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기근, 처형, 그리고 회복: 사무엘하 21:1-14에 나타난 하나님의 이미지

Famine, Execution, and Restoration: The Image of God Revealed in 2 Samuel 21:1-14

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한국복음주의신학회 (Korea Evangelical Theological Society)|2009.04|성경과 신학 (Bible and Theology)|제50권 |pp. 179-212

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참고문헌

키워드

사랑LoveKing기근Famine언약CovenantHolinessThe Image of GodExecution처형왕거룩하나님의 이미지
주제분류기독교신학

초록

사무엘하 21:1-14에는 사울의 피흘린 죄로 인해 이스라엘에 3년의 기근이 임 하고 그 결과 그의 일곱 남자 후손들이 야웨 앞에서 처형을 당하는 사건이 나타난다. 슐츠 이래 여러 학자들은 예의 처형사건이 인간의 폭력과 역폭력 을 보여줄 뿐 하나님이 인정하신 일은 아니라고 주장하였다. 그러나 우리의 주해적 분석은 정반대의 결과를 얻었다: 사울의 후손들이 처형당한 것은 언 약 파기자에 대한 야웨의 심판이었다. 이것은 다음과 같은 신학적 질문을 불러일으킨다: 야웨는 너무 잔인하고 두려운 존재가 아닌가? 언약파기의 죄에 연루되었다 하여 반드시 죽음의 형 벌을 가해야 하는가? 이 문제를 숙고해온 많은 학자들은 소위 ‘무서운’ 하나 님을 소개하는 구약의 본문들이 실제 하나님이 누구이신가에 대해 아무 것 도 계시하여주지 않는다는 입장을 취한다. 그들에게 있어서 사무엘하 21:1-14에 묘사된 하나님의 이미지는 아직 미숙한 상태에 있던 히브리신학의 산물이거나, 아니면 문화사적으로 초기단계에 있던 고대인들의 심리적 상태의 반영에 지나지 않는다. 그러나 본문을 그 고유한 신학적 맥락 안에서 읽으면 여기에 묘사된 하나 님은 자기 백성을 의로서 재판하는 왕이며, 그들에게 결코 죄를 용납하지 않 는 거룩하신 분이며, 언약백성으로서의 이스라엘의 정체성을 보존하기를 원 하시는 언약의 하나님이며, 자기 백성이 ‘저주’와 ‘사망의 그늘’에서 떠나 참 된 생명을 누리길 원하시는 사랑의 하나님이다.

Abstract

2 Samuel 21:1-14 shows that Saul’s bloodguilt against the Gibeonites incurred a three years of famine in Israel with the result of his seven male descendants’ being executed. Since A. Schulz several scholars have argued that the execution in question is merely a matter of human violence and counter-violence, and that it has nothing to do with the Will of God. Yet our exegetical analysis results in quite the reverse: Saul’s descendants underwent the execution as YHWH’s punishment for their involvement in Saul’s violation of covenant. This gives rise to the following theological questions: Is YHWH not a God too cruel and terrible? Should anyone guilty of the break of covenant be put to death with no mercy? Many scholars who have struggled with this issue insist that Old Testament texts describing the so-called ‘terrible’ image of God do in no case reveal who God really is. To them the image of God portrayed in 2 Samuel 21:1-14 is no more than the product of Hebrew theology then premature or the projection of the psychological condition of the ancient people at the early stage of cultural history. If, however, we read the passage in its own theological context, we encounter in it the God who as a King judges His people in justice and righteousness, God the holy One who by no means tolerates sin in them, God the covenant protector who is willing to preserve Israel’s identity as covenant people, and finally God the loving One who wants his people to be able to escape from curse and the shadow of death and enjoy the true life in Him.

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