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바울서신에 나타난 “하나님 나라”의 대체 용어에 대한 고찰: ‘엔 크리스토’(ἐν Χριστῷ)에 대한 재고(再考)

A Study for an Alternative Term for the Kingdom of God in Paul’s Epistles: The Phrase ἐν Χριστῷ Revisited

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본 논문은 공관복음서와 달리 바울서신에 “하나님 나라” 용어가급격하게 감소하는 것과 관련하여 그 이유를 고찰한다. 많은 학자는바울서신에서 “왜 이 용어가 감소하는지,” 이 현상에 대한 여러 이유를 제시한다. 몇몇 학자는 이 용어가 유대인에게 익숙하였기 때문에, 바울은 편지의 수신자 대부분이 이방인임을 고려하여 그 용어를 사용하지 않았다고 주장한다. 그러나 만약 그렇다면, 유대인 신자들에게 더더욱 친숙한 율법과 언약 문제들이 왜 나타나는지 이해하기 어렵다. 다른 학자는 그 당시 로마 제국의 상황에서 바울이 “하나님나라” 용어를 사용하는 것이 어려웠을 것이라고 주장한다. 그러나사도행전에서 바울은 전혀 반대의 모습으로 묘사되며(17:7; 28:23, 30-31), 그가 사용한 ‘퀴리오스’라는 표현을 고려했을 때, 정치적인상황을 모면하려고 하지 않았다. 또 다른 학자들은 편지의 수신자들이 “하나님 나라”를 이미 실현된 종말론으로 오해할 것에 대하여 바울이 우려했다고 주장한다(고전 4:8; 딤후 2:18). 그러나 아이러니하게도, 가장 오해할 수 있었던 고린도 서신에 “하나님 나라” 용어의빈도수가 높다. 이 학자 부류의 주장과 달리, 던(James D. G. Dunn) 은 공관복음서와 바울서신에 나타난 ‘바실레이아’와 ‘디카이오쉬네’ 및 ‘프뉴마’의 빈도수를 비교한 다음, “하나님 나라” 용어는 성령으로 대체되었다고 주장한다. 대체 용어에 대한 던의 시도는 합리적이지만, 몇몇 구절에 “하나님 나라”와 성령이 함께 등장한다는 것을고려한다면(롬 14:17; 고전 6:9-11), 성령은 대체 용어라기보다 “하나님 나라”의 특징에 해당한다. 필자는 이 용어가 바울서신의 수신자에게 보편적으로 통용된 용어였음을 발견하면서, “하나님 나라”에 암시된 “영역”과 “통치” 의미가 들어 있는 ‘엔 크리스토’가 대체 용어로서 가장 적합하다는 것을 제안한다. 필자는 기본적으로 공간의 의미를 지닌 전치사 ‘엔’과 그리스도의 구속과 권위를 나타내는 ‘크리스토’의 조합인, ‘엔 크리스토’가 그리스도를 통한 하나님의 통치와 영역을 나타내고 있음을 드러낸다.

Abstract

This paper investigates the reason for the rapid decrease of “the kingdom of God” in the Pauline epistles, unlike the Synoptic Gospels. Many scholars suggest several reasons for this phenomenon, “why the term is diminished” in Paul’s letters. Some argue that Paul did not use the term familiar only to Jews, given that most of his recipients were Gentiles. But if that is the case, it becomes difficult to understand why the Mosaic Law and Covenant issues, all the more familiar to Jewish believers, appear in his letters. Others argue that it would have been difficult for Paul to use the term “kingdom of God” in the context of the Roman Empire at the time. In Acts, however, Paul is portrayed in the opposite way (17:7; 28:23, 30-31), and considering the expression “Kyrios” he used, he did not try to escape the political situation. Still, others claim that Paul was concerned that his recipients might misunderstand the kingdom of God in terms of an already realized eschatology (1 Cor. 4:8; 2 Tim. 2:18). Ironically, however, the frequency of the term “kingdom of God” is high in the letters for the Corinthian church, which was most probable to misunderstood. Unlike the opinions of scholars above, James D. G. Dunn compares the frequencies of βασι λεία, δικαιοσύνη, and πνεῦμα in the synoptic gospels and Paul’s epistles, and then concludes that the kingdom of God has been replaced by the Holy Spirit. Dunn’s attempt is reasonable, but given the kingdom of God and the Spirit appear together in some passages (Rom. 14:17; 1 Cor. 6:9-11), the latter is characteristic of the former. While arguing that the kingdom of God was a current term for the recipients of Paul’s epistles, I suggest that ἐν Χριστῷ, which contains the meanings of “realm” and “reign” implied in the kingdom of God, is the most suitable alternative term. I reveal that ἐν Χριστῷ, which is a combination of ἐν, a preposition meaning space, and Χριστῷ, which represents the redemption and authority of Christ, represents God’s reign and realm through Christ.

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