‘하나님의 선교’는 ‘선교적 교회론’과 ‘선교적 해석학’을 거치면서 성서를 선교적으로 해석하는데 이론의 여지가 없음을 보여주었다. 구약성서는 포로기를 거치면서 구원신앙과 창조신앙 사이의 긴장이 사라지고 창조주 ‘하나님의 자기 확장’으로서 선교를 이해하게 한다. ‘하나님의 형상’으로서 인간은 특별한 자질이 아닌 선교적으로 이해되 는 사명에 주목해야 한다. 역사적 이스라엘은 ‘언약 공동체’로서 은혜의 독점이 아니라, 하나님의 복을 삶으로 증언하는 역할을 부여받았다. 포로기/포로기 이후 이스라엘의 정체성은 역사 가운데 베푸시는 해방 과 구원의 사건과 창조의 섭리를 고백함으로써 증인이 되는 ‘예배공동 체’로 인식된다. 하나님은 이스라엘에 창조 세계의 정의와 긍휼과 샬롬을 위한 종말론적인 헌신을 요구하셨다.

본 논문은 다문화 사회 선교와 관련하여 도움이 될 만한 두 군데의 구약성서의 본문을 살핀 것이다. 첫 번째는 창세기 21장 8-21절의 ‘이스마엘과 하갈 이야기’인데 아브라함의 약속 기사에서 불필요한 부분으로 여겨져 외면을 받아 온 구절이다. 그러나 이 ‘이스마엘과 하갈 이야기’를 반복이라는 문학적인 기법을 사용하여 창세기 22장 1-19절의 ‘이삭 번제 사건’과 비교해 보면 이 두 구절에는 거의 완전한 병행이 존재함을 알 수 있다. 따라서 창세기 22장의 이삭 번제 사건 기사가 축복과 약속에 관계된 것이라면 창세기 21장의 하갈과 이스마엘 이야기도 역시 쫓겨나는 저주의 기사가 아닌 또 다른 축복과 약속의 기사로 보아야 할 것이다. 두 번째로 살핀 곳은 요나서이다. 요나서는 저자가 구사한 아이러니라는 기법을 사용하여 전 인류를 동정하는 하나님을 입으로는 고백하면서도 자신들의 집단 밖에 있는 사람들에 대해서는 동정을 부인하는 무리들에 대해 항변함으로써 보편적인 하나님의 사랑을 심화시킨다. 한편 요나서는 구조와 언어를 통하여 사랑이 율법보다 훨씬 중요하다는 주제를 강화시킨다.

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.

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.