우측 내정(內庭)자침이 사백(四白)부위의 온도와 습도변화에 미치는 영향

오성종 ( Sung Jong Oh ),이상룡 ( Sang Ryong Lee ) 대한경락경혈학회 2005 Korean Journal of Acupuncture Vol.22 No.3

Objectives: This study was performed to observe the effects of acupuncture at right Nae-jong(ST44) on the temperature and humidity changes of Sa-baek(ST2) area according to the meridian and Keo-ja(巨刺) of oriental medicine`s theory. Methods: A clinical study was done on 13 females who didn`t have any disease. We used LT-8B to observe the effects of acupuncture at right Nae-jong(ST44) on the temperature and humidity changes of Sa-baek(ST2) area. Skin temperature and humidity on right and left Sa-baek(ST2) were measured by LT-8B at 1 minute before acupuncture stimulation, 1 minute and 2 minutes after acupuncture stimulation of right Nae-jong(ST44). Results: 1. After inserting the needle at the right Nae-jong(ST44) point, the temperature at the left Sa-baek(ST2) area rised from 31.60±1.13˚C 1 minute before to 32.24±1.19˚C 1 minute after the insertion and to 32.34±1.23˚C 2 minutes after insertion, what means an elevation by (P<0.05) between the temperature before and 2 minutes after the insertion and still an elevation by (P<0.01) between 1 minute and 2 minutes after insertion. The humidity at the same area decreased by (P<0.01) between 1 minute and 2 minutes after insertion. 2. After stimulating the right Nae-jong(ST44) point the temperature change at the right Sa-baek(ST2) area between before and after the insertion was unremarkable, however the temperature rised by (P<0.05) between 1 minute and 2 minutes after insertion and the humidity decreased by (P<0.05) between 1 minute and 2 minutes after stimulation. 3. Comparing the temperature change between 1 minute and 2 minutes after stimulating the right Nae-jong(ST44) point, we could find a significant difference by (P<0.05) at both Sa-baek(ST2) areas. Concerning the humidity change, there were some average differences but too small for statistic significance.

동성애 문제에 대한 신약신학적·영성신학적 고찰

오성종 ( Oh Sung Jong ) 한국복음주의신학회 2017 성경과신학 Vol.81 No.-

동성애 문제는 포스트모던 시대인 오늘날 강력한 사회문제로 그리고 교회문제로 대두되고 있다. 서구에서 동성애자들은 인권과 다양성의 이름으로 법적으로 보호받고 있다. 서구의 교회들도 점점 동성애를 인정하고 있는 추세다. 구약에서는 동성애자들을 죽이거나 쫓아내라고 엄명한다. 반면에 동성애 지지자들은 구약 중 동성애와 관련된 언급들을 오늘날의 합의적 동성애 행위에 적용해선 안 된다고 본다. 그들은 신약에서도 동성애를 정죄하는 진술은 없다고 본다. 그러므로 동성애 문제는 일차적으로 주석적인 문제로 다뤄야 한다. 그런데 주석적인 연구 결과는 구약과 신약의 관련구절들 모두는 오늘날의 동성애를 죄악된 행위로 보는 것이 옳다고 판정한다. 동성애 문제는 더 나아가 신약신학적이고 영성신학적인 면에서 다뤄야 한다. 왜냐하면 신약에서는 내면의 정결과 성결, 그리스도의 대속에 의한 죄의 용서, 성령충만을 통한 성화, 축사를 통한 치유, 그리고 부활하신 주님에 의한 중생과 새로운 삶과 변화의 가능성을 강조하고 있기 때문이다. 동성애는 죄라고 보고 동성애자를 거부하는데서 멈추는 것이 아니라, 그들을 용납하고 치유하고 회복시키는 풍성한 신적 은혜의 차원을 말해야 하는 것이다. 동성애를 죄가 아니라고 보고 선천적인 성향에서 비롯된 것이라고 옹호 하는 것은 의학적인 무지와 인본주의적 인권운동에서 나온 위선이다. 오히려 동성애자들로 하여금 회개하고 새로운 삶의 주인 되시는 그리스도와 성령의 능력을 통한 치유와 성화에로 나아가도록 이끌어주는 일이야말로 복음적 문제 해결의 길이 될 것이다. Today, in the postmodern era, homosexuality is emerging as a powerful social problem and a church problem. Western churches has become increasingly accepting homosexuality over the past few decades. In the Old Testament, it is commanded to kill or expel homosexuals. On the other hand, LGBT activists see that references to homosexuality in the Old Testament should not be applied to (consensual) homosexual acts. They see there is no evidence of condemning homosexuality in the New Testament. Therefore, homosexuality should be treated primarily as an exegetical problem. However, exegetical investigations on the related passages find that it is right to regard contemporary homosexuality as a sinful act. Further, the Issue of homosexuality should be dealt with in terms of New Testament theology and spiritual theology. For the New Testament emphasizes inner cleansing, forgiveness of sins through redemption of Christ, sanctification through the filling of the Holy Spirit, healing through the deliverance from demons, and the possibility of a changed, new life by the risen Lord Jesus. To reject homosexuality as sin is not everything the church will do. But the church should rather say about the dimension of abundant grace that gives a divine healing and restoration. It is a hypocrisy from human rights movement that advocates homosexuality as not guilty but originating from an innate nature. Rather, it will be an evangelical way to solve the problem of homosexuality that the church is to lead homosexuals to repentance, to Christ the Lord of their life, and to healing and sanctification through the power of the Holy Spirit.

