누가의 두 가지 성령 충만의 뿌리: 구약과 초기 유대교의 두 가지 성령 사역

국문 초록 (Abstract)

성령 충만이라는 용어는 성령의 사역을 이해하는 데 있어 구약과 신약성서 모두
에서 핵심적인 개념으로 기능한다. 이 용어는 조직신학적 논의뿐 아니라 일반적인
신앙 언어 속에서도 빈번히 사용되어 왔으나, 그 성서적 의미와 신학적 범위에 대해
서는 충분한 개념 정리가 이루어지지 못한 측면이 있다. 특히 신약성서에서 ‘성령 충
만’과 관련된 표현은 총 열다섯 차례 등장하는데, 그중 에베소서 5장 18절을 제외한
열네 차례가 모두 누가의 저작인 누가복음과 사도행전에 집중되어 나타난다는 점은
주목할 만하다. 이는 성령 충만 개념이 누가 신학에서 차지하는 비중과 독자성을 분
명히 보여준다.
누가는 성령과 결합하여 ‘충만’을 표현할 때 동사 핌플레미(πιμπλήμι), 플레로오
(πληρόω), 그리고 형용사 플레레스(πλήρης)를 사용한다. 이미 학자들은 누가가 이
용어들을 단순히 문체적 변이로 사용한 것이 아니라, 성령 충만을 표현함에 있어 일
정한 구분 의식을 가지고 사용하였다고 주장해 왔다. 본 연구는 이러한 문제의식을
계승하여, 누가복음과 사도행전에 나타난 성령 충만 개념이 실제로 두 가지 의미 범
주로 구분되어 사용되었는지, 그리고 그러한 이중 개념의 신학적, 사상적 뿌리가 어
디에 있는지를 규명하는 데 목적을 둔다.
이와 관련하여 학계에서는 크게 세 가지 입장이 제시되어왔다. 첫째는 핌플레미와
플레레스/플레로오를 모두 동일한 신학적 범주로 이해하여, 성령 충만을 사명 수행을
위한 능력 부여라는 단일 개념으로 파악하는 견해이다. 둘째는 누가가 사용한 어휘
들 사이에 의미론적 차이가 없다고 보며, 이 모든 표현을 성령의 내적 충만 혹은 영
성 형성을 묘사하는 동일한 어휘군으로 간주한다. 이 견해에 따르면 누가는 단지 표
현을 다양화했을 뿐, 하나의 포괄적 개념으로 성령의 충만함을 전달하고자 했다는
것이다. 셋째는 이와 달리 누가의 용어 사용에 기능적 구별성이 존재한다고 보는 견
해로, 핌플레미는 일시적이고 사건적인 성격을 지닌 성령의 은사적이며, 사역적 임재
를, 플레레스와 플레로오는 지속적인 인격 형성, 성품, 그리고 공동체적 성숙과 관련
된 성령의 내적 사역을 나타낸다고 주장한다.
본 연구는 이러한 논쟁을 검토한 후, 세 번째 견해를 중심으로 누가의 성령 충만
용어를 어휘적, 문맥적으로 분석하였다. 이를 위해 누가복음과 사도행전에 나타난 성
령과 관련한 핌플레미, 플레레스, 플레로오의 용례를 주석하고, 각 본문에서 해당 어
휘가 수행하는 의미와 기능을 문맥 안에서 검증하였다. 특히 이 어휘들이 누가 문헌
안에서 성령의 외적 역사와 내적 역사를 구분하는 신학적 지표로 사용되고 있음을
규명하는 데 초점을 두었다.
분석 결과, 누가는 핌플레미를 성령 충만의 신학적 의미로 사용할 때, 예언적 발
화나 사도적 사명을 감당하게 하는 능력이 부여되는 은사적이며 사역 중심적인 사건
을 지시하는 용어로 일관되게 사용하고 있음을 확인할 수 있었다. 이는 구약에서 성
령이 특정 인물에게 순간적으로 임하여 하나님의 사역을 수행하게 하는 양상과 긴밀
히 연결된다. 반면 플레로오는 한 인물의 인격과 성품, 영적 상태 전체가 지속적으로
성령의 지배 아래 놓여 있는 상태를 묘사하는 데 주로 사용되었으며, 플레레스 또한
개인과 공동체가 성령의 역사 안에서 온전함과 성숙에 이르는 지속적 상태를 표현하
는 데 적절하게 사용되었음을 확인하였다.
아울러 본 연구는 누가의 이러한 이중적 성령 충만 이해가 신약적 창안에 국한된
것이 아니라, 구약과 초기 유대교의 성령론에 깊이 뿌리를 두고 있음을 논증하였다.
구약에서 성령은 외적인 능력과 사역 수행을 위해 임할 뿐 아니라, 시편 51편과 에
스겔 36장 등에서 보듯이 회개, 정결, 윤리적 갱신을 이끄는 내적 사역의 주체로도
나타난다. 이러한 정결과 내적 변혁의 전통은 누가가 플레레스와 플레로오를 통해
묘사한 성령 충만 개념의 중요한 배경을 이룬다. 더 나아가 정경 외 초기 유대교 문
헌에 나타난 하나님의 영에 관한 사상 역시 누가의 성령 이해를 형성한 중요한 사상
적 토대였음을 확인하였다.
결론적으로 본 논문은 누가가 제시한 성령 충만 개념이 단일한 것이 아니라, 외적
사역을 위한 사건적 충만과 내적 변화를 지향하는 지속적 충만이라는 두 가지 양상
으로 구성되어 있음을 논증하였다. 나아가 기존 연구에서 분리되어 다루어지던 두
질문, 곧 누가 성령론의 종교사적, 전승사적 뿌리는 무엇인가라는 문제와 누가에게
체계적이고 일관된 성령 신학이 존재하는가라는 문제를 하나의 통합된 질문으로 재
구성함으로써, 누가 성령론의 신학적 일관성과 역사적 기반을 함께 조명하였다는 점
에서 본 연구의 의의와 학문적 공헌을 찾을 수 있다.

