Talking through images...

Instructor: Claassens, Juliana

Practicum in Biblical Interpretation BI-341

February 3, 2009

2 Kings 5:1~14

   Beginning Journey at Home

   Miracles in the Bible have a clear purpose to testify that God is living. The miracle(or healing) stories in Kings declare the LORD of Israel as almighty and identify the practitioner (prophet) as the true prophet of God. Especially, the miracle stories in Kings occur during difficult periods of Israel’s history. 2 Kings 5:1~14 is special in many ways.  I believe that the healing story in 2 Kings 5:1~14 provides us with important insight into who we are people living during a difficult time in the U.S. history.

    I, as a son of Korean immigrants, when I observe my family and its community in Newport News,VA, often feel that they live as strangers in America even though they are U.S citizens. Also, the Korean immigrant community is too small to voice its opinions in effective ways. Although Korean immigrants arrived to the U.S over 100 years ago, they are still marginalized.

   Many people in the U.S are suffering economic crises. News of banks going broke is not surprising to people anymore. Many have lost their jobs;  NBC nightly news(Jan. 30, 2009) reported 102,450 jobs disappeared. All economic indicators predict that the economic situation is getting worse. Also, Korean immigrants are suffering economic crises; according to my parents, who operate a beauty supply shop in Newport News, VA, at least three shops have shut down their businesses in the past three weeks.

   Encountering The Biblical Text

    This healing story reveals that a young servant girl plays a pivotal role in this story. The healing story in 2 Kings 5:1~14 opens with the introduction of a great man, Naaman, who is the commander of the army of the king of Aram. Naaman and the king of Israel both appear to be spiritually blind, even though they are powerful players in the ancient Eastern world. Elisha appears to be following the normal routine of a prophet. However, a young girl introduces the way of salvation, and a male servant advises Naaman to accept simple instructions that lead to salvation.

   Actually, Naaman’s story is theologically multi-layered. Therefore, this story can be interpret  in different ways by readers. I read this story with an eye of a minority. However, the eye of the majority may interpret this story as a simple, universal story of salvation through the majority(Israel), or the story about obeying God.

   When I was Sunday school kid, I learned that obedience was the moral of this healing story. It was very simple, “If you want to be healed, you must obey God.” I do not think this teaching  is wrong, however, this healing story has multiple layers that need to be considered in its reading.

    A Close Reading of the Bible Texts

   In this story, I focus on the contrast of social positions that highlight the event of salvation through acts of seemingly insignificant people. I have three translation issues, which are ‘great man(5:1 NRSV),’ ‘a young girl(5:2 NRSV),’ and ‘may learn that there is a prophet in Israel(5:8 NRSV).’

   The first two translation issues are about words to describe the characters to the reader. The terms ‘Great man’ and ‘a young girl’ show a clear contrast. Actually, I am focusing on how great he is and how small she is in this story. ‘Gadol,’ is the Hebrew word used to describe Naaman’s greatness. There are two significant meanings, which describe his position of prominence and to describe his inclusiveness and generosity.¹ Also, ‘qatan’ or ‘qaton,’ are words that appear with ‘gadol’  in a variety of contexts as idioms of inclusiveness.² Perhaps, Naaman’s greatness is not only in his position, but also in his inclusiveness, because he listens his wife’s maid and his servant. However, to make a clear contrast between Naaman and the young girl, we should remember that the Hebrew word ‘qatan’ or ‘qaton’ is translated to describe a young girl as small, insignificant, and unimportant.³ Interestingly, the young girl is the first driving force of this story. “A young girl” from the land of Israel saves the “great man,” who led the Aramean’s raid.⁴

   The third translation issue is the word ‘learn (NRSV)’ and ‘know (NIV, KJV).’ ‘Yada,’ is a Hebrew word with many theological meanings. In Naaman’s case, ‘yada’ can be translated to  create a relationship with God because Naaman experienced the living God in Israel and converted.⁵

   To interpret this story, I regard this story as theological literature.  Although the Books of the Kings are historical texts, 2 Kings 5:1~14 does not contain historical references. Actually, I can find only one historical reference that supports the healing narrative as having occurred during the active time of Elisha. However, the given text leads me to deep theological reflection.