로마서의 저술 목적

오성종(Sung-Jong Oh) 한국복음주의신약학회 2011 신약연구 Vol.10 No.1

Since F.C. Baur in the middle of the 19th century, modern exegetes have been inclined to think that most of the Pauline epistles should be read in the light of historical situations, especially under a serious consideration for Paul's (alleged) trouble with the Judaizing Jerusalem Church leaders. Recent scholarship has also been moving toward understanding the Romans as an 'apology' for his gospel or a letter of 'self-introduction.' They have assumed that Paul felt himself and his gospel under attack, among the leaders of the Primitive Church and/or in the Roman church, then needing to be justified. But was there indeed any theological confrontation between Paul and the Jerusalem church leadership? When the descriptions about the reciprocal agreement regarding the understanding of the gospel among them in Gal 2 and about the friendly reception of Paul by the Jerusalem church in Acts 15 and 21 are fully considered, it is highly improbable that there really happened Paul's demonstration of theological apology. And was it necessary for Paul to write a letter of theological self-introduction to the Roman church because of being suspected of his gospel or his apostleship? In Romans we cannot find any statements of self-justification, but we see rather authoritative teachings in every passage. A series of controversial questions found in dozens of verses like 2:1-5,17; 3:1-3 and so on cannot be references to real situations but to diatribe questions raised by an imaginary interlocutor only for rhetorical purpose. In comparison with the last generation, today there is a growing number of scholars who in the section Rom 14:1-15:13 rightly see the real occasion for the letter. The issue is whether the ceremonial commandments of the law should be kept or not by believers. In view of the abnormally long treatment of a practical theme in one and a half chapters, even in the last part of the body of the letter, here one must not fail to notice a hermeneutical significance for the discussion of the purpose of Romans. In other words, the situation of the divided community of the Roman church caused through their different views of the observance of the law came to lead a result that Paul wrote them Romans, a copious book-letter, where he as an apostle of the Gentiles explains the gospel especially in connection with the law and the problem of the preference of Israel. So Romans is best explained as an 'apostolic pastoral letter.'

