개혁주의 입장에서 본 신명기 5장의 모세의 설교 (A Reformed View on Moses' Sermon of Dt. 5)

서지정보

· 발행기관 : 개혁신학회
· 수록지 정보 : 개혁논총 / 6권 / 9 ~ 35페이지
· 저자명 : 장재

초록

Traditionally the Book of Deuteronomy has been appreciated from the perspective of Moses' farewell speech or sermon. In the same vein, in this study, the present writer treats Deuteronomy 5 as a unit of Moses' sermon. Yet, as a reformed preacher, he wants to emphasize the following three aspects seen in Dt. 5.
Above all, Moses' sermon is a paragon of "indicative + imperative" pattern. That is to say, Moses emphasizes what God did for the Israelites before requesting what they do as God's redeemed people. Many Korean Christians are accustomed to the statement that the Old Testament is filled with law, while the New Testament is filled with grace. But such an argument must be abandoned. From Genesis on, the Bible is all but grace for the present writer. Moses clearly emphasizes God's redeeming grace as seen in the prologue of the Decalogue: "I am the Lord your God, who brought you out of Egypt, out of the land of slavery"(v. 6). This historical action precedes God's requirements, that is, the Ten Words. This is the kernel of Deuteronomy 5. Yet, alas! Many Korean hymnals omit or makes light of the prologue. Preachers must understand that God never urges us to do something as a prerequisite of our redemption.
Next, Moses' sermon is application-oriented. Sermon is not a lecture, but a speech act evoking the audience's decision. To that end, Moses employs the adverb "today," which opens a new path to the history of Israel in the future. What the Israelites decide to do determines the future of Israel. Today is a moment of Janus. In other words, today links the past of Israel to the future of her. Also, Moses emphasizes the role of the audience for the history of Israel. They are the audience of Janus. Thus, Moses repeats the pronoun "you." Last, Moses' sermon is a paragon of identification. Kenneth Burke, an American rhetorician, states that without identification, there is no persuasion. The purpose of a sermon appears to persuade an audience to a certain direct of decision-making. But unless the defending mechanism of an audience is disarmed, a speech has no effect. That is, a speaker and the audience is to be one. If the audience is hostile to the speaker, the message is merely a noise as we experience everyday. To build that identification, Moses aptly uses the pronoun "we"(vv. 2-3). Thus, the present writer argues that shifts from "we" to "you" occur not due to different editors but due to Moses' rhetorical intention.
Moses, the man of God, emphasizes the divine grace and urges our decision- making. Yet, he tries to be one with his audience. Moses is the model of the reformed preachers.

영어초록

Traditionally the Book of Deuteronomy has been appreciated from the perspective of Moses' farewell speech or sermon. In the same vein, in this study, the present writer treats Deuteronomy 5 as a unit of Moses' sermon. Yet, as a reformed preacher, he wants to emphasize the following three aspects seen in Dt. 5.
Above all, Moses' sermon is a paragon of "indicative + imperative" pattern. That is to say, Moses emphasizes what God did for the Israelites before requesting what they do as God's redeemed people. Many Korean Christians are accustomed to the statement that the Old Testament is filled with law, while the New Testament is filled with grace. But such an argument must be abandoned. From Genesis on, the Bible is all but grace for the present writer. Moses clearly emphasizes God's redeeming grace as seen in the prologue of the Decalogue: "I am the Lord your God, who brought you out of Egypt, out of the land of slavery"(v. 6). This historical action precedes God's requirements, that is, the Ten Words. This is the kernel of Deuteronomy 5. Yet, alas! Many Korean hymnals omit or makes light of the prologue. Preachers must understand that God never urges us to do something as a prerequisite of our redemption.
Next, Moses' sermon is application-oriented. Sermon is not a lecture, but a speech act evoking the audience's decision. To that end, Moses employs the adverb "today," which opens a new path to the history of Israel in the future. What the Israelites decide to do determines the future of Israel. Today is a moment of Janus. In other words, today links the past of Israel to the future of her. Also, Moses emphasizes the role of the audience for the history of Israel. They are the audience of Janus. Thus, Moses repeats the pronoun "you." Last, Moses' sermon is a paragon of identification. Kenneth Burke, an American rhetorician, states that without identification, there is no persuasion. The purpose of a sermon appears to persuade an audience to a certain direct of decision-making. But unless the defending mechanism of an audience is disarmed, a speech has no effect. That is, a speaker and the audience is to be one. If the audience is hostile to the speaker, the message is merely a noise as we experience everyday. To build that identification, Moses aptly uses the pronoun "we"(vv. 2-3). Thus, the present writer argues that shifts from "we" to "you" occur not due to different editors but due to Moses' rhetorical intention.
Moses, the man of God, emphasizes the divine grace and urges our decision- making. Yet, he tries to be one with his audience. Moses is the model of the reformed preachers.

참고자료

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