마태복음 2:6의 구약 인용과 마태의 목자-기독론

채영삼(Young Sam Chae) 한국복음주의신약학회 2009 신약연구 Vol.8 No.1

Many agree that the First Evangelist 'cites' 2 Sam 5:2, besides Mic 5:2, in Matt 2:6. Yet, not a few take its Christological implications seriously as it deserves. More coherent explanation is in demand with regard to the Christological consequences of that judgement, i.e., Matthew 'switched'(e.g., Davies & Allison), at the last part of Mic 5:2, from Mic 5:2 to 2 Sam 5:2. However, it has been noticed that the New Testament writers are not that casual as they cite (allude, or even echo to) the Old Testament texts as they wish to bring up the O.T. text to shed light upon the person and events of Jesus the Messiah. This article is an attempt to work on that assumption that the First Evangelist is consistent and considerate in his using Mic 5:2 as he communicates Jesus' identity as 'the Son of David'(1:1) and its implications to Israel who experienced the exile even in their land to which they returned. Simply put, the proposal that Matthew 'switched to' 2 Sam 5:2 fails to explain the purpose of Matthew's doing it so. Why does Matthew suddenly switch from Micah to 2 Samuel? The language of 2 Sam 5:2 fits well with the form of the last part of Matt 2:6: "whoever will shepherd my people." Nevertheless, it is not impossible, or even likely that Matthew may have broken the original phrase of Mic 5:2-(i) "you are small among the clans of Judah, out of you will come for me"; (ii) "one who will be ruler over Israel"-into two parts in Matt 2:6, that is, first (i) "out of you will come a leader[hegumenos]" and second, (ii) "whoever shall shepherd[hostis poimanei] over my people Israel." Not only possible is this reading, but the traditional messianic distinction between 'the kingly ruler figure' endowed with the authority from above at the end (such as, the Branch of David) and 'leader figure' in the midst of the congregation (such as, the Prince of the Congregation), fits Matthew's careful reading of the figure [moshel] in Mic 5:2. Among the consequences and benefits of this understanding is the illuminating function of more broad context of Mic 5:1-4 (and even Mic 2-5), namely, 'the eschatological Davidic Shepherd' tradition, which sheds light on Jesus' mission to the nations as well as to Israel, the house of the lost sheep of Israel(9:36; cf. 8-9), etc.

너희 마음에 떠오르기까지'

채영삼(Chae, Young Sam) 한국복음주의신약학회 2011 신약연구 Vol.10 No.3

The meaning of 2 Pet 1:19 puzzles many in various aspects. What does it mean that "until the day dawns and the morning star rises in your hearts"? The phrase such as 'the day dawns' and 'the morning star rises' seem to indicate the future parousia and final judgement especially against the backdrop of 2 Peter's opponents, the false prophets and false teachers(2:1-3). However, the phrase, 'in your hearts' throws the whole verse into troublesome arguments: How would those eschatological-futuristic events occur 'in your hearts'? The solutions vary as to how one deals with the phrase, 'in your heart.' Terrence Callan associates the phrase with 20, not with 19, thus avoiding the question itself. Some take 19 referring to the 'objective-historical' future events, while others to 'subjective-spiritual' inner experiences. Recently R. Bauchkam and others interpret 19 in light of 1 Cor 13:8-10, i.e., when Jesus returns and judges(thus, futuristic-objective), there shall be no need for the prophetic words while Jesus himself shines upon in their hearts. But, why still 'in your hearts'? This article finds no sufficient answers in these views, and takes 19 referring to the Scriptures' present illumination to the hearts of the readers in the view of the sure futuristic eschatological events. Particularly, the story of Transfiguration in 1:12-18 is linked to 19 in the terms of comparison, 'more certain'(βεβαιότερον), which also troubles many who would not accept the eschatological event in Transfiguration could be 'less certain' than the written scriptures. Yet, the opponents in 2 Peter likely erred in their treating the prophetic words of the scriptures. This is why 'Peter' links 19 with 20-21 in which he asserts not only the divine origin of the prophetic words and their divine process of interpretation. In other words, the false prophets and teachers in 2 Peter read the words regarding the eschaton in the way of ἰδίας, namely, regarding the interpreters as the source and the hermeneutical key to the prophetic words. This article concludes that 2 Peter suggests, in chapter 1 as a whole, a hermeneutics of 'attentive waiting' which I believe has been neglected not only by the opponents of 2 Peter but by a lot of modern/postmodern hermeneutics. 2 Peter 1:19 teaches that it is not the interpreters who bring the text to the light, but the scriptures that cast the darkness out in their hearts. Thus, wait attentively(!) until the scriptures illumine your hearts, and until the end comes.