누가에게 있어서 가난한 자와 구제, 소유의 포기, 구원

오성종 ( Sung Jong Oh ) 한국복음주의신학회 2008 성경과신학 Vol.46 No.-

마가복음 '개막사'의 해석학적 의미

오성종(Sung Jong Oh) 한국복음주의신약학회 2009 신약연구 Vol.8 No.3

There is in reality a general agreement that Mark begins with a scenic prologue, which foreshadows future events and prepares the reader/audience for a long series of various events about Jesus Christ, the Son of God described in 1:16-16:8. It is more likely that through καθώς('kathōs', 'as') the prophetic quotations from Malachi and Isaiah in 1:2-3 are to be understood as connected rather with the confessional nominal sentence 1:1 than with the narrative of appearance of John the Baptist 1:4-5. For in the New Testament that Greek conjunction always connects the biblical quotations with what precedes. Then it would be quite right that the prophecies quoted in 1:2-3 serve as biblical ground not so much for the Baptist's ministry (1:4-8) as for "the beginning of the gospel of Jesus Christ, the Son of God"(1:1). In quoting the texts from the Old Testament prophets Mark intentionally changes the promises of the coming of Yahweh into those of the coming of the Messiah, for whom John the Baptist would prepare the way in 1:4-11. For Mark, the promises in Isaiah 40:9-11(or 40- 55) that Yahweh would come and reign over his people as the eschatological king of peace appear to be fulfilled and realized through the coming of Jesus, the Son of God and in his person and ministry. After John was delivered into the prison, that is, after the conclusion of his ministry of preparing "the way of the Lord," Jesus the Son of God proclaimed "the gospel of God" and said: "The kingdom of God is near. Repent and believe the gospel"(1:14-15). In the Old Testament the connection of words and ideas "the gospel of God" and "the coming and reign of Yahweh, the king and shepherd of peace" is found only in Isaiah. Considering this we could with certainty conclude that the range of the Markan Prologue is 1:1-15 and for Mark "the beginning of the gospel of Jesus Christ, the Son of God" is not the appearance and ministry of John as the Messiah's forerunner(1:4-9) but the testimonies to Jesus' divinity and sonship through John(1:7-8) and the heavenly voice(1:9-11), and through his living with wild animals in the wilderness and his overcoming Satan's temptation(1:12-13). From 1:16 up to 8:26 unambiguous testimonies to Jesus' divinity and sonship are cumulatively shown in his divinely authoritative words and miracle narrations. However, according to God the Father's will and as his repeated, stern command it should be reserved till his suffering, death and resurrection (9:9, 30-31) to disclose and proclaim his divine person (not his 'messiahship'). Therefore in the hermeneutical light of the 'Prologue' it is advisable to read the Gospel of Mark as "the gospel of Jesus Christ, the Son of God" who brings the kingly reign of God in his person and ministry and through his death and resurrection, and not to read into Mark some highly questionable distinct motifs relevant to the 'Sitz im Leben' of a distinct Christian community.

신약 시대의 질병과 치유 (II)

오성종(Sung Jong Oh) 한국복음주의신약학회 2018 신약연구 Vol.17 No.3

사도행전의 기록에 따르면, 성령 충만한 사도들과 동역자들이 행한 치유와 축사는 복음 메시지를 전하는 행위와 동시적으로 행해지지 않았다. 다만 후자의 행위에 대하여 종속적·부차적으로 행해졌다. 또 그들이 예수 그리스도의 이름으로 행한 치유와 축사는 그 사건들을 통해 예수께서 부활하셨고 그리스도 되심이 확증되었다는 것과 그 결과로 효과적인 전도가 이뤄졌다는 점에 본질적 의미가 있다. 그러나 그들은 효과적인 복음 전도를 위하여 치유와 축사를 수단으로 사용하려 시도하지 않았고 전적으로 하나님의 주권과 성령의 능력을 의존하였다. 서신서 중 신자의 치유에 대한 언급은 야고보서 5:14-16 외에 간헐적으로 나타날 뿐이다. 야고보는 병자를 위한 목회자의 안수기도 때 ‘주님’의 치유가 일어나며 간절함과 확신이 있는 기도와 죄의 자백이 필요하다고 가르쳤다. 고린도전서 12장에 따르면, 교회 공동체의 지체들을 위해 치유와 능력행함의 은사가 주어진다. 이 은사는, 사도들이나 목회자들에게 주신 것이 아니라, 교회의 유익을 위해 지체들에게 주신 것이므로, 사도들의 직책이나 말씀 사역과는 무관한 것이다. 바울에 따르면, 신자는 그리스도의 십자가의 대속의 은혜로 율법의 저주와 마귀의 억압에서 해방되었고, 그리스도와의 연합을 통해 신자는 높임받으신 그리스도의 권세에 동참하여 그의 권세를 누리며 마귀와 싸워 승리하는 자이다. 그러므로 병을 가져다주는 마귀의 세력을 믿음으로 물리치고 치유를 누릴 수 있다. 한편 하나님께서 신자들에게 징계와 연단의 목적으로 허락하시는 질병도 있다. 징계의 경우는 회개함으로 치유가 된다. 연단의 경우는 약함을 통해 주님의 능력을 경험하고 겸손하도록 허락된 것인데, 보편적이기보다 예외적이다. 서신서에서의 본격적인 관심과 교훈은 육신의 질병의 치유나 세상에서의 형통과 번영보다는 오히려 그리스도와의 연합과 성화, 영적 싸움에서의 승리, 그리고 종말론적인 삶에 대한 것이다. In the Acts of the Apostles healing and deliverance from demons practised by the apostles and their co-workers were not in par with their ministry of preaching the Gospel. Rather, they were sub-ordinate and secondary to the latter. Healing in the name of Jesus Christ promoted evangelism by confirming that the crucified Jesus had been raised and appointed as Lord and Messiah through healing. In the NT epistles the healing of the believers is only intermittently mentioned, except in James 5:14-18. James teaches that when the ministers pray for the sick, healing by ‘the Lord’ takes place, and that for effective healing fervent prayers in full assurance of faith and confessions of sins are needed. According to 1 Corinthians 12, the gift of healing is given to the members of the church, not only to the apostles or church leaders. Therefore, the cessationist view that those gifts had been uniquely given to the apostles in the first century is untenable. Believers are admonished not to seek primarily after physical health and earthly prosperity, but to honor God with their body and live a life in union with Christ as they set their hearts on things above. The ‘prosperity gospel’ on the other hand is a cor-rupt gospel and should be rejected.

