마태복음 2:6의 구약 인용과 마태의 목자-기독론
Matthew's Use of the Old Testament in 2:6 and Its Christological Implications
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Many agree that the First Evangelist ‘cites' 2 Sam 5:2, besides Mic 5:2, in Matt 2:6. Yet, not a few take its Christological implications seriously as it deserves. More coherent explanation is in demand with regard to the Christological consequences of that judgement, i.e., Matthew ‘switched'(e.g., Davies & Allison), at the last part of Mic 5:2, from Mic 5:2 to 2 Sam 5:2. However, it has been noticed that the New Testament writers are not that casual as they cite (allude, or even echo to) the Old Testament texts as they wish to bring up the O.T. text to shed light upon the person and events of Jesus the Messiah. This article is an attempt to work on that assumption that the First Evangelist is consistent and considerate in his using Mic 5:2 as he communicates Jesus' identity as ‘the Son of David'(1:1) and its implications to Israel who experienced the exile even in their land to which they returned. Simply put, the proposal that Matthew ‘switched to' 2 Sam 5:2 fails to explain the purpose of Matthew's doing it so. Why does Matthew suddenly switch from Micah to 2 Samuel? The language of 2 Sam 5:2 fits well with the form of the last part of Matt 2:6: “whoever will shepherd my people.” Nevertheless, it is not impossible, or even likely that Matthew may have broken the original phrase of Mic 5:2－(i) “you are small among the clans of Judah, out of you will come for me”; (ii) “one who will be ruler over Israel”－into two parts in Matt 2:6, that is, first (i) “out of you will come a leader[hegumenos]” and second, (ii) “whoever shall shepherd[hostis poimanei] over my people Israel.” Not only possible is this reading, but the traditional messianic distinction between ‘the kingly ruler figure' endowed with the authority from above at the end (such as, the Branch of David) and ‘leader figure' in the midst of the congregation (such as, the Prince of the Congregation), fits Matthew's careful reading of the figure [moshel] in Mic 5:2. Among the consequences and benefits of this understand- ing is the illuminating function of more broad context of Mic 5:1-4 (and even Mic 2-5), namely, ‘the eschatological Davidic Shepherd' tradition, which sheds light on Jesus' mission to the nations as well as to Israel, the house of the lost sheep of Israel(9:36; cf. 8-9), etc.
Abstract
Many agree that the First Evangelist ‘cites' 2 Sam 5:2, besides Mic 5:2, in Matt 2:6. Yet, not a few take its Christological implications seriously as it deserves. More coherent explanation is in demand with regard to the Christological consequences of that judgement, i.e., Matthew ‘switched'(e.g., Davies & Allison), at the last part of Mic 5:2, from Mic 5:2 to 2 Sam 5:2. However, it has been noticed that the New Testament writers are not that casual as they cite (allude, or even echo to) the Old Testament texts as they wish to bring up the O.T. text to shed light upon the person and events of Jesus the Messiah. This article is an attempt to work on that assumption that the First Evangelist is consistent and considerate in his using Mic 5:2 as he communicates Jesus' identity as ‘the Son of David'(1:1) and its implications to Israel who experienced the exile even in their land to which they returned. Simply put, the proposal that Matthew ‘switched to' 2 Sam 5:2 fails to explain the purpose of Matthew's doing it so. Why does Matthew suddenly switch from Micah to 2 Samuel? The language of 2 Sam 5:2 fits well with the form of the last part of Matt 2:6: “whoever will shepherd my people.” Nevertheless, it is not impossible, or even likely that Matthew may have broken the original phrase of Mic 5:2－(i) “you are small among the clans of Judah, out of you will come for me”; (ii) “one who will be ruler over Israel”－into two parts in Matt 2:6, that is, first (i) “out of you will come a leader[hegumenos]” and second, (ii) “whoever shall shepherd[hostis poimanei] over my people Israel.” Not only possible is this reading, but the traditional messianic distinction between ‘the kingly ruler figure' endowed with the authority from above at the end (such as, the Branch of David) and ‘leader figure' in the midst of the congregation (such as, the Prince of the Congregation), fits Matthew's careful reading of the figure [moshel] in Mic 5:2. Among the consequences and benefits of this understand- ing is the illuminating function of more broad context of Mic 5:1-4 (and even Mic 2-5), namely, ‘the eschatological Davidic Shepherd' tradition, which sheds light on Jesus' mission to the nations as well as to Israel, the house of the lost sheep of Israel(9:36; cf. 8-9), etc.
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