   Reading Contextually: Finding the Passage in Its Place

   Naaman’s healing story is a part of the Elisha stories (2 Kings 1-10). Elisha was the designated successor of Elijah. In the Elisha stories, the miracles designate Elisha as a true prophet⁶. The true prophet received the Spirit of God, and performed miracles. The purpose of miracles is to testify that God is living among the Israelites.  

   To locate the social context of 2 Kings, we need to consider the rise of prophecy, and the division of Israel into two  kingdoms, and the political relationship between Israel and Aram. After the end of Solomon’s kingship, Israel was divided into two Kingdoms (South-Juda and Northern Israel). Actually, the role of the prophet was to serve as a professional advisor in the royal court, but the conflict between Elijah and Ahab’s court changed their relationship.⁷ The prophets in the ninth century BCE were divorced from the royal court, but they could keep a close relationship with the people of Israel⁸. Therefore, a young girl in 2 kings 5:3 knew that the prophet was in Samaria.

   Also, we find a terrified king of Israel when he received the letter from the king of Aram(2 Kings 5:7). According to the reaction of the king of Israel, Aram seems to be a powerful nation in relation to a weak Israel. Arameans raid the land of Israel whenever they want. Many Israelites were captured by Arameans and sold as slaves. In this context, there is a serious theological question raised- “why does God let the army of Israel be defeated?” Therefore, the social context of 2 Kings 5:1~14 required the answer of a prophet to understand their suffering under Aramean oppression.

   Engaging the Text, Other readers, and Our Community

   As a marginalized Korean immigrant who is living in economic crisis, I want to point out four things from the Naaman’s story. Everything is under the control of God. Also, we are small and suffering, but we are still in the center of the salvation story. We know what the majority does not know. Therefore, we need to evoke them with our knowledge.

   Everything is under the control of God. 2 Kings 5:1 gives a simple answer for why the Lord had given to victory to Aram.⁹  The answer seems to be nonsense to Israelites. However, the salvation of Israel comes from the Naaman’s story. Israel was an easy target to raid for Aram. Naaman was a very important person for the king of Aram, but he had leprosy. Naaman, his family and the king of Aram wanted him to be healed. After Naaman was healed and converted, he feared God. For the moment, Israel was safe during Naaman’s lifetime.

   We are small and suffering, but we are in the center of God’s salvation story. In the center of this salvation story, there was a young girl who knew the prophet was in Samaria. The young girl, who was captured and served Naaman’s wife, had pity on Naaman. The young girl proposed to Naaman’s wife that he should see the prophet in Samaria. I think the young girl’s proposal informed Naaman not only of the presence of the prophet, but also the presence of God in Israel. The young, little, unimportant girl’s proposal was the driving force of this salvation story.

   Therefore, we, as minority immigrants, know something the majority does not know. Interestingly, the great people such as Naaman, the king of Aram, and the King of Israel did not know what the young girl knew.  When the king of Israel receives the letter of the king of Aram, he is terrified, tears his robe and laments his weakness. The king of Israel did not know that there was a prophet in Samaria.¹⁰ The king of Israel forgot the LORD was in Israel. However, Elisha informed the king of Israel that Naaman would learn that there is a prophet in Israel.¹¹

    Indeed, we, as Korean immigrants, are so small and unimportant. Many of us cannot be protected by the laws of the U.S. However, I believe that God uses Korean immigrants to save America as God used a young girl to save Israel. Many great people in the U.S propose solution s to overcome economic crises. However, their solutions follow the capitalistic system as the king of Israel tried to use human methods. I do not think that human methods can provide radical solutions for today’s crisis. I expect that all countries will foster right relationships(`yada) with God, and find the way to build the kingdom of God. Actually, the solution is really simple, ‘Love your neighbor as yourself(Mark 12:31).’ It seems too easy of an answer, but many people do not try  to live by this solution because it is too easy. However, Naaman followed Elisha’s message after accepting his servant’s advice. I think Korean immigrants can play the servant role for the U.S, which can be understood as today’s Naaman.

