alexandria, who was a Jew, first used the concept of'Hellification'. He said, “Hela was expanded by the new Greeks, and gradually healed the world of barbarians. And the peace watchdog assigned them the area.” Said. As such, the cultural program of'Hellification' becomes a universal heritage that is only recognized in the Roman era. The theme of "mutual fusion" between Judaism and Hellenism refers to such complex, diverse and contradictory phenomena. Therefore, first of all, it is necessary to carefully observe various controversial concepts through the phenomenon and examine the phenomena of “Helenism” and “Hellification” connected with them more closely [2].

As the Jews went through the period of exile, the nation-states, institutions, and so on, had already been destroyed, so it was necessary to confirm their identity in any form and to have a bond as a reconstruction community. It seems that they formed Judaism as a legal community using their mental bond, the “law” as a tool. Ezra's role is largely at the foundation of the Jewish community's finally building a consistent foundation for the Jewish community. B.C. Throughout the 4C and 3C periods, Hellenism inevitably had a profound effect on Judaism, and finally a series of forms that could be characterized as Judaism during the Maccabean Revolution and the Hasmon dynasty emerged as a result of resistance to it.

1) Alexander's overseas conquest and Palestine

Israel, whether friendly or hostile, has continued to have a relationship with Greece. B.C. When it became 5C and 4C, this phenomenon became more frequent. Although indirect, it means that the Jews inevitably came into contact with the Greek spirit. Although this Greek spirit did not fundamentally alter Israel's faith, it had a serious impact as we will see.[3]

Alexander, who had ambitions to embody the world's unparalleled ideals of uniting the world, building a language, a custom, and a Greek city, Alexander defeated the Persians and conquered Egypt in the Battle of Isus in B.C.333. In the process, the inland areas of Palestine, including Judah and Samaria, fell under Alexander's control. Alexander died in Babylon in B.C.323, but Palestine and Orient began rapid Hellenism [4].

2) Ptolemaic dynasty of Palestine and Alexandria literature

After Alexander's death, the eastern part of his kingdom, including Palestine, was divided into the Selucos of Syria and the Ptolemy of Egypt. The Ptolemaic dynasty, based in Alexandria, ruled Palestine for almost a century. They did not interfere with Judah's internal affairs at all, and the Jews would continue to live a relatively peaceful age as gentle people. The Jews in Egypt soon made Greek their first language. Before the Greek Empire, Jews were scattered not only in Palestine but also in Asia Minor, Egypt and Babylon, and this phenomenon was accelerated by Alexander and his successors, leading to a much greater number of Jews outside Palestine [5]. Hebrew is at least B.C. It continued to be used until the end of 2C, but as time went by, it would have been cut off in diaspora society.

At the time, the influence of Hellenism on Palestine was widespread in the economic sphere, and mixed cultures. The Hellenistic ruling organization extended to the provinces, and Greek merchants and bureaucrats even reached a small farm in Palestine. As the mercenaries migrated to Samaria, the Greeks gradually sacrificed to Dionysus under the influence of the Greeks. In particular, it seems that the Philadelphia nanny became a Hellenist, showing the worship of the Semitic goddess. In political terms, Palestine, despite Ptolemy's efforts, was not easily unified due to ethnic diversity. The indigenous politics of the indigenous peoples, on the one hand, were under the rule of new rulers, but the aristocrats improved their position even under such circumstances. Because they participated in the economic leap of the Ptolemaic dynasty, and at least in part were able to adapt to the way of life of the Hellenistic leadership [6].

Alexandria gained the honor of being the center of literature in the Greek era. Jews lived in Egypt from an early age, and exploded into the Greek era. Ptolemy II (B.C. 285-247) first began with the translation of the Pentateuch and then expanded to other parts of the Old Testament. This translation is the Septuagint. The effect of this 70-member role on Diaspora Jews and the Early Church cannot be overestimated. The existence of the Bible in Greek opened a new way for communication between Jews and Gentiles, and it also provided a way for the Greek mind to have a stronger influence on the minds of the Jews. Of course, in the future this promoted the spread of Christianity. During this period, Hellenism inevitably influenced the thinking of Jewish thinkers, and while living in the Hellenistic culture, it was forced to absorb it. The godly Jews were swept away by this and did not compromise religious principles, but there were also Jews who were swept away and morally degraded. Many of them were actually envious of the Greek culture and immersed in it, constraining their own laws and customs.

