초기 그리스도론의 발전과 시편 2:6의 역할 – 사도행전 13:33을 중심으로
The Role of Psalm 2:6 in the Development of Early Christology ‒ With Special Reference to Acts 13:33
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It is widely agreed among NT scholars that the earliest use of Ps 2:7 by the early church was in reference to Jesus’ resurrection. It has also been suggested that the birth motif of Ps 2:7c was already linked to the resurrection in the early church. The present paper suggests that Ps 2:6 (“I have set my King on Zion, my holy hill”), instead of the birth motif, provides the ‘missing’ link between the quotation of Ps 2:7 and the resurrection in Acts 13:33. It will first survey the different proposals for the function of the quotation of Ps 2:7 in Acts 13:33, and then suggest that its function is best understood in light of pre-Christian Jewish tradition about Zion as the “heavenly Jerusalem.”It will be argued that this Jewish tradition, coupled with Ps 110:1 and 8:6, was taken up by the early church and led them to see Ps 2:6 as a prophecy about Jesus’ exaltation to the right hand of God. Since the psalm was understood messianically and applied to Jesus by the early church, this divine statement too was most likely interpreted as applying to Jesus. Then, it becomes conceivable that the reference to Zion (v.6)was understood as the heavenly Jerusalem, where God is, and so he takes Jesus and sets him up there as King. If so, the early church would have interpreted the verse 6 as a messianic prophecy about Jesus being exalted by God. Then the promise in vv.7-8 was understood as a reference to the messiah’s heavenly reign till his enemies are defeated (cf. 1Cor 15:24-28; Ps 110:1; Ps 8:6). Such a reading coheres with the temporal order of the psalm as suggested by Acts 4:25-26. Ps 2:1-2 was fulfilled when Jesus was put to death by the Gentiles and the people of Israel (vv.25-28), while Ps 2:6-8 was fulfilled when he was vindicated at his resurrection/exaltation as the Son of God enthroned at his right hand. If the view proposed here is convincing, then, the widely held view that the earliest use of Ps 2:7 was in reference to Jesus’ resurrection becomes questionable and makes the view that it was first used as scriptural proof for Jesus’ divine sonship (which was clearly demonstrated at his resurrection) more likely. Moreover, if our view is convincing, another widely held view that Jesus became God’s Son at his resurrection must seriously reconsidered.
Abstract
It is widely agreed among NT scholars that the earliest use of Ps 2:7 by the early church was in reference to Jesus’ resurrection. It has also been suggested that the birth motif of Ps 2:7c was already linked to the resurrection in the early church. The present paper suggests that Ps 2:6 (“I have set my King on Zion, my holy hill”), instead of the birth motif, provides the ‘missing’ link between the quotation of Ps 2:7 and the resurrection in Acts 13:33. It will first survey the different proposals for the function of the quotation of Ps 2:7 in Acts 13:33, and then suggest that its function is best understood in light of pre-Christian Jewish tradition about Zion as the “heavenly Jerusalem.”It will be argued that this Jewish tradition, coupled with Ps 110:1 and 8:6, was taken up by the early church and led them to see Ps 2:6 as a prophecy about Jesus’ exaltation to the right hand of God. Since the psalm was understood messianically and applied to Jesus by the early church, this divine statement too was most likely interpreted as applying to Jesus. Then, it becomes conceivable that the reference to Zion (v.6)was understood as the heavenly Jerusalem, where God is, and so he takes Jesus and sets him up there as King. If so, the early church would have interpreted the verse 6 as a messianic prophecy about Jesus being exalted by God. Then the promise in vv.7-8 was understood as a reference to the messiah’s heavenly reign till his enemies are defeated (cf. 1Cor 15:24-28; Ps 110:1; Ps 8:6). Such a reading coheres with the temporal order of the psalm as suggested by Acts 4:25-26. Ps 2:1-2 was fulfilled when Jesus was put to death by the Gentiles and the people of Israel (vv.25-28), while Ps 2:6-8 was fulfilled when he was vindicated at his resurrection/exaltation as the Son of God enthroned at his right hand. If the view proposed here is convincing, then, the widely held view that the earliest use of Ps 2:7 was in reference to Jesus’ resurrection becomes questionable and makes the view that it was first used as scriptural proof for Jesus’ divine sonship (which was clearly demonstrated at his resurrection) more likely. Moreover, if our view is convincing, another widely held view that Jesus became God’s Son at his resurrection must seriously reconsidered.
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