“So he went down and dipped himself in the Jordan seven times, as the man of God had told him, and his flesh was restored and became clean like that of young boy(NIV 5:14).”

   As Naaman was healed, I hope the U.S will be healed. I hope that Korean immigrants play the role of driving force in the today’s healing story.

오래간만에 하는 업데이트...

#1. 오전....

오늘 유학 온 뒤로 페이퍼에 처음 B을 받았다...
장학금 문제도 있고,
졸업식 때, 따로 이름 불려서 일어나고 싶은 마음도 있어서...
한 마디로 말해 인간적인 욕심으로 페이퍼를 아주 열심히 썼다.

근데 웬걸... 'B'라니...

Grading Criteria를 보아하니 6개 항목 중 2개를 제외하고는 Excellent, 나머진 Very Good.
그럼 못해도 A-는 생각했었다.
근데 B였다.

페이퍼 때문에 며칠 밤잠 제대로 못잔거 생각하니 짜증이 확 몰려왔고....
그 시간 수업도 듣는 둥 마는 둥 했다....

같이 수업듣는 미국 애 한테
"It's insane!"이니 뭐니 하면서 흥분하면서
불평 불만을 했다.....



#2. 오후....

찌뿌둥한 마음을 가지고 아르바이트를 했다.
일이 정말 안풀렸다.


#3. 저녁....

지인들을 만나러 나가는 길에 문득 드는 생각,
고작 페이퍼 하나 점수 안나온 것에 신경을 써서 뭐가 될 것인가?
가만히 운전하면서 생각해보니
아침에 했던 내 행동 때문에 얼굴이 화끈 거렸다.

이 세상에 자기가 노력한 대로 평가 받는 사람이 얼마나 있을까?
실패와 실패를 계속해서 거듭하고...
불합리 속에서 사는 사람들이 천지에 널려 있는 데,
고작 페이퍼 하나 때문에 마음 상해 있던 내가 부끄럽다.

#4. 부끄러운 일, 하지만 기억해야 할 일...

이런 일들이 계속 있을 거라 생각한다.
물론, 마음 속으로 다시 내가 최선을 다했는가라는 반문도 다시 한다.
어찌 되었든 간에...
내가 '욕심'을 가지고 있는 한...
내가 품고 있는 비전과는 멀어질 수 밖에 없다.



쉽지 않은 길....
쉽지 않은 하루였다....

Freedom is Not Free - Korean War Veterans Memorial' 의 2부격으로 쓴 에세이
http://www.slrclub.com/bbs/vx2.php?id=user_essay&no=8803











굳이 눈오는 날 좋은 풍경을 찾아나서지 않고 한국전쟁기념관을 찾은 것은 나름대로 내 이유가 있었기 때문이다.
작년 찌는 듯한 여름에 방문하여 사진을 찍고 되지도 않는 유치한 글빨까지 날렸었다.
지금도 별 다를바 없지만...

나의 나름대로의 이유가
이 조형물이 상징하는 것이 혹독한 날씨와 황량함을 표현했다는 소리를 들었고
한국전에 참전하신 분들 이야기를 들어보면 한국 하면
추운 겨울과 많은 눈이 기억에 남는다는 이야기를 들었다.

그래서 화창한 봄날보다는 눈오는 날(이왕이면 눈보라였으면 더 좋았을 뻔했다)을 굳이 택해서 갔다.
일단 멋있을 것 같다는 생각을 했고,
좀 더 고상하게는 그 때의 느낌을 조금이라도 알 수 있을까 혹은 나타낼 수가 있을까 하는 생각이었다.

