요나서의 교차대칭 구조와 회개의 메시지
Chiastic Structure in Jonah and the Message of Repentance
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본고는 요나서의 구조 분석을 통해 요나서의 메시지를 탐구하는 데에 그 목적을 둔다. 이를 위해 최근 요나서 읽기에 일반적으로 수용되는 “병행 구조”를 평가하고, 그 대안으로 “교차대칭 구조”를 제안한다. 요나서를 1-2장과 3-4장의 병행 구조로 읽는 방식은 이방인들을 여호와의 주권 행사에 대해 일관되게 순응하는 인물로, 요나를 이기적이고 편협하게 반응하는 모순적 인물로 각각 인식하게 함으로써, 요나서를 “여호와의 긍휼의 보편성”이라는 선교적 메시지를 담은 책으로 읽도록 안내한다. 그러나 언약 백성의 편협한 선민사상에 대한 비판이 주전 8세기 북이스라엘의 역사적 상황에 어떤 적실성을 갖는지 짐작하기 어렵다. 또한 요나의 갑작스러운 패역에 대한 묘사(4장)가 병행 구조에서 예상되는 플롯의 진행을 방해하기 때문에, 이 부분이 요나서에서 갖는 기능과 필요성을 설명하기 난해하다. 추가로, 이러한 플롯상의 어려움을 해결하기 위해 요나를 일관되게 부정적인 인물로 취급하려는 시도는 교회의 전통적인 해석과 차이를 보인다. 이러한 구조적 난제를 해결하기 위해, 필자는 요나가 부정적으로 묘사되는 1장과 4장을 “외곽 틀”(outer frame)로, 요나가 긍정적으로 묘사되는 2-3장을 “핵심부”(core)로 보는 “교차대칭 구조”를 통해 요나서를 읽을 것을 제안한다. 요나서 1장과 4장은 각각 요나의 불순종을 부각시키면서도 이를 해소하시려는 여호와의 다양한 조치들을 담고 있다. 2-3장은 여호와의 긍휼로 인해 구원을 받은 요나가 회개하고 다시 소명을 회복하여 순종하는 모습, 더 나아가 니느웨가 회개를 통해 여호와의 긍휼을 입어 멸망을 면하는 모습을 담고 있다. 이렇게 이해할 때, 요나서 1, 4장에 부각되는 요나의 불순종은 요나로 대표되는 북이스라엘 백성의 심각한 영적 상태와 이를 해결하시려는 여호와의 의도를 드러내고, 2-3장에 강조되는 요나의 회개와 순종은 여호와께서 그들에게 기대하시는 모범으로 제시된다고 볼 수 있다. 따라서 여호와께서 넝쿨식물의 교훈을 통해 던지시는 마지막 질문 “내가 어찌 니느웨를 아끼지 아니하겠느냐?”(4:11)는 “하물며 너희 언약 백성일까 보냐?”는 의미를 함의하면서, 멸망을 앞둔 북이스라엘 백성에게 2-3장에 제시된 요나의 모습 즉 긴급한 회개를 통한 순종으로 돌아갈 것을 촉구하는 것으로 이해할 수 있다.
Abstract
This study is intended to explore the message of the book of Jonah by analyzing its structure. For this purpose, this writer evaluates the “parallel structure,” which is widely employed for the reading of Jonah, and propose a “chiastic structure” as its alternative. Reading the book of Jonah by means of the parallel structure between chapters 1-2 and 3-4 guides the readers to regard the gentiles as positive characters reacting submissively to YHWH’s sovereign acts, on the one hand, and Jonah as an ironic character reacting inconsistently to the same acts of YHWH based on his selfish interests and narrow-mindedness, on the other. This leads the reader to understand the book of Jonah as delivering the missiological message of “the universality of YHWH’s compassion.” However, it is difficult to imagine what pertinence the covenant people’s narrow view of election might have in the historical situation of the Northern Kingdom of Israel in the 8th century B.C. It is also difficult to explain the function and necessity of the description of Jonah’s sudden return to his perversity (chap. 4), which hampers the anticipated progress of the plot in the parallel structure. In addition, the attempt on the part of the proponents of this structure to resolve the difficulty by characterizing him as consistently negative figure deviates from the traditional interpretation of the church. In order to resolve this structural conundrum, this writer proposes to read the book of Jonah by means of a “chiastic structure,” which is composed of the “outer frame” where Jonah is portrayed negatively (chaps. 1 and 4) and the “core” where Jonah is delineated positively (chaps. 2-3). Chapters 1 and 4 respectively present not only Jonah’s disobedience but also the diverse measures that YHWH graciously takes in order to resolve it. Chapters 2-3 present the consequences of YHWH’s gracious measures, that is, Jonah’s repentance, his recommission and obedience, and the Ninevites’ survival through YHWH’s provision of grace in response to their immediate repentance. In this way, Jonah’s disobedience in chapters 1 and 4 represents the sinful condition of the covenant people in the Northern Kingdom of Israel and YHWH’s intention to resolve it, while Jonah’s repentance and obedience in chapters 2-3 is presented as the model YHWH expects them to conform to. Reading the book of Jonah this way, YHWH’s final question at the end of the qiqayon-plant lesson, “Should I not have compassion on Nineveh?” (4:11) implies “How much more on you, my covenant people?” That is, this question can be understood as YHWH’s exhortation for the sinful covenant people in the Northern Kingdom upon whom YHWH’s judgment is imminent to return to obedience through the immediate repentance.
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