Pentecostal Homiletics

( Mun Chul Shin ),( Jinny Kim ) 한세대학교 영산신학연구소 2017 영산신학저널 Vol.0 No.41

This thesis suggests a particular interest in pneumatological sermons that testify to the Word of God as Living Word of God. The present kingdom of God is accomplished when the inspired Word of God is heard as the Word of God that we have now. The authority of the church comes from the proclamation of God’s Word. When today’s preachers deliver the Words of God’s revelation by speaking of the Bible through the power of the Holy Spirit, then the words that come from the mouths of the preachers are not interpreted as words of humans but as the words of God. When the word of God in the Bible is proclaimed in belief through the power of the Holy Spirit, the sermons of the preacher becomes the “Living Word of God.” For preachers to proclaim the Word of God as a revelation on the pulpit, they must depend on Jesus Christ who is the actuality of revelation, and on leading of the Holy Spirit. Pentecostalism is concerned with the ministry of the Holy Spirit working with the Word to emphasize the present condition of the Word of God. Therefore, this thesis is a pneumatological study of the living Word of God, that is, the sermon, which creates God’s present reign. The understanding of pneumatological sermons is proclaiming Jesus Christ. To proclaim Jesus Christ, the preacher must proclaim the Bible which holds the revelation, and they must receive the help of the Holy Spirit which gave inspiration to the Bible. When the church reinstates the authority of the Word, then the church can shine the light of God’s word in this corrupted world.

Pentecostal Homiletics

신문철,김진이 한세대학교 영산신학연구소 2017 영산신학저널 Vol.0 No.41

This thesis suggests a particular interest in pneumatological sermons that testify to the Word of God as Living Word of God. The present kingdom of God is accomplished when the inspired Word of God is heard as the Word of God that we have now. The authority of the church comes from the proclamation of God’s Word. When today’s preachers deliver the Words of God’s revelation by speaking of the Bible through the power of the Holy Spirit, then the words that come from the mouths of the preachers are not interpreted as words of humans but as the words of God. When the word of God in the Bible is proclaimed in belief through the power of the Holy Spirit, the sermons of the preacher becomes the “Living Word of God.” For preachers to proclaim the Word of God as a revelation on the pulpit, they must depend on Jesus Christ who is the actuality of revelation, and on leading of the Holy Spirit. Pentecostalism is concerned with the ministry of the Holy Spirit working with the Word to emphasize the present condition of the Word of God. Therefore, this thesis is a pneumatological study of the living Word of God, that is, the sermon, which creates God’s present reign. The understanding of pneumatological sermons is proclaiming Jesus Christ. To proclaim Jesus Christ, the preacher must proclaim the Bible which holds the revelation, and they must receive the help of the Holy Spirit which gave inspiration to the Bible. When the church reinstates the authority of the Word, then the church can shine the light of God’s word in this corrupted world. Keywords

Prophetic Ways of Transmitting the Word of God

Joseph Titus 신학과사상학회 2015 가톨릭 신학과 사상 Vol.- No.76

This article titled “Prophetic Ways of Transmitting the Word of God” aims at expounding the role of the Israelite prophets in communicating the Word of God to the people of their times. The purpose of this venture is to draw insights from the prophets to communicate God’s Word to the people of our times. This article consists of three parts. The first part tries to show that by their vocation, Israelite prophets were regarded primarily as official recipients and transmitters of the Word of the Lord (Jer 1:2), for they hear and speak what the Lord has spoken to them (Isa 1:2; 6:8-10). This role of the prophets is very well brought out in Deut 18:18, wherein the Lord himself says: “I will put my words in the mouth of the prophet, who shall speak to them everything that I command.” This is why the people of Israel expected from the prophets the word (dabar), as they expected instruction (torah) from the priest and counsel (esah) from the wise (Jer 18:18). Therefore if there is no prophet in Israel, there would be “famine of hearing the Word of God” (Am 8:1). The second part discusses the manner in which the prophets carried out their ministry of the Word of God. God entrusted the prophets with his Word not to keep it to themselves but to transmit it to the people. The article argues that the prophets have attempted to perform their ministry of God’s Word through at least four modes, namely through their words, deeds, life and writings. First of all, the prophet is a man of the Word. Whatever he speaks is initiated by God. As he is God’s messenger, he begins always his speech in the divine first person: “Thus says the Lord.” Secondly, prophetic message is more than words. The prophets drama-tized their spoken word with symbolic action. A number of reports of symbolic action could be found in the prophetic literature. Thirdly, at times the very life of the prophets of the OT conveyed God’s Word to the people: the unhappy marriage of Hosea, the celibacy of Jeremiah, his exclusion from the Temple, the catalepsy of Ezekiel were still more eloquent than their words and symbolical actions. Finally the prophets transmitted God’s Word not only orally and by their very life, but also through writing scrolls. In its third part, the article explains the sufferings encountered by the prophets while delivering God’s Word. During their ministry, the prophets risked their reputations and their lives by challenging the accepted standards of society. Because of their suffering, at times, some of them felt the temptation to abandon their ministry. The article concludes by inviting us to appreciate the prophetic im-agination and creativity which they employed to adapt alternative means of communication in the ministry. In order to make a memorable impres-sion of God’s Word in the minds of our audience, we are invited to discern the most fitting model of transmission for the appropriate situation for our times.