Another thing to note with Septuagint is Philo of Alexandria, a contemporary of Paul. He was also an expert scholar in the Hebrew Scriptures, Literature and Greek Literature, trying to match the truths of Bible theology and Greek philosophy. He tried many interpretations freely, and although he was not accepted as a communist at the time, his attempts to establish a relationship between theology and philosophy had a profound effect on the Christian theology that would appear later [7].

3) Palestinian rule of the Seleucos dynasty

In the Palestinian territories, each of the inter-Korean dynasties finally came to a conclusion when Antiochus III defeated the Egyptian troops and drove them out of Asia (B.C. 198). From then on, the Selukos Empire merged with Palestine. In the era of Antiochus IV (hereafter called Epiphanes), the Jewish Greeks tried to make the reforms based on Greeks a reality. They were aiming to dramatically improve the situation of Jews in Palestine as the Jews had closer economic, political and cultural contact with the non-Jewish, Helled world.

Due to the various religious and oppressive policies of Epiphanes, Palestine is caught up in the torrent. First, he reduced the urgency of unifying his people to defend the country from Rome, while coveting whatever could be a new source of financial aid. This led to an eye for the riches of the temple in Jerusalem, which was also a cause of the Jewish ban. Also, because he was interested in political unification, he granted privileges like Greek city-states to various cities and promoted all elements of Greek. This policy included worshiping the gods of Zeus and the Greek gods, as well as worshiping himself as the visible incarnation of the god Zeus. These policies, though very carefully pursued, were those that would evoke a violent backlash among Jews who were faithful to their ancestors' faith.

There was an irreversible rift among the Jews of this period, which encircled the high priesthood, and there was a violent struggle, so Yason went on to become a high priest with bribes and pursued an active helenistic policy to establish a Greek-style athletic field in Jerusalem. Young people were registered there. Menelaus, who pushed Jason with more bribes and went to the high priesthood, tolerated Epiphanes' looting of the temple and worshiped Jehovah in the same way as Zeus, while attempting to reorganize the offer to worship the king as the presence of Zeus. When devout Jews rebelled with shock and fear, Epiphanes issued an edict that virtually forbids all Jewish customs. As well as regular sacrifices, the Sabbath and traditional feasts were banned, copies of the law were destroyed, and children's circumcision was banned. They were forced to eat pork, and if neither of them obeyed, they were put to death. Pagan altars were erected, and unholy beasts were sacrificed [8]. Eventually, in December B.C. 167, the offer of the god Olympus Zeus was introduced to the Jerusalem Temple. The temple of Samaria was likewise dedicated to Zeus Xenius (2 Maccabees 6:1- 1-3). The Hellenistic Jews welcomed the king's edict, while others voluntarily or fearfully followed them and renounced their ancestors' faith. However, few people refused to follow and chose to die rather than break the law (1 Maccabees 1:43-62f).

Maccabees 2:9 details the punishment of this detestable king, Epiphanes, in the suffering of God. He is punished for dying very slowly, with maggots crawling out of his eyes while the intestines are rotten and the bones of his body are all misaligned. This can be compared to the death of Herod Agrippa, who killed John, James, etc. and did not glorify God. This is a glimpse into the wrath of the absolute power who kills the abominable by using worms as the worst punishment. “Because Herod did not give glory to God, the angel of the Lord struck immediately and was eaten by the worms and died” (Acts 12:23, NKRV). 

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[1] John Bright, 「Israel History」 as Park Moon-jae (Paju: Christian Digest Publishing Group, 2016), 559

[2] Martin Hengel, Im Jin-soo's translation of 「New and Old Testament Intermediate」 (Paju: Salim Publishing Co., 2006), 92

[3] John Bright, 559

[4] John Bright, 569-71

[5] D.S RUSSEL, 「BETWEEN THE TESTMENT」 (USA: SCM Press Ltd., 1965), 14-5

[6] Martin Hengel, New and Old Testament History, Im Jin-suk, 92

[7] D.S RUSSEL, 「BETWEEN THE TESTMENT」, 15-18

[8] John Bright, 580-84

[8] John Bright, Translated by Moon Moon-jae, 「History of Israel」, 580~84

This post (posting) is a personally copyrighted article (including photos) from the Multilingual Bible Institute. Unauthorized reproduction, distribution, and processing are not allowed, but can be used when specifying the source and URL of the material. This institute is an organization that supports the multilingual Reading the Bible movement for missionary activities and the Bible translation work of unreached minorities. In addition to the Bible Hebrew and Bible Greek classes for reading the Bible, the lectures of classical Latin are available (online and offline available). We also offer English courses through the BIBLE ENGLISH system, which is aimed at children and adults. This post (posting) is translated into four languages: English, Chinese, Japanese, and Korean, and is serviced all over the world, actively supporting the mission of Christian missionaries.

