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Conversions in Roman Corinth: Stephanas` Story
( Hyunsok John Doh ) 삼육대학교 선교와사회문제연구소 2014 Asia-Africa Journal of Mission and Ministry(AAMM) Vol.9 No.-
The postmodern value system appears to be an insurmountable challenge for the evangelistic efforts in the 21st century. The 1st century in the Christian era was not an easy time for evangelism either. Paul faced a similar audience as does a typical evangelist of our times. The Corinthian audience was more similar to the present audience than the ones in other cities of the Greco-Roman world due to the particular context of Corinth. Looking through the experiences of an individual this paper aims to show that the challenges and difficulties do not vary much in different times in history. Reconstructed conversion story of Stephanas shows how difficult it was for him to believe the message preached, and accept Jesus Christ as Savior and Lord. Paul`s determined focus on the word of the cross was the key to the success of fruitful evangelism. Stephanas` pilgrimage should warn the evangelistically minded how to leave doors open for the seekers of the truth in the 21st century.
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Focus on Human Leaders in Revelation 1-3
( Hyunsok John Doh ) 삼육대학교 선교와사회문제연구소 2015 Asia-Africa Journal of Mission and Ministry(AAMM) Vol.11 No.-
Traditional identification of seven angels in Revelation 1-3 as human messengers has been hampered by some critical scholars who overemphasized historical background study against the close reading of the literary contexts. Identifying them as human leaders enhances a smoother reading of the seven messages, because in this way the angels emerge as real leaders of the churches. In the center of the vision of the risen Christ is His hand holding seven stars which are the focus of His attention. The messages and the vision both emphasize the important roles of the human leaders of the churches. Revelation 1-3 provides a theological foundation for human leadership along with its ideal traits.
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도현석(Doh, Hyunsok John) 한국신약학회 2014 신약논단 Vol.21 No.3
요 21:15-17의 예수와 베드로의 대화중에 사랑을 표현하는 동사 ?γαπ?ν과 ?ιλ??ν이 7회 사용되었다. 그 중 5회가 ?ιλ??ν이다. Φιλ??ν은 ?γαπ?ν의 동의어로 보는 해석이 학계의 정설이 되었지만 지금도 ?ιλ??ν이 ?γαπ?ν보다 못한 사랑이라는 통념이 널리 퍼져 있고, 한편으로는?ιλ??ν이 ?γαπ?ν보다 더 강한 사랑을 표현하고 있다는 이해도 소수 의견으로 남아있다. 대화의 내적 흐름을 면밀히 살피고, 전후 문맥을 고려하면, ?ιλ??ν이 더 강력한 사랑을 표현한다는 소수 의견이 더 합리적인 것으로 보인다. 그 방향의 해석을 위해 사용하는 모든 근거에 다 동의할 수 없어도 ?ιλ??ν은 ?γαπ?ν보다 못한 사랑이 아니라 진심어린 사랑을 표현하고 있다는 것을 알 수 있다. In the conversation between Jesus and Peter on the lakeshore of Galilee, recorded in John 21:15-17, two verbs (?γαπ?ν and ?ιλ??ν) expressing ‘love’ are used seven times. One of them ?ιλ??ν is used five times. An almost established scholarly consensus represents the understanding that the two verbs are used synonymously. What is more widespread in preaching is the interpretation that ?ιλ??ν is to express a love which is far inferior than ?γαπ?ν in quality. And a minority of scholars believe that ?ιλ??ν represents a stronger love than ?γαπ?ν. The closer reading of the interactions in the conversation, grasping the immediate literary context, seems to reveal that the minority view that ?ιλ??ν represents a stronger love is more logical. Although it is hard to accept all the arguments supporting the minority view, it is possible to adduce evidences for the notion that filei/n is not an inferior to ?γαπ?ν, and Peter is expressing his earnest love for Jesus using ?ιλ??ν. He spoke the two words filw/ se as if he said, “I love you dearly!”
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도현석(Doh, Hyunsok John) 한국신약학회 2016 신약논단 Vol.23 No.2
이스라엘 백성을 이집트에서 구원하시려고 나타나신 하나님은 모세에게 자신의 이름을 ׳ה׳ה אשר ׳ה׳ה라 하셨고, 칠십인역은 그것을 헬라어로 ʽο "ών이라고 옮겼다(출 3:14 LXX). 하나님의 계명을 지키며 예수의 믿음을 지키는 성도를 세상에서 구원하려고 나타나신 하나님을 요한은 ʽο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος라고 소개하였다. 요한은 4장의 둘째 이상에서 만물의 창조자로 또한 구원자로 우주를 통치하시는 보좌에 앉으신 분을 본다. 출애굽 사건에 나타난 ʽο "ών은 요한계시록에서는 세상에서부터 자기 백성을 구원하시는 ʽο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος로 그 역할이 확대된다. 일찍 죽임을 당한 어린양이 함께 보좌에 올라 신정정치가 다시 확립됨으로 구원자로 나타난 하나님 ʽο "ών의 역할이 완성된다. 요한계시록은 신론을 배제하지 않는 중에 기독론과 구원론에 중심을 두었다. The Christ-centeredness of the NT often blinds us to the presence and power of God in the NT narrative. The book of Revelation with its beginning words, “the revelation of Jesus Christ,” is no better in this regard. In an attempt to provide a more balanced picture of the presence and power of the Triune God in Revelation, I examine the significance and relationship of the dual title of God: a composite title, “ʽο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος,” on the one hand and “ʽο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος” on the other. The origin of the divine title, “the One Who is,” can be traced in Exodus 3, a narrative that introduces God to Moses. When timorous Moses expressed his lack of confidence both in himself and in the people of Israel, God assured him by declaring Himself to be ׳ה׳ה אשר ׳ה׳ה (Exod 3:14), which is translated as “""ϵγώ ϵ"ιμι ʽο "ών” in the Septuagint. An already well-known divine title, this is expanded in Revelation 1:8 into “ο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος,” denoting the God who saves the faithful saints. In his second vision John sees “ϵτι τˋον θρόνον καθήμϵνος” (Rev 4:2) as the Creator of all things, the Savior, and the Ruler of the universe. The slain Lamb sits on the throne with God, establishing the theocracy once again and making complete the role of God as “ʽο "ών.” The God who reveals Himself by the title ο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος is none other than the God who sits on the throne. God features in Revelation not as an antithesis but as a consistent whole with the Christological and soteriological themes.
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Doh,Hyunsok John 삼육대학교 신학연구소 2019 신학과 학문 Vol.25 No.-
This paper proposes that the proper exegesis of the Three Angels’ Messages can be established only by careful analysis of Revelation 12 and 13 as the backdrop for the Messages. There are two sets of competing messages: The urges of the earth beast, and the countering warnings of the three angels. And the inhabitants of the world were threatened by the angels just as the saints were threatened by the coercion of the earth beast backed up by the sea beast and the dragon.
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