하느님 말씀을 전달하는 예언자적 방식

P. 요셉 타이투스 신부(Fr.P. Joseph Titus) 신학과사상학회 2015 가톨릭 신학과 사상 Vol.- No.76

This article titled “Prophetic Ways of Transmitting the Word of God” aims at expounding the role of the Israelite prophets in communicating the Word of God to the people of their times. The purpose of this venture is to draw insights from the prophets to communicate God’s Word to the people of our times. This article consists of three parts. The first part tries to show that by their vocation, Israelite prophets were regarded primarily as official recipients and transmitters of the Word of the Lord (Jer 1:2), for they hear and speak what the Lord has spoken to them (Isa 1:2; 6:8-10). This role of the prophets is very well brought out in Deut 18:18, wherein the Lord himself says: “I will put my words in the mouth of the prophet, who shall speak to them everything that I command.” This is why the people of Israel expected from the prophets the word (dabar), as they expected instruction (torah) from the priest and counsel (esah) from the wise (Jer 18:18). Therefore if there is no prophet in Israel, there would be “famine of hearing the Word of God” (Am 8:1). The second part discusses the manner in which the prophets carried out their ministry of the Word of God. God entrusted the prophets with his Word not to keep it to themselves but to transmit it to the people. The article argues that the prophets have attempted to perform their ministry of God’s Word through at least four modes, namely through their words, deeds, life and writings. First of all, the prophet is a man of the Word. Whatever he speaks is initiated by God. As he is God’s messenger, he begins always his speech in the divine first person: “Thus says the Lord.” Secondly, prophetic message is more than words. The prophets drama tized their spoken word with symbolic action. A number of reports of symbolic action could be found in the prophetic literature. Thirdly, at times the very life of the prophets of the OT conveyed God’s Word to the people: the unhappy marriage of Hosea, the celibacy of Jeremiah, his exclusion from the Temple, the catalepsy of Ezekiel were still more eloquent than their words and symbolical actions. Finally the prophets transmitted God’s Word not only orally and by their very life, but also through writing scrolls. In its third part, the article explains the sufferings encountered by the prophets while delivering God’s Word. During their ministry, the prophets risked their reputations and their lives by challenging the accepted standards of society. Because of their suffering, at times, some of them felt the temptation to abandon their ministry. The article concludes by inviting us to appreciate the prophetic imagination and creativity which they employed to adapt alternative means of communication in the ministry. In order to make a memorable impression of God’s Word in the minds of our audience, we are invited to discern the most fitting model of transmission for the appropriate situation for our times.

