Critical Review of George Eldon Ladd’s View on the Kingdom and the Church

John JongRae Yang(양종래) 신학과 실천학회 2018 신학과 복음 Vol.5 No.-

In relating the Kingdom of God to the church, Dr. George Elden Ladd views the Kingdom of God as the reign of God working among the people revealed through the person of Christ. And God`s reign is only valid in the time and in the place where the human submits. Furthermore, the Kingdom of God is explained as the realm in which people can experience the blessing of God. Ladd points out that the Kingdom God is the reign of God. Regarding Ladds view, in this article, I explain that the Kingdom of God is more than the reign of God. The invisible church as the body of Christ is the reign, realm and people of God. The Kingdom of God is more clearly identified with the people of God than his reign. After all, the Kingdom of God consists of his reign, people, and realm and all of them are only revealed on Earth through the visible church as the partial manifestation of the invisible and universal church.

십자가에서 극복된 무: 칼 바르트의 새로운 신정론

황돈형 한국복음주의조직신학회 2022 조직신학연구 Vol.42 No.-

While the phenomena of evil are fundamentally experienced in the existentially concealed situation, today's theodicy must be able to deal with the injustice and evil in the political and economic areas according to the justice. But it becomes more difficult to achieve this goal, because the boundaries between good and evil are blurred. So to manifest this situation, it is necessary to find a another way to go through of transcending all ethical and philosophical attempts, which treat theodicy as a metaphysical principle, or view the problem of evil only as the limitations and contradictions occurring at the human event. It is due to the fact that the reality of evil denies the fundamental meaning of the existence of human and the world. Therefore it suggests that the discussion of evil itself goes beyond the limits of human beings and more deeply reaches at the theological level. At this point, Barth's theodicy thinking fundamentally treats all problems of evil as the problem of the “Nichtige” which has been appeared from the moment of creation as the contrary to God's will. And he explains God's domination to solve the problem of evil at the cross of Jesus Christ. Barth's theological thinking focuses on overcoming metaphysical limitations and also establishing the theological justification for God's action. Thus, by interpreting the event of cross of Jesus Christ as the revelation of God’s overcoming the death of sin and evil, he sets out theological thinking anew, Namely he does not theological thinking merely in the limits of the metaphysics, but is able to accomplish entirely new awareness of God’s revelation. It designates the victory of God against the Nothingness that is already repudiated at the moment of creation. And at the same time, the God's sovereign action revealed by the reality of the cross and resurrection is not just a action of a tyrannical monarch, but an action that saves us. And this kind of thinking emphasizes not only that the depth of evil in the world is basically a repudiated Nichtige, but also reveals that the event of self-repudiated action of Jesus at the cross is the action of God's triune existence. Thus, theodicy does not merely express the results of arbitrary God’s actions, but expresses the eternal being of God himself. At the same time, it emphasizes that the reality of God's reign is the act of promise leading us to the new hope of God’s kingdom.