그러나 메모리얼에서 내 눈을 끌었던 것은 눈 덮힌 조형물이 아니라
어느 나이 지긋한 노부부의 모습이었다.
할아버지는 휠체어에 앉아있었고,
할머니는 뒤에서 밀어주면서,
조형물을 똑딱이로 담고 계셨다.

휠체어에 앉은 할아버지와 이를 미는 할머니
왜 굳이 이런 날을 택해서 한국전쟁기념관을 찾았을까?

여러가지 생각을 할 수 있었겠지만...



한가지 확실한 것은

오늘 2천불씩이나 주고 샀던 DSLR로 찍은 내 사진들은
그 노부부가 싸구려 똑딱이로 담은 사진에 비하면
쓰레기 통에 버려진 어느 정치꾼의 화환만큼이나 초라하다...

--------------------------------------------------------------------------------------

내가 내 사진을 초라하다고 생각하는 것은
사진의 질이 좋고 나쁨을 떠나서
저 노부부가 담았을 때 가진 마음과
내가 가진 마음의 차이를 극적으로 표현하고 싶었을 뿐이다.
내가 제 아무리 잘 담아봤자,
직접 한국전에 참전했던 사람들이 느끼는 감정은 담지 못하다는 것이다.
한국전에 참전한 본인 혹은 가까운 가족이 이 조형물을 보고 느끼는 점은
내가 느끼는 것 보다 더 많은 그리고 깊은 감정이라는 것이 내 생각이다.
나는 그런 감정을 느끼기가 힘들지요
관찰자의 입장과 직접 겪은 사람의 입장이 천지 차이가 나듯이
내가 찍은 사진이 저 분들이 담았던 것보다 기술적으로 나을지는 몰라도
저분들 만큼 의미있는 사진일까?

똑딱이로 찍던 천만원짜리 카메라를 찍던
사진의 의미에 있어서는 저 노부부 보다 못한 내 사진들이다.



언젠가 기회가 된다면,
또 Korean War Veterans Memorial에 가볼려고 한다.
처음에 담았을 때의 느낌과 이번에 담을 때의 느낌이 너무 다르다.
전쟁을 겪었던 세대가 다 떠나기 전에
참전하신 분을 그곳에서 만나뵙고 담아오고 싶다.

멀찌감치가 아닌 정면에서...

그럼 적어도 쓰레기 통에 버려진 화환 보다는 낳은 사진이 되지 않을까 생각한다.

이번 학기가 끝나면서,
본격적으로 Jesus in the Gospels라는 성경공부과정에 참여하게 되었다.
지난 몇 주간, 산상설교 'the Sermon on the Mount' 를 가지고 공부했는데,
이 설교를 한 마디로 요약하자면, '하나님이 완전하신 것처럼 너네들도 완전해라! (Be perfect as God is perfect!)'라는 것이다.

이 성경공부를 하면서, 한국에 있는 교회들을 생각하게 되었다.
지난 몇 년간 한국교회는 '네티즌의 껌'이었다.
워낙 교회에서 부끄러운 짓들을 많이 해서 뉴스도 타고 이게 또 인터넷에서 여기 저기로 퍼져나가고
급기야 지금은 기독교라는 말보다는 '개독교'라는 말이 더 익숙하게 들린다.

처음에 이런 현상들을 보고 안타깝고, 기독교를 욕하는 사람들에게 분노를 하기도 했지만,
요 근래에 들어선 생각은, 바로 기독교를 '개독교'라는 사람들이야 말로 이 시대의 예언자들이라는 생각이 들었다.

구약의 전통을 바라보자면, 항상 성전과 예언자들은 묘한 대립관계에 있었다.
성전이 왕권과 담합하여, 내어야 할 소리, 해야 할 일을 하지 못할 경우에
하나님께서는 예언자를 세우셨다.