하나님의 '말씀해 오시는(Reden)' 사건으로서의 설교이해 : 칼 바르트(K. Barth)의 말씀에 관한 교의를 중심으로

최진봉 한국실천신학회 2020 신학과 실천 Vol.0 No.68

설교의 실천은 설교행위에 대한 정합한 신학적 진술에 의존해야 한다. 왜냐하면 설교는 유사한 사회적 실천들(강연, PT, 연설)과 차별되어 일반 의사소통(커뮤니케이 션)의 기술이나 경험으로 설명될 수 없는 신비하고 영적인 특성을 그 중심에 갖고 있 기 때문이다. 그러므로 설교의 실천적 과제는 신학적 진술의 과제와 맞물려 있어야 한다. 본 연구의 목적은 설교실천과 관련한 모호한 진실들을 신학적으로 진솔하게 그 리고 가능한 한 선명하게 밝히는 것이다. 설교의 모호한 진실들이란, 인간의 말과 하 나님의 말 사이에 있는 설교의 모호성과 설교에 의해 증언되면서도 설교와 동일시되 지 않는 복음, 곧 ‘하나님말씀’에 대한 불명확성, 그리고 “설교는 하나님말씀이다”라고 고백하게 되는 신앙의 수수께끼 등이다. 따라서 본 연구는 이러한 모호한 진실들에 대한 성실한 신학적 진술을 찾아감으로써, 설교를 위한 논의에 있어서 보다 근원적 차원의 방향성과 주제를 제시하려 한다. 이 과정에서 칼 바르트(Karl Barth)의 <하나님의 말씀에 관한 교의>는 논자의 과제 이행에 있어 유의미한 도움을 제공한다. 본 연구가 집중하는 바르트의 교의의 주제들은 인간의 말과 하나님이 말 사이에 있는 설교의 이중적 긴장성, 말씀의 삼중태(예수그리스도-성서-설교)와 하나님말씀의 비동일화와 동일화, 하나님말씀의 정체성, 그리고 우리에게 당도해 오시는 말씀으로서 의 하나님말씀과 설교의 사건성 등이다. 무엇보다 ‘오시는 말씀’(Reden)으로서의 하나 님말씀은 설교현장에서 마주하는 물음들 가운데 가장 크고 난해한 물음과 연결되어 다음 두 가지의 물음에 정직하게 응답하려고 한다. 그것은 “설교와 동일시되지 않으 면서도 하나님이 설교를 통해 말씀하신다는 ‘하나님말씀’은 무엇인가?”와 “그 자체로 하나님말씀이 아닌 설교가, 감히 오늘 나와 우리에게 하나님말씀으로 다가오는 것은 어떤 의미이고, 그것이 설교현장에서 어떤 방식으로 우리에게 인지되며, 그것을 우리 는 어떻게 신학적으로 식별하고 언명할 수 있는가?”이다. 결론적으로, 본 연구는 바르 트의 말씀의 교의와의 대화를 통해, 설교현장이 제기하는 진실 된 주요 물음들에 대 한 신학적 응답을 진술해내고, 그에 기반하여 설교의 논의와 실천을 위해 다루어야 할 주제들을 보다 근원적 측면에서 제공하고자 한다. The practice of preaching needs to rely on its coherent theological statement because act of preaching is differentiated from social practices such as business presentations, academic lectures and political speeches. Preaching is distinguished by its nature from what those acts of communication have with its divine, spiritual and faithful aspects. Thus, the practical task of preaching should be integrated to the theological task. The purpose of this study is to make a theological statement honestly and clearly about ambiguous realities of practicing the task of preaching. The ambiguous realities consist of the ambiguity of preaching between human word and God’s word, uncertain understandings of God’s word that is not identified with preaching, but also witnessed to by it, and complex riddle of faith confessing that “preaching is God’s word” on me and us. Accordingly, this study purposes to find out a coherent theological statement on those subjects and present useful directions, at a more profound level, for talks and practice of preaching. For this goal, the dogmatics on God’s word of Karl Barth would give me helpful guide and direction for searching for the answer to what I am asking to. The subjects of Barth’s dogmatics on which this study focuses are the dual tension of preaching, the three-fold revelation and its identification and dis-identification with God’s word, identity of God’s word, and the word of God as a coming word and eventful-ness of preaching. Above all, the word of God as a ‘coming word,’ which is related to the more essential and intricate questions, tries to answer to two questions that follow: one is “What is God’s word that is not only distinguished from words of preaching, but is also revealed through them by God?” The other is “What does it mean for preaching to be God’s word for us, which is not God’s, and how do we sense it and how do we identify and state it theologically?” In conclusion, this study is, through the dialogue with Barth’s dogmatics on God’s word, to examine theological answers to the questions on realities of preaching and, based on this examination, to propose subjects that should be dealt with in homiletic talks and practice of preaching.