하나님 나라와 복음전도

하도균 한국복음주의실천신학회 2014 복음과 실천신학 Vol.31 No.-

본 논문은 복음전도의 핵심 주제로서의 하나님 나라에 관하여 살펴보고 있다. 복음을 전함에 있어서 그 핵심 내용을 어떻게 규정하고 전하느냐에 관한 문제는 중요한 문제인데, 그 동안 한국교회는 복음전도를 개인의 구원과 영생에만 초점을 맞추었을 뿐, 그것이 하나님 나라와 어떻게 연결되어 누리며 완성된 하나님 나라를 향하여 달려갈 수 있는지를 잘 설명하지 못했다고 생각한다. 물론 죄에서 돌이켜 회개하고 구원을 얻는 것이 가장 시급한 문제이기는 하지만, 하나님 나라와 연결되어질 때 구원받는다는 것을 또 다른 각도에서 하나님의 통치로 설명할 수 있고, 그 결과 성도로 하여금 이 땅에서 성도로서의 삶의 의미와 가치를 알아 완성될 하나님 나라를 기대하며 나아갈 수 있게 만들어 준다. 그렇지 못하다면, 하나님 나라는 성도들에게 죽어서만 갈 수 있는 나라로 여겨지며, 이 땅에서 성도들의 삶도 하나님 자녀로서 성경이 규정하고 있는 삶과 분리되어 어렵고 힘들게 살아가게 만드는 주된 이유가 되기도 한다. 또한 그리스도인의 완전이라는 구원의 큰 틀 안에서 서로 연결되어질 수 있는 신앙의 주제들이 각자 독립된 주제로 인식되어 혼란을 야기시킬 수도 있다. 이에 본 논문은 왜 하나님 나라가 복음전도의 핵심주제가 되는지, 그리고 그 하나님의 나라는 어떻게 설명할 수 있으며 또한 어떻게 효율적으로 전달할 수 있는지 예수와 바울의 모습을 가지고 신학적인 작업을 하였다. Today, most evangelism focus to individual's salvation and emphasize to get eternal life. Evangelism that focus in soul salvation was not wrong, but 'Is the image of such evangelism holistic?' can be brought a question. Because when Jesus preached the Gospel, he focused to save souls, but he mainly preached 'the Kingdom of God'. Then, is some relation with 'the Kingdom of God' and evangelism? If 'the Kingdom of God' must become point subject of evangelism, what is the even speak? Is some relation with 'Kerygma' and 'the Kingdom of God' that is principal substance of evangelism? This paper progressed relevant scientific study about these questions. Finding answers about the specific even speak, basis and purpose of evangelism in the Bible holistic and theologizing is important matter. Also, how to prescribe and preach the point substance in evangelism is important matter, too. I think that most established churches did not explain well how individual's salvation can be linked with the kingdom of God. When the individual's salvation is linked with the kingdom of God, it can explain by government of God in another point, and it can make christians realize the meaning and value of life as christian, and expect and advance to the completed kingdom of God. If is not so, the kingdom of God is considered that it can go asleep to Holy Citys, and the life of christians in this earth might become detached with life that is defining in the Bible. Also, it can cause confusion because themes of faith that can be linked each other in big construction of salvation that is the perfection of Christian are realized to each absolute subject. Hereupon, this paper did theological work with evangelism of Jesus and Paul why the Kingdom of God becomes point subject of evangelism and how can explain and preach efficiently the Kingdom of God.

바울서신에 나타난 “하나님 나라”의 대체 용어에 대한 고찰: ‘엔 크리스토’(ἐν Χριστῷ)에 대한 재고(再考)

조호형 한국복음주의신약학회 2023 신약연구 Vol.22 No.3

본 논문은 공관복음서와 달리 바울서신에 “하나님 나라” 용어가급격하게 감소하는 것과 관련하여 그 이유를 고찰한다. 많은 학자는바울서신에서 “왜 이 용어가 감소하는지,” 이 현상에 대한 여러 이유를 제시한다. 몇몇 학자는 이 용어가 유대인에게 익숙하였기 때문에, 바울은 편지의 수신자 대부분이 이방인임을 고려하여 그 용어를 사용하지 않았다고 주장한다. 그러나 만약 그렇다면, 유대인 신자들에게 더더욱 친숙한 율법과 언약 문제들이 왜 나타나는지 이해하기 어렵다. 다른 학자는 그 당시 로마 제국의 상황에서 바울이 “하나님나라” 용어를 사용하는 것이 어려웠을 것이라고 주장한다. 그러나사도행전에서 바울은 전혀 반대의 모습으로 묘사되며(17:7; 28:23, 30-31), 그가 사용한 ‘퀴리오스’라는 표현을 고려했을 때, 정치적인상황을 모면하려고 하지 않았다. 또 다른 학자들은 편지의 수신자들이 “하나님 나라”를 이미 실현된 종말론으로 오해할 것에 대하여 바울이 우려했다고 주장한다(고전 4:8; 딤후 2:18). 그러나 아이러니하게도, 가장 오해할 수 있었던 고린도 서신에 “하나님 나라” 용어의빈도수가 높다. 이 학자 부류의 주장과 달리, 던(James D. G. Dunn) 은 공관복음서와 바울서신에 나타난 ‘바실레이아’와 ‘디카이오쉬네’ 및 ‘프뉴마’의 빈도수를 비교한 다음, “하나님 나라” 용어는 성령으로 대체되었다고 주장한다. 대체 용어에 대한 던의 시도는 합리적이지만, 몇몇 구절에 “하나님 나라”와 성령이 함께 등장한다는 것을고려한다면(롬 14:17; 고전 6:9-11), 성령은 대체 용어라기보다 “하나님 나라”의 특징에 해당한다. 필자는 이 용어가 바울서신의 수신자에게 보편적으로 통용된 용어였음을 발견하면서, “하나님 나라”에 암시된 “영역”과 “통치” 의미가 들어 있는 ‘엔 크리스토’가 대체 용어로서 가장 적합하다는 것을 제안한다. 필자는 기본적으로 공간의 의미를 지닌 전치사 ‘엔’과 그리스도의 구속과 권위를 나타내는 ‘크리스토’의 조합인, ‘엔 크리스토’가 그리스도를 통한 하나님의 통치와 영역을 나타내고 있음을 드러낸다. This paper investigates the reason for the rapid decrease of “the kingdom of God” in the Pauline epistles, unlike the Synoptic Gospels. Many scholars suggest several reasons for this phenomenon, “why the term is diminished” in Paul’s letters. Some argue that Paul did not use the term familiar only to Jews, given that most of his recipients were Gentiles. But if that is the case, it becomes difficult to understand why the Mosaic Law and Covenant issues, all the more familiar to Jewish believers, appear in his letters. Others argue that it would have been difficult for Paul to use the term “kingdom of God” in the context of the Roman Empire at the time. In Acts, however, Paul is portrayed in the opposite way (17:7; 28:23, 30-31), and considering the expression “Kyrios” he used, he did not try to escape the political situation. Still, others claim that Paul was concerned that his recipients might misunderstand the kingdom of God in terms of an already realized eschatology (1 Cor. 4:8; 2 Tim. 2:18). Ironically, however, the frequency of the term “kingdom of God” is high in the letters for the Corinthian church, which was most probable to misunderstood. Unlike the opinions of scholars above, James D. G. Dunn compares the frequencies of βασι λεία, δικαιοσύνη, and πνεῦμα in the synoptic gospels and Paul’s epistles, and then concludes that the kingdom of God has been replaced by the Holy Spirit. Dunn’s attempt is reasonable, but given the kingdom of God and the Spirit appear together in some passages (Rom. 14:17; 1 Cor. 6:9-11), the latter is characteristic of the former. While arguing that the kingdom of God was a current term for the recipients of Paul’s epistles, I suggest that ἐν Χριστῷ, which contains the meanings of “realm” and “reign” implied in the kingdom of God, is the most suitable alternative term. I reveal that ἐν Χριστῷ, which is a combination of ἐν, a preposition meaning space, and Χριστῷ, which represents the redemption and authority of Christ, represents God’s reign and realm through Christ.

