구약의 발람, 사울, 아브라함-다윗을 중심한 성령님의 ‘중생’ 사역에 관한 연구 : 개혁주의생명신학의 ‘성령운동’의 관점에서 = A Study on the Regeneration Ministry of the Holy Spirit in the Old Testament, focused on the examples of Balaam, Saul, and Abraham-David, with respect to the “Movement of the Holy Spirit” in the Reformed Life Theology

다국어 초록 (Multilingual Abstract)

ABSTRACT

A Study on the Regeneration Ministry of the Holy Spirit in the Old Testament, focused on the examples of Balaam, Saul, and Abraham-David, with respect to the “Movement of the Holy Spirit” in the Reformed Life Theology


Han, Sang Hyun
Dept. of Old Testament
Graduate School of Christian Studies
BaekSeok University

Based on “compositional strategy” and insights regarding “Theology of the Holy Spirit in the Old Testament,” this study aims to investigate what the Old Testament talks about regeneration and whether regeneration can be understood as the “starting point” for the “Movement of the Holy Spirit” in Reformed Life Theology. Intertextuality was chosen as the methodology for this dissertation as a way to suggest that the texts on regeneration in the New Testament are connected with those in the Old Testament. This dissertation determines the definition of regeneration in the New Testament as well as the relevant texts regarding regenerated characters, and applied the results to research on regeneration in the Old Testament. Intertextuality has three subcategories: quotation, allusion (implication), and echo.

First, there is continuity between the Old and New Testament Messianic ideas. “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12). This testimony serves as the basis for asserting in both the Old and New Testament that “without Jesus Christ, there can be no salvation.” (1) “Abraham was rejoiced that he would see my (Jesus Christ) day” (John 8:56; cf. Genesis 22:13, 17; Hebrews 11:19). (2) “David, speaking by the Spirit, calls him Lord” (Matthew 22:43; Ps. 110:1). (3) The declaration of Jesus Christ, “No one can enter the kingdom of God unless they are born of water and the Spirit" (John 3:3, 5) is the allusion to the Old Testament Ezekiel 36:26-37. “I will sprinkle clean water on you, and you will be clean” (Ezekiel 36:26). “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh” (Ezekiel 36:26). The circumcision of the heart takes place through water and the Holy Spirit. Water removes a heart of stone and gives a heart of flesh. And touched by the Holy Spirit, we call Christ Lord (Matthew 22:43).
Second, the definition of regeneration according to the Reformation is as follows: 1) Regeneration is the work of grace given by God, and God carries out salvation. 2) A new life is produced through God's creative work. 3) After the calling of God, regeneration and conversion occur (Berkhof).
Third, the Old Testament has eight expressions that refer to the regeneration. (1) Two of them represent the present aspect of regeneration: ① “Circumcise your hearts” (Deuteronomy 10:16; Jeremiah 4:4). What is characteristic of those receiving the circumcision of the heart is that they fear the Lord and please him. (Deuteronomy 10:12-13). So, even in the Old Testament times, there were those who pleased God by being regenerated (faithful men mentioned in Deuteronomy 10:15; Hebrews 11). Abraham (Gen. 22:11) and David (1 Samuel 13:14; Acts 13:22) are the best known of these persons. ② Regeneration refers to the practice of giving a person an “another heart” (1 Sam 10:9). (2) The following six passages represent the future aspect of regeneration: ① The circumcision of the heart will take place in the future (Deut. 30:6). ② The Sprit of Lord will come upon on you and you will be changed into a different person (1 Sam 10: 9). ③ Through the circumcision of the heart, God will remove a heart of stone and give a heart of flesh (Ezekiel 11:19; 36:26). ④ “I will give them a heart to know me, that I am the Lord” (Jeremiah 24:7). For God so loved the world that he “gave his one and only Son,” that whoever believes in him shall not perish but have eternal life (John 3:16). In the New Testament, Peter confesses, before the crucifixion occurred, “You are the Christ, the son of the living God” (Matthew 16:16). Chronological research shows that like the Old Testaments saints, Peter did not know the Lord's cross and resurrection when he made the statement of confession. Peter could make this confession because “this was not revealed to you by flesh and blood, but by my Father in heaven” (Matthew 16:17b). ⑤ The circumcision of the heart will place the Torah in the heart, placing God’s words in the heart (Jeremiah 31:33; 1 John 2:27). ⑥ “I will give them singleness of heart and action” so that they will always fear the Lord (Jeremiah 32:39).
Fourth, as a way to strengthen its basis of argument, this dissertation classifies humans into three types. The New Testament categorizes humans as “soulish man,” “carnal man”, and “Holy Spiritual man” (1 Corinthians 2:14-3:1). ① The “soulish man” (1 Corinthians 2:14, ψυχικός) is Balaam. A heathen false prophet, Balaam experienced three times what God inspired him (Numbers 22:9, 20; 23:4), but he was not regenerated. He made Israel betray God with his words (Numbers 31:16), and was lured by greed (2 Peter 2:15) and committed wrongdoings (2 Peter 2:16; Jude 1:11). He blessed Israel rather than curse her, following the words of God the Creator, “who is to be greatly feared,” (Psalm 89:7), instead of following the covenant Lord Jahweh.
② “The carnal man” (1 Corinthians 3:1, σάρκινος) is King Saul: ⓐ he is called to be anointed by Jahweh (1 Samuel 10:1b); ⓑ he listens to prophecy that “The Spirit of the Lord will come powerfully upon you ... You will be changed into a different person” (1 Sam 10:6a); ⓒ God gave him a different heart (1 Sam 10:9b); ⓓ The Spirit of the Lord “departed from Saul,” and an “evil spirit” from Jahweh “terrified” him (1 Samuel 16:14). The Spirit of the Lord has departed, but the status of Saul as a regenerated man does not change. If the “evil spirit” refers to the “spirit of evil” that implements God's judgment, it is not a spirit that takes away “regeneration.” So when it is interpreted that “the Spirit of God” departs and the “spirit of disaster” or “spirit of judgment” came to Saul, the difficulty is solved. The “carnal” Saul could not hear the Holy Spirit's voice continuously. So David was established as the King of Israel as a fulfillment of Jacob's prophetic blessing for the tribe of Judah (Genesis 49:9-12).
③ The “Holy Spiritual man” (1 Corinthians 2:15, πνευματικός) is Abraham or David. When Abraham heard Jaweh's “sayings” (seven occasions), he was regenerated (Genesis 12:1) and sanctified (Genesis 12:7; 13:14; 15:1,4,7,9,13,18; 17:1,3,9,15; 18:1,13,17,20,26; 22:2,11,16).