공동서신에 나타난 구원과 선한 행실

채영삼(Young Sam Chae) 한국복음주의신약학회 2016 신약연구 Vol.15 No.1

Within the scheme of ‘justification by faith’in Pauline writings, the project to find the rightful place and significance of 'the good works' has never been an easy task. This paper attempts the same old issue from a different perspective, particularly in light of the Catholic Epistles(CE). Adapting‘ the hermeneutics of the cannonical process’, the recent scholarship of the CE treats the seven letters of the CE as a coherent cannonical and theological unity. Based on this ‘new perspective on the CE’, this paper aims to search and sum up the CE’s ‘assumed’ unified teachings on the salvation and the good works. The letter of James functions as the introduction to the whole CE, presents its own soteriology characterized by the regeneration through the Word of God. For James, to be saved is to be born again through the word of truth(1:18) and accordingly ‘to do good works’ for James means nothing other than to embrace the very implanted word in the regenerated heart(1:21). As to the role of good works, James seems to take up what Paul left unexplored, namely, the critical importance of ‘the works of faith’for one’s salvation(cf. ‘faith working through love,’ Gal 5:6). The works necessary for salvation is the works ‘of faith’and thus the faith lacking its works is either a useless or dead one. First Peter, taking a step further, expounds the positive and crucial role of the good works forthe new covenant people as the community of priesthood in the world(2:9-10, 12). Their lives with a‘ good conscience’ (3:16) is in fact to follow the footsteps of their Shepherd, Jesus the Christ(2:21-25), who suffered as the righteous for the unrighteous and finally was seated on the right hand of God in heaven(3:18-22). For the first letter of Peter, the path led by the good works from the good conscience is indeed the course led by Christ, which explains what the baptism really means. It is for the reborn people of God(3:21), ‘ the resident aliens and passengers’(1:1; 2:11), to reach the final destination where Christ is seated in heaven. Second Peter highlights the divine character that is built upon faith and completed by love as its highest virtue(1:5-11). The works of the faith working through the knowledge of God, express itself in the formation the divine character(1:2-3). In Second Peter, the critical importance of the divine character lies in that it equips the church with the effective defense against the destructive delusion of the false teachers(2:1-22). Controling threatening of their false teachings on the Lord’s parousia and the Judgement(3:1-13, 14) and corrupt life patterns, Second Peter presents the divine character as the powerful and effective antidote for the church. Lastly, Johannine letters also depict salvation through the word of life(1:1; 3:9) as James(1:18, 21) and First Peter clearly did(1:22-25). It is quite characteristic that the CE describe the salvation distinctively in terms of God’s living Word. For John, this is made far more clear and central. The Son sent by the Father is none other than the word of life(1:1; 4:9). To be saved is to have communion with the Son through the word of life and truth. Thus, the faith that overcomes the world is the faith that receives the Son, the Word of life and remain in him, that is, the love of the Father. The terms such as koinwni,a and me,nw which involve the concept of the mutual indwelling between God and his new covenant people, explains the source of the love as the sum of the good works. As the critical manifestation of having eternal life, the good works of love is affirmed as the most indispensible sign for the authentic community of God in the new aeon. In sum, the CE representing the probably ‘major’Apostolic traditions, ‘the pillars of the church’just as Paul himself puts it(Gal 2:9), emphasizes the word of life as means and the principle both for the regeneration and sanctification(James 1:18, 21; 1 Pet 1:22-25; 1 John 1:

예수의 권세와 열방, 가르침과 임재

채영삼(Young Sam Chae) 한국복음주의신약학회 2014 신약연구 Vol.13 No.1

Concerning the tradition behind Matthew 28:16-20, scholars have not yet reached the consensus. This author suggests the 'Two Shepherds Schema' of Ezekiel 34, 37 as the major eschatological, christological and escclessiological backgrounds for the text. According to Ezekiel's vision of the eschatological restoration of Israel(chs. 34-37, cf. chs. 40-48), YHWH-Shepherd comes to heal and restore the lost sheep of the house of Israel. Then He appoints ' My Servant David, One Shepherd' over the restored flock, and this 'eschatological Davidic Shepherd'should lead the restored flock as he extends his reign throughout the nations. In the First Gospel, Jesus as the Therapeutic Davidic Shepherd takes up the mission of the Ezekiel's YHWH-Shepherd's mission imbued with his matchless authority. Moreover, the same Jesus as the resurrected Shepherd(cf. Matt 26:31-32; Zech 13:7) reappears at the last scene of the Gospel, and this time he is appointed over the 'eleven disciples'which represents new Israel, the eschatological flock of both Israel and the nations(cf. Matt 25:31- 46). As the Davidic Shepherd-Appointee, the resurrected Jesus leads the new flock(cf. Matt 2:6; Mic 5:1-4) with all nations in view, while extending his kingdom by leading them to recognize God's name. More important, the emphasis of the last verses of the Gospel, so called 'Graet Commission,' lies not just on evangelizing the peoples of the nations, but representing the reign of Jesus Christ himself through teaching all the words that he instructed and obeying them faithfully. Therefore, the everlasting presence of the eschatological Davidic Shepherd and the Teacher of the righteousness secures their holiness by sanctifying them paricularly through his words. The 'Great Commission'is thus not just a call for mission of the nations but the very call for the churches to be faithful to Jesus Christ himself. It is characteristic in Matthew's Gospel that the coming of the Heavenly Kingdom merges with the inauguration of the Davidic kingdom through Jesus as the eschatological Davidic Shepherd. In this regard, the last scene of the Gospel reflects the fulfillment of the promise of the Son of David and his eternal kingdom(Matt 1:1; 2 Sam 7:14-16) through the risen Shepherd-Appointee whose main tasks involve leading the new flock by teaching his very own words.

야고보서의 τελ-어군(語群)의 사용과 '온전함'의 의미

채영삼(Chae, Young Sam) 한국복음주의신약학회 2012 신약연구 Vol.11 No.1

To anyone who reads carefully the Greek text of the letter of James, it can hardly be missed that James indeed favors the terms of τελ-cognates. They occur, except in chapter 4, total 9 times in the letter. First, the adjective τέλετος in 1:4 modifies the 'endurance' (4a) which must run its course to its fullness, and also 'the man' (4b; cf. 3:2) who thus reaches the goal of its whole process of the endurance. Then, the ideas of the goal and its process are expressed again by ἀποτελεσθεῑσα in 1:15, yet now vividly and strikingly in the negative direction. In contrast with the case above, James describes 'God's abundant giving or gifts from above' using the adjective τέλετος in 1:17. In what sense in 1:25 is the law perfect (τέλετος)? Likewise, when James says, 'if you fulfill (τελεῑτε, 'not keep/observe') in 2:8, τελέω cannot, without difficulties, be equated with τηρέω in 2:10. Again, James applies this tel-concept as he presents what he really means by 'faith is perfected (ἀποτελεσθεῑσα) by its works' in 2:22. Lastly, James uses the noun τέλος 'of the Lord' in 5:11. To conclude, it is likely that the ideas of 'the intended goal' and 'the necessitated process' involved in his concept of perfection, play significant roles to help the readers understand what James really means by the endurance, God's gifts, law, faith and the final outcomes. With the beginning of faith presupposed, James lays much emphasis on the goal of the faith and its process to fulfill, yet he makes sure that the outcome is always God's gracious prefect gift.