Ephesians 5:5 Revisited

Ho Hyung Cho 대한성서공회 2017 성경원문연구 Vol.- No.40

The Gospels are full of concepts, words, and relevant stories of “the kingdom of God.” On the contrary, the situation of Paul’s letters is quite the opposite. As a matter of fact, in relation to the frequency in use, the word βασιλεία rarely occurs in the letters (Rom 14:17; 1Co 4:20; 6:9, 10; 15:24, 50; Gal 5:21; Eph 5:5; Col 1:13; 4:11; 1Th 2:12; 2Th 1:5; 2Ti 4:1, 18.). Nevertheless, the low frequency in use does not imply that the kingdom theme is of little importance in the letters of Paul. Rather, despite its low occurrences, it is significant because it has to do closely with Paul’s eschatology (or soteriology). Among the occurrences in the letters, I deal in particular with ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ in Ephesians 5:5. In general, the kingdom of God or the kingdom of Christ occurs in the New Testament. However, the combined form appears only in this passage. In order to grasp the phrase ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ after clarifying the grammatical issues, I examine its present aspect in light of the phrase ἔχει κληρονομίαν in Ephesians 5:5. Then, I explore the meaning of the word βασιλεία in relation to the whole of Ephesians, fathoming how it can be applied to both reign and realm. From this I draw the following conclusion. First, the phrase in 5:5 is an expression full of overtones of the present aspect rather than the future one in light of the semantic usage related to κληρονομία in Ephesians. Second, the phrase has the sense of both reign and realm rather than either reign or realm alone. Third, the phrase signifies both Christ’s reign and his realm, believers under his reign, throughout Ephesians. In addition, as those who experience his reign, believers are responsible for presenting it.