한국교회 담임목사직 세습 문제와 신뢰 위기

오성종(Sung Jong Oh) 혜암신학연구소 2021 신학과교회 Vol.16 No.-

유독 은퇴하는 담임목사의 목회 세습이 한국교회에 만연되어 있다. 존경받던 목회자들도 그러한 욕망을 흔히 가진다. 다른 나라 경우보다 훨씬 심하다. 왜 그럴까? 어떻게 하면 이 풍조를 개혁할 수 있을까? 개혁이 이뤄지지 않으면 한국교회의 사회적 신뢰는 더 떨어질 것이다. 교단적으로 목회 세습 방지법을 제정하고 세습 반대 운동을 펼 때, 어느 정도의 성과가 있을 것이다. 그러나 교묘한 방법으로 법을 피하여 목회 세습은 계속되고 있다. 법을 제정하고 “세습하지 말라”고 윽박질러 문제가 해결될 수 있을까? 권력과 돈과 명예가 따를 때 기득권을 포기하기 어려운 것이 인간이다. 특히 한국인에게는 가족주의와 기복신앙과 번영 신앙이 뼛속 깊이 박혀 있기 때문인데, 바로 수천 년 간 이어 내려온 무속주의적 가치관의 영향이다. 한국교회의 목회자들은 설교에서 흔히 교인의 욕구를 만족시키려 기복신앙적 메시지를 전한다. 그래서 대형교회를 이루려 한다. 물량적 교회성장 개념은 비성경적이다. 성경은 그리스도의 몸이 그리스도 중심적이며 유기적 성숙을 통해 성장한다고 가르친다. 무속주의적 가치관과 세계관의 해독이 없으면, 목회 세습의 문제와 한국교회의 개혁은 이뤄지기 어렵다. 그에 대한 해결책은 그리스도 중심적이고 종말론적인 가치관과 세계관, 교회관, 목회관에로 돌아가는 일이다. 오직 그리스도와의 연합과 성령의 인도를 받는 삶을 통하여 이뤄지는 성화에 대한 교훈을 설교의 메시지로 전하는 데 진력해야 한다. 그럴 때 진정한 목회자들과 교인들의 가치관과 세계관의 변화가 이뤄질 것이고 목회 세습의 문제도 해결될 것이다. The pastoral inheritance of a senior pastor who is retiring is rampant in Korean churches. Even respected pastors often have that desire. It is much worse than in other countries. Why? How can we reform this trend? Without reform, the social trust of the Korean church will decline further. When the denomination enacts the Pastoral Hereditary Prevention Act and conducts an anti-hereditary campaign, there will be some results. However, the pastoral inheritance continues to evade the law in a subtle way. Can the problem be solved by enacting the Pastoral Hereditary Prevention Act and the Anti-hereditary Movement, and urging them to “do not inherit”? It is difficult for humans to give up their vested interests when power, money, and fame follow. This is because, in particular, Koreans are deeply rooted in familialism and belief in earthly blessings and prosperity through prayers and religious acts, which are the influence of shamanism handed down for thousands of years. Pastors of Korean churches often deliver messages of earthly blessings and prosperity in their sermons to satisfy the needs of their members. So, they are trying to build a large church. The concept of quantitative church growth is unbiblical. The Bible teaches that the ‘body of Christ’ grows through Christ-centered and organic maturity. Without detoxication of the shamanistic values and world-view, it is difficult to achieve the abolition of pastoral inheritance and reform of the Korean church. The solution is to return to Christ-centered and eschatological values and world-views, church concept, and pastoral spirit. In the sermon messages pastors must strive to deliver the teaching of sanctification through communion with Christ and a life led by the Holy Spirit. So the values and world-view of true pastors and church members will change, then the problem of pastoral inheritance and the crisis of social trust of the Korean church will be resolved.

