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욥의 경건과 축복의 관계(행위화복의 관계)에 대한 논쟁
강철구 ( Kang Chol-gu ) 한국복음주의신학회 2020 성경과신학 Vol.93 No.-
최근 학계에 욥기를 전공했거나, 욥기에 관심 있는 학자들이 많아짐으로 욥기에 대한 연구가 이전보다 비교적 활발하게 전개되고 있다. 그럼에도 욥기의 행위화복의 관계에 대한 연구는 기존의 전통적인 논쟁인 행위화복의 관계의 폐기냐, 유지냐의 이분법에서 크게 벗어나지 못하고 있다. 본 연구는 이러한 문제의식에서 출발해서 욥의 경건과 욥이 받은 축복의 관계에 대해서 다시 한번 고찰해 보고자 한다. 욥기에서 행위화복의 관계가 폐기되었는지, 아니면 더욱 확고한 원리로 강조하고 있는지 명확하지 않은 원인은 욥기의 에필로그(42:7-17)에 있다. 42장 7-9절에서 하나님께서 친구들을 꾸짖고, 욥의 손을 들어주심으로 행위화복의 관계를 폐기처분 하시는 듯하다가, 42장 10절 이하에 다시 욥에게 갑절의 복을 주심으로 행위화복의 관계를 복원하시는 것처럼 보이기 때문이다. 본 연구에서는 이러한 모순을 해결하기 위해서 욥기 전체에서 행위화복의 관계가 어떻게 전개되고 있는지 살펴보았다. 저자의 관점에서 본 연구의 결론은 욥기는 행위화복의 관계를 완전히 폐기처분하지 않는다는 것이다. 그렇다고 행위화복의 원리가 더욱 강화되었다는 말도 아니다. 하나님은 행위화복의 원리를 단지 기계적으로 적용해야만 하는, 원리에 종속된 분이 아니다. 하나님은 욥과 친구들의 이해를 뛰어넘는 더 큰 질서인 창조질서(에차)로 모든 피조된 세상을 다스리신다. 그리고 행위화복의 원리는 이러한 창조질서에 편입되는 것으로 보인다. 이렇게 욥기는 창조질서의 관점에서 행위화복의 원리가 있어야 할 자리를 찾아준다. 이러한 주장을 전개시키기 위해서 본 연구는 욥기의 산문부와 시부분을 편집사적 관점에서 따로 구분하지 않고, 하나의 통일성 있는 작품으로 보는 정경적 입장에서 연구를 진행했다. Recently, there are many scholars studying the book of Job in Old Testament society. So the study of the book of Job is being actively conducted. Nevertheless, the study of deed-consequence connection in the book of Job is not far from the traditional debate. It is the dichotomy, the dismantling or upholding of the deed-consequence connection. Starting from this perspective, this study examines once again the relationship between Job’s piety and blessings that Job received from God. It is not clear from the epilogue of the book of Job(42:7-17) whether the deed-consequence connection has been abolished or is being emphasized with more firm principles. In 42:7-9, it seems that God disposed the deed-consequence connection by scolding his friends and raising Job’s hand. But in 42:10, God gives the double blessing to Job. At this point, God seems to have restored the deed-consequence connection again. To solve this contradiction, this paper examined how the deed-consequence connection was developed in the whole book of Job. In my point of view, the conclusion of this study is that the book of Job does not completely abolish the deed-consequence connection. But this does not mean that the deed-consequence connection has been strengthened. God is not merely subordinate to the principle of the deed-consequence connection. God rules all created worlds with the order of creation(hc’[e), which is beyond the understanding of Job and his friends. And the principle of the deed-consequence connection seems to be incorporated into this order of creation. Thus the book of Job tells a place where the principle of the deed-consequence connection should be in view of order of creation. In order to develop this argument, this paper was studied in the view of the canonical approach, not according to the perspective of editorial history, which divided the book of Job into two separate parts, the prose and poetry part.
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심판 선언 양식을 통해 본 니느웨에 대한 요나의 숨은 의도
강철구(Chol-Gu Kang) 한국구약학회 2019 구약논단 Vol.25 No.3
This essay is an attempt to understand the book of Jonah through the form of prophetic judgment. By comparing oracles of judgment in the book of Jonah with those in the other books of prophets, I tried to understand the book of Jonah more specifically and to understand the purpose and meaning of the prophetic judgments of the Old Testament in general. For this purpose, I used an approach of prophetic speech forms (form criticism) as a methodology rather than a historical approach to the book of Jonah. In general, when prophets proclaim the judgment of God against Israel or foreign nations around Israel, it is the fact that God or prophets specifically point out or accuse them of their sins. In the book of Jonah, unlike the other prophetic books, these elements do not appear. The book of Jonah mentions only the scene of God pointing out the sin of Nineveh in such a comprehensive way as Jonah 1:2, “Go to the great city of Nineveh and preach against it, because its wickedness has come up before me.” He simply announced that Nineveh would be overturned. Nowhere else is it said that Jonah pointed out the sins of Nineveh. There is a “threat discourse” (Drohwort) only in the book of Jonah (3:4, "Forty more days and Nineveh will be overturned."). It seems that Jonah prevented Nineveh from repenting by intentionally changing the declaration form of prophetic judgment. Nevertheless, what is surprising is that all the people, including the king of Nineveh, repented, and that God released his wrath and withdrew the disaster that he would bring down (3:10). This is the point that I want to deal with in this paper. Jonah knew that the “prophetic reproach” (Scheltwort) could actually be God’s warning to cause repentance. Therefore, Jonah did not point out the sins of Nineveh. He did not want Nineveh to escape the judgment of God. But God, knowing Jonah’s intentions, forgave Nineveh to let him know where His will was. God’s will lies not in judgment, but in repentance and forgiveness. This applies not only to Israel but also to the Gentiles. The book of Jonah reveals God as the Creator of the universe and the Lord of history to the post-exilic Jewish community and asks them to accept God’s new image.
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