Inquiries about partnerships such as missionary activities: usedslr@gmail.com, YouTube: Multilingual Bible Research Institute

Ⅳ. Conclusion: Westminster creed's theological significance and its application to reality

The Westminster General Assembly was convened during the civil war, which was in fact a religious war and a war of faith, and created a creed amidst the dangers that come every moment. The General Assembly attempted to create three creeds to embody a religion and faith in England, Scotland and Ireland. Among these five creeds of the Reformation, the distinctive attitude to glorify God is very powerful and is buried every moment. However, God's glory does not damage human freedom. If we confess God's purpose by following the five slogans of the Reformation, we do not need to fall into fate. As a free man who keeps the commandments while praying for the help of the Holy Spirit through prayer by receiving the redemption of Christ, we can live an active life of fighting and winning against sin. Experience this in worship at the church, train and go out into the world to verbalize as a co-worker of the kingdom of God for the name and glory of God. This is the glory we will receive at the same time. The Westminster creed passed on to the Korean Church is a grace based entirely on God's purpose and providence. When the church is declining due to the corruption and corruption of the whole church after revival and growth, through the creed of the Reformed Church, we will return to the Bible and receive the power of the Holy Spirit who uses the Bible. I hope.[4]
The Westminster Conference provided doctrine, worship, discipline, and politics to the English-speaking Christian community, and also brought this benefit to the churches where they were missionary. Our Korean church belongs to this. God used the missions of English-speaking missionaries to bring the gospel to Korea. The Korean church learned denominations from the start, but far from it, it also inherited the integrity and the ecclesiality of the true church that the representatives of the Westminster Conference had longed for. The principles of life are God-centered, Bible-centered, and church-centered. This Code and Principles of Life well represent the unity and communion of the true church that the Westminster Conference and its fruitful creed, among the prominent kings of denomination. In the aftermath of revival and growth, the Korean church is being challenged by many heresies that preached the Bible and doctrine, not to mention chaos of doctrine and ecclesiology, worship and politics. Only at this time, the Korean church should be established and led immediately while maintaining the identity of the Reformed and Presbyterian churches according to Westminster doctrine standards and management standards. And the ultimate purpose of all of this is to glorify the Triune God on earth.
There is a difference between learning Christian truth with the confession of faith, the standard document of the public church, and with the doctrine of one person (systematic theology). Of course, a lot of time has passed since the confession was written, and some themes that were not sufficiently covered at the time or that need to be addressed later need to be dealt with through theological books. But a healthy church should have common confession and doctrine. For this reason, we must first learn and learn the confessions of faith and doctrines and questions that have been historically and religiously recognized, and believe in and worship God correctly. Then we can receive in one faith the essential and important doctrines taught by the Bible without great confusion. Learning with accredited confessions and catechisms saves us time and reduces unnecessary debate. It is still valued for us today because it has been refined and survived in numerous challenges and persecutions.[5]
With the help of the work of seniors at the pious Westminster conference, pastors and elders are to serve and carry out these important offices, and to fulfill the mission of the preaching and the critical governance of the Baptist and the Eucharist. For this, not only the confession, but also the Great Catechism will be of great benefit. Doctrine study is also useful in adult education and occupational education. One of the reasons heresy was polarized was that there was no systematic or mature education in the church, or it was not enough. Armed members of the church with doctrine will not be able to step heresy. Doctrine should be a guide when caring for members. Catechism for the next generation should be strengthened as well. The small catechism is an excellent textbook for church education. In particular, it would be good to teach and discuss this question and answer every week in the church and memorize the next generation of protagonists. It has been a long time since school education eroded church education, which means that the risk of them falling out of faith and leaving the church has increased. Even though they are members, it is common to ignore all Bible studies or catechism studies while going all-in to their children's school education. If you learn and recite the catechism that summarizes God's Word, the Bible, the wisdom God has promised will overflow. Then, with the faith to glorify God and enjoy Him forever, we will succeed in school education with clear life coordinates. The emergence of talented people who are faithfully educated in church and who will change the world into the kingdom of God is more desperate than ever. In this regard, teaching and teaching teachers with the help of our creeds and this commentary in the teaching of the church will reward the nurturing of healthy believers. If the officer and all members of the church are armed with the Bible and doctrine, a healthy Presbyterian church will take root and reap fruit, and the entire Korean church will stand strong.[6] Amen.
________________________________________
[1] Kim Joong-rak, "The Historical Background of the Westminster Standard Documents" in British History (G District: Kyungpook National University College of Education)
[2] Park Yun-sun and Jo Joo-seok, "Westminster Confession of Faith" (Suwon: Book Publishing Yeongumsa, 2012), 5.
[3] Yum Moo-moo, "Constitutional Commentary: Westminster Confession of Faith / Questionnaire of Great and Small Doctrine" (Seoul: Presbyterian General Conference, 2015), 243–244.
[4] Harmlessness,, 250.
[5] Westminster General Assembly, "Westminster vs. Catechism Notes" (Suwon-si: People in the Book, 2017), 27–30.
[6] Hee-gu Yoon, Hee-chan Seong and 5 others "Constitutional Commentary: Westminster Confession of Faith / Questionnaire of Great and Small Doctrines" (Seoul: Presbyterian General Conference of Gods, 2015), 3–75