성전과 예언자들와 관계를 지금의 기독교회와 한국의 일반인들로 확장 시켜서 생각해보면,
현재 교회는 정치권과 재계와 담합하고 있고,
어려울 수록 마땅히 해야할 구제와 선교 보다는 성전을 화려하게 치장하는 데에만 힘쓰고 있다.
그리고 한국의 일반인들, 기독교를 비판하는 사람들은 정치권과 재계와 선이 닿은 교회가 그들에게 쓴소리를 못하고 있는 것에 비판하고, 마땅히 교회가 해야 할 일을 하지 않는 교회에 분노를 쏟는다.

그러므로 내게 '개독교'라는 소리는 사람의 소리가 아닌 하나님의 소리로 들린다.

신약으로 넘어오면,
예수는 마태복음에 나타난 산상설교를 통해서,
첫째, 그 거룩함이 바리새인보다 뛰어나야 하며,
둘째, 그 거룩함을 행하는 것이 남에게 보이지 않도록 해야 하며,
셋째, 그 거룩함을 하나님이 완전하신 것 처럼 완전하게 행해야 한다는 것이다.
또한, 예수를 따르는 것은 기존 모세의 율법을 따르는 것 보다 어렵다는 이야기이도 하다.

사실, 마태 복음에서 나타나는 가장 큰 대립 구조는 예수 Vs. 서기관, 바리새인, 제사장 이다.
마태복음 23장에서 팔복말씀과 대비되는 일곱가지 화에 대한 말씀이 있는데,
이 화를 입는 자들은 대부분 서기관, 바리새인, 제사장들이다.
이유는 그들이 말은 번지르르 하면서 행동으로는 하나도 옮기지 않는 다는 것이다.
사람들에게 여러가지 무거운 짐을 지우면서 손가락 까닥하지 아니하며,
사람들한테 칭송받기만을 즐기며,
겉으로는 항상 거룩한 척하면서, 정작 율법에서 이야기 하는 정의와 긍휼을 저버리고 있다는 것,
그리고 속으로는 온갖 더러운 것들이 가득하면서 겉으로는 깨끗한 척....

이 이야기를 지금의 시대로 가지고 오면,
교회에서 퍼져나오는 설교는 항상 사랑이 넘쳐나오나
나그네와 불쌍한 사람들을 박대하고
교인들이 정말 힘들게 일한 헌금을 가지고 아무렇지 않게 쓰는 일부 목회자들
'목사'라는 호칭에 '님'자 안붙인다고 얼굴 붉히는 목사놈들
교회의 수천만원짜리 장비 들이면서 구제하는 데 쓰는 돈을 아끼는 교회들
교회 교인이 뻔히 잘못된 행동을 하는 데,
헌금 많이 내는 교인이라 찍소리 못하는 목회자들,

이 이야기는 내가 하는 소리가 아니라 바로 한국의 일반인들, 교회에 다니지 않고, 교회에 비판적인 사람들이 하는 이야기들이다.

개인적으로, 이 이야기와 예수의 말씀과 아주 많이 비슷하다고 생각하는 것은 나만의 비약일까?

난 아직도 하나님이 한국의 교회들을 사랑하고 있다고 생각한다.
그렇기에 한국 사회를 통해서 교회를 향한 메세지를 여러 방법으로 들려주신다고 생각한다.

지금의 한국 사회는 교회에게 요구하기를 '상식이상으로'행동하라고 한다.
적어도 교회이니 보통 사람들이 가진 도덕적 기준보다 조금이라도 더 높길 바란다.
그 만큼 교회가 많이 타락했기에 요구수준도 같이 낮아진 것 이리라 생각한다.

만약 교회가 그런 기대치를 저버리고 계속해서 타락의 길을 걷는 다면,
예언의 소리와 기대도 그치게 될 것이고,
결국에는 버려짐을 받을 것이다.




