이사야서의 ‘체덱/체다카’를 통해 본 이신득의와 사회정의의 상관성

This article is to explore the relationship between justification by faith and social justice, a topic which has caused a considerable amount of conflictbetween the conservative and the progressive(or "liberal") churches in Korea. For the purpose, the Isaianic use of the terms ceºdeq(qd,c,)-cüdäqâ(hq"d"c.) was examined. The terms are usually rendered as 'righteousness' or 'justice' with a connotation of being 'right' or 'correct' in accord with certain kinds of standard. In Isaiah 1-39, the words appear frequently in association with mišPä† (jpvm), and thereby denote right behavior. Here the prophet rebukes the Israelites for their lack of righteousness, including social justice. Isaiah 40-55, in contrast, use the terms mostly along with the root [vy or other synonyms to describe Yahweh’s gracious act of saving his people. In addition, the words are also ascribed to God's people as being justified or vindicated by means of his salvific acts. Notably,Isaiah 56-66 combine the usages of the terms attested in the previous two major sections. In 56:1 the prophet exhorts his audience to maintain justice and righteousness because ofYahweh's imminent salvation and righteousness. In this way, human righteousness is expected as the natural result of the Lord’s gracious righteousness. In conclusion, God requires that his people live a righteous life while maintaining social justice. In order to live that life,we need God's justification or salvation because we cannot do it on our own. Thus, justification by faith and social justice are inseparable, with the former precedingthe latter.