개혁주의 세계관에서 보는 성경적 리더십 이해 ; 땅 정복명령의 목적을 중심으로

하성만 기독교학문연구회 2015 신앙과 학문 Vol.20 No.1

The purpose of this paper is to understand the meaning of biblical leadership clearly in Reformed Worldview through the purpose of ‘Subdue the earth(Genesis 1:28)’ that showing God’s reign in the bible. Biblical Leadership is the style of skill power that reveals Trinity God’s leadership in various and constant by human beings, toward the world, for full restoration of God’s kingdom. Understanding of the stories both the creation of the heaven and the earth in Genesis and new heaven and new earth in Revelation shows importance of commandment of ‘subdue the earth.’ Jesus’ work in his first come is to start restoration of commandment, ‘subdue the earth’ and the purpose of Jesus’ recoming is for fulfillment of the commandment. It shows that understanding of subdue the earth is one of most important in understanding of the bible. People's leadership has four historical steps of Christian Worldview: Creation, Fall, Redemption, and Restoration. Namely, there are four leadership steps: mandate from God to human beings in Creation, suspension of mandate in Fall, reinstation of mandate in Redemption, accomplishment in Restoration. Biblical leadership shows that it is a central theme in the whole bile, and also that shows constantly process of restoration of God’s kingdom and sovereignty. Therefore, ‘biblical leadership’ is the leadership that mandated to human beings from Trinity God for God’s world through the commandment of ‘subdue the earth.’ 이 논문은 ‘땅 정복 명령(창 1:28)’의 목적으로 간주되는 하나님의 통치 완성, 즉 ‘주 다스리심 (主治)’이라고 하는 주제를 개혁주의 세계관의 관점에서 성경적 리더십을 보다 명료하게 이해하고자 하는데 있다. 성경적 리더십이란, ‘삼위 하나님의 리더십을 사람을 통하여, 온 세상을 향하여, 하나님 나라의 완전한 회복을 목표로, 다양하고 일정하게 드러나게 하는 능력의 양식’이라고 정의할 수 있다. 창세기의 천지창조(天地創造) 기사와 계시록의 신천신지(新天新地) 기사에 나타나는 땅에 대한 주제를 성경 전체의 흐름 선상에서 이해하는 것은 매우 중요하다. 예수께서 초림 때 하신 사역이 이 땅을 회복하시고자 함이며, 재림하실 목적이 이 땅의 완전한 회복이라고 할 수 있기에 성경 전체를 이해하는 데 있어서 땅 정복에 대한 이해가 대단히 중요하다는 것을 보여준다. 성경에서 말하는 인간의 리더십은 창조(creation), 타락(fall), 구속(redemption), 회복(restoration)이라고 하는 네 역사 단계를 통하여 나타난다(Wolters, 2005; Barber, 2011). 즉, 창조 때의 위임, 타락 때의 직무정직, 구속을 통한 복권(復權), 그리고 회복을 통한 성취이다. 이는 위임, 일시정지, 부분적 회복, 완전한 회복 등의 세상을 향한 하나님의 리더십으로, 세상을 창조하시고 보존 및 섭리하시는 하나님 자신을 대리해서, 사람에게 위임된 것을 보여준다. ‘성경적 리더십’은 하나님 나라 회복의 전 과정에서 나타나는 성경 전체의 중심 주제로서 하나님 나라의 주권회복 과정을 일정하게 보여주고 있다. 그러므로 ‘성경적 리더십’은 ‘땅 정복 명령’을 통하여 추진되어 온 ‘삼위 하나님께서 인간에게 위임하신 리더십’이라고 말할 수 있다.

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ

조호형 (재)대한성서공회 성경원문연구소 2017 성경원문연구 Vol.- No.40

The Gospels are full of concepts, words, and relevant stories of “the kingdom of God.” On the contrary, the situation of Paul’s letters is quite the opposite. As a matter of fact, in relation to the frequency in use, the word βασιλεία rarely occurs in the letters (Rom 14:17; 1Co 4:20; 6:9, 10; 15:24, 50; Gal 5:21; Eph 5:5; Col 1:13; 4:11; 1Th 2:12; 2Th 1:5; 2Ti 4:1, 18.). Nevertheless, the low frequency in use does not imply that the kingdom theme is of little importance in the letters of Paul. Rather, despite its low occurrences, it is significant because it has to do closely with Paul’s eschatology (or soteriology). Among the occurrences in the letters, I deal in particular with ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ in Ephesians 5:5. In general, the kingdom of God or the kingdom of Christ occurs in the New Testament. However, the combined form appears only in this passage. In order to grasp the phrase ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ after clarifying the grammatical issues, I examine its present aspect in light of the phrase εχει κληρονομίαν in Ephesians 5:5. Then, I explore the meaning of the word βασιλεία in relation to the whole of Ephesians, fathoming how it can be applied to both reign and realm. From this I draw the following conclusion. First, the phrase in 5:5 is an expression full of overtones of the present aspect rather than the future one in light of the semantic usage related to κληρονομία in Ephesians. Second, the phrase has the sense of both reign and realm rather than either reign or realm alone. Third, the phrase signifies both Christ’s reign and his realm, believers under his reign, throughout Ephesians. In addition, as those who experience his reign, believers are responsible for presenting it.