공동서신의 새 관점

채영삼(Chae, Young Sam) 한국신약학회 2014 신약논단 Vol.21 No.3

본 논문은 ‘공동서신의 새 관점’을 소개하고 그 가능성과 함께 문제점을 가늠해보며 향후 연구의 방향에 대해 제안하려 한다. 최근 공동서신 연구의 전향적인 방향전환은 공동서신이 일관된 신학을 갖고 있는 정경 모음집이라는 주장을 펼친다. 그것은 그간 바울 서신의 빛 아래서 이해되어 왔던 정경으로서의 위치나 신학적 경향에서부터 독립적인 접근을 뜻한다. 공동서신은 초대교회에서 바울서신과 조화를 이루지만 또 다른 전통, 특히 예루살렘 교회를 중심으로 한 구약과 유대교 전통을 대변할 수 있다. 공동서신의 새 관점 학파는 ‘정경화 과정의 해석학’을 통해, 공동서신의 정경화 과정에서 사도행전이 갖는 중요성을 부각시킨다. 사도들의 행적은 사도들의 서신과 밀접한 연관성을 갖는다고 주장한다. 공동서신은 바울서신들을 제외한 다른 서신들을 무질서하게 모아 놓은 것이 아니라, 일관된 신학을 전개하며 그것은 바울서신과 더불어 ‘온전한 사도적 증언’에 공헌한다. 공동서신에서 강조된 주제들은 ‘세상 속의 교회’라는 큰 틀에서 한국교회의 현실을 해석하고 그 해법을 제시하는 데에 적실하다고 본다. This article introduces ‘a new perspective’ on the Catholic Epistles (CE) from the vantage point of its applicability for Korean churches in large. The theme of ‘the church facing the world’ stands out as the most overarching topic for both the CE and the Korean churches. The recent breakthrough in the studies of the CE discovers the consistency and coherence of the CE as the canonical unity in terms of its overall canonical-literary structure and themes. This new approach indicates a promising direction which virtually departs from the traditional view of the CE’s reliance on the Pauline corpus. The CE, the new approach argues, represents the another tradition that resided in Jerusalem church at that time, inheriting the Old Testament and Judaic tradition. Furthermore, the new perspective highlights the CE’s critical relation with the Acts. The acts of the main Apostles whom Paul by himself named ‘the pillars’ of the early church (Gal 2:9), can readily reflects the significance and nature of their letters as well, namely, the CE. Therefore, the CE is not an arbitrarily collection of non-Pauline letters, but a critical part of the New Testament canon. The prime leadership of the early church intentionally included the CE in the NT canon along with the Pauline letters so that the CE should play the role of balancing out the regula fidei for the early church at that time. These distinct features of the CE can shed some meaningful lights on the CE’s relevance on the current issues of the church facing the world in Korean churches.

마태복음에 나타난 ‘치유하는 다윗의 아들’

채영삼(Young Sam Chae) 한국신약학회 2011 신약논단 Vol.18 No.1

복음서에서 ‘다윗의 아들’은 종종 예수의 치유 사건과 밀접히 결부되어 나온다. 일찍이 예수의 이런 모습은 막 10:46-50을 중심으로 특히 마태복음에서 ‘치유하는 다윗의 아들’로 주목받아 왔다. 전통적으로 군사적, 정치적, 민족적 메시아로 이해되는 ‘다윗의 아들’ 칭호가 예수의 사역 속에서는 치유와 연관되어 있는 이 사실은 역사적 예수 연구나 특히 마태복음 연구에서 풀리지 않는 문제로 남아 있다. 본 논문은 이 연관성의 배경을 ‘축사자 솔로몬’과 같은 유대 전승이나, 초대교회 편집 가설, 또는 ‘신적 인간’과 같은 헬라의 중보자에서 찾지 않고, 구약의 ‘종말의 다윗 목자 전통,’ 즉 에스겔 34-37장, 미가 2-5장, 그리고 스가랴 9-14장에서 ‘다윗의 언약’과 목자의 이미지가 종말에 이스라엘의 회복과 갱신의 전망 속에서 연결된 점에 착안하여, 특히 마태복음의 ‘치유하는 다윗의 아들’은 이러한 종말의 목자가 갖는 정체성과 사역에서 이해될 수 있음을 주장하려 한다.

