욥의 영성의 수직적 차원

이명기 한국가톨릭신학학회 2015 가톨릭신학 Vol.0 No.26

이 논문은 고통을 승화시키는 욥의 영성적 심성 곧 의로움의 고수(固守)와 하느님을 향한 구도를 통하여 무엇을 조명할 수 있을지, 또 그 조명이 오늘날 고통당하는 세계시민에게 어떤 대안을 줄 수 있을지 탐구한다. 이 논문은 전반부(제Ⅱ장)에서는 의로움을 가리키는 히브리어 어근 ṣdq 개념을 파악하고, 이 개념이 욥의 영적여정을 통해 이르는 최종 도착지가 어디인지 욥과 세 친구(엘리파즈, 빌닷, 초바르)의 운문담화(4-31장)에 초점을 맞춰 의로움에 관한 문학비평적 접근을 시도한다. 후반부(제Ⅲ장)에서는 고통받는 욥의 의로움 고수를 통하여 영성의 수직적 차원을 세 가지 요점으로 제시한다. 첫째, 고통 받는 이가 버티고 견디는 자리는 하느님을 찾는 장소이다. 둘째, 이 찾음의 열쇠는 하느님의 은총으로서 욥이 고통 속에서 지속적으로 시동 행위를 하는 신앙이다. 셋째는 욥의 끈질기고 철저한 절규이다. 그가 생의 밑바닥까지 내려갔을 때 비로소 그곳에서 살아계신 하느님을 만남으로 욥의 수직적 차원의 영성이 열린다. 이는 또 하나의 관념의 생성이 아니다. 이는 무죄하게 고통 받는 이가 고통의 밑바닥에 다 다름으로써 하느님을 뵙고, 그분을 하느님이라 부름으로 관계의 정상화에 이르게 하는 것이다. 아울러 욥의 영성은 모든 것의 회복과 친구들과도 의로움을 바탕으로 한 정상화된 관계(욥 42,10-17) 곧 수평적 영성에도 이르게 됨을 입증하는 영성의 좋은 모델로서 의의를 지닌다. This study explores Job s spirituality that sublimates human suffering, particularly focusing on the significance of his holding fast to righteousness while seeking God persistently. This study aims at finding out what light Job s spirituality throws on the existential situations of humanity, and also what alternatives it provides for the suffering citizens of the present-day world. I first clarify and define the Hebrew concept of ṣdq (righteousness or justice) and then attempt a literary criticism of the poetic discourses between Job and his three friends (Eliphas, Bildad, and Zophar) to verify the final destination of Job s spiritual journey. In the second half (Chapter Ⅲ), three observations are made with regard to the vertical dimension of Job s spirituality, particularly focusing on his holding fast to righteousness. First, the place where the human being endures suffering is the very place where he seeks and finds God. Second, the key to this discovery is Job s faith as God s grace, the faith that acts consistently in suffering. Third, Job persistently and wholeheartedly cries out to God. When and where Job goes down and touches the bottom of his life, finally the vertical dimension of his spirituality opens up to allow him to meet the living God. This is not just another stereotypic idea. The innocent sufferer meets God by going down to the bottom of his life and his calling out to God leads to normalization of relationships. Job experiences a complete recovery of all including the restoration of relationship with friends (Job 42, 10-17). Job s living out vertical dimension of Spirituality demonstrates a good model of spirituality that touches its horizontal dimension as well.

