유대교, 이방인 그리고 사도 바울 故 학성 한철하 선생님을 追慕하며
Judaism, Gentiles and the Mission of St. Paul
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본 논고는 갈라디아서 1:15-17과 2:7-9 그리고 2:11-14에 대한 주석적 재고이다. 갈라디아서 2:7-8에서 예루살렘 회의가 바울은 “무할례자에게로”, 베드로는 “할례자에게로” 란 사역의 대상을 결정한다. 그리고 갈라디아서 1:15-17에서 바울은 자신의 소명이 이방인에게 복음을 전하는 것으로 말한다. 이 두 본문은 바울의 소명이 이방인/무할례자에게 복음을 전하는 것이다. 하지만 이방인에게 복음/구원을 선포하기 위하여 파송되는 유대인이란 개념은 유대교 문화 속에서 자라고 바리새 교육을 받은 바울에게 매우 불편한 결정이었을 것이다. 바울은 이방인에게 가서 그들을 위한 복음을 선포하는 것을 구약과 유대교의 중요한 개념을 여러 경우에 재해석한다. 갈라디아서에서 바울은 그 중에서 와 관련된 내용을 복음의 진리에 맞추어 재해석()한다. 그리고 바울은 이방인의 개념을 구약과 유대교로부터 자신의 소명과 연결시키는 신학적 해석을 한다. 이와 함께 바울은 자신의 소명의 실천방법을 갈라디아서 1:17에서 예루살렘, 아라비아 그리고 다메섹과 같은 장소를 언급한다. 이 장소의 언급은 그가 자신의 소명을 주장하는 갈라디아서 1:16의 본문에서도 사용한 문장이다. 실제로 그는 이스라엘이나 예루살렘에 거주하는 이방인에게는 선교한 것은 그의 서신에서 찾아보기 어렵다. 이는 바울이 당시 유대교에서 보는 이방인의 개념을 구체적으로 가졌음을 반증한다. 바울의 선교를 기술함에서 선교의 내용과 함께 자신의 선교여행 경로를 매우 자세히 언급하는 것은 신학적 근거에 따른 의도를 암시한다.
Abstract
The Gentile-Mission in the Second Temple Judaism was unusual. Paul called himself as a Minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God (Rom 15:16). He states also in Galatians 2:7-8 that “I had been entrusted with the gospel to the uncircumcised, just as Cephas had been entrusted with the gospel to the circumcised”. Therefore, it has closely to do with the understanding of his passion of Mission for the Gentiles and the knowing his connotations for his divine calling in the Pauline Epistles. Paul reinterpreted conceptions of “ ” or “” and “” as he earned in his Jewish background for Gentile-Mission. Paul himself pursued to archive the conception of the “ ” in Judaism. The description of his Jewish period of “zeal” basically refers to the names Phinehas, Elijah and Makkabar. In this sense, it is very difficult to imagine that Paul, as a Jew, especially a Pharisee, would come to the Goim. Paul was a fanatical Jew under the Jewish character of the typical Second Temple Judaism (Acts 8:1-3; Gal 1:13ff; Phil 3:5f). After converting to Christianity, however, he worked the hermeneutic thinking of the Heilsgeschichte. St. Paul was enthusiastic for his Gentile-Mission and spent all of his life. In Galatians 1:16, Paul defines his gospel as the Revelation from God, which he did not receive from any person directly. Many commentaries focus on 1:16a to emphasize the authority his apostleship. But 16b went unnoticed. It is also implicit that he wishes to have his vocation with geographical and ethical / religious references. Therefore, it is significant that Paul himself could be connoted as to what an apostle he is to the Gentiles. There is one more doubt about his mission to Gentiles. What is the reason for Paul to categorize the Gentiles who carry out his mission? We find a group that the Gentiles do not stay in the land of Israel. It has been Paul’s vocation from the beginning that he has to differentiate between the Gentiles, both geographically and ethically / religiously, in the two Preposions (Gal 1:15-17; 2:11-14). This is very unlikely to make Paul avoid arguing with Cephas and the other people from Jerusalem. There is a suggestive possibility, described by Paul himself, that Paul’s missionary activity in unaccountable Arabia times could probably be proved
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