웨스트민스터 (WTS) 컨퍼런스인코리아 펴낸곳발행일주소홈페이지문의 디자인 / 제작주소전화 WESTMINSTER THEOLOGICAL SEMINARY 2016 년 11 월 8 일 2960 Church Road, Glenside PA USA

Transcription

1 한국교회와함께하는 제 1 회웨스트민스터 (WTS) 컨퍼런스인코리아

2 웨스트민스터 (WTS) 컨퍼런스인코리아 펴낸곳발행일주소홈페이지문의 디자인 / 제작주소전화 WESTMINSTER THEOLOGICAL SEMINARY 2016 년 11 월 8 일 2960 Church Road, Glenside PA USA hkwon@wts.edu ( 권혁민, 웨스트민스터신학교국제프로그램디렉터 ) 도서출판하늘서원대구광역시중구동덕로 36 길 109( 동인동 3 가 )

3 CONTENTS 강사소개ㅣ Introduction ㅣ 4p 1 강 : 피터릴백박사 구속사적설교에대한변증과윤리적도전ㅣ 9p An Apologetic for Redemptive Historical Preaching 2 강 : 데이비드가너박사 - 게하르더스보스와구속사적설교ㅣ 45p Geerhardus Vos and Redemptive Historical Preaching 3 강 : 피터릴백박사 구속사적설교원리 : 직설법과명령법ㅣ 75p Indicative and Imperative 4 강 : 데이비드가너박사 조직신학관점에서본구속사적설교 : 양자됨과하나님의아들들에대한선포ㅣ 109p Adoption and Preaching to the Sons of God l 부록 l 생명사역훈련원세미나안내ㅣ 142p 권성수목사저서및역서안내ㅣ 144p

4 SPEAKERS 강사프로필ㅣ SPEAKERS 피터릴백박사 Dr. Peter A Lillback 웨스트민스터신학교총장웨스트민스터신학교역사신학과교회사교수세계개혁주의저널 (Unio Cum Christo) 편집장 데이비드가너박사 Dr. David B. Garner 웨스트민스터신학교부총장웨스트민스터신학교조직신학교수 권성수박사 Dr. Jonathan S. Kwon 웨스트민스터신학교신학박사총신대학교대학원장역임대구동신교회담임목사 4 웨스트민스터컨퍼런스인코리아

5 INTERPRETERS AND TRANSLATOR 통역자소개ㅣ INTERPRETERS 유상섭박사 Dr. Sang Sub Yoo 총신대학교교수역임창신교회담임목사 박태현박사 Dr. Tae Hyeun Park 암스텔담자유대학교객원연구원역임총신대학교신학대학원설교학교수 번역자소개ㅣ TRANSLATOR 권경철박사 Dr. Gyeong Cheol Gwon 총신대학교신학과졸업총신신학대학원목회학석사졸업 (M.Div) 미국웨스트민스터신학교교회사박사졸업 (Ph. D. in Church History) 강사소개 5

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7 강의주제 주제 : 그리스도중심적설교에있어서윤리적도전 SUBJECT: ETHICAL CHALLENGES IN CHRIST-CENTERED PREACHING 1 강 : 피터릴백박사 구속사적설교에대한변증과윤리적도전 An Apologetic for Redemptive Historical Preaching 2 강 : 데이비드가너박사 - 게하르더스보스와구속사적설교 Geerhardus Vos and Redemptive Historical Preaching 3 강 : 피터릴백박사 구속사적설교원리 : 직설법과명령법 Indicative and Imperative 4 강 : 데이비드가너박사 조직신학관점에서본구속사적설교 : 양자됨과하나님의아들들에대한선포 Adoption and Preaching to the Sons of God

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9 Proclaiming Christ: An Apologetic for Redemptive Historical Preaching Lecture#1: The Westminster Seminary Conference in Korea Dr. Peter A. Lillback(November 2016) 구속역사적설교를변호함 : 모든성경에서그리스도를설교하는기반으로서의칼빈의언약이해 강의 1 웨스트민스터컨퍼런스인코리아 피터릴백박사 (2016 년 11 월 )

