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선재(先在)적 메시아사상이 기독교 이전의 유대교 내에 존재했는가?
이형일 ( Aquila H. I. Lee ) 한국복음주의신학회 2014 성경과신학 Vol.72 No.-
현재 국제 성서학계에서 학자들의 꾸준한 관심을 모으고 있는 연구 분야 중하나는 초기 기독교의 신적 또는 선재적 기독론의 기원과 발전이다. 초기 기독교가 십자가의 치욕적인 죽음으로 생을 마감한 나사렛 예수를 신적인 존재일 뿐만 아니라 유일무이한 하나님과 함께 태초부터 선재(先在)한 존재로믿게 된 것은 가히 불가사의한 일이라 하지 않을 수 없기 때문이다. 어떻게엄격한 유일신사상의 배경에서 성장한 초기 기독교인들이 한 인간에 불과한나사렛 예수를 신적인 존재로 믿게 되었는가라는 질문은 많은 학자들의 관심을 끌기에 충분했다. 그 동안 학계의 일치된 견해는 고대 이스라엘이 주변국들의 다신론적 신앙과 문화속에서도 오직 그들의 하나님만이 유일하게 천지를 창조하고 만물을 통치하는 하나님임을 굳게 믿는 소위 배타적 유일신사상을 가지고 있었다는 것이었다. 그러나 주목할 만한 것은 최근 학계에서이 견해가 더 이상 합의된 결론이 아닌 뜨거운 쟁점이 되고 있다는 것이다. 이러한 논쟁의 일환으로 W. Horbury와 J. Schaper와 같은 학자들은 구약성서의 메시아적 본문들에 나타난 지상적 메시아 상이 70인역(LXX)과 다른 유대문헌에서 천상적 메시아 상으로 발전된 것을 근거로 이미 제2성전기 유대교내에 선재적 메시아사상이 존재했다고 주장한다. 이들은 선재적 메시아사상으로 인해 제2성전기 유일신사상은 이미 포괄적인 성격을 지니게 되었으며예수에게 신성과 선재성을 부여하는 초기 고(高)기독론의 초석이 되었다고주장한다. 본 논문의 목적은 Horbury와 Schaper의 논증을 면밀히 분석하고비판적으로 평가하는 것이다. Today an area which has attracted a great deal of scholarly attention among biblical scholars is the origins and development of the early Christian view of Jesus as a divine and pre-existent being. The early Christian conviction that Jesus of Nazareth, who suffered a shameful death on the cross, is divine and pre-existent alongside one God was indeed a very remarkable development. How was it possible for the pious Jews of the first century, who had been brought up with a strong monotheistic belief in one God, to accord such a unique status to Jesus? Traditionally, it has been agreed that despite polytheistic beliefs of its neibouring countries, Israel held a strongly monotheistic conviction about the only God Yahweh, whom they worshipped as the only Creator and Sustainer of the universe. However, among those scholars who attempt to find a Jewish precedent for the origins and development of early high christology within pre-Christian Judaism this is no longer a scholarly consensus but has emerged as a controversial issue. As part of the scholarly debate, W. Horbury and J. Schaper argue that a number of messianic texts from the Pentateuch in the LXX and other Jewish literature portray a messianic figure with exalted characteristics, and suggests that it is possible to find the idea of a preexistent messianic figure in Second Temple Judaism. The purpose of this paper is to carefully examine the arguments advanced by Horbury and Schaper and to offer our critical assessment of them.
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초기 고(高)그리스도론의 기원과 발전에 대한 최근 연구동향
이형일(Aquila H. I. Lee) 한국신약학회 2012 신약논단 Vol.19 No.2
서구 성서학계에서 학자들의 꾸준한 관심을 모으고 있는 연구 분야는 초기교회의 신적 또는 선재적 그리스도론의 기원과 발전이다. 초기교회가 십자가의 치욕적인 죽음으로 생을 마감한 나사렛 예수가 신적인 존재이며 유일무이한 하나님과 함께 태초부터 선재한 존재라고 믿게 된 것은 가히 불가사의한 일이라 할 수 있다. 이러한 난제에 대해 19세기 말과 20세기 초까지는 종교사학파가 중심이 되어 헬레니즘과 이방종교에서 그 기원을 찾으려는 시도를 했다면, 최근에는 이른바 ‘새 종교사학파’로 불리는 성서학자들을 중심으로 제2성전기의 유대교 배경에서 그 해답을 찾으려는 시도가 크게 주목을 받고 있다. 본 논문의 목적은 초기 그리스도론의 기원과 발전에 대한 최근연구들을 소개하고 비판적으로 평가하는 데 있다. In recent times an area which has attracted a great deal of scholarly attention is the development and origin of the early Christian view of Jesus as a divine and pre-existent being. The early Christian conviction that Jesus of Nazareth, who suffered a shameful death on the cross, is divine and pre-existent alongside one God is indeed a very remarkable development. If the late nineteenth century and early decades of the twentieth was mainly dominated by the history-of-religions school"s attempts to find precedents from Hellenistic and Eastern religions, the last quarter of a century has seen a growing emphasis on Jewish backgrounds to early christology from the Second Temple period by mainly the so-called new religionsgeschichtliche Schule. The purpose of this article is to give a survey of the latest research on this topic and offer critical observations and comments.
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이형일(Lee, Aquila H. I.) 한국복음주의신약학회 2012 신약연구 Vol.11 No.2
It is widely agreed among NT scholars that the earliest use of Ps 2:7 by the early church was in reference to Jesus' resurrection. It has also been suggested that the birth motif of Ps 2:7c was already linked to the resurrection in the early church. The present paper suggests that Ps 2:6 ("I have set my King on Zion, my holy hill"), instead of the birth motif, provides the 'missing' link between the quotation of Ps 2:7 and the resurrection in Acts 13:33. It will first survey the different proposals for the function of the quotation of Ps 2:7 in Acts 13:33, and then suggest that its function is best understood in light of pre- Christian Jewish tradition about Zion as the "heavenly Jerusalem." It will be argued that this Jewish tradition, coupled with Ps 110:1 and 8:6, was taken up by the early church and led them to see Ps 2:6 as a prophecy about Jesus' exaltation to the right hand of God. Since the psalm was understood messianically and applied to Jesus by the early church, this divine statement too was most likely interpreted as applying to Jesus. Then, it becomes conceivable that the reference to Zion (v.6) was understood as the heavenly Jerusalem, where God is, and so he takes Jesus and sets him up there as King. If so, the early church would have interpreted the verse 6 as a messianic prophecy about Jesus being exalted by God. Then the promise in vv.7-8 was understood as a reference to the messiah's heavenly reign till his enemies are defeated (cf. 1 Cor 15:24-28; Ps 110:1; Ps 8:6). Such a reading coheres with the temporal order of the psalm as suggested by Acts 4:25-26. Ps 2:1-2 was fulfilled when Jesus was put to death by the Gentiles and the people of Israel (vv.25-28), while Ps 2:6-8 was fulfilled when he was vindicated at his resurrection/exaltation as the Son of God enthroned at his right hand. If the view proposed here is convincing, then, the widely held view that the earliest use of Ps 2:7 was in reference to Jesus' resurrection becomes questionable and makes the view that it was first used as scriptural proof for Jesus' divine sonship (which was clearly demonstrated at his resurrection) more likely. Moreover, if our view is convincing, another widely held view that Jesus became God's Son at his resurrection must seriously reconsidered.
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