성경적 위기 목회상담의 이해와 적용: 욥기서를 중심으로

김태두 ( Kim Paul Taidoo ) 한국복음주의상담학회 2021 복음과 상담 Vol.29 No.1

이 연구의 목적은, 욥기서를 중심으로 성경적 관점의 위기상담을 이해하고 목회현장에 적용하기 위함이다. 욥기서에는 테러, 자연재해, 가족의 사망, 건강의 악화, 엄청난 재산적 손실, 부부간의 갈등, 잘못된 상담의 폐해, 외상후 스트레스 장애, 의인의 고난과 악의 문제, 고난의 신비, 하나님의 주권 등을 다루고 있기에 위기목회상담에 필요한 책이다. 연구자는 욥기서를 중심으로 크게 네 가지 면에서 연구하였다. 첫째, 욥의 가족에게 닥친 재난에 대한 배경이해, 둘째, 하나님의 절대주권과 고난에 대한 이해, 셋째, 욥의 세 친구와 엘리후의 위기상담의 효율성, 넷째, 위기 목회 상담학적인 이해와 적용이며, 이에는 1) 공감 능력의 중요성, 2) 정확한 위기 진단과 안내의 중요성, 3) 증인이요 중재자요 대속자 되신 하나님, 4) 회개와 용서 그리고 회복과 치유의 필요성 등이다. 연구방법으로는 본문 전체를 구조분석한 후 관련된 본문들을 주해하고, 성경적 위기목회 상담학적인 관점에서 분석 후 재해석하였다. 연구 결과로는 고난은 하나님의 절대주권 아래 놓여 있는 신비이며, 욥과 같이 성도의 인내가 필요하며, 인류의 중보자요대속자로서 하나님은 회복과 치유를 베푸시는 선하신 하나님이며, 예수 그리스도는 성육신하신 위대하신 상담자 하나님이시란 것이다. The purpose of this research is to apply a biblical perspective and understanding of the book of Job in a pastoral crisis counseling context. Job deals with diverse counseling issues such as disasters, death of family members, health issues, financial loss, marital conflict, poor counseling, PTSD, and struggling to understand God’s sovereignty and the mystery of the suffering of the righteous. The researcher analyzed the entire book, then exegeted passages to apply them in a pastoral crisis counseling context. The researcher then applied the findings to four areas: (1) The Background of Job’s family and their Experience of unexpected disasters. (2) The Understanding of God’s sovereignty and of the Suffering of the righteous. (3) The Efficiency of the crisis counseling of Job’s three friends and Elihu. (4) The Understanding and Application of pastoral crisis counseling. The study also explores the importance of empathy, accurate diagnoses of crises; of God as the Advocate and Redeemer; and of the Necessity of repentance, forgiveness, resilience, and healing. The researcher found that suffering is under God’s sovereignty and that perseverance and faith like that of Job is needed in the midst of the mystery of suffering. The researcher also found that God the Advocate and Redeemer is good and faithful to provide resilience and healing and that Jesus Christ is the eternal Wonderful Counselor.

“우리가 항상 좋은 것을 하나님께로부터 받는데, 악한 것을 또한 받지 못하겠느냐?”(욥 2:10) - 욥기가 말하는 신정론에 대한 성서 신학적 고찰 -

구자용(Cha-Yong Ku) 한국구약학회 2019 구약논단 Vol.25 No.4

The problem of theodicy is an important issue to be discussed in the history of human beings over time and space, but it is very difficult to find an appropriate answer for it. Nevertheless, the book of Job discusses the problem of theodicy, especially the suffering of a righteous person, as the most important subject. The book of Job has a frame structure composed of the prose section of the front and back and the poetic section of the middle, which is to clarify the debate on the theodicy. Inside this frame structure is a hermeneutic premise that prevents readers from misunderstanding this subject. In other words, Job is a righteous man, and Job"s suffering is determined by God in the heavenly council. At the same time, in the frame structure an answer is implied to the problem of theodicy. The broad spectrum of the poetic dialogue shows what human nature is and what ideal a man can have in front of God, and it especially examines all kinds of possibilities of a suffering righteous. Although it cannot be said that it is providing the right answer, it can nevertheless recognize the value of being a set of common ideas that mankind can have on the subject. The clear answers and conclusions of the endless discussion are already implied throughout the whole plot, but they are ultimately evident in the utterances of God and in Job’s last confession of 42:1-6. It is that the problem of theodicy is never solved in human knowledge and wisdom. Because the problem of theodicy is the question of God"s work in the human aspect, but the solution can be presented only from God. It is as if this discussion were beyond the wisdom of a two-dimensional human being, and therefore can never be answered here, but can only be solved by expanding the dimension of discussion through the intervention of God as the Creator. It is concluded that human beings can finally achieve the solution of this problem only by acknowledging these facts.