A Study on the Phenomenon of the Proclamation of God’s Words through Intermediaries

Dong Gu Han 성공회대학교 신학연구소 2019 Madang: Journal of Contextual Theology Vol.31 No.1

God’s words were proclaimed outwardly through prophets. Even though they were spoken through people acting as His agents, they were considered to be spoken by Him directly to people in the form of God spoke as such. But in Deuteronomy 5 and Exodus 20, the means by which this phenomenon of speaking through others took on the form of speaking indirectly through intermediaries. This study focuses on the change in the method of conveyance and explores the theological and theological background ramifications of such change. And we start by examining the content of Deuteronomy 5. The Incident depicted in the passage assumes the Israelites’ limitation on approaching God and the special authority bestowed on those whose work involved God’s word and transmitting it. As to the limitation man has, which surfaced from the aforementioned passage, we arrived at the conclusion that man cannot achieve salvation on his own, by looking at Genesis 2-3, and cannot establish anything of value and standards on his own. With the construction of the second temple, there arose the need to restudy the statutes that dealt with peace and security of the nation and the need to educate people of God’s word. With the rise of this historical necessity came the need to give God’s word and teachers of the word authority based on the personality of Moses and the incidents at Mount Horeb. The system of the intermediary-based conveyance of God’s word is a product of the effort of trying to tie a holy document to an historical event and thereby bestowing special authority to it. Taking for granted that special authority is accompanied when an intermediary like Moses speaks to people on behalf of God, this seems be the system produced at the start of the construction of the second temple.

은혜의 방도로서의 하나님의 말씀

이승구 ( Lee Seung-goo ) 한국복음주의신학회 2016 성경과신학 Vol.80 No.-

본고는 개혁신학에서는 “성육신하신 말씀”(성자), 그리고 “기록된 하나님의 말씀”(성경)과 함께 “선포된 하나님의 말씀”인 설교도 하나님의 말씀이요, 은혜의 방도의 하나라는 것을 강하게 주장하고 있음을 밝히고, 이와 같은“설교에 대한 높은 견해”는 결국 설교자에게 상당한 책임을 요구한다는 것을 주장하였다. 즉, 설교자가 하나님의 말씀을 제대로 선포하기 위해서는 기본적으로 하나님 앞에서 두려움과 떨림으로 성경을 바로 해석하고 설교적적용을 제대로 해야 한다는 것을 강조하였다. 이를 구체적으로 언급하면서, (1) 성경에 명확한 지시가 없는 한 알레고리적 해석을 하지 말아야 하고, (2)성경 구절에 대한 탈문맥적 해석을 해서는 안 되며, (3) 지나친 도식화에 의한 주장, 예를 들어 잘못된 모형론을 도입에서 해석하며 설교해서는 안 된다는 것을 지적하였다. 이를 적극적인 방식으로 진술하면, (1) 본문에 자신의 생각을 집어넣어 읽지 않고, 본문을 잘 드러내는 본문을 바르게 주해(exegesis)하여 설교하며, (2) 본문의 계시사적인 맥락을 고려하여 설교하며, (3) 매우 구체적으로 적용해야 한다고 하였다. 또한 설교를 듣는 사람들의 책임도 있으니, 그 말씀을 하나님의 말씀으로 받아 열심히 정신을 차려서 듣고 그것을 성경 전체의 이해와 계속 비교하는 작업을 해야 한다. 그리하여 결국 하나님의 말씀을 행하는 자가 되어야하는 책임이 있음을 주장하였다. In this paper I have examined the reformed emphasis on the importance of the preaching the Word of God. The reformed tradition says that besides the incarnate Word of God (“the God the Son”) and the written word of God (“the Scripture”), the preaching can be designated as the Word of God (“the proclaimed Word of God”). Such a high view of the preaching demands a great responsibility to every preacher. Every preacher should do a sincere exegetical work and also a good homological application in the presence of God in fear and trembling. To be specific, (1) the preacher should not impose his own ideas into the text of the Scriptures, (2) the preacher should bear in mind the contextual place in the history of revelation of the given text, (3) and the preacher should be very creative in his application. I also emphasized that such a high view of the preaching also gives a very strong responsibility to the hearers of the Word of God. The hearers should receive the preached word not as the words of human being, but as the Word of God. That is, they should be attentive and eventually should be the proper “doers of the Word of God.”