This post (posting) is a personally copyrighted article (including photos) from the Multilingual Bible Institute. Unauthorized reproduction, distribution, and processing are not allowed, but can be used when specifying the source and URL of the material. This institute is an organization that supports the multilingual Reading the Bible movement for missionary activities and the Bible translation work of unreached minorities. In addition to the Bible Hebrew and Bible Greek classes for reading the Bible, the lectures of classical Latin are available (online and offline available). We also offer English courses through the BIBLE ENGLISH system, which is aimed at children and adults. This post (posting) is translated into four languages: English, Chinese, Japanese, and Korean, and is serviced all over the world, actively supporting the mission of Christian missionaries.

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3. Relevance and singularity of Westminster Confession of Faith (C) vs. Doctrine (G) and Small Doctrine (S)

1) Integrative consideration among the three creeds

Westminster's creed begins with a biblical first in the creed history. The criticism of the text from the early 17th century, especially the original text of the Old Testament, was also the reason why the confession of the Bible was first. As God's revelation, the Bible is complete, complete, and sufficient (C 1,1). The confession of God's direct inspiration for the Old Testament in Hebrew (C 1,8) bears in mind that some scholars claim that the later collection of the original Hebrew text was not inspired. The Westminster creed refers to the duality of God's self-revelation: general revelation and special revelation (C 1,1; G 2). The confessional book reveals the ecclesiological and soteriological character of the Bible. God revealed Himself in many ways besides the general revelation through the light and creation and providence of nature, and gave the people who wrote it the Bible and the way of salvation (C 1,1; G 4). Trust in the Bible is given by the Holy Spirit. The arguments presented by the Confession include the celestial nature of the content, the validity of the doctrine, the majesty of the style, the unity of all parts, the numerous excellence and the complete integrity of the Bible. In addition, the Bible's authoritative support of the Bible's authority is the complete development of the only way of salvation and the intention of giving all glory to God (C 1,5). This is the sufficiency of the Bible because the Bible explicitly records God's will for everything we need for our salvation, faith, and life. This is because God directly inspired 66 books of the Old and New Testaments (C 1,8) and made them the laws of faith and life (C 1,2). In other words, the Bible is the only law of new conduct (C 1, 4, 6, 7). And the Bible is the final court in all debates of religion (C 1,8). In the background of this confession there is a lot of controversy and persecution that the representatives of the conference experienced at that time and before. They wanted the Bible to be the only law and lived according to the Bible and were persecuted for insisting on translating the Bible, but now they publicly attend this meeting and boldly write this confession.
The Bible is the law of faith and life (C 1,2). Following these confessions, the two questionnaires treat the laws of faith (G 6–90; S 4–38) and the laws of life (G 91–196; S 39–107) in turn. The confession does not strictly follow this turn, but the laws of faith are only partially covered in confessional chapters 1–18, 25–33, and the laws of life in chapters 19–24. Confession books take the form of dividing the laws of faith by covering only a part of the laws of life. Most creeds from the Reformation present and comment on the Apostles' Creed in the Law of Faith and the Ten Commandments and the main prayer in the Law of Life. The Bible is the law of faith and life (C 1,2). Following these confessions, the two answer sheets deal with the laws of faith (G 6–90; S 4–38) and the laws of life (G 91–196; S 39–107). The confession does not strictly follow this turn, but the laws of faith are only partially covered in confessional chapters 1–18, 25–33, and the laws of life in chapters 19–24. Confession books take the form of dividing the laws of faith by covering only a part of the laws of life. Most creeds from the Reformation present and comment on the Apostles' Creed in the Law of Faith and the Ten Commandments and the main prayer in the Law of Life. It is a good way to learn the law of faith based on the confession, and the law of life by comparing the two doctrine questions and answers.