10 웨스트민스터 An Apologetic for Historical-Redemptive Preaching: Calvin s Understanding of the Covenant as the Foundation for Preaching Christ from All of Scripture Dr. Peter A. Lillback(November 2016) I. How Does the Covenant Impact Our Understanding of the Bible? The covenant is a foundational and important concept for Christians especially those who are in the Presbyterian and Reformed tradition. While the idea of the covenant is explicit in the Scriptures and has been referenced by many throughout church history, it is the Reformed tradition that has especially emphasized the covenant. Three images illustrate the role of the covenant in Reformed thought. The covenant can be compared to: 1. A covenantal map of biblical history The Bible has a built in story line that follows God s work of establishing His covenant in a unified and organic manner as it unfolds the history of redemption in the Messiah, starting with Adam and moving from him to Noah, to Abraham, to Moses, to David, to the Prophets, to Christ, to the New Testament Church and ultimately to the redeemed in Heaven. 2. A covenantal blue print of the structure of salvation The Bible can be organized around two or three major theological covenants the covenant in creation. This is sometimes called the covenant of works made in the Garden of Eden between God and Adam as the representative head of all humanity. All mankind in Adam were to be blessed or cursed based upon Adam s faithful life of trust and obedience to God, or his failure to live by God s Word. the covenant of grace. This is the covenant of saving grace in Christ beginning after the fall of man running throughout history into eternity. All of God s saving work from the very first sacrifice after Adam s fall to the cross of Christ and His triumphant resurrection are part of this singular work of grace wherein God alone saves His people from their sin. the covenant of redemption (or the pactum salutis). Some have identified an eternal covenant within the Trinity wherein the Father and the Son have covenanted to redeem man by the saving work of Christ and applying it to sinners by the Holy Spirit. 10 WESTMINSTER CONFERENCE IN KOREA

11 구속역사적설교를변호함 : 모든성경에서그리스도를설교하는기반으로서의칼빈의언약이해 피터릴백박사 (2016 년 11 월 ) 웨스트민스터 I. 언약은성경을이해하는데에어떤영향을주는가? 언약은기독교인들에게, 특히장로교와개혁주의전통에속한사람들에게중요한개념이다. 언약이라는개념이성경에분명히존재하고교회역사에서도많은사람들이이개념을사용해왔지만, 언약을특별하게강조했던것은바로개혁주의전통이다. 세가지심상 (image) 을통해서, 개혁주의사상에서언약이어떠한역할을했는지를묘사해보려고한다. 1. 언약은성경역사의지도 - 성경은하나님께서통일되고유기적인방식으로언약을세우시고메시아안에서구속역사를전개해나가시는것을그줄거리로한다. 이언약은아담으로부터시작해서, 노아, 아브라함, 모세, 다윗, 선지자, 그리스도, 신약의교회, 그리고천국에있는구속받은이들로이어진다. 2. 언약은구원구조의청사진 - 성경은두가지혹은세가지의주요언약으로요약될수있다. 창조언약. 이것은하나님께서모든인류의대표자인아담과더불어에덴동산에서맺으신언약으로서, 행위언약이라고도불린다. 아담안에서모든인간은인간이하나님을믿고복종하는신실한삶을사느냐아니면하나님말씀대로살지못하는가의여부에따라서복혹은저주를받게되었다. 은혜언약. 이것은인간의타락이후부터시작해서영원토록그리스도안에서맺으신구원언약이다. 아담의타락후처음으로바쳐진제사로부터시작하여그리스도의십자가와승리의부활에이르기까지, 하나님의모든구원역사는바로하나님께서그의백성을죄에서구원하시는특별한은혜의역사이다. 구속언약 ( 혹은구원협약, pactum salutis) 어떤이들은삼위일체안에서아버지와아들이그리스도의구원사역으로인류를구원하고성령을통해죄인들에게그것을적용하기로언약을맺으신이영원한언약을발견해왔다. 1 강구속사적설교에대한변증과윤리적도전 11

12 웨스트민스터 3. Viewing the individual covenants in redemptive history as covenantal files in a covenantal filing cabinet We can think of the historic Biblical covenants, as those with Noah, Abraham, Moses and David, as specific files in the story of the covenant. Then the whole Old Testament from Genesis to Malachi could be thought of as one of the main drawers of the filing cabinet. Another drawer would be God s New Covenant actions promised in the Old Testament and accomplished in the New Testament. The whole biblical filing cabinet could be labeled a Covenantal Filing Cabinet since the entire Bible is united under what has been called the Formula of the Covenant. This formula is the divine promise that repeatedly summarizes the covenant, namely, I will be your God, and you will be My people. II. What Are the Key Elements of God s Covenants? A study of the key elements of God s covenants shows that a close interpersonal relationship is intended between God and man in His covenants. The primary aspects of the covenant include: Parties two or more individuals or groups that are entering into the covenant. This is between God who always takes the initiative and with a person such as Adam or Christ who represent others, or with a whole people as the nation of Israel. Promise/Oath those making covenant, whether God or man, give an oath to the other that their word of promise or oath is to be relied upon or trusted Conditions the covenant relationship demands certain duties or requirements to be fulfilled in the covenant relationship whether by God, man or both. Thus the covenants relationship has a specific element of mutuality. Both parties of the covenant have duties to the other. The covenant is only fully operational when these conditions or duties are maintained. To fail to meet the conditions results in the breaking or breach of the covenant relationship. Such a breach of covenant has consequences that must be addressed. In the Covenant of Grace, God enables His people to be able to meet these conditions by His grace. Stipulations because these conditions are identified and specified, the 12 WESTMINSTER CONFERENCE IN KOREA