The reason why Jahweh’s “sayings” to Abraham are important is related to the Tower of Babel mankind built in depravity and pride as described in Genesis 11: 1-9. In the corrupt Babylonian culture and religion, God first chose Abraham to be called. Regeneration is preceded by God's calling. So, God is the subject that called Abraham to be regenerated in the Old Testament. Abraham experiences the rebirth and sanctification of water and the Holy Spirit in his journey of obedience according to the words God says.
(A) In Genesis 1: 1, “In the beginning God created the heavens and the earth.” (A’) In the beginning was the Word, which was with God, and the Word was God (John 1:1). The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. (John 1:14). After this, the word of the Lord came to Abraham in a vision: “Do not be afraid, Abram.” (Genesis 15:1a). Like Abraham, the apostle Paul meets the Lord in a vision. One night the Lord spoke to Paul in a vision: “Do not be afraid; keep on speaking, do not be silent” (Acts 18:9).
(A) The Word of the Lord was in a vision (Genesis 15:1a). (A’) One night the Lord was in a vision (Acts 18:9a).
(B) The Lord spoke to Abraham in a vision (Genesis 15:1b), (B’) The Lord spoke to Paul (Acts 18:9b).
(C) “Abram, do not be afraid” (Genesis 15:1c). (C’) “Paul ... do not be afraid” (Acts 18:9c). Jesus who came to Paul in a vision was the one who was seated at the right hand of God after having already ascended into heaven. This is similar to the case of David who, speaking by the Spirit, called Christ, who was at God’s right hand, the Lord (Matthew 22:43; Acts 2:35). David, speaking by the Spirit, said he saw the Lord always before him (Acts 2:25). Just as Jesus was the one who spoke to Paul in a vision, the Word of the Lord came to Abraham in a vision. In the Old Testament, Jesus was with God in “the Word of the Lord” (John 1:1). For the sake of believing Jesus who visited him in a vision as the “Word of the Lord,” Abraham was accounted righteous before God (Genesis 15:6; Romans 4:23-24).

