누가복음 1-2장에 나타난 주 기독론과 하나님의 나라 (The Lord Jesus and the Kingdom of God in Luke 1-2)

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초록

This essay is concerned with the primary theme of Luke, which was arranged and shaped in the light of christological titles and the Kingdom of God. These christological titles such as “Christ”(Luke 2:11, 26), “Son of David”(1:27, 32, 69; 2:4, 11; 3:23-38), "Son of God"(1:32, 35; 2:49; 3:22), and especially “Lord”(1:43; 2:11, 26; 3:4) are introduced in Luke 1-2 as the main theme of Luke. Remarkably, Luke 1-2 is characterized by the absence of the Kingdom of God. In fact, the author of Luke hardly ever quotes the Kingdom of God in Luke 1-2 except in Luke 1:33, which is simply quoted from 2 Sam 7. The author is not only interested in the Kingdom of God of the historical Jesus, but also attempts to make it known that Luke succeeded to the Kingdom of God gospel of Jesus by providing the Kingdom of God gospel in the Old Testament background. Even the literary structure of Luke clearly points out that the theme of Luke is the Kingdom of God and christological titles (specifically the christological title,“Lord”) both in the introduction (Luke 1:33, 43; 2:11, 26; 3:4) and in the epilogue (Luke 23:42, 51; 24:3, 34). As a matter of fact, these two themes are closely related to the fulfillment of the promises (Luke 1:1-4) and primarily developed in the entire work of Luke. In that sense, the author of Luke lays the themes, Kingdom of God and christological titles as the foundation of Luke's structure.
In the first part of the Infancy prologue (1:5–56), Jesus is first identified as the Son of David and then goes through a process of unification with the Son of God who will rule the eternal Kingdom of God and who is supposed to be eternally seated on the throne with the Lord. For the purpose of avoiding any confusion by the people who might see him as a nationalistic and military leader, the author of Luke introduces the stories of humble origins such as Zechariah the humble priest and his wife Elizabeth, and Mary the humble virgin and his husband Joseph. Furthermore, God's mercy as a preliminary step functions to characterize the Kingdom of God of Jesus and its solid foundation (Luke 1:50, 54, 58, 72, 78). Even in the second part of the Infancy prologue (1:57–2:52), Jesus is first introduced as the Son of David and then develops as the Lord to the Son of God. For the purpose of avoiding any political misunderstanding on the people’s side, however, the author of Luke introduces God's mercy as characteristics of the Kingdom of God and the solid foundation of the salvation through the forgiveness of their sins (Luke 1:77). Notably, the spiritual meaning of Jesus' Kingdom of God is accurately paraphrased into the consolation of Israel (Luke 2:25) and redemption of Jerusalem (Luke 2:38) as it is.
This essay takes one step further by suggesting that the christological titles and the Kingdom of God in Luke were in line with those of the Old Testament and were formed by correcting and complementing those in Judaism.

영어초록

This essay is concerned with the primary theme of Luke, which was arranged and shaped in the light of christological titles and the Kingdom of God. These christological titles such as “Christ”(Luke 2:11, 26), “Son of David”(1:27, 32, 69; 2:4, 11; 3:23-38), "Son of God"(1:32, 35; 2:49; 3:22), and especially “Lord”(1:43; 2:11, 26; 3:4) are introduced in Luke 1-2 as the main theme of Luke. Remarkably, Luke 1-2 is characterized by the absence of the Kingdom of God. In fact, the author of Luke hardly ever quotes the Kingdom of God in Luke 1-2 except in Luke 1:33, which is simply quoted from 2 Sam 7. The author is not only interested in the Kingdom of God of the historical Jesus, but also attempts to make it known that Luke succeeded to the Kingdom of God gospel of Jesus by providing the Kingdom of God gospel in the Old Testament background. Even the literary structure of Luke clearly points out that the theme of Luke is the Kingdom of God and christological titles (specifically the christological title,“Lord”) both in the introduction (Luke 1:33, 43; 2:11, 26; 3:4) and in the epilogue (Luke 23:42, 51; 24:3, 34). As a matter of fact, these two themes are closely related to the fulfillment of the promises (Luke 1:1-4) and primarily developed in the entire work of Luke. In that sense, the author of Luke lays the themes, Kingdom of God and christological titles as the foundation of Luke's structure.
In the first part of the Infancy prologue (1:5–56), Jesus is first identified as the Son of David and then goes through a process of unification with the Son of God who will rule the eternal Kingdom of God and who is supposed to be eternally seated on the throne with the Lord. For the purpose of avoiding any confusion by the people who might see him as a nationalistic and military leader, the author of Luke introduces the stories of humble origins such as Zechariah the humble priest and his wife Elizabeth, and Mary the humble virgin and his husband Joseph. Furthermore, God's mercy as a preliminary step functions to characterize the Kingdom of God of Jesus and its solid foundation (Luke 1:50, 54, 58, 72, 78). Even in the second part of the Infancy prologue (1:57–2:52), Jesus is first introduced as the Son of David and then develops as the Lord to the Son of God. For the purpose of avoiding any political misunderstanding on the people’s side, however, the author of Luke introduces God's mercy as characteristics of the Kingdom of God and the solid foundation of the salvation through the forgiveness of their sins (Luke 1:77). Notably, the spiritual meaning of Jesus' Kingdom of God is accurately paraphrased into the consolation of Israel (Luke 2:25) and redemption of Jerusalem (Luke 2:38) as it is.
This essay takes one step further by suggesting that the christological titles and the Kingdom of God in Luke were in line with those of the Old Testament and were formed by correcting and complementing those in Judaism.

참고자료

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