2) Doctrinal emphasis and singularity to watch

The most noteworthy part of the Westminster Confession of Confession is the section on “About the Bible,” especially in Chapter 1. First, the Bible reveals that it is the only special revelation of God. In general, organizational theology starts with ‘theology’, whereas creed starts with the Bible. The best and final authority is given to the Bible. This is a great declaration of the “Bible Only” that faces the challenge of corrupt Roman Catholicism. Through this, we can discern where God's will is and prevent abuse.
One of the characteristics of modern church members is that they often believe that faith grows when they receive direct revelation from God. The Westminster creed clearly states that there is no more direct revelation after the canon has been clearly established from the beginning (C 1,1). The Bible is the only special revelation of God, and the way God revealed to his people through angels, dreams, and prophets in the past has ended. Many heresies of the present time warn of seeking a target. In addition, the Bible is written in 66 books, all of which were given by God's inspiration to be the norms of faith and life (C 1,2), and the books called Apocrypha are non-biblical works in general. (C 1,3) is specified. In contrast, the Catholic Bible compels the Trent Council to include awe. The Bible is nothing more than the Word of God, so we must believe and obey the Bible itself (C 1,4). In this regard, among the theological theories, there are cases in which human reasoning is given priority to the interpretation of the Bible and forcing it to believers. That is why the creed guarantees the unity, completeness, and utility of the Bible (C 1,5). In short, the Bible is an infallible norm (C 1,9), and it is confirmed that the best judge for everything related to faith and the Church is the Holy Spirit (C 1,10) speaking in the Bible.

3) The connection between Westminster creed and King James Bible (KJV)

The three Westminster creeds have many citation footnotes that are based on the Bible, with a total of 16 footnotes in one set and an average of six. The scriptures in the footnotes of the three creeds are usually thousands. However, the reason to pay special attention to this footnote is that all of the quoted Bibles are King James Bible (KJV). The KJV Bible debate is one of the most intense debates in the modern Korean church as much as the debate over prayer of glosssolalia. Along with the controversial controversy between those who should encourage and encourage the prayer of the dialect (glossolalia) and those who say that the prayer of the dialect (glossolalia) is not from the Holy Spirit, those who adhere to the KJV and those who do not recognize the KJV on the basis of manuscripts It is an argument. It is not meaningful for us to support one side unilaterally from the standpoint of the student studying, but it is clear that it would be contrary to the Westminster creed if we asked for a target and refused to acknowledge KJV. I want to point out the reason.
First, when it comes to praying in tongues (glossolalia), “prayer with thanksgiving is a special part of religious worship. (Omitted) When praying out loud, you must speak in a well-known language.” (C 21,3). In 1 Corinthians 14:4, the apostle Paul affirms the personal utility of the glosssolalia itself. However, when it comes to praying in tongues (glossolalia), it seems like a negative nuance, but it is confusing to later generations with unclear expressions (1 Cor. 14:14). It must be done in a known language."
On the other hand, it relies on the first footnote of Confession 2:3, related to the verse that proves the Trinity, “There are three who testify in heaven, the Father and the Word and the Holy Spirit” (1 John 5:7). How many ranks do you have in your personality? The answer is (G 9, S 6), and in manuscripts, KJV is said to be unreliable, claiming that this passage was intentionally inserted in later generations. On the other hand, with regard to the world after death, KJV clearly defines hell, while clearly distinguishing it into two types, heaven and hell, while revising the Korean translation into three. The Westminster creed clearly supports KJV's position. (G 29).
Meanwhile, the Westminster Creed's commentary on the Ten Commandments and the main prayer is renowned for its excellence. Of these, it is noticeable that the translation of the revised version is incorrect in relation to the main prayer. In "As We Forgive Us Those Who Sinned", most versions are interpreted as'debts' as'wrong' or'debt', whereas the amendment and NLT are translated as sins. . The creed makes it very clear that the basis of prayer for apology is not our apology. We must confess that we are sinners who are not entitled to forgiveness. In this commentary of origin, we honestly admit that we owe us to God's justice for original sin. We have already been freed from sin, guilt, and punishment because of Christ's ransom obedience. Therefore, we should rely on the intercession of Jesus, not our merits, to ask God to forgive every day's crimes, and with confidence, we can enjoy peace and joy in fullness. Those who are forgiven in this way can forgive their neighbor's faults. The explanation of our creed is quite just. Just as our faith is not a condition or basis for apology, forgiveness of our neighbors is not a basis for our forgiveness.[3](G 194, S 105)