요한일서의 Φανερ-용어 사용과 ‘나타남’의 신학적 의미

채영삼(Chae, Young Sam) 한국신약학회 2020 신약논단 Vol.27 No.2

요한일서에서 Φανερ-용어 사용은 두드러진다. 모두 10회 사용되는데 요한복음에서와는 다르게 기독론적인 문맥뿐 아니라 교회론적으로 그리고 하나님에 관해서도 적용될 만큼 폭이 넓다. 이런 다양한 문맥에서 여러형태로 사용되는 Φανερ-용어의 기본 개념은, 보이지 않던 영적 실체가 실제로 만져지고, 들리고, 보이는 식으로 인지(認知)되어 경험되는 이 세상의 영역 안으로 들어왔다는 측면을 부각시킨다. 종종 신적 수동태로 표현된 ‘나타낸 바 된’이라는 표현의 핵심은, 때로 그 아들에 관한 메시지를 포함한다 하더라도, 하나님 아버지께서 세상에 보내신 그 아들 예수 그리스도이다(1:1-2; 2:22-24, 28; 3:2b, 5, 8; 4:14). ‘나타남’의 기독론은 그 아들의 나타낸 바 되심이 특히 하늘의 성전에서 섬기는 대제사장으로서가 아니라, 온 세상이 그 아래 놓여 있는(5:19) 악한 자 마귀가 일시 장악한 이 세상 안에 ‘육체로’(2:22; 4:2) 오신 바 된 사실을 확고히 한다. 이런 식으로, 세상을 중심으로 악한 자 마귀와 거짓 선지자들, 적그리스도와 마귀의 자식들을 한 편에 두고, 다른 편에는 마귀의 일을 멸하러 그 세상에 나타낸 바 되신(3:5, 8) 그 아들과 그 아들을 통해 영원한 생명을 받은 하나님의 자녀들로서의 교회가, 맞서고 대적하는 이원론적 구도가 선명히 드러난다. 교회와 그 적대자들의 ‘나타남’ 역시, 이러한 이원론적 구도 안에서 기독론과 병행하며 필연적으로 연결되어 있다(2:19; 3:2, 10). 요한일서의 ‘나타남’의 교회론은 적대자들의 정체와 요한일서의 윤리적 권면이 크게 상관없다는 최근의 주장을 반박한다. 그 아들의 나타나심에 따른 하나님의 자녀들, 참 교회의 나타남은 그 아들의 ‘구속 역사적 나타남’에 종속하고 병행하며, ‘나타남’의 윤리는 적대자들의 기독론과 성화에 관한 이원론적 주장들을 반박한다. 마찬가지로, 주의 재림 시의 영광과 함께 나타나는 성도의 영광은, 현재 세상 속 교회의 성화를 위한 윤리적 근거와 동인(動因)이 된다(2:28-3:2). 세상의 이원론적 구도 안에 ‘나타난’ 교회는, 하나님과 그 아들의 통치를 대적하는 마귀의 지배 아래 놓인 세상 안에서, 그 아들의 생명과 진리 그리고 아버지의 사랑을 ‘나타내는’ 방식으로 그 사랑을 ‘온전케’ 한다. 하나님의 사랑은 그 아들의 십자가와 성령을 통한 상호내주에 그치지 않는다. 성부의 사랑은 그 자신에게서 시작하여 그 아들을 통해 교회의 ‘서로사랑’에서 그 목적지에 이른다. 결국 ‘하나님의 사랑이 나타낸 바 되었다’(4:9)는 선언은 요한일서의 신학과 기독론, 교회론을 요약하는 표현이다. 요한일서의 적대자가 가현설적인 헬라적 이원론을 배경으로 한다면, ‘나타남’의 신학은 그런 도전에 맞서 요한복음의 전통을 교회론적으로 재해석한 적실한 대응으로 간주될 수 있다. 결과적으로 그 ‘나타남’의 신학은 이 세상 한복판, 지금 여기에서, 그 영생과 사랑을 ‘나타내야 하는’ 교회에게, ‘육체의 신학’, ‘현재의 신학’이라는 가능성을 열어준다. The use of Φανερ-terms in 1 John is distinctive enough to deserve a close investigation. Appearing nearly 10 times at the crucial junctures in the letter, the terms cover not only christology, but also ecclesiology along with the appearance of the opponents [anti-Christs] which the Gospel of John misses to articulate by the term. The fundamentals of Φανερ-terms underline the state of appearing as its being perceived, testified, experienced mainly through the senses, particularly in the realm of this world. Often expressed in the divine passive form, it certainly has ‘the Son sent by God into the world’ as its core probably not excluding the message of the gospel about the Son (1:1-2; 2:28; 3:3b, 5, 8). The christology of Φανερ-terms does not primarily refer to the risen Christ’s activities in heaven. Rather, it points to his appearance ‘in the flesh’ (2:22; 4:2) thus ‘into the midst of the world’ laid under the domain of the evil one, the devil (5:19). In this way, the dualistic structure of the world characterizes the christology of ‘appearance’. At the same time, the church, the children of God ‘has appeared’ and ‘will appear’ as well against the background of this ‘dualistic’ world where the appearance of the true church coincides with that of her opponents as the consequences of that of the Son (2:19; 3:2, 10). Likely, the christology and ecclesiology of Φανερ-terms in 1 John may refute the recent thesis that the opponent’s anti-christological claims have no relevance to the moral instructions of the letter. Rather, both the christological claims and the pastoral instructions in the letter center around its use of Φανερ-terms. Just as the reign of the eternal life, truth, and the love of the Father ‘appeared’ through this Son in ‘the world under the evil one,’ the same kind of reign of God is meant ‘to be appeared’ through the children of God, the true church. Lastly, the theological statement of 4:10, ‘God’s love is appeared’, sums up the common thrust of the christology and ecclesiology of the ‘appearance’ of the letter. Perhaps, 1 John’s use of the term becomes intelligible if it is intended to fight off the hellenistic dualism such as docetics for its background. This can be a crucial part of the community’s recent responses toward the traditional interpretation of the Gospel of John. In addition, 1 John’s use and theology of the Φανερ-terms may challenge us to rethink the significance of making our salvation to appear, that is, ‘making the koinwni,a of life, truth and love to appear’ yet in a very concrete way, above all, ‘here and now in the midst of the world’ under the ‘already destroyed yet persisting’ regime of the evil one.