마태복음의 예수는 우리에게 '완전해져라'라는 요구를 한다.
'완전해질 수 있을까?'라는 질문을 하기 전에
완전하도록 노력을 하는 내년이 되기를...

Seonhwe Kim
Instructor: Dr. Ringe, Sharon H
BI 171B - Introduction To The New Testament: Gospels

Jesus: A Korean Immigrant Perspective

A. What I learned from class
For this semester, one thing that I learned the most important from the class that the Gospels demonstrate the integrity and diversity. The Gospels share the theme, which are Jesus’ ministries and teachings. In the core of theme, the authors of the Gospels describe what Kingdom of God is and who Jesus is. Although there is no original written source about Jesus, each author of the Gospels faithfully testifies Jesus. However, their testimonies are based on their unique contexts. Each Gospel writer reflects the context where the writer’s community is located in history, society and economic environments. The authors of the Gospels figure out what the problems of their communities are. Also, they attempt to solve their problems as a part of community. Therefore, the audiences of the Gospels are Churches or Christians in a particular situation.
B. Reflection on different view
    In the Global Bible Commentary, the five different authors from different contexts give me their perspectives on Jesus to help to develop my images of Jesus.
African, Asian, and Latin American shares colonized experience. When I read their article, I feel that I am reading the Synoptic Gospels. Since the unique context of each community, the point of each Gospel is different. However, the Synoptic Gospels simultaneously proclaim Jesus and the Kingdom of God. In the same way, each author from three continents proclaims Jesus and the Kingdom of God. Although three authors share many similarities on Christology, each author has unique description on Jesus, because the context each author is unique.
Orthodox theologian answers for call of theological issue on Jesus. When I read an Orthodox perspective on Jesus at first, I thought the author of the article did not care context. However, when I read again, the author’s context needs theological reflection on Jesus.  I learned that the Gospel of John has rich theological resources. However, it does not mean that the Gospel of John is not contextual text, because the author’s context and community of the Gospel of John needs theological reflection on Jesus. In the same way, if my context would be in the middle of theological controversy, my Christology paper would be filled with theological reflection.
An American perspective on Jesus is a warning for me. When I read this article at first, I thought the author wanted to change the images of Jesus. However, when I read again the article, it is warning for me. Through the article, I thought about why the Western world had the privileged images of Jesus. I think the Western Christology was shaped by the Western context. However, the images of Jesus in the Western are favored images for the Western world in order to justify their unjust deeds. This is a warning not only for me, but also for everyone who is articulating who Jesus is. Although today’s my reality is being oppressed, my reality can be changed in very soon.
C. Jesus: A Korean Immigrant Perspective
Actually, I do not have enough experience as a Korean immigrants because I has been in the United State as a foreign student for three years.  However, as a son of  Korean immigrant, when I observe my family and its community in Newport News in VA, I often feel my family as strangers living in a double marginalized context even though they have the U.S. citizenship. Perhaps, this environment is created by the Korean community dominated by the American culture.
Although the United States is the country, built by many immigrants, the American community, in my opinion, does not admit the Korean immigrants as a significant part of them. The Korean people in Korea don’t allow citizenship of the Korean immigrants. They consider the Korean immigrants as foreigners. Therefore, my reality is somewhere between American society and the Korean society, which makes me feel double marginalized by both communities.
From the study about the gospels, I learned about a context in which Jesus was active is similar to the context I have experienced. It’s multicultural and multilingual. In Jesus’ time, Galileans might feel marginalized in between the Jewish culture and the Roman culture. Many Galileans must be challenged living in a community with several languages and dialects. Some speak Aramaic, some Greek, and others Latin. As if my life in the US within multilingual with English, Spanish, Korean, Chinese, Italians, etc.