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Ⅲ. Main subject ①

1. Westminster Confession of Faith

1) Significance

The Westminster conference produced outstanding works of theologians of the day, despite both internal and external conflicts. In addition to confession and doctrinal answers, church milestones, church politics, and post offices have set milestones in the Presbyterian Church, and have pursued the unity and communion of the Church without following denominationalism. The Puritans' concern at the Westminster conference was to unify the church and society without falling into the selfish spirit. On the one hand, they sought true freedom of faith beyond the control of the Anglican Church, the source of numerous persecutions, and on the other hand, they sought a true Christian society based on this belief. Many Puritans in England left England from the 1620s and headed to the Americas to practice freedom of living and living faith. It is a constant desire of true Christians to know and believe right in God's Word, the Bible. And systematically confessing that belief is also a figure of a grown believer. The Westminster Confession of Faith has a doctrinal reformist character. This confession of faith was adopted as the basic doctrine of the Presbyterian Church and requires that the presbyterian church members accept it as biblical doctrine.[2]

2) Overview of structure and contents

In the confession, the essential truths of the Bible to be preached and taught throughout life are systematically organized. It consists of a total of 33 chapters, the main contents of which are the Bible, God and the Trinity, God's eternal purpose, creation and providence, corruption and sin and punishment, free will, justification, adoption, saint's traction, sacrament and baptism, and the sacrament , The church's discipline, the sacraments and baptisms, the sacrament, the church's discipline, the resurrection and judgment of the dead, etc., and summarized the contents of the very important truths in the Bible. In particular,'believing in the Bible' at the beginning of the Westminster Confession of Faith is very important for those who want to believe according to the Bible. The first of the five principles of Reformation is the Sola Scriptura. The Medieval Catholic Church claimed that the authority to teach salvation was the Bible and the holy tradition, and the Pope was a successor to Peter and had the final authority to interpret the Bible. It has been declared.
3) Change of Westminster Confession
As mentioned earlier, the Westminster Confession is a Presbyterian Confession of Faith during the Westminster Assembly (1643.7.1. -1649.2.22.). It was created for the purpose of connection with the family, and was made in 33 chapters in 1643-1647. It was subsequently accredited in Scotland (1647) and the British Parliament (1648). This confession was heavily influenced by the Confession of Faith by the Scottish Reformer John Knox (1514-1572) and the Geneva Confession of Confession. The Presbyterian Church (USA) does not partially accept Chapters 20 and 23, and decides to revise Chapters 20 and 31 and amend the bill in 1788. Later, in 1842, the American Presbyterian Church added Chapters 34 about the Holy Spirit and Chapter 35 about the Gospel and Mission of God's Love. In 1903, the American Presbyterian Church also accepted it. This process of revision reflects the principle of sophistication, which was largely lacking when it was written in England. The Korean Church adopted the newly revised chapters 20, 23 and 31 of the Confession, and the newly attached chapters 34 and 35 from the beginning.

