로마서에서의 신명기 32장 사용 연구

Abstract

This article investigates Paul’s reading of Deut 32 in Romans. Deuteronomy 32 which has been entitled ‘the Song of Moses’ is located at the concluding part of Deuteronomy and explicitly cited three times in Romans. This study looks into Paul’s interpretation of Deut 32 which has been considered an important OT text in the Old Testament, early Judaism and even the New Testament. This article shows that Paul does not distort the original meaning of Deut 32 for Paul’s theological purpose and that the apostle takes into account the broad context of Deut 32 and thus respect the original context and meaning of the Song of Moses. Furthermore, this study argues that Paul utilizes the semantic potential implanted in Deut 32 and develops the idea of God’s impartiality in both salvation and judgment of Jews and Gentiles on the basis of this semantic potential of Deut 32. The first section briefly surveys the use of Deuteronomy in Romans as a whole, indicating that Deut 5, 29, 30 and 32 are employed throughout Romans. The second section argues that Deut 32 is one of the important texts appealing to several scholars studies such as those of George H. Guthrie, Mark E. Biddle, T. Keiser, Francis Watson and Guy Waters. The second section is aimed to show why our investigation of Paul s use of Deut 32 in Romans is necessary. In the third section which is the major part of this study, we looks into Paul s interpretation of Deut 32 in Rom 10:19; 12:19 and 15:10. Our examination of Rom 10:19 argues that on the basis of his reading of Deut 32, Paul identifies his contemporary Jews with ancient Isrealites who worship idols instead of God. Paul describes the current situation of Jewish rejection of the gospel as being equal to idolatry committed by Israelites in Deut 32. However, our study also shows that in the midst of Paul s contemporary failure to believe, Paul implies God s faithfulness in saving Jews on the basis of his reading of Deut 32 whose broad context also describes God s salvation for His people as well as God s judgment. Our analysis of Romans 12:19 further demonstrates that Paul does not change the original meaning of Deut 32 and instead the apostle is faithful to the original meaning, considering the broad context of Deut 32. Deut 32 describes God s salvation for his people, ie. Israelites. However, Paul apparently applies the salvation in Deut 32 to Gentiles as well as Jews, so that Paul seems to change the original meaning. Yet, we argue that Paul grasps the semantic potential of Deut 32 where God does not make distinction between Jews and Gentiles, as Deut 32: 35, 43(LXX) imply. This observation leads us to argue that Paul views God as judging any opponents of God s people in which ethnic distinction is not critical basis for becoming His people. Our examination of Romans 15:10 similarly argues that Paul interprets Deut 32 as celebrating the unity between Jews and Gentiles on the basis of his reading of Deut 32 as a whole. Deut 32 contains the semantic potential in that it does not specify who will be saved and who will be judged. Sometimes the text says that Israelites are subject to divine judgment and that in the same vein they have privilege as chosen people. Likewise, Gentiles are described as subject to both divine judgment and God s salvation in Deut 32. This study thus argue that Paul, by utilizing this semantic ambiguity of Deut 32, develops the idea that God is impartial in salvation and judgment of Jews and Gentiles.