Some of biblical scholars assert the idea that there are neither messages nor visions about mission in the Old Testament, but J. Raymond Tallman said, “The bible is a book of mission from its beginning to the end,” David J. Hesselgrave said “The more the biblical scholars do world mission in the perspective of the whole bible, they will better understand that the bible is a book of mission,” Arthur F. Glasser said “The Old Testament is a book of mission.” Johannes Blauw confessed that there was time “he was ignorant of missionary ideas in the Old Testament,” and mentioned that “the Old Testament does not ignore or takes lightly of the missionary meaning and its evidence about people all over the world.” In Genesis, the first book of the Bible, the activities of four patriarchs – Abraham, Isaac, Jacob, and Joseph are well recorded and God, the primary subject of mission, selected them as missionaries and did missionary work. Abraham was born a son of Terah, a descendent of Shem (Gen. 11:27) and was called upon a missionary at 75 (Gen. 12:4). He left his hometown, Ur of the Chaldeans and moved to the land of Canaan. Before he went to his missionary field, God gave him a vision that he will make into a great nation, his name will be great and will be a blessing, and in the missionary field, God gave him the same vision repeatedly (Gen. 12:13, 13:16, 15:5, and 22:1718). Abraham with his three hundred eighteen trained men born in his house defeated them and recovered all the goods and brought back the captured people. When the king of Sodom requested of the return of his people but not of the goods, Abraham took an oath in the name of God and returned the goods as well as the people. Abraham let known of God with good virtues to the King of Sodom (Gen. 14:1116). God commanded Abraham of circumcision and of mission for all nations by ordering circumcision of people they bought from a foreigner. (Gen. 17:1214) Abraham let known of God to Abimelech king of Gerar and his officials with the guidance of God (Gen. 20:18). Thus, Abraham’s mission was a life mission that took place within his life. Isaac was born as the only son of Abraham and Sarah when Abraham turned one hundred years old, and was offered to God as a sacrifice (Gen. 22:913). He obeyed to God’s word in the years of famine, and instead of moving to Egypt, he stayed in Gera. The year Isaac planted crops in that land, God blessed him with a hundredfold of crops and made him rich and very wealthy. He had so many flocks and herds and servants that made the Philistines to envy him, so he had to leave the land. But later, Abimelech king of the Philistines in Gerar visited him with Ahuzzath his personal adviser and Phicol the commander of his forces and told him “We saw clearly that the Lord was with you”, “Let us make a treaty with you that you will do us no harm,” and “And now you are blessed by the Lord.” and made a treaty with Isaac. Isaac absolutely obeyed to God’s commands, received great blessings from God in foreign soils, revealed God through his life, and did life mission that made the foreign king to confess the name of God.

구약성서에는 다양한 정서적 용어가 소개되어 있다. 인격형성에 큰 영향을 끼칠 수 있는 불안, 두려움과 공포, 그리고 분노와 격분 등은 현대 심리학에서도 중요하게 취급되는 정서분야이다. 막연한 상황에서 안전에 대한 위협으로 인해 발생한 불안, 구체적인 위협상황에서 느끼는 두려움과 죽음의 공포, 그리고 자신의 정당성을 주장하는 표현으로 나타나는 분노와 격분 등은 인간 내면의 심리적, 영적 성향과 의도를 드러낸다는 점에서 주목할 만하다.

Now, it presumes that dependent church, which is economically poor and numerically small, among Korean churches is 60-70 percent. Such dependent churches are on the increase. The first reason is that birthrate in Korea will be fallen and the number of young people will be fallen in Korean church. The second reason is related to the change of dwelling style. In Korea, high-rise apartmentsincrease in number now. The difference between churches, which are located in the religious site, and churches, which are not located in the religious site will be deepened. The third reason is that the faithfully mature members in small church will move into the big church. It is more serious that the small churches will disappear finally. In this situation, the study on the growth of church is focusing on the system of the bigger church. Even though most of Korean churches are small church, leaders of Korean church concentrated on the bigger church. As a result, the study on ministry and philosophy for small church is overlooked. In this respect, the successful model and developmental possibility of small church should be suggested for survival through the consistent self-change of small church. Therefore, this article will focus on directions for small church. Small churches should be aware of their biblical self-identity. Therefore, I will articulate the notion of the remnantin the Hebrew Bible. And I will find out the biblical basis for small church through the parable of mustard seed in New Testament. Finally I will try to suggest that the Bible provides us the balanced perspective which emphasizes the church as the community of faithful people of God not as small or big church.