2. Westminster Large and Small Catechism Questionnaire

1) Significance and Purpose

Catechism, which is often translated as “doctrinal question and answer,” may be more appropriate to translate as “faith education.” The Church used several teaching methods to teach the Church members the Christian doctrine well and have them learn because all of them were called Catechism. However, because many Catechisms are in the form of educationally effective questions and answers, we naturally think of Catechism as a catechism. The ancestors of our faith wrote several confessions and catechisms. Christians and believers had to organize ‘who believes in (object)’ and ‘what they believe in (content)’ for various reasons. The Westminster Confession was also written for similar reasons. It was created to seek and declare the rigors of Christian truth, but to respect diversity in that rigor, to believe and worship rightly and to live holy. It was also built to deal more abundantly with the Christian system of truth than with previous confession of faith. Westminster v. Catechism was created to better teach and learn the content of these Westminster confessional statements in the Church. It is deeper, more accurate, and more abundant compared to other previous catechisms. It was intended to deliver the full and in-depth themes of the whole Bible, including well-organized catechisms written up to that time, but not fully covered by previous catechisms. However, the great and abundant content of the great catechism was small, making it a burden for children, adolescents, and people who just believe in to understand and learn. So, the Westminster General Assembly would write a small catechism briefly summarizing the content of the great catechism. The Great Catechism Questionnaire was completed prior to the commencement of the Small Catechism Questionnaire. The popularity of the catechism was good. In particular, the small doctrine questionnaire was greatly welcomed and made a great contribution to the spiritual and spiritual training of the Scottish people.

2) Overview of structure and contents

The following is an overview of the catechism.
a. Great catechism
Questions 1–5. People's Purpose and the Bible
〈What should a person believe in God〉
Questions 6–8. Who is God / 9–11. Trinity God /12–14. God's Plan / 15–17 questions and answers. Creation / 18–20 questions and answers. Providence / 21–23 questions and answers. Human Fall / 24–27. Sin and misery as a result of the fall / 28–29. The consequences of sin / 30–35 questions and answers. Covenant of Grace / 36–42. Jesus Christ, the mediator of the covenant of grace / 43–56 questions and answers. Working with the office of Christ / 57 questions and answers. Other benefits of the covenant of redemption and grace / 58–64. The Church Participating in Redemption / 65–90 questions and answers. The grace of the church participating in redemption
(The lyric of salvation: effective calling, justification, adoption, sanctification, traction, movies)
〈What are God's mandates for mankind〉
Questions 91–101. Man's Obedience and the Ten Commandments / 102–121. Our Duty to God (1st-4th Commandments) / 122–148. Our obligation to man (5th-10th commandment) / 149–152. The Ten Commandments and Our Limits / 153 questions and answers. External means of conveying the benefits of faith, repentance, and intercession / 154 questions and answers. Words, sacraments, prayers, external means / 155–160 questions and answers. Words / 161–164. Sacrament / 165–167 questions and answers. Baptism / 168–175 questions and answers. Holy Communion / 176–177 questions and answers. Baptism and the Eucharist / 178–185 questions and answers. Prayer / Questions 186–196. The Lord's Prayer
b. Cow catechism
Questions 1–3. People's Purpose and the Bible
〈What should a person believe in God〉
Questions 4–12. Coming to God / 13–19. Man's Fall / 20–28 questions and answers. Christ, working with the office / 29–38. The lyric of salvation with the Holy Spirit
〈What are God's mandates for mankind〉
Questions 39–84. Man's Obedience and the Ten Commandments / 85–107 questions and answers. Faith, Repentance, Word, Sacrament, Prayer

This post (posting) is a personally copyrighted article (including photos) from the Multilingual Bible Institute. Unauthorized reproduction, distribution, and processing are not allowed, but can be used when specifying the source and URL of the material. This institute is an organization that supports the multilingual Reading the Bible movement for missionary activities and the Bible translation work of unreached minorities. In addition to the Bible Hebrew and Bible Greek classes for reading the Bible, the lectures of classical Latin are available (online and offline available). We also offer English courses through the BIBLE ENGLISH system, which is aimed at children and adults. This post (posting) is translated into four languages: English, Chinese, Japanese, and Korean, and is serviced all over the world, actively supporting the mission of Christian missionaries.

Inquiries about partnerships such as missionary activities: usedslr@gmail.com, YouTube: https://www.youtube.com/watch?v=6B3HOpcFyQM&t=44s