13 3. 구속역사에서개별적인언약들을언약의서류수납장에서류철을넣듯이정리해본다면- 성경의여러언약들, 예를들면노아, 아브라함, 모세와다윗언약등을, 언약의큰이야기상의구체적인서류철들로생각할수있다. 그리고나면, 창세기부터말라기까지의구약성경은이서류수납장의서랍중하나에해당된다. 또다른서랍은하나님의새언약으로서, 구약성경에서예언되고신약성경에서성취되었다. 성경이라는서류수납장전체는언약의서류수납장이라고할수있는데, 이는모든성경이소위 언약공식 이라고하는것하에서통합되기때문이다. 이공식은 나는너희하나님이되고너희는내백성이되리라 는하나님의약속이다. 웨스트민스터 II. 하나님의언약의핵심요소들은무엇인가? 하나님의언약의핵심요소들을연구하다보면, 하나님의언약들에는하나님과사람사이의친밀한인격적관계가의도되어있다는것을알수있다. 언약성립에꼭필요한것들에는다음과같은것들이있다 : 당사자들-둘혹은그이상의개인이나단체가언약에들어가는것이다. 언제나언약체결을주도하시는하나님이한편에계시고, 다른한편에는언약의대표역할을하는아담이나그리스도, 혹은이스라엘민족전체가놓여있다. 약속 / 맹세-하나님이든사람이든언약을맺는이들은, 그상대편에게, 자신의약속의말혹은맹세가믿을만하고신뢰되어야한다는것을맹세한다. 조건들-하나님에게나사람에게나혹은둘다에게, 언약관계에는어떤의무나이루어져야할요구사항들이수반된다. 그래서언약의관계는구체적으로쌍방적인요소가있게된다. 언약을체결하는양쪽모두가상대편에게대한의무를가진다. 언약은이조건들혹은의무들이지켜질때에만이제구실을한다. 조건들을충족시키지못하면결국은언약관계가파괴혹은단절되고야만다. 그러한언약위반은그냥넘어갈수없는결과를낳게된다. 은혜언약에서, 하나님께서는그의백성이그러한조건들을은혜로서만족시킬수있도록능력을주신다. 조항들-이러한내용들이구체적으로명시되어있기에, 조건들이란조항들이라고생각될수도있다. 이것이의미하는것은, 그것들이상 1 강구속사적설교에대한변증과윤리적도전 13

14 웨스트민스터 conditions are also understood to be stipulations. This means they are to be fulfilled as requirements to the other and are reinforced by benefits flowing from the covenant, as well as enforced by penalties that are to be experienced if the covenant is violated Blessings and Curses Since oaths and promises make covenants binding, and the covenants conditions are enumerated, the covenant also specifies the consequences for keeping or for failing to keep the covenant. This means covenants have both the potential for God s wonderful benefits or blessings, and the potential for the divine implementation of the covenants penalties or sanctions. Thee penalties may include serious consequences, which are appropriately called curses Symbols or Sacrifices A symbol represents something else. A wedding ring symbolizes a marriage. So in God s covenants there are symbols of our covenant relationship with Him. In the Garden of Eden, the Tree of Life was a symbol of the eternal fellowship that man was promised by continuing in covenant faithfulness with God. In the covenants after man s sin, the shedding of blood by the death of a sacrifice is often part of the ratification or establishment of a covenant. This is the reason why the Hebrew word for a covenant is berith, meaning a cutting. Bloody sacrifices represent covenants throughout Scripture. The sacrifice may be a sign of warning for failure to keep the covenant as well as a sacrament pointing to the great cost required for the ratified covenant to be sure, or to be realized. The blood of the covenant sacrifice seals the bond or covenant between the parties. Hence sacrifices emphasize the sanctity of the covenant as well as being symbols to guarantee the certainty of the covenant s blessings and curses. III. The Centrality of the Covenant in Calvin s Theology John Calvin was born in 1509, about eight years before Luther s 95 Theses were written. He was to become the Reformer from Geneva who impacted the Protestant Reformation and shaped Reformed theology. One of Calvin s chief contributions to the Reformation was his teaching on the covenant between God and humanity. Calvin s approach to the covenant offers a helpful guide for interpreting the Scriptures and explaining their unity by focusing on Christ s saving work. Calvin s approach to the covenant is quite distinct from 14 WESTMINSTER CONFERENCE IN KOREA