Both contexts share similar structure of conflicts as well. Superficially, the ordinary Galileans have conflicts with the privileged classes, such as Romans, Herodians, and priestly groups. Internally, however, the lives of the oppressed make Galileans in conflicts in Jesus’ days.  
Likewise, the Korean immigrants have conflicts with other majorities in the American society, such as Caucasian, African-American, or Hispanic community. Internally, there are huge economic and social gaps among the Korean immigrants. Regionalism is the other serious issue among the Korean immigrants, which is long-time issue between people from south-eastern and south-western region of South Korea.  
As a Korean immigrant, I understand Jesus as the comforter, liberator, and reconciler. First, Jesus is a Comforter for those who are marginalized. As Jesus encountered the marginalized people, like tax collectors (Matthew 10:3), prostitutes (Matthew 21:31), sinners (Matthew 11:19), and a Samaritan woman (John 4:7-9) in the Gospels. The story about the Comforter Jesus is culminated in Luke’s episode on Zacchaeus (Luke 19). Jesus wants to stay, to eat, and to declare salvation with him.
Jesus, Comforter, even chooses to be marginalized for the marginalized people. It refers to incarnation of God in Jesus (John 1). Paul’s Christ hymn praises the mighty act of God in Jesus in his humiliation (Philippians 2:5-8). By being humiliated, I believe, Jesus comforts those who are in troubles.  For today’s Korean immigrants this image of Jesus is powerfully appealing.
Secondly, I see Jesus as a Liberator. He sets the oppressed free. It is about justice of God. In his gospel, Luke makes sure that Jesus proclaims the Reign of God through the reading of Isaiah 61 at a synagogue (Luke 4:14-21). Through the proclamation, Jesus he wants all human being to be from pains and suffering as well as ill-treatment and hardship. The Gospel of Mark also testifies Jesus, who gives a message of judgment against oppressors. He denounces Scribes and Pharisees. These are good examples.
I believe that Jesus Liberator brings the Korean immigrant to joy of salvation. Jesus is the One who bring an end of some Korean immigrants, working ill-conditioned working environments of from racially discriminated circumstances. Jesus helps the Korean immigrants to overcome the spiritual force of oppression, under which they might be struggled.
Finally, Jesus is a Reconciler. All gospel writers don’t use the word ‘reconciliation.’ They tell us about the reconciling stories of the life and ministries of Jesus. God sent Jesus to be a reconciler between God and us in order to save all those who believe in him. Incarnation can be understood as a divine marginalization. God is marginalized to reconcile humans to God.
Especially in Luke, Jesus’ divine marginalization demonstrates his reconciling mercy through the act of forgiveness. A concluding statement at Luke’s Sermon on the Plain is striking. “Be merciful, just as your Father merciful”(Luke 8:36 NRSV). Jesus wants his followers to be merciful enough to forgive one another, even to those who hate. The episodes on forgiveness at the crucifixion at Calvary are powerful. Jesus forgives a criminal (Luke 23:39-43 NRSV) and even the Roman soldiers who crucified him, by saying, “Lord, forgive them. They don’t know what they are doing”(Luke 23:34 NIV).
In closing, I believe that God loves so much the Korean immigrants, so that any Korean immigrant believe in Jesus as their personal Savior may not perish but have eternal life (cf. John 3:16). The blessing of Emmanuel, God-with-us is with the Korean immigrants. The same Jesus who encourages people in their own context continues to be with the Korean immigrants as a Comforter, Liberator, and Reconciler. As a Comforter, Jesus wipes out tears of many Korean immigrants who are wrestling for their life security. As a Liberator, Jesus helps the Korean immigrants to discover a way out, as the Apostle Paul wrote, “And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it (1 Corinthians 10:13).” As a Reconciler, Jesus helps the Korean immigrants have everything in common, live together (Acts 2:42), bear one another’s burden to fulfill the work of the Lord (Galatians 6:2). From this powerful image of Jesus I always feel excited about the vision of God’s Kingdom in which I am.