Es handelt sich bei dieser Arbeit um die Erweckung im Neuen Testament. Sie ist aber anders als die Erweckung, welche gewoehnlich in der Theologie und Mission haufig verwendet wird. Denn die Erweckung in der Theologie allgemein ist darauf gerichtet, dass ihre Betonung auf bestimme vergangene Gesichte liegt. Also z.B. “Erweckung der Koreanischen Protestatischen Kirche nach 100 Jahre Jubileum der grossen Erweckungsbewegung imJahr 1907 bei Pyungyang” oder “Erweckungsbewegung der Koreanischen Kirche nach dem Mass der urchritlichen Gemende im Jerusalem usw.” Es hadelt sich hierbei um bestimmtes Ereignis der Verganehenheit, das bei der heutigen Kirche und den ChristInnen eine geistliche Wiederbelebung besorgen mag. Aber solche Perspektive gibt es nicht bei der Erweckung im NT. Was gibt und lehrt uns dann die Erweckung im NT? Sie lehrt uns folgende zwei Punkten: Erstens, sie ermoeglicht, dass unsere Kirche nicht anders als die Wiederherstellung des Gottes Reiches im Judentum bemuehen soll, wie Jesus seine erste Verkuendingung deutlich machte (Mk. 1:15). Zweitens, die Erweckung im NT dient fuer die heutige Kirche als das Urbeispiel, bei dem die Kirche immer wieder zurueckkehren soll. Das ist ein Versuch zu erklaeren, warum die Erweckungsbewegung im NT so lebendig und so lebhaftig gewesen sei? Dies wird dargestellt in den folgenden Eigenartigkeiten “der Jesusbewegung”: 1) Sie war eine Bewegung der vielen einfachen Menschen, die von der Jesusbewegung tief eingedrueckt worden sind. Denn durch die Jesusbewegung werden sie sher noetig gehofen bei ihren seelischen und materialen Schwierigkeiten. 2) Sie ist durch die Keuzigung und Auferstehung Jesu sehr rasch und breit verbreitet. Denn da spuerten die Menschen den Gotteseingriff auf die Ungerechtigkeit der Welt, und sie konnten hoffen, dass es genau so ihnen passieren wird. 3) Missionsbefehl, der auf dem Lippen der auferstandeneen Jesu liegt, dass ChristIennen bis zum Ende der Welt das Botschft verkuendigen sollen, war der eine wichtigsten Gruenden, warum die Jesusbewegung so eine missionarische Religion geworden ist. 4) Sie ist eine Bewegung der Gnade im Heiligen Geist. 5) Sie ist eine religioese Bewegung, die fuer die Religionen, Rasen, Kulturen aufgeschlossen ist. Diese Arbeit gibt uns eine Aufgabe, wie die christliche Gemeinde nicht nach Innen, sondern nach Draussen einrichten kann. D.h.: die Erweckung soll uns weiterleiten, dass wir, ChritInnen, nicht fuer sich Selbst, sondern, fuer die anderen existieren moegen.

The main topic in the church and theology of 2007 is revival. 2007 is the 100th year after Pyungyang revival movement of 1907 in Korea. I studied to relook the Pyungyang revival movement what happened 100 years ago and I tried to access biblically for the revival of Korean church which have been declined for years. This research analyze the revival movement on biblical foundation for these request of modern era. Especially through Old Testament, I tried to find the meaning of revival movement in the Old Testament, and how it progressed, what was the result of revival in Old Testament. The revival in the Old Testament appeared in personal and national. The bible that began with Genesis told us about the personal revival through the person who lived every era. But through the Whole Bible of Old Testament, it declared the history of personal revival in every era. But through whole the Old Testament is the history of chosen people by covenant with God. When the people of Israel suffered because of their betray, God sent the prophets and said the people return to God. Then the people of Israel repent and returned to the God they took the revival. This paper studied the characters of revival movement in Israel through the study of Mizpeh Revival Movement, Josiah Revival Movement, Ezra Revival Movement, and Mount Carmel Revival Movement. And it tried to find the driving force of the revival of Korean church based on those characters.

This paper is intended to study what kinds of the vegetables are mentioned in the Bible and how they were used in those days. While one hundred and twenty-eight different plants are mentioned in the Bible, there are today 2,384 plant species in modem Israel, most of which have been introduced in recent centuries. These plants obviously did not exist there in biblical times and were only recently introduced from Australia and South America, respectively. This article will study only the vegetables mentioned in the Bible and known to have existed in the old and new testament times. Since the first book devoted exclusively to biblical botany was that of Levinus Lemmens in 1566, the modem systematic study of biblical plants, began with F. Hasselquist, a student of Linnaeus, the founder of modem botany. In 1928, Immanuel Loew approached the subject differently, reviewing all known data pertaining to biblical plants. His work not only discussed biblical plants, but also plants in later Jewish literature, particularly the Talmud. The British scholar G. E. Post provided a broad field study of modem plants in Palestine, Syria, Lebanon, and Jordan. More recent major treatments of the subject include those of A. and H. Moldenke (1952), M. Zohary (1982), N. Hareuveni (1984), and Y. J. Choi(1996). Today, articles on specific biblical plants listed in the Bible can be found in any number of encyclopedias. This study attempts to provide a synthesis of the work of a number of scholars who studied the vegetables and plants mentioned in the Bible. As a preliminary study on the culture of food in the biblical period, this study has focused on the identity and features of the vegetables of the Bible. In only a limited number of instances, because of the paucity of the informations and the broad and generic descriptions of the plants, we can't be certain about the identification of the vegetables named in the Bible. In many instances the traditions established by the Greek, Aramaic, and English translations are helpful, although sometimes they are misleading. This paper subdivides the vegetables into broad areas, the general vegetables and the flavoring herbs. Vegetables formed very important part of the diet in the biblical times. Two main types were used: those whose nutritious seeds could be easily stored and those which were eaten freshly gathered from gardens. Pulse seeds provided a useful source of vegetable protein, while fresh green vegetables were vitamin rich. Pulses could be eaten boiled, or their dried seeds could be ground up into flour and then made into nutritious soups. Fresh vegetables were eaten either raw or lightly cooked, usually by boiling in water. The general vegetables in the Bible are herbs(garden rocket), cucumber(snake cucumber), watermelon, leeks, chicory, and onions. Also the flavoring herbs in the Bible are rue, dill, cummin, black cummin, frankincense, cinnamon, cassia, myrrh, black mustard, coriander, mint, saffron, ginger grass, syrian hyssop, aloes(eagle wood), manna which have the flavor, aroma, and medical values.