신약의 전문용어 '하나님의 말씀'

오성종(Oh, Sung Jong) 한국복음주의신약학회 2012 신약연구 Vol.11 No.1

In the NT 'the word' or 'the word of God' appears 97 times, almost invariably referring to the message about the eschatological kingly rule of God or the salvation through Jesus Christ, thereby rendering it as a virtual technical term in the New Testament. Where did the idea of λόγος and its usage originate? The word λόγος may have a significant conceptional history of the word indeed, but more likely the background of our term is the 'ךבד of Yahweh', a term which occurs in the Old Testament over 240 times. The eschatological and messianological use of the term certainly originates from Jesus, who in his Galilean ministry began to speak of it in terms of the eschatological fulfillment of Isa. 40:3-11 through himself. The paper's major argument is based on the 'Prologue' of Mark (1:1-15), where Jesus as the Son of God applies that Isaiah's prophecy to himself as the fulfillment of the promised good news about God's kingly rule. 1 Pet 1:23-25 can also corroborate this, for there Peter, as one of the eyewitnesses of Jesus' public ministry, speaks of the "living and enduring word of God" as being the agent of rebirth on the scriptural ground of Isa. 40:6-8. Additionally the explanation of the parable of the sower (Mk 4:14-20 par.) seems to support our interpretation, for there Jesus also uses the word of God as the effective divine agent for the realization of God's eschatological kingly rule. Really in the Old Testament there is no passage where such terms or ideas as 'the word of God,' 'God's kingly rule,' and 'the good news' appear at the same time except Isa. 40:3-11. Given the arguments above, it could best be explainable that our term "the word (of God)" has in itself such essential qualities as life, rebirth, growth, fruit bearing, dynamic activity, and so on, and was used with such distinctive terms as the 'gospel' and 'God's kingly rule.'

신약에 나타난 '설교'의 개념과 그 중심 주제

오성종(Sung Jong Oh) 한국복음주의신약학회 2013 신약연구 Vol.12 No.2

The purpose of this article is to try to investigate the concept of 'preaching' and its central themes in the NT. A popular definition of 'preaching'among the Korean and Western churches as well is this: preaching is "an address of religious instruction or exhortation, often based on a passage from the Bible."But the concept of 'preaching'of the NT, which is expressed in the connection with the Greek verbs κηρύσσω and εὐαγγελίζομαι, is quite different. The concept of 'preaching'understood in the NT means a '(divine) proclamation'with authority, not as a religious or moral instruction or exhortation. Unfortunately both today's English term 'preaching'and the Korean one 'seolgyo'is not able enough to represent that NT conception. The objects of the Greek verb κηρύσσω appear in the NT as the gospel (of God) or the gospel of God's kingly rule, (the gospel of) Lord Jesus Christ the crucified and risen One, and eschatological salvation history. In the NT such combination appears exactly alike in the cases of κηρύσσω and εὐαγγελίζομαι, the Greek equivalents for κηρύσσω. Therefore a preaching, whose topics are simply prosperity, psychological comfort, and blessings in this life, is essentially lacking for the ideal of the NT preaching. When one selects a passage from the OT, one should still preach the gospel of God's kingly rule, Christ, and redemptive history. To preach from the text of Deut 28:1-14 so as "The LORD will make you abound in prosperity… the LORD will make you head"should be avoided. The mind of the NT believers should not be set on earthly things, for their citizenship is in heaven, from where they await eagerly a Savior, the Lord Jesus Christ. The ultimate goal of preaching is not for the believers to enjoy an earthly success and happiness but rather to appear blameless and holy in the presence of God at the parousia. Even the motive and basis for an ethical teaching, which also is a component of the NT preaching, ought not to be a worldly desire for prosperity nor an observance of the Sinaitic law but Christ's eschatological teachings of discipleship, the believer's union with Christ and the imitation of him in mind and acts. Back to the concept of the NT preaching! This is a sure starting point of the urgently required reform of the church today.