In conclusion, the expected contributions of this dissertation are as follows. First, under the supervision of my Doktorvater, Prof. Jin Sup Kim, who gave a clear idea of three types of human beings as shown in 1 Corinthians 2:14,15 and 3:1, those three types are applied to the Old Testament with certainty in terms of continuity and discontinuity. The results showed that Balaam is an unregenerate soulish man, although he delivered the inspired prophecies of God. Saul, who tragically killed himself in the battle against the Philistines, was found to be a carnal man who was regenerated but could not remove his old character traits. Abraham and David proved to be Holy Spiritual human beings guided by the Holy Spirit. This will be a new proposal for the discussion on the regeneration of the Old Testament people.
Second, representative persons in the Old Testament, such as Abraham (Genesis 15:1,4,6; 22:13,17; Hebrews 11:19) and David (Psalm 110:1; Acts 2:25,31,34-35), were saved by their faith in Jesus Christ. Other Old Testament saints also gained salvation by believing the redemptive revelations, which began with the Adamic covenant (Genesis 3:15), and later were given to Noah, Abraham, Moses, David, Daniel, Micah, and Malachi.
Third, nine Old Testament terms referring to regeneration, such as “circumcision of the heart, a different man, a different mind,” were dealt with in a way that can be accommodated in churches today.
Fourth, this dissertation exmined the connectivity between the terms of regeneration that appeared in the Old and New Testament. In addition, the connectivity among the terms related to circumcision of the heart, circumcision of Christ, and terms of baptism were also examined.
Fifth, this dissertation clearly identifies the spirit that came to Saul after the departure of the Spirit of Jahweh. There has been a question regarding this spirit: “Is this an evil spirit or a spirit of disaster?” Observing that this spirit is not a spirit that takes away regeneration but a “judgmental spirit of disaster,” this dissertation pointed out that Saul represents an example of human beings that begin by means of the Spirit but finish by means of the flesh (Galatians 3:3).
Sixth, in the Old Testament era, the same Holy Spirit carried out regeneration and sanctification work. Filled with the Holy Spirit, David achieved salvation by acknowledging Christ as the Lord. Abraham and David also experienced regeneration through water and the Holy Spirit. The Old Testament, in particular, testifies that the Lord already existed with God in the beginning as the “Word of Jahweh” (John 1:1). The Word of the Lord came to Abraham first, and Abraham was called righteous as he believed Jesus Christ.
Seventh, we did research on the differentiated use of the attributes of God and Jahweh. God is the Creator to be feared, but Jahweh is the covenant Lord. When the Lord appeared and said, the work of regeneration occurred.
Lastly, this dissertation investigated “regeneration in the Old Testament,” with respect to the “prayer-Holy Spirit Movement” of the Reformed Life Theology, which is not only the last 7th Movement but also the most fundamental element to make possible the previous 1-6 Movements. This laid the foundation for consistently studying the Old Testament with regard to the “prayer-Holy Spirit Movement” for practicing Reformed Life Theology. This researcher now has a sense of solemn mission to engage in continuous researches on the Seven Practical Movements to revitalize Reformed Life Theology in connection with the works of the Holy Spirit in the Old Testament.

목차 (Table of Contents)