욥기 28장의 구조와 기능

함택 장로회신학대학교 장로회신학대학교 2009 장신논단 Vol.0 No.35

This paper investigates the two kinds of wisdom being contrary to one another described in the poem of Job 28, “Hymn to Wisdom,” and how the two different ideas of wisdom could be compounded in the poem without discrepancy. The result of this investigation clarifies how Job 28 could contribute to the understanding of the Book of Job. For the purpose of this study, the writer analyzes the literary structure of the poem. The analysis clearly clarifies what the poem intends to convey. To interpret this analysis in relation to the context of the poem is to be a very useful instrument to find out how to unite wisdom outside human ability(vv. 1-27) and wisdom as “fear of God”(v. 28). The literary analysis affirms that the poem consists of four Stanzas in which there are ten Strophes. Strophe 6 and 8 function as refrains, and play a role in making readers’ attention concentrate on the grand proposition of Strophe 9. In the content and structure of the poem, the part from Strophe 1 to 9 (vs. 1-27) can be considered as a faultless poem. However, the author makes Strophe 10(Stanza IV) a conclusion of the whole poem so that it balances with the inaccessibility of wisdom in the previous part and at the same time forms a parallel with the main theme and structure of the whole book of Job. The poem of Job 28, composing the two kinds of wisdom, wisdom acquired and used by only God and wisdom accessible through “fear of God,” into a poem, plays a role in looking out in a lightly different angle the theme of the Book of Job, human inability in dealing with the righteous’ suffering and emphasis on the traditional faith.

God’s Judgment through the Davidic Messiah: Paul’s Use of the Suffering Servant in Isaiah 53

김명일(Myong Il Kim) 고신대학교 개혁주의학술원 2020 갱신과 부흥 Vol.26 No.-

오늘날 로마서 3:21-25의 언약적 언어는 신약성경 학자들 사이에서 논란이 되고 있다. N. T. Wright의 메시아 기독론은 합체적 기독론과 메시아의 신실성으로 특징지워진다. 이는 로마서의 바울의 중요한 주징들과 연결된다고 주장한다. 메시아의 신실함은 십자가에서의 그의 죽음에서 나타난 ‘순종으로 드러난다. 특히 여러 학자들은 로마서의 이 부분에서 그리스도에 대한 믿음보다는 언약적 신실함으로 이해되는 하나님의 의에 근거한 그리스도의 신실함을 강조한다. 신실한 그리스도의 고난과 죽음은 이사야 53장의 고난 받는 종을 반향하며 순교자신학의 궤적에 부합한다. 이는 로마서 1:18-4:25의 바울의 메시아 기독론에 적용된다. 그러나 이 구절에서 바울의 강조는 메시아의 언약적 신실함을 통한 하나님의 의가 아니다. 오히려 메시아에 대한 믿음을 통한 하나님의 의가 로마서 3:21-25에서의 바울의 중요한 주장이다. 하나님의 진노의 심판은 죄인을 구원을 위한 십자가에 실행된다. 이들은 언약적 관계에 있는 사람뿐만 아니라 언약적 관계를 벗어난 모든 사람을 포함한다(1:18-3:20). 이 연구는 로마서의 다윗 계열의 메시아와 관련하여 이사야 53장의 주의 깊은 주해를 통해서 이루어질 것이다. 주해적 접근은 주로 로마서 3:21-25에서의 다윗 메시아의 기능과 메시아의 신실함을 다루기 위해서 연구될 것이다. Nowadays the covenantal language in Romans 3:21-25 is controversial in New Testament scholarship. N. T. Wright’s Messiah Christology manifests the incorporated Christology and the faithfulness of the Messiah linked with significant arguments of Paul in Romans. The Messiah’s faithfulness is presented by “obedience” in his death on the cross. Especially, in Romans, several scholars stress the faithfulness of Christ based on God’s righteousness, which is his covenantal faithfulness, rather than faith in Christ. The suffering and death of the faithful Christ, who is the Suffering Servant in Isaiah 53, fits a martyrological trajectory and is applied to Paul’s Messiah Christology in Romans 1:18-4:25. Paul’s main emphasis is not God’s righteousness through the Messiah’s covenantal faithfulness in this passage. Rather, God’s righteousness through faith in the Messiah is Paul’s main concentration in Romans 3:21-25. God’s wrathful judgment is executed on the place of the cross for the salvation of sinners—even those beyond the covenantal relationship in 1:18-3:20. The majority of this work will be conducted through careful exegesis of Isaiah 53 concerning the Davidic Messiah in Romans. The exegetical approach is mainly performed following arguments regarding the Davidic messianic Christology in Romans 3:21-25 to examine the function of the Davidic Messiah and the Messiah’s faithfulness in Paul’s discourse in Romans.

