그리스도의 죽음에 대한 바울의 네 가지 형식
Four Pauline Formulae Concerning Christ’s Death
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그리스도의 죽음은 바울의 신학과 그가 전한 복음의 핵심적 위치를 차지하고 있다. 바울은 그리스도의 죽음을 하나님의 사랑을 보여 주는 최대의 계시로 이해하면서, 그 죽음을 희생적 죽음, 대속적 죽음, 구속적 죽음, 그리고화목적 죽음으로 정의한다. 특별히 바울은 그리스도의 죽음을 새 언약을 세우는 ‘죄를 위한 희생’으로, 그리고 하나님께서 아브라함과 모든 민족들을향해 ‘자신의 의’(righteousness)를 나타내신 사건으로 해석하였다. 그리스도의 죽음을 해석하는 과정에서 바울은 많은 형식들을 사용하고 있는데, 이 형식들은 특히 전치사 uper(위하여)와 dia(위하여, 또는 때문에)를중심으로 구성되어 있다. 우리는 이 형식들을 4개의 범주(Category)로 나눌수 있는데, 즉 (1) 죄를 ‘위하여’(uper), (2) 죄 ‘때문에’(dia), (3) 사람들을 ‘위하여’(uper), (4) 사람들 ‘때문에’(dia)가 그것이다. 이 모든 것은 바울이 그리스도의 죽음을 표현할 때 사용하는 주요한 형식들인데, 그러한 네 가지의 형식(Four Pauline Formulae)들을 어떻게 그리스도의 죽음에 적용했는지 살펴본결과 다음과 같은 결론에 이르게 되었다. 첫째, 바울이 그리스도께서 죄를 ‘위하여’(uper, 또는 dia), 또는 사람들을 ‘위하여’(uper) 죽으셨다고 말할 때, 그는 다른 초기 그리스도인들처럼 70인경의 용어들을 예수님께 적용하고 있다. 둘째, 그리스도의 죽음은 피를 흘림으로 인간을 죄로부터 정결하게 하는 죽음이기 때문에 70인경에 묘사된 희생 제물로써의 짐승의 죽음과 매우 유사하다고 바울은 해석하고 있다. 그는죄란 하나의 ‘힘’(power)이며, 창조주이시며 예수 그리스도의 아버지이신 하나님 이외의 다른 어떤 사물이나 존재의 주권 아래 놓여 지배받고 있는 ‘상태’라고 표현하는데, 이것은 바울이 구약의 제의적인 용어를 사용할 때 그것을 단순히 인용하거나 차용하는 차원을 벗어나 그 의미를 새롭게 변형시키고 있음을 보여주는 좋은 예이다. 따라서 바울은 그리스도의 죽음이 사람들로 하여금 죄의 주권과 그 세력으로부터 자유롭게 되어 하나님의 지배로 옮겨지도록 영향력을 미친다는 개념을 설명하기 위해 이 네 가지 형식들을 사용하고 있다. 셋째, 70인경에는, 바울에 의해 사용된 동일한 용어와 형식을통해 다른 사람의 죄 ‘때문에’(dia) 죽음의 형벌을 당한다는 개념이 표현되고있는데, 바울의 형식들에도 다른 사람의 죄를 위한 대속적 고난이나 대리적속죄의 개념이 분명히 반영되고 있다. 결론적으로 바울은 그리스도의 죽음을 (1) 비하, 고난, 종 되심, (2) 다른 사람들의 죄를 위한 정결 희생, (3) 유대인뿐 아니라 이방인들까지도 모두 포함하는 언약적 의로움의 성취라는 의미로 결론짓고 있다.
Abstract
It is not to be disputed that the death of Christ is the central theme of Paul’s theology and serves as a fundamental point of departure for both his theology and teaching. Paul interprets the death of Christ as sacrifice,vicarious suffering, substitutionary atonement. Especially the Apostle interprets the Christ’s death as the sacrifice for sins which established the “new covenant,” and God’s expression of His righteousness toward both Abraham and all nations. In this study, we will examine how Paul applies these central elements of his theology within a variety of contexts. The Apostle makes heavy use of a number of formulaic statements concerning the purpose of Christ’s death which are built around the prepositions uper(“for”) and dia(“for” or “because”). We may divide these formulae into four categories, (1) “for”(uper) sins, (2) “because”(dia) sins, (3) “for”(uper) person(s), or (4) “because”(dia) persons(s). The preceding discussion leads to several conclusions:First, when Paul says that Christ died “for”(uper or dia) sins, or “for”(uper) persons, he follows other early Christians in applying to Jesus language from the LXX. Second, by adopting the language of Scripture,the Apostle does seem to be saying that Christ’s death is analogous to that of certain sacrificial animals described in the LXX, inasmuch as this death also purifies from sin through the shedding of blood, or the giving up of life to God. Paul portrays sin as a “power,” or the state of being under the lordship of something or someone other than God, the Creator of the universe and the Father of Jesus Christ. This means that, when Paul adopts the terminology of the cult, he transforms its meaning. Paul employs his four formulae in order to communicate the idea that Christ’s crucifixion somehow effects the transfer of persons out from under the lordship of sin and into the dominion of God. Finally, Paul interprets Christ’s death in terms of (1) humiliation, suffering and servanthood,(2) a purificatory sacrifice for the sins of others, and (3) establishment of a covenant-righteousness involving Gentiles as well as Jews.
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