칼빈과 루터의 갈라디아서 주석의 율법관 비교

오성종(Sung Jong Oh) 한국신약학회 2010 신약논단 Vol.17 No.3

본 논문의 목적은 루터와 칼빈의 율법관을 그들의 각각의 갈라디아서 주석에서, 특히 서론 부분과 바울이 자신의 율법관을 명백하게 드러내주고 있는 주요구절들인 2:16; 3:19-25; 4:4-7; 5:1-4, 13-14, 18에 대한 주석들을 비교하면서 그들의 율법이해의 특징을 살펴보고자 하는 것이다. 비교ㆍ분석을 통해 느끼는 필자의 시각으로는, 하나님의 구원사적 섭리 가운데 주신 율법에 대하여 그들이 다 함께 신중하고 깊이 있는 주석들을 보여주고 있지만, 상대적으로 볼 때 칼빈보다 루터가 그리스도의 은혜의 복음의 빛 속에서 바울의 의도를 따라 더 나은 설명을 제시하고 있는 것 같다. 칼빈의 율법관의 약점은 하나님의 뜻의 계시로서의 율법과 구원사적 계획에 따라 주신 ‘옛 언약’ 내지는 ‘계명’으로서의 율법을 정확하게 구별하지 않고 사용한 점이다. 칼빈은 바울이 율법의 한시성과 제한성, 율법의 무능성과 폐기, 그리고 율법에서의 자유를 말했을 때 ‘의식법’을 한정적으로 가리켜 말한 것이며 하나님의 도덕적인 뜻의 계시로서의 (영속적으로 유효한) ‘율법’과는 무관한 것으로 이해하였다. 바울이 갈라디아서를 쓸 당시에 그러한 이분법적인 내지는 삼분법적인 율법 개념을 가지고 있었다고 보기는 어려울 것이다. 반면에 루터는 그의 갈라디아서 주석에서, “율법 아래 있는 자들을 속량하기 위하여” 오신 그리스도와 그의 십자가에서의 죽으심 사건 때문에, 율법과 복음, 율법과 은혜, 율법과 믿음, 율법과 그리스도 간의 구원사적 대조가 있게 되었음을 명백하게 보여줬다는 점에서 장점이 있다고 여겨진다. 단순화된 표현을 써서 평가하자면, 칼빈은 ‘성경주의자’가 되려고 하였다면 루터는 ‘복음주의자’가 되려고 하였다. 칼빈은 ‘역동적인 율법 이해’를 통하여 ‘구약과 신약’의 관계에서처럼 율법과 복음의 실체적 일치를 본데 반하여, 루터는 옛 언약과 새 언약의 관계에서처럼 율법과 복음의 본질적 차별을 보았다. 칼빈은 하나님의 뜻의 계시로서의 율법의 궁극적 목표와 완성이 그리스도라고 본데 반하여, 루터는 십자가에 못 박히신 그리스도를 통해 율법의 폐기와 율법에서의 자유가 이뤄졌다고 보았다. Our study deals with a comparison of the views of the law between Luther and Calvin shown in their commentaries on Galatians, especially in their explanations of the verses 2:16, 3:19-25, 4:4-7, 5:1-4, 5:13-14, and 5:18, in which Paul shows clearly enough his decisive statements concerning the law of Moses. Our assessment of a comparative analysis of their comments on those verses leads us to give preference for Luther’s view of the law as the correct one rather to Calvin’s one. Luther seems much more rightly to have suggested an explanation about the law-issue in light of the Gospel of grace and according to Paul’s own intent. The vulnerable point for Calvin is that dealing with the issue of the law he mostly uses the term ‘law’ in the meaning of the expression of the gracious will of God, without differentiating from the (Sinaitic) law as the Old Covenant. The term ‘law’ mentioned in Galatians is, however, consistently in Paul’s mind only in the negatively evaluated meaning, now that Christ has come to redeem those under law. Calvin understands that when Paul says about the temporariness of the law, its disability and abolition, and freedom from the law, he is limitedly referring to the ceremonial law and it matters little to the law as the revelation of the moral will of God, which is perpetually valid. But it is highly doubtful whether Paul had such a dichotomic (or trichotomic) view of the law. On the other hand, we believe Luther, who thinks according to the salvation-historical perspective, is correct in saying that in Galatians Paul emphasizes the sharp contrast of the law as the Old Covenant and the “Zuchtmeister” to the Gospel, grace, faith, and the crucified Christ.