The Cross of Jesus Christ: The Root of Youngsan’s Fifty-year Ministry and Spirituality

( Lee Young Hoon ) 한세대학교 영산신학연구소 2011 영산신학저널 Vol.22 No.-

The core of Youngsan’s ministry and spirituality is “the hope in the cross of Jesus Christ.” Youngsan asserts that we can sing a song of hope in this desperate world only through the cross of Jesus Christ. He has proclaimed the spiritual hope to the people who are living a vacant life, the hope of health to the sick, and the hope of holistic salvation to the poor and the weak both domestically and abroad. For Youngsan, the cross is the place in which we meet God, and have a new life. Moreover, at the cross, we are to be filled with the Holy Spirit. In addition, thanks to the cross, we are to be healed from diseases, and be released from poverty and curses. Furthermore, the cross is the place of hope anticipating the second coming of Jesus Christ. For Youngsan, the cross is a comprehensive concept which includes resurrection and the second coming of Jesus Christ as well as the suffering of Jesus. As stated earlier, in the theology of Youngsan, the cross is the place (τοπος or topos) in which we meet Jesus Christ again today, who “already” came to this world, forgave the sins of human beings, and provided the hope of resurrection. Furthermore, it is the place in which we meet Jesus Christ now in advance, who will come again - i.e., who has not come yet. We Christians who live in the “present” should live a dynamic present life among the tension between the past of “already” and the future of “not yet.” Christians find the absolute hope in God even among their suffering by voluntarily participating in the suffering of the cross that Jesus Christ bore. For the Christians, the faith in the cross is the faith that makes them deny themselves, and have Jesus Christ live in them. Furthermore, faith in the cross is the faith that sings the hope of resurrection, and that declares the eschatological victory. It also spreads the echo of the sharing of love and happiness all over the world. Those who have experienced the grace of the cross of Jesus Christ, therefore, must go forward singing the hope of God in any situation.

The Cross of Jesus Christ: The Root of Youngsan’s Fifty-year Ministry and Spirituality

이영훈 한세대학교 영산신학연구소 2011 영산신학저널 Vol.22 No.-

The core of Youngsan’s ministry and spirituality is “the hope in the cross of Jesus Christ.” Youngsan asserts that we can sing a song of hope in this desperate world only through the cross of Jesus Christ. He has proclaimed the spiritual hope to the people who are living a vacant life, the hope of health to the sick, and the hope of holistic salvation to the poor and the weak both domestically and abroad. For Youngsan, the cross is the place in which we meet God, and have a new life. Moreover, at the cross, we are to be filled with the Holy Spirit. In addition, thanks to the cross, we are to be healed from diseases, and be released from poverty and curses. Furthermore, the cross is the place of hope anticipating the second coming of Jesus Christ. For Youngsan, the cross is a comprehensive concept which includes resurrection and the second coming of Jesus Christ as well as the suffering of Jesus. As stated earlier, in the theology of Youngsan, the cross is the place (topoj or topos) in which we meet Jesus Christ again today, who “already” came to this world, forgave the sins of human beings, and provided the hope of resurrection. Furthermore, it is the place in which we meet Jesus Christ now in advance, who will come again - i.e., who has not come yet. We Christians who live in the “present” should live a dynamic present life among the tension between the past of “already” and the future of “not yet.” Christians find the absolute hope in God even among their suffering by voluntarily participating in the suffering of the cross that Jesus Christ bore. For the Christians, the faith in the cross is the faith that makes them deny themselves, and have Jesus Christ live in them. Furthermore, faith in the cross is the faith that sings the hope of resurrection, and that declares the eschatological victory. It also spreads the echo of the sharing of love and happiness all over the world. Those who have experienced the grace of the cross of Jesus Christ, therefore, must go forward singing the hope of God in any situation.