예수의 하나님 나라운동, 그것이 주는 시민운동의 함축성

소기천(Ky Chun So) 개혁주의이론실천학회 2011 개혁주의 이론과 실천 Vol.- No.1

하나님의 나라는 기다려야만 하는 미래적 실체인가 아니면 지금 경험되는 실체인가? 이에 답은 부분적으로 현재이며 부분적으로 미래라는 것이다. 예수는 하나님 나라의 오해를 교정하기 시작한다. 사람들은 하나님의 나라가 관찰 가능한 표적과 함께 도래할 것이라고 생각했다. 그러나 예수는말씀한다. "아니다, 하나님의나라는그처럼보는것으로오지않는다. 비록 내가 로마를 전복하지 않으며 지상의 왕국을 세우지 않는다 해도 나는 나라의 도래이다." 하나님 나라의 현재에 관한 분명한 언급은 마태복음 12:28이다. 바리새인들은 예수가 바알세불의 힘을 빌려 악령을몰아냈다고고발한다. 28절에서예수는이렇게답한다. "만일내가 하나님의 영의 힘을 통해 악령을 몰아낸다면 하나님의 나라는 너희 가운데 있다." 오늘 메시지의 핵심은 하나님의 나라는 현재적이고 미래적이라는 것이다. 이것이 하나님 나라의 신비이다. 그리고 이는 두 가지 간단한 적용으로 이어지는데, 하나는 격려이고 다른 하나는 경고이다. 한국교회는 시공간이라는 제한적인 사고방식에 머물러서 하나님의 나라가 지니고 있는 현재적이며 동시에 미래적인 역동적인 통치 개념을 망각하고 행동한 적이 많이 있었다. 하나님의 나라를 전파하신 예수 그리스도는 우선 제자들을 선택하여 훈련시키심으로써 다음 세대를 위한 부흥을 준비하셨다. 이제 한국교회는 온 우주가 하나님께서 통치하시는 터전이 될 수 있도록 인간을 통해서 역사하시는 "하나님의 선교"를 이루어 나가야 한다. 하나님의 나라는 현존하는 실체이면서 동시에 미래에 성취될 유업이다. 그러므로 하나님의 나라를 위하여 일하는 사람들은 하나님께서 일하신다는 신앙을 가지고 하나님의 통치가 온전히 나타나기를 기도해야 한다. 과거에도 하나님 나라의 선교를 오직 그 뜻하신 대로 이루신 하나님께서 다음 세대에도 교회를 부흥시켜 주시기를 간절히 기도한다. 이땅에 다시 뜨거운 성령의 바람이 불어오게 하자. Is the kingdom of God a future reality to be hoped for or a present reality to experience now? That's today's question in this paper; The answer is that it is partly present and partly future. Jesus begins to correct a misunderstanding of the kingdom-namely, that it would come with such observable signs that it would be unmistakable: Rome would be overturned, Israel would be vindicated, and an earthly kingdom would be established. Jesus said, "No, it is not coming in a way that can be observed like that. There is a mystery about the coming of the kingdom. It is here in your midst without those kinds of observable signs. It is here because I am here. I am the arrival of the kingdom, even though I will not overturn the Romans or set up an earthly kingdom (yet!)." Another clear statement about the presence of the kingdom is Matthew 12:28 (cf. Luke 11:20). The Pharisees accuse Jesus of casting out demons by the power of Beelzebub (v. 24). But Jesus has a very different interpretation of what's happening. He says in verse 28, "If it is by the power of the Spirit of God that I cast out demons, then the kingdom of God has come upon you."When Jesus does battle with Satan by the Spirit of God, and begins to plunder the strong man's house (v. 29), freeing people from his bondage, the powers of the kingdom are at work and the kingdom is already present. The point of today's message is that the kingdom of God is present and future. There has been fulfillment, but there has not been consummation. This is the mystery of the kingdom. And it leads to two brief applications, one an encouragement, the other a warning.