신앙의 인식과 행위 사이에서 하나님 말씀의 실재와 언어행위이론

조안나 21세기기독교사회문화아카데미 2020 신학과 사회 Vol.34 No.3

The word of God lived and is athletic(Hebrews 4:12). This testifies that the Word of God is alive and influences the lives of believers. To be precise, God's Word has “energy,” which means that it is accomplished and fulfilled in the lives of believers. If so, is the word of God truly becoming reality in the lives of believers? How does theology explain this if it becomes reality? Unfortunately, we could not answer this question clearly. We know very well that there is a mismatch between the perceptions and actions of faith (the Word) in our lives. Thus, this makes it impossible to explain clearly the reality of God’s Word at work in the lives of believers. Therefore, as a solution to this, this paper proposes to prove, affirm, and explain that the Word of God is real in the lives of believers through the perception and actions of the Word of God borrowing insights in the speech act theory. If we illuminate the reality of the Word of God between cognition and acts as a speech act theory, the following three hermeneutical contributions to revelation are expected. First, it solves the problem of inconsistency between belief (confession) and action, that is, recognition and action. Second, the ontological-relational cognitive act between God and the believer must be established in order for the cognition of faith to lead to the proper act of faith. Third, it explains the power and realization of the living Word of God in the life of believers. 하나님의 말씀은 살았고 운동력이 있다(히 4:12). 이는 하나님의 말씀이 살아 있어 신자들의 삶에 영향력을 끼침을 증거한다. 정확하게 말하자면 하나님의 말씀은 ‘에너지’를 가지고 있으며 이것은 말씀이 신자들의 삶에서 성취되고 이루어진다는 것을 의미한다. 그렇다면 하나님의 말씀은 진실로 신자들의 삶에서 실재(reality)가 되고 있는가? 실재가 된다면 신학은 이를 어떻게 설명하고 있는가? 아쉽게도 우리는 이 질문에 대하여 명쾌하게 대답을 할 수가 없었다. 우리는 삶 속에서 신앙(말씀)의 인식과 행위가 서로 일치되지 못함을 너무나 잘 알고 있는데, 그 이유는 신자들의 삶 속에서 살아 역사하는 하나님의 말씀의 실재에 대해서 뚜렷이 설명하지 못했기 때문이다. 따라서 이에 대한 해결책으로 본 논문은 언어행위 이론의 통찰을 통하여 하나님 말씀의 인식과 행위 사이에서의 갭(gap)을 해소하고 하나님의 말씀이 신자들의 삶에서 실재와 능력이 됨을 변증, 증명, 제안하고자 한다. 만약 신앙의 인식과 행위 사이에서 신자들의 삶에서 역사하시는 하나님 말씀의 실재를 언어행위 이론으로 조명한다면 다음과 같은 신학적, 해석학적 공헌이 예상된다. 첫째, 신앙의 인식(고백)과 행위 사이, 즉 인식과 행동의 불일치 문제점을 해소한다. 둘째, 신앙의 인식이 적절한 신앙의 행위로 이어지려면 하나님과 신자 간의 존재론적-관계적 인식 행위가 성립되어야 한다. 셋째, 신자의 삶에서 역사하는 살아 있는 하나님 말씀의 능력과 실현에 대하여 설명할 수 있다.

