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마태의 수난 기사(마 26-27장)에 나타난 성전의 하늘 상징성

The Heavenly Symbolism of the Temple in Matthew's Passion Narrative (Chaps. 26-27)

강대훈
한국복음주의신약학회 (Korean Evangelical Society of New Testament Studies)|2013.03|신약연구 (Korean Evangelical New Testament Sudies)|제12권 제1호|pp. 6-29|DOI 10.24229/kents.2013.12.1.001

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참고문헌

키워드

신성모독묵시BlasphemyApocalyptic마태복음 26-27장하늘 상징성성전의 휘장Matthew 26-27Heavenly Symbolismthe Veil

초록

This study aims to investigate the function of heavenly symbolism in Matthew's passion narrative (chaps. 26-27), focusing on 26:57-68 and 27:51-54. In the OT and Second Temple Judaism the temple represents the universe: the outer court (the sea and earth); the holy place(the physical sky or the heavenly firmament); the holy of holies(the divine realm). The high priest, a microcosm of the divine heaven. In the examination scene (26:57-68), Matthew clarifies who has the supreme authority to judge('Jesus' or 'Caiaphas' ?) and which court has the supreme authority (the Jewish court or the heavenly court?). Jesus' authority is not rivalled by the high priest's authority since Jesus will come from the divine heaven and reveals the heavenly truth. Caiaphas and the Jewish court members will stand before the judge of the heavenly court. the tearing of the veil indicates that, as a result of the heavenly firmament being opened, the heavenly truth (i.e., Jesus is the Son of God) is revealed; God comes out of the temple (or God descends from heaven) through the torn veil to restore His people (27:51-53). D. Gurtner suggests that through Jesus' death the function of the veil prohibiting physical and visual accessibility to God is removed and a new physical and visual accessibility to God is permitted (Emmanuel). However, the theme of Emmanuel refers to the fact that God descends from heaven or comes out of the temple to restore His people and to dwell among them. Thus Matthew's use of heavenly symbolism helps us understand the climax of his Gospel: the conflict between Jesus and Caiaphas and the culmination of God's act of restoring His people.

Abstract

This study aims to investigate the function of heavenly symbolism in Matthew's passion narrative (chaps. 26-27), focusing on 26:57-68 and 27:51-54. In the OT and Second Temple Judaism the temple represents the universe: the outer court (the sea and earth); the holy place(the physical sky or the heavenly firmament); the holy of holies(the divine realm). The high priest, a microcosm of the divine heaven. In the examination scene (26:57-68), Matthew clarifies who has the supreme authority to judge('Jesus' or 'Caiaphas' ?) and which court has the supreme authority (the Jewish court or the heavenly court?). Jesus' authority is not rivalled by the high priest's authority since Jesus will come from the divine heaven and reveals the heavenly truth. Caiaphas and the Jewish court members will stand before the judge of the heavenly court. the tearing of the veil indicates that, as a result of the heavenly firmament being opened, the heavenly truth (i.e., Jesus is the Son of God) is revealed; God comes out of the temple (or God descends from heaven) through the torn veil to restore His people (27:51-53). D. Gurtner suggests that through Jesus' death the function of the veil prohibiting physical and visual accessibility to God is removed and a new physical and visual accessibility to God is permitted (Emmanuel). However, the theme of Emmanuel refers to the fact that God descends from heaven or comes out of the temple to restore His people and to dwell among them. Thus Matthew's use of heavenly symbolism helps us understand the climax of his Gospel: the conflict between Jesus and Caiaphas and the culmination of God's act of restoring His people.

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