요한일서 3:9의 ‘그의 씨’(σπέρμα αὐτοῦ)의 의미, 공동서신의 전통 그리고 새 언약의 성취

채영삼(Young Sam Chae) 한국복음주의신약학회 2020 신약연구 Vol.19 No.3

요한일서 3:9의 ‘그의 씨’(σπέρμα αὐτοῦ)가 무엇을 가리키는지에 관해서는 아직도 학자들 간에 합의된 바(consensus)가 없다. 크게 보면, ‘그의 씨’가 ‘하나님의 자녀들’을 의미할 수 있고, 혹은 ‘하나님의 씨’로서 중생한 신자 안에 거하는 어떤 신적 능력을 가릴 수 있는데, 두 경우 모두 확정적이지 않다. 어쩌면 ‘그의 씨’라는 표현 자체가 은유적이기 때문에 그 지칭하는 바를 정확히 규정할 수 없다는 견해도 설득력을 얻고 있다. 이 논문은, ‘그의 씨’가 ‘하나님의 자녀들’을 의미한다는 견해의 타당성에 대해 문법적, 구문론적으로 그리고 용어의 배경 등을 근거로 반론을 제기한다. 동시에, 요한일서 3:9의 ‘그의 씨’가 야고보서 1:21의 ‘심긴 말씀’과 베드로전서 1:23의 ‘썩지 아니하는 씨’와 맥을 같이 하는, ‘중생과 말씀’에 관한 공동서신의 전통을 반영한다고 주장한다. 결정적인 근거는 야고보서 1:21와 베드로전서 1:23이 모두 새 언약 특히 예레미야 31:33의 성취를 그 배경으로 갖고 있다는 점이며, 중생한 신자 안에 ‘내주하는 말씀’에 관한 공동서신의 새 언약 성취의 패턴은 ‘그의 씨’의 경우에도 타당함을 논증한다. 더 나아가, 요한일서 3:9의 ‘그의 씨’는 9절 자체의 문맥이나 인접 문맥에서 모두 중생과 성화의 핵심적 원리로 제시되는 바, 이런 신학적 구조는 새 언약의 비전, 즉, 성령의 내주(겔 36:26-27)와 함께 ‘마음에 기록된 말씀’(렘 31:33)을 통해 ‘말씀을 순종하는 새 백성’(겔 36:27, 37:24; 렘 31:33)의 창조라는 패턴을 체계적으로 반영한다는 사실도 밝혀낸다. 이런 점에서, 요한일서 3:9의 ‘하나님의 자녀는 죄 지을 수 없고, 죄 지을 능력도 없다’는 난제 역시 새 언약 성취의 ‘이미’와 ‘아직’의 긴장이라는 틀 안에서 균형 있게 설명될 수 있다. 그 외에도, 요한일서 3:9의 ‘그의 씨’의 의미가 새 언약 성취라는 해석적 틀 안에서 이해될 때, 요한일서에서 자주 반복되는 ‘속죄, 내주하는 말씀, 하나님을 아는 지식’의 일관된 패턴뿐 아니라, ‘하나님의 자녀와 세상의 대립’이라는 이원론적 구조 역시 일관되고 체계적으로 설명될 길을 얻는다. 따라서 요한일서 3:9의 ‘그의 씨’는 성령의 역사로 마음에 심겨진 말씀으로 특정(特定)할 수 있고, 이는 단지 요한일서 3:9만이 아니라 야고보서 1:21와 베드로전서 1:23을 포함하는 중생과 성화의 핵심적인 원리로서, 특히 세상을 맞닥뜨린 교회를 향해 ‘말씀의 내주’를 강조하는 공동서신의 전통임이 밝혀진다.

“오직 선한 양심이 하나님을 향하여 찾아가는 것이라”

채영삼(Young Sam Chae) 한국신약학회 2009 신약논단 Vol.16 No.2