츠빙글리의 성경관 : “하나님 말씀의 명료성과 확실성에 관하여”(1522)를 중심으로

황대우 개혁주의생명신학회 2023 생명과 말씀 Vol.36 No.2

The research objective of this paper is to clarify the under- standing of Zwingli’s interpretation of the Bible. The most sig- nificant source that sheds light on Zwingli’s understanding of the Bible is his work published in 1522, titled “On the Clarity and Certainty of the Word of God.” Therefore, this paper will ana- lyze this work in detail to reach conclusions regarding Zwingli’s view of the Bible. To the reformers, the term “Word of God” (verbum Dei) can refer to Christ and preaching, but primarily, it signifies the writ- ten Scriptures. The phrase “Sola Scriptura,” meaning “Scripture alone,” demonstrates that in the Christian world, the Bible holds higher authority than the Pope. Zwingli’s understanding of the Bible is derived from his comprehension of the distinction be- tween God and humanity. Zwingli tends to sharply contrast the Creator God with human creatures, and this contrast is evident in his interpretation of the Bible. According to Zwingli, under- standing and interpreting the Scriptures solely belong to the au- thor Himself, God. Although Zwingli recognizes humans as created in the image of God, he thinks that, without God’s assistance, they can do nothing but be liars instead of interpreters of God’s Word. Only when the author Himself, God through the Holy Spirit, enables one to understand the Scriptures can we truly grasp God’s Word. For Zwingli, it does not matter whether reason is fallen or not when it comes to understanding God’s Word, because it is im- possible for anyone to understand God’s Word, the Bible, through reason alone without the help of God. It is true, then, that Zwingli, who overemphasizes the illumination of God and the Holy Spirit as authors of Scripture to the exclusion of the human element, seems to have a different view of Scripture than Luther, who emphasizes the objective character of the written Word itself. 이 논문의 연구 목적은 츠빙글리의 성경에 대한 이해가 무엇인 지를 밝히는 것이다. 츠빙글리가 성경을 어떻게 이해했는지 파악 할 수 있는 가장 중요한 자료는 1522년에 출간된 그의 글, “하나 님 말씀의 명료성과 확실성에 관하여”이다. 따라서 본 논문은 츠 빙글리의 성경관을 파악하기 위해 저 논문을 상세하게 분석할 것 이다. 종교개혁자들에게 ‘하나님의 말씀’(verbum Dei)이란 그리스도 와 설교를 의미하기도 하지만 일차적으로는 기록된 성경을 의미한다. ‘오직 성경’(Sola Scriptura)이라는 종교개혁 문구는 기독교 세계에서 성경이 교황보다 높은 최고의 권위라는 사실을 보여준 다. 츠빙글리 성경관의 특징은 하나님과 인간의 차이에 대한 그 의 이해에서 비롯된다. 츠빙글리는 창조주 하나님과 피조물 인간 을 극명하게 대조하는 경향이 있는데, 이와 같은 대조가 그의 성 경이해에도 나타난다. 츠빙글리에 의하면 성경을 이해하고 해석 하는 일은 전적으로 저자이신 하나님께만 속한다. 츠빙글리가 볼 때 인간은 비록 하나님의 형상으로 창조되었지 만 하나님의 도우심이 없다면 하나님 말씀의 해석자가 되기는커 녕 오히려 거짓말쟁이에 불과할 수밖에 없다. 저자이신 하나님께 서, 즉 성령께서 감동으로 말씀을 깨닫게 해주실 때만, 우리는 하나님의 말씀을 깨달을 수 있다. 츠빙글리에게는 하나님의 말씀 을 이해하는데 있어서 이성의 타락 여부가 중요하지 않다. 왜냐 하면 누구도 하나님의 도움 없이 이성만으로 하나님의 말씀인 성 경을 이해하는 것은 불가능하기 때문이다. 그러므로 인간적인 요 소를 최대한 배제하고 성경 저자로서의 하나님과 성령의 조명을 지나치게 강조하는 츠빙글리가 기록된 성경 자체의 객관적 문자 를 강조하는 루터와 마치 다른 성경관을 가진 것처럼 보이는 것 은 사실이다.

신약의 전문용어 '하나님의 말씀'

오성종(Oh, Sung Jong) 한국복음주의신약학회 2012 신약연구 Vol.11 No.1

In the NT 'the word' or 'the word of God' appears 97 times, almost invariably referring to the message about the eschatological kingly rule of God or the salvation through Jesus Christ, thereby rendering it as a virtual technical term in the New Testament. Where did the idea of λόγος and its usage originate? The word λόγος may have a significant conceptional history of the word indeed, but more likely the background of our term is the 'ךבד of Yahweh', a term which occurs in the Old Testament over 240 times. The eschatological and messianological use of the term certainly originates from Jesus, who in his Galilean ministry began to speak of it in terms of the eschatological fulfillment of Isa. 40:3-11 through himself. The paper's major argument is based on the 'Prologue' of Mark (1:1-15), where Jesus as the Son of God applies that Isaiah's prophecy to himself as the fulfillment of the promised good news about God's kingly rule. 1 Pet 1:23-25 can also corroborate this, for there Peter, as one of the eyewitnesses of Jesus' public ministry, speaks of the "living and enduring word of God" as being the agent of rebirth on the scriptural ground of Isa. 40:6-8. Additionally the explanation of the parable of the sower (Mk 4:14-20 par.) seems to support our interpretation, for there Jesus also uses the word of God as the effective divine agent for the realization of God's eschatological kingly rule. Really in the Old Testament there is no passage where such terms or ideas as 'the word of God,' 'God's kingly rule,' and 'the good news' appear at the same time except Isa. 40:3-11. Given the arguments above, it could best be explainable that our term "the word (of God)" has in itself such essential qualities as life, rebirth, growth, fruit bearing, dynamic activity, and so on, and was used with such distinctive terms as the 'gospel' and 'God's kingly rule.'