해방과 사회변혁을 위한 희망의 기독교 교수(teaching)

김은정 한국기독교교육정보학회 2004 기독교교육정보 Vol.9 No.-

This paper starts with the concern about the structure of oppression in the teaching and learning process in Christian education. Although Christian teaching needs to listen attentively to the voice of alienation and suffering, these phenomena can be easily found in various Christian teaching practices. Most of them are derived from the structure of oppression. In this sense, it is very significant to think about Christian teaching in relation to the concept of liberation and freedom from the context of oppression. The contents of this study are identified as the following. First, in the teaching-learning processes, the teacher (subject) explains the contents nearly delivered by the teacher's narrative methods and the students (objects) learn them in routine process. The passive image of the learner is depicted as a molded container filled by the teacher. This similar situation is not different from that of traditional Christian teaching-learning. It is also considered the predominant method of teaching and learning process in Christian education. In other words, most teachers seem to focus on introducing the contents of the Bible to learners and explaining about them. In the midst of the 20th century, although more persuasive teaching method has been applied in education, it was not sufficient enough to encourage learners to think rationally, select freely, and act in freedom. To be aware of it, it is helpful to recognize the structure of oppression in narrative education. This recognition readily guides to the teaching method of conscientization. In detail, the conscientization education is referred to the method which names the oppressions and then reconstructs the social reality. This method is distinguished from the banking education: the learners store the information by the teacher. Conscientization asks learners to cooperative problem posing. The crucial point is understood as the continual processes between action and reflection. Secondly, the religious educators interested in the teaching methods of the conscientization are introduced: Thomas Groome, Maria Harris, and Daniel Schipani are most representative scholars. They develop the liberative (or transformative) approaches regarding the Christian teaching method in common. They pay attention to some points such as teacher's personality, the quality in relationship between learners and teachers. Especially, Schipani is devoted to the religious education in social transformation. Finally, it is acknowledged that this liberative and social transformative teaching is imperfect without the reign of God. The reign of God is the motive power liberating the human being and reforming the world in Christian education. In there, it lets us have the hope of Christian education toward freedom. It also gives the pedagogy of hope. As regards to this, this paper discusses what the basic clues and the role of instructors are requested in teaching of hope. Also the fields like church and the world are dealt with teaching of hope This paper suggests that Christian teaching of hope can be done not by the ability of the human beings, but by God who has power to lead liberation and transformation in both teaching-learning process and result. Although the free thinking, selection, and action by human beings are useful to accomplish liberation and transformation, it must be emphasized that the liberation and transformation in the reign of God can be an essential motive. This is the key task in Christian teaching. The more detail discussion about this needs to keep studying on.

'창조와 종말' 주제를 위한 동물의 신학적 의의(意義)

하경택 한국구약학회 2008 구약논단 Vol.14 No.4

The purpose of this paper is to analyze the texts relating to the theme of creation and eschatolgy (e.g. Gen 1; Ps 104; Job 38-41; Isa 11) and to find out the theological significances of animals for the theme 'creation and eschatology'. The significances of animals in Gen 1 can be summarized in three points. Firstly, through tannīn the sovereignty and absoluteness of God as the Creator is emphasized. Secondly, ruling over the animals is the purpose of the human creation. The achievement of this commandment would function as to judge the human and the world created. Thirdly, that only grasses are allowed to the animals as food offers the principle and the fundamental rule for the creation world, which should work without shedding of blood just as manifested in Is 11: 6-9. In Ps 104 the theological significances of animals are observed in two points. First, liwjātān, which is identified as sea monster in the Ancient Near East, appears as a sea creature that is simply living in the sea with no threatening nature. It is not a dangerous mythical creature at all in Ps 104. Second, the animal world is described equally with the human world. Animals have their own living sphere just as men have their own. The independence of the animal world is noted as the animals are living their own lives sincerely in harmony with reality of the world. In Job 38-41 God's answers are mentioning about the animal world. In the first answer, describing the five pairs of the animal, it is emphasi- zed that the creation world ist varicolored and seems even contradictory to all the interests of the human beings. In the second answer a pair of the animal, liwjātān and behemoth, are referred. Through these exam- ples God shows us that the creation world contains elements of suffering and chaos, and is the mysterious world which is beyond the understanding and judgement of the human beings. In the above examined texts concerning the creation world, it is clear that the theme 'creation' means not merely the creation of the world or the beginning of the universe but the reign of God. The animals or the animal world are not no longer instruments or accessories for the existence of human beings. Rather, by examining them, we could learn whether the goal of human creation is achieved or not. The animals have their own meaning in the creation world of God and are essential to the harmonized and varicolored world.