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예수의 권세와 열방, 가르침과 임재- 마태복음 28:16-20의 배경 전승과 종말의 다윗 목자-교사 -

Jesus' Authority, Nations, Teaching and Presence - Matthew 28:16-20 and the Eschatological Davidic Shepherd-Teacher -

채영삼
한국복음주의신약학회 (Korean Evangelical Society of New Testament Studies)|2014.03|신약연구 (Korean Evangelical New Testament Sudies)|제13권 제1호|pp. 32-74|DOI 10.24229/kents.2014.13.1.002

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키워드

교사교회Teacher선교Teaching종말가르침EschatologyGreat Commission이스라엘의 회복임재Divine PresenceRestoration of Israel목자다윗 왕국Davidic Kingdom지상 명령Shepherd-King

초록

Concerning the tradition behind Matthew 28:16-20, scholars have not yetreached the consensus. This author suggests the Two Shepherds Schemaof Ezekiel 34, 37 as the major eschatological, christological and escclessiologicalbackgrounds for the text. According to Ezekiel s vision of the eschatologicalrestoration of Israel(chs. 34-37, cf. chs. 40-48), YHWH-Shepherd comes toheal and restore the lost sheep of the house of Israel. Then He appointsMy Servant David, One Shepherd over the restored flock, and thiseschatological Davidic Shepherd should lead the restored flock as heextends his reign throughout the nations. In the First Gospel, Jesus as the Therapeutic Davidic Shepherd takes upthe mission of the Ezekiel s YHWH-Shepherd s mission imbued with hismatchless authority. Moreover, the same Jesus as the resurrected Shepherd(cf. Matt 26:31-32; Zech 13:7) reappears at the last scene of the Gospel, andthis time he is appointed over the eleven disciples which represents newIsrael, the eschatological flock of both Israel and the nations(cf. Matt 25:31-46). As the Davidic Shepherd-Appointee, the resurrected Jesus leads thenew flock(cf. Matt 2:6; Mic 5:1-4) with all nations in view, while extendinghis kingdom by leading them to recognize Gods name. More important, theemphasis of the last verses of the Gospel, so called Graet Commission,' lies not just on evangelizing the peoples of the nations, but representing thereign of Jesus Christ himself through teaching all the words that he instructedand obeying them faithfully. Therefore, the everlasting presence of the eschatological Davidic Shepherdand the Teacher of the righteousness secures their holiness by sanctifyingthem paricularly through his words. The Great Commission is thus notjust a call for mission of the nations but the very call for the churches tobe faithful to Jesus Christ himself. It is characteristic in Matthew s Gospelthat the coming of the Heavenly Kingdom merges with the inauguration ofthe Davidic kingdom through Jesus as the eschatological Davidic Shepherd. In this regard, the last scene of the Gospel reflects the fulfillment of thepromise of the Son of David and his eternal kingdom(Matt 1:1; 2 Sam7:14-16) through the risen Shepherd-Appointee whose main tasks involve leadingthe new flock by teaching his very own words.

Abstract

Concerning the tradition behind Matthew 28:16-20, scholars have not yetreached the consensus. This author suggests the Two Shepherds Schemaof Ezekiel 34, 37 as the major eschatological, christological and escclessiologicalbackgrounds for the text. According to Ezekiel s vision of the eschatologicalrestoration of Israel(chs. 34-37, cf. chs. 40-48), YHWH-Shepherd comes toheal and restore the lost sheep of the house of Israel. Then He appointsMy Servant David, One Shepherd over the restored flock, and thiseschatological Davidic Shepherd should lead the restored flock as heextends his reign throughout the nations. In the First Gospel, Jesus as the Therapeutic Davidic Shepherd takes upthe mission of the Ezekiel s YHWH-Shepherd s mission imbued with hismatchless authority. Moreover, the same Jesus as the resurrected Shepherd(cf. Matt 26:31-32; Zech 13:7) reappears at the last scene of the Gospel, andthis time he is appointed over the eleven disciples which represents newIsrael, the eschatological flock of both Israel and the nations(cf. Matt 25:31-46). As the Davidic Shepherd-Appointee, the resurrected Jesus leads thenew flock(cf. Matt 2:6; Mic 5:1-4) with all nations in view, while extendinghis kingdom by leading them to recognize Gods name. More important, theemphasis of the last verses of the Gospel, so called Graet Commission,' lies not just on evangelizing the peoples of the nations, but representing thereign of Jesus Christ himself through teaching all the words that he instructedand obeying them faithfully. Therefore, the everlasting presence of the eschatological Davidic Shepherdand the Teacher of the righteousness secures their holiness by sanctifyingthem paricularly through his words. The Great Commission is thus notjust a call for mission of the nations but the very call for the churches tobe faithful to Jesus Christ himself. It is characteristic in Matthew s Gospelthat the coming of the Heavenly Kingdom merges with the inauguration ofthe Davidic kingdom through Jesus as the eschatological Davidic Shepherd. In this regard, the last scene of the Gospel reflects the fulfillment of thepromise of the Son of David and his eternal kingdom(Matt 1:1; 2 Sam7:14-16) through the risen Shepherd-Appointee whose main tasks involve leadingthe new flock by teaching his very own words.

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