Browsing by Author "Moon, Sewon"

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    Jesus and his Apostles as prophets par excellence in Luke - Acts
    (Stellenbosch : Stellenbosch University, 2013-12) Moon, Sewon; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
    ENGLISH ABSTRACT: Both Jesus and his Apostles, the main characters of Luke-Acts, cannot be identified as having the general features of prophets of the first century Mediterranean world, but nevertheless Luke elaborates on them in such a way so as to portray them as prophets. In this thesis, I have dealt with the matter of Luke’s characterization of Jesus and his Apostles, particularly the matters of how they are portrayed, and why they are portrayed as such. To answer the above questions, I have used the methodology derived from Darr’s “pragmatic reader response approach” (1992). In chapter 3, the narrative world of Luke-Acts, I have investigated the extra-textual as well as the literary context of the given text. I have defined (1) Second Temple Judaism as the hierocratic symbolic empire within the [Roman] Empire, and (2) the prophets par excellence, Moses, Samuel and Elijah, as extraordinary prophets who performed the priestly task, as well as the legislative task of making and renewing the Covenant. Such extra-texts became the background of the characterization of Jesus and his Apostles. The characterization of Jesus is developing along the narrative sequence and geographical movement in Luke-Acts. The importance of Jerusalem in Luke’s narrative and in his characterization of Jesus is noteworthy. It indicates that the ministry of Jesus and his Apostles is confronting the current hierocratic symbolic empire, which was centred around a high priest and the Jerusalem Temple. I have tried to prove this point through my exegesis in chapters of 4 and 5. I have examined Luke 4:16 and Acts 2 in terms of (1) Hellenistic conventions, typical situations and rhetoric of comparison, and (2) the inter-textual linkage, especially Old Testament quotations and typology, in Ch. 4 and 5. In terms of the Hellenistic convention, both passages can be classified as public speeches confronting the whole house of Israel which was the hierocratic symbolic empire at that time. In addition, it can be understood as the dispute of honour and shame over the status of Jesus and his Apostles as a prophet. By appealing to the OT quotations and allusions including typology, Luke portrays Jesus as the prophet par excellence in Luke 4:16-30, and identifies him as Lord and Messiah in Acts 2. Using a similar strategy, Luke portrays Jesus’ Apostles as the prophets par excellence like Moses in Acts 2.
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    Jesus and his apostles as prophets par excellence in Luke-Acts
    (OASIS Publishing, 2013) Moon, Sewon; Punt, Jeremy
    In Luke-Acts, Jesus and his Apostles are characterized by language that is reminiscent of the Old Testament prophets, particularly Moses and Elijah. This article atttempts to understand the meaning of such characterization in the narrative world of Luke-Acts. This world includes the frameworks of Judaism of the first century as a hierocratic symbolic empire, the perception of the prophet par excellence like Moses in Judaism, and the plot and geographical movement of Luke-Acts. This article argues that the earthly Jesus (Lk. 4:16-30) and the Twelve Apostles after the Pentecost (Acts 2) are characterized in Luke-Acts as prophets par excellence who confront the current hierocratic symbolic empire, participating in the making and renewal of the Covenant, which underlies the identity of God’s people.
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    Pilgrimage as singing and walking in the way of the law of Christ : interpreting 'dying to the law' in Gal. 2:19
    (Stellenbosch : Stellenbosch University, 2017-03) Moon, Sewon; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
    ENGLISH ABSTRACT: Although being a key statement in dealing with the controversy over the law and faith, Paul's declaration about 'dying to the law, living by faith' in Gal. 2:19-20 has not been properly interpreted within the literary, social-historical context nor in relation to the before-mentioned controversy. In this study, Gal. 2:19-20 was re-interpreted as part of Paul's autobiographical narrative, considering the social-historical context, i.e. the first century Jewish pilgrimage. Based on the antithetical structure between the present worldly empire and the empire of God which runs through the whole letter of Galatians, it was shown that Jesus' followers in those days were under social pressure to submit to the order of the present worldly empire, i.e. first century Judaism with the Jerusalem Temple at its centre. Some of the Jesus' followers (including Peter) gave in to this social pressure, and this led to the crisis in Galatia. Against this background, the researcher argued that the letter to the Galatians should be read from the perspective of an orthodox monotheistic Jew with a new awakening that God's forgiveness and acceptance is now mediated by Jesus Christ, not by the Jerusalem Temple and its priests. It was shown that the whole letter to the Galatians, especially Paul's autobiographical narrative, is orbiting around the controversy over the Jerusalem Temple and Jesus Christ as the new temple. With this context, the research argued that the letter to the Galatians can be better understood with the motif of pilgrimage, which was one of the most important rituals of the existing world order, i.e. first century Judaism. Based on the researcher's definition of pilgrimage, 'journey to the centre', 'journey to the past' and 'journey to the presence of God', the first century Jewish pilgrimage was re-examined in this study, and then Galatians was reread from the pilgrimage perspective: Clarifying that the present Jerusalem was not the mother-city (pilgrimage centre) of Jesus' followers, and that the law of first century Judaism should not be identified with the law of God, Paul urges the Galatian believers who were delivered from the present evil empire, to make a pilgrimage to the presence of God in the heavenly Jerusalem, following the examples of the pilgrims who preceded them: Abraham, Paul himself and most signifiantly, Jesus Christ. Paul's personal confession, 'dying to the law, living by faith' was also re-interpreted within this context. Paul's dying to the law was understood as his departure from the external worship and life according to the law of first century Judaism. However, 'dying to the law' must be understood in relation to the other side of the coin, 'living by faith'. Paul's present life which is characterized by 'being crucified with Christ', 'life led by Christ' and 'living by faith in Christ' was, in fact, Paul's pilgrimage, singing the way of Christ, walking in the law of Christ. Following Christ who made the journey from the highest place to the lowest of the cross to offer his body in order that sinners may be forgiven and restored as the people of God, Paul is making his pilgrimage, which is characterized by persecution and crucifixion, in order to lead the Gentile sinners to the presence of God. Gal. 2:19-20 is Paul's song to invite the Galatian believers, and ultimately all believers, to participate in the pilgrimage of Christ, which leads us to the lowest place of the cross, and eventually to the presence of God.