목차 (Table of Contents)

• I. 서론 ········································································································· 1
• 1. 문제 제기 ························································································· 1
• 2. 연구 방법과 범위 ··········································································· 3
• 3. 연구사 ······························································································ 6
• II. 누가의 두 가지 성령 충만 ································································· 10
• 1. 성령 충만을 나타내는 두 가지 단어 ········································ 10
• 1) 핌플레미(πίμπλημι) ································································· 11
• 2) 플레레스(πλήρης)와 플레로오(πληρόω) ························· 15
• 2. 핌플레미 본문: 능력 부여로서의 성령의 역사 ························ 17
• 1) 누가복음 1:15 ·········································································· 17
• 2) 누가복음 1:41 ·········································································· 21
• 3) 누가복음 1:67 ·········································································· 23
• 4) 사도행전 2:4 ············································································ 25
• 5) 사도행전 4:8 ············································································ 28
• 6) 사도행전 4:31 ·········································································· 30
• 7) 사도행전 9:17 ·········································································· 32
• 8) 사도행전 13:9 ·········································································· 34
• 3. 플레레스/플레로오 본문: 정결의 영으로서의 성령의 역사 ··· 36
• 1) 누가복음 4:1 ············································································ 36
• 2) 사도행전 6:3 ············································································ 38
• 3) 사도행전 6:5 ············································································ 39
• 4) 사도행전 7:55 ·········································································· 40
• 5) 사도행전 11:24 ········································································ 42
• 6) 사도행전 13:52 ········································································ 43
• III. 누가 성령 충만론의 구약과 초기 유대교 뿌리 ···························· 45
• 1. 구약에서 하나님의 영 이해 ························································ 45
• 1) 구약에 나타난 하나님의 영 ··················································· 45
• 2) 구약에서 인간에 대한 성령의 역사 구분 ···························· 49
• 2. 성령의 외적인 역사: 능력 부여로서의 성령의 역사 ·············· 50
• 1) 임하시는 영 ·············································································· 50
• 2) 부어지는 영 ·············································································· 51
• 3) 충만한 영 ·················································································· 53
• 3. 성령의 내적인 역사: 정결하게 하는 성령의 역사 ·················· 54
• 1) 시편 51편 ·················································································· 54
• 2) 에스겔 36:24-28 ····································································· 59
• 3) 쿰란 문헌 ·················································································· 64
• 4) 희년서 ························································································ 67
• Ⅳ. 누가의 성령 충만의 신학 ································································ 70
• 1. 단어 구분에 따른 누가의 두 가지 성령 충만 ························· 70
• 2. 누가의 두 가지 성령 충만에 대한 구약성서적 뿌리 ·············· 72
• 3. 누가의 성령 충만에 대한 초기 유대교적 뿌리 ······················· 74
• 4. 바울의 성령 충만과 누가의 성령 충만 ··································· 81
• 1) 바울의 성령 이해 ····································································· 81
• 2) 에베소서 5:18의 성령 충만 의미 ········································· 85
• 3) 바울의 성령 충만과 누가의 성령 충만의 관계 ··················· 89
• 5. 성령의 두 가지 역사와 두 가지 성령 충만 ····························· 91
• 1) 성령의 외적인 역사 ································································· 91
• 2) 성령의 내적인 역사 ································································· 93
• Ⅴ. 결론 ··································································································· 98
• 참고문헌 ···························································································· 101
• ABSTRACT ····················································································· 108