• 목차
• 1장 서론 1
• 1. 문제 제기 2
• 2. 연구 목적 17
• 3. 연구 방법론 20
• 가. 상호본문성 21
• 1) 상호본문성의 연속성과 불연속성 21
• (가) 구약과 신약에 나타난 중생의 연속성과 불연속성 22
• (나) 구약과 신약의 메시아 사상의 연속성 32
• (다) 그리스도의 선재적 연속성과 불연속성 42
• (라) 육신의 할례와 마음의 할례의 연속성과 불연속성 48
• 2) 상호본문성과 점진적 계시의 연관성 51
• 3) 상호본문성의 정경적 해석 52
• (가) 차일즈의 해석 52
• (나) 클레멘츠의 해석 53
• (다) 렌토르프의 해석 53
• (라) 폴 하우스의 해석 54
• (마) 밴 게메렌의 해석 54
• (바) 세일해머의 해석 55
• 4) 상호본문성의 용어 정리 56
• (가) 상호본문성의 인용과 인유, 반향 56
• (나) 헤이스의 여섯 가지 인유 식별기준 58
• (다) 유대인들의 여덟 가지 해석 59
• 5) 상호본문성을 주장하는 학자들 61
• 6) 상호본문성의 연구방향 68
• 2장 본론 70
• 1. 중생의 정의 70
• 2. 구약에서 물과 성령님을 통한 중생 81
• 가. 구약에서 물로 죄 씻음과 중생 82
• 1) 레위기 본문 분석 83
• 2) 민수기 본문 분석 87
• 3) 에스겔 본문 분석 92
• 나. 구약에서 중생의 표현 양식 95
• 1) 중생의 현재성 97
• (가) 마음의 포피에 할례 98
• (나) 마음의 가죽에 할례 101
• (다) 다른 마음 105
• 2) 중생의 미래성 108
• (가) 마음의 할례 109
• (나) 다른 사람 115
• (다) 굳은 마음의 제거와 부드러운 마음 118
• (라) 여호와인줄 아는 마음 130
• (마) 토라를 마음에 두며 기록함 132
• (바) 여호와 경외의 한 마음과 한 길 139
• 3. 신약에서 물과 성령님을 통한 중생 142
• 가. 신약에서 물의 세례와 중생 142
• 1) 물과 성령님을 통한 중생 143
• 2) 신약에서 물의 죄 씻음과 중생 147
• (가) 죄를 자복하고 받는 세례 147
• (나) 물로써 씻음 받음 149
• (다) 구원하는 표인 세례 152
• 나. 신약에서 중생의 표현 양식 155
• 1) 위로부터 태어남 155
• 2) 마음의 할례 157
• (가) 로마서 본문 분석 158
• (나) 히브리서 본문 분석 162
• 3) 그리스도의 할례 163
• 4) 중생의 씻음과 성령님의 새롭게 하심 168
• 5) 다시 태어나게하는 중생 170
• 6) 말씀으로 중생 171
• 4. 마음의 할례와 중생의 상관성 173
• 가. 마음의 할례의 특징과 요약 173
• 나. 세례의 특징과 요약 176
• 다. 마음의 할례와 세례의 상관성 177
• 5. 구약과 신약에서 말하는 성령님의 중생 사역 183
• 6. 하나님 혹은 여호와의 임재와 중생의 상관성 188
• 3장 세 가지 유형의 인간 197
• 1. 고린도전서 2:14,15; 3:1의 세 가지 유형의 인간 197
• 가. 중생하지 못한 혼적 인간 198
• 나. 중생한 육적 인간 203
• 다. 중생한 성령님적 인간 206
• 2. 중생하지 못한 혼적 인간: 발람 215
• 가. 이스라엘 저주를 막으시는 하나님의 주권 216
• 1) 하나님의 이르심을 듣는 발람 218
• 나. 중생하지 못한 발람의 죄악 220
• 1) 하나님을 진노케 함 220
• 2) 여호와 앞에 사악함 223
• 다. 두려움을 주는 하나님의 영의 체험 225
• 라. 이스라엘에게 하나님의 진노가 임하게 함 227
• 마. 발람의 꾀가 드러남 229
• 바. 중생하지 못한 혼적 인간 발람의 결론 230
• 3. 중생한 육적 인간: 사울 232
• 가. 물로 죄 씻음과 중생 235
• 나. 성령님으로 중생 240
• 1) 하나님의 영이 크게 임하심 240
• 2) 하나님의 영으로 감동 됨 241
• 3) 하나님의 영이 임하심 242
• 다. 사울 왕의 죄악 243
• 1) 사무엘 대신 번제와 화목제물을 드림 243
• 2) 전리품을 취함 245
• 라. 심판과 재앙의 영이 임함 246
• 1) 심판과 재앙의 영이 임함 247
• 2) 여호와의 재앙의 영을 접한 사울 250
• 마. 사울 왕의 종말 251
• 1) 여호와의 음성을 듣지 못함 251
• 2) 자살인가, 타살인가? 253
• 3) 하나님의 영의 임하심과 심판과 재앙의 내림 257
• 4. 중생한 성령님적 인간: 아브라함 259
• 가. 아브라함의 중생과 성화 261
• 나. 아브라함이 일곱번 하나님 만남을 통한 중생과 성화 262
• 1) 여호와의 말씀으로 중생 266
• 2) 여호와의 이름을 부름 281
• 3) 여호와를 위하여 제단을 쌓음 287
• 4) 여호와를 믿음으로 마음의 포피에 할례 받음 289
• 5) 여호와의 새 영과 완전히 행함 308
• 6) 그리스도의 선재로서의 여호와를 만남 314
• 7) 대속물의 어린 양과 대적의 문을 열 그리스도를 알게 됨 326
• 다. 요약 331
• 5. 중생한 성령님적 인간: 다윗 333
• 가. 물과 성령님을 통한 중생 333
• 나. 여호와의 이르시는 말씀으로 중생 337
• 다. 다윗의 죄악과 회개 346
• 라. 그리스도를 주라 칭함 348
• 마. 주님과 항상 동행함 351
• 바. 예수님의 부활을 봄 353
• 사. 하나님의 보좌 우편에 계신 예수님을 봄 355
• 아. 요약 357
• 4장 결론 360
• 5장 부록: 개혁주의생명신학의 성령운동 연구 381
• 참고 문헌 391
• ABSTRACT 413