마태복음에 나타난 '하데스'와 '아뷔소스'의 개념과 하늘나라와의 관계에 대한 연구
The Use of Hades and Abyss in Matthew s Gospel and Their Relation to the Kingdom of Heaven
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The present study demonstrates that Matthew uses Hades and (implied)the abyss to explain the presence of the kingdom of heaven (8:28-34; 11:20-24; 16:18-19; cf. 18:18-19). In order to explore the relationship between thelowest places of the cosmos and the inauguration of the kingdom of heaven,the study investigates Matthew s literary structure of these three passagesand the historical background of the expressions used. Modern scholarshave often asserted that in the Old Testament Sheol (Hades in the LXX)refers to the abode of the wicked and righteous alike, but I will suggestthat Hades refers to the destination of the wicked. In the first century Jewishmilieu Hades and the abyss were thought to be prisons for the unrighteousand the demons. How does Matthew employ the underworld for the kingdomof heaven?In the unusual story of Jesus and two demoniacs (8:28-34), the demonsask Jesus why he comes to torture them before the day of judgement, usingthe expressions pro. kairou/ ( before the time, 25:41) and basani,zw( torture, 18:34). The terms imply that the torturers will be involved inexacting the ultimate fate of the demons at the eschaton. The event that thepigs drown in the water helps the reader understand that the kingdom ofheaven is present as the demons are imprisoned in the abyss. In otherwords, the imprisonment of the demons implies that the kingdom is inauguratedby Jesus, the kingdom bringer. Furthermore, Matthew contrasts the fall ofCapernaum and the exalted status of the infants by juxtaposing 11:20-24 and 11:25-30 which highlight Hades and heaven respectively. Jesus employsHades and heaven, the vertical cosmological images, to emphasize the prideand coming fall of Capernaum (and Israel) which echoes the oracle againstthe king of Babylon in Isaiah 14:13-15. In Capernaum, the headquarter ofJesus ministry, Jesus proves that the kingdom of heaven is present throughhis messianic works and proclamation of the good news (cf. Matt 11:5; Isa61 + 35; 4Q521), but the Galilean town fails to respond to Jesus call torepentance. By contrast, in the following passage (11:25-30), Jesus thanksGod for the infants who have responded in faith. Jesus disciples experiencethe presence of the kingdom of heaven since the pre-existent Son and the personifiedWisdom reveal the hidden secrets in heaven. In this regard, the juxtapositionbetween Hades and heaven indicates the contrasting fates of the proud andthe humble. In 16:18-19 (cf. 18:18-19), the ecclesiastical task of Peter andthe ekklesia is to rescue people from the grip of Hades and to open thegates of the kingdom of heaven since their status is associated with theheavenly realm. Given that the authority of Peter, the representative of thechurch, is expanded to the church (18:18), heaven supports the ekklesia, notthe synagogue. Consequently, Matthew uses Hades and the (implied) abyss to highlightthe inaugurated kingdom of heaven, adopting the vertical relationship betweenheaven and Hades (and the abyss). In doing so, Jesus indicates the victoriouscoming of the kingdom of heaven (8:28-34) and emphasizes the appropriateresponse to the kingdom bringer (11:20-30) and the status and task of thechurch which has the authority to bring people to the kingdom of heaven(16:18-19; 18:18-19).
Abstract
The present study demonstrates that Matthew uses Hades and (implied)the abyss to explain the presence of the kingdom of heaven (8:28-34; 11:20-24; 16:18-19; cf. 18:18-19). In order to explore the relationship between thelowest places of the cosmos and the inauguration of the kingdom of heaven,the study investigates Matthew s literary structure of these three passagesand the historical background of the expressions used. Modern scholarshave often asserted that in the Old Testament Sheol (Hades in the LXX)refers to the abode of the wicked and righteous alike, but I will suggestthat Hades refers to the destination of the wicked. In the first century Jewishmilieu Hades and the abyss were thought to be prisons for the unrighteousand the demons. How does Matthew employ the underworld for the kingdomof heaven?In the unusual story of Jesus and two demoniacs (8:28-34), the demonsask Jesus why he comes to torture them before the day of judgement, usingthe expressions pro. kairou/ ( before the time, 25:41) and basani,zw( torture, 18:34). The terms imply that the torturers will be involved inexacting the ultimate fate of the demons at the eschaton. The event that thepigs drown in the water helps the reader understand that the kingdom ofheaven is present as the demons are imprisoned in the abyss. In otherwords, the imprisonment of the demons implies that the kingdom is inauguratedby Jesus, the kingdom bringer. Furthermore, Matthew contrasts the fall ofCapernaum and the exalted status of the infants by juxtaposing 11:20-24 and 11:25-30 which highlight Hades and heaven respectively. Jesus employsHades and heaven, the vertical cosmological images, to emphasize the prideand coming fall of Capernaum (and Israel) which echoes the oracle againstthe king of Babylon in Isaiah 14:13-15. In Capernaum, the headquarter ofJesus ministry, Jesus proves that the kingdom of heaven is present throughhis messianic works and proclamation of the good news (cf. Matt 11:5; Isa61 + 35; 4Q521), but the Galilean town fails to respond to Jesus call torepentance. By contrast, in the following passage (11:25-30), Jesus thanksGod for the infants who have responded in faith. Jesus disciples experiencethe presence of the kingdom of heaven since the pre-existent Son and the personifiedWisdom reveal the hidden secrets in heaven. In this regard, the juxtapositionbetween Hades and heaven indicates the contrasting fates of the proud andthe humble. In 16:18-19 (cf. 18:18-19), the ecclesiastical task of Peter andthe ekklesia is to rescue people from the grip of Hades and to open thegates of the kingdom of heaven since their status is associated with theheavenly realm. Given that the authority of Peter, the representative of thechurch, is expanded to the church (18:18), heaven supports the ekklesia, notthe synagogue. Consequently, Matthew uses Hades and the (implied) abyss to highlightthe inaugurated kingdom of heaven, adopting the vertical relationship betweenheaven and Hades (and the abyss). In doing so, Jesus indicates the victoriouscoming of the kingdom of heaven (8:28-34) and emphasizes the appropriateresponse to the kingdom bringer (11:20-30) and the status and task of thechurch which has the authority to bring people to the kingdom of heaven(16:18-19; 18:18-19).
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