15 대편에게지켜야할의무사항이라는것이고, 그것들이언약을어겼을때받는형벌들로만강화되는것이아니고언약에서파생되는혜택들에의해서도강화된다는것이다. 복과저주-맹세와약속이언약을구속력있는것으로만들고, 언약의조건들이나열되기때문에, 언약은언약을지키거나지키지않는것에수반되는결과를구체적으로명시한다. 즉, 언약에는하나님의놀라운복을받을가능성과함께, 언약에따른형벌혹은제재가가해질가능성이공존한다는것이다. 이러한형벌은심각한결과를낳을수도있는데, 이것을가리켜저주라고부르는것이적합하다. 웨스트민스터 상징혹은제사-상징은다른무언가를나타낸다. 결혼반지는결혼을상징한다. 마찬가지로하나님의언약에서도, 우리의하나님과의언약관계를상징하는것들이있다. 에덴동산에서생명나무는하나님과의영원한교제의상징으로서사람에게약속되었고, 그러한교제는하나님께대한언약적신실함을지킴으로서얻을수있는것이었다. 인간의죄를범한이후의언약들에서는, 제물의죽음으로인한피흘림이종종언약비준혹은언약체결에수반되곤했다. 이것이바로히브리어로언약이베리트, 즉자르다라는단어인이유이다. 성경전반에걸쳐서피의제사는언약을나타낸다. 희생제물은, 한편으로는언약을지키지못했을경우에대한경고의표지일뿐아니라, 언약이세워지기위해얼마나큰대가가치러졌는지를가리키는일종의성례이기도하다. 언약적제물의피는언약을체결하는두당사자간의연대를확증한다. 이처럼희생제물은언약의거룩성을강조하며, 또한언약적복과저주를확실하게보증하는상징물이되기도한다. III. 칼빈신학에서의언약의중심성요한칼빈은, 루터의 95개조반박문이쓰여지기약 8년전인 1509년에태어났다. 칼빈은제네바의개혁자로서, 개신교종교개혁에영향을주고개혁신학의기틀을닦았다. 칼빈이종교개혁에가장크게기여한부분중하나는, 하나님과인간사이의언약에대한그의가르침이다. 칼빈의언약관은그리스도의구원사역에초점을맞춤으로써, 성경해석과성경의통일성을설명하는데에도움을주는길잡이역할을한다. 1 강구속사적설교에대한변증과윤리적도전 15

16 웨스트민스터 Dispensationalism, a popular system of interpreting the Bible in the Evangelical movement. Yet it was a system unknown to Calvin. In fact, Calvin s covenantal thought offers a critique to its leading ideas. Here we consider these seven points: 1. The differences between Dispensationalism and Covenant Theology 2. Calvin s emphasis on the unity of the bible as seen in his view of the covenant 3. Calvin s covenant rule for interpreting the bible (i.e. the covenant is always the same in substance, even if distinct in administration) 4. While Christ is the heart of the Bible, there is continuity and discontinuity in the history of the covenant 5. God s promises of salvation in Christ are organically present in the Old Testament; that is, the covenant is the DNA of the history of salvation 6. The covenantal and dispensational interpretations differ regarding the Old Testament land promises 7. Covenant Theology teaches that the Kingdom of God is not just future; it is already here even though not yet fully Understanding these distinctions helps to unfold the Reformed faith. 1.The Differences between Dispensationalism and Covenant Theology. As we begin, remember this is not a debate about who is and who is not a Christian since both dispensationalists and covenantalists are both believers in Christ. What then makes Dispensationalism different from covenant theology? A. Dispensationalism teaches there are two peoples of God and demands premillennial eschatology So what does Dispensationalism teach? One of the major themes of Dispensationalism is the distinction between the church and Israel. Without this distinction there would be no Dispensationalism. It insists that there are two peoples of God: the Old Testament people of God called Israel and the New Testament people of God called the church. These two peoples have entirely different roles in the history of salvation. When Jesus came, he brought his kingdom to his Old Testament people but they rejected him. Because of this, Jesus brought the good news to the Gentiles, and a new 16 WESTMINSTER CONFERENCE IN KOREA

17 칼빈의언약신학은복음주의진영에서널리퍼져있는성경해석법인세대주의와는매우다르다. 칼빈에게세대주의체계란생소한것이다. 하지만사실, 칼빈의언약사상은세대주의의골자들에대한비판을우리에게제공한다. 여기서우리는일곱개의요점을살펴볼것이다. 웨스트민스터 1. 세대주의와언약신학의차이점들 2. 언약의관점에서칼빈이성경의통일성을강조하는것 3. 성경해석을위한칼빈의언약적규칙 ( 즉, 언약은비록시행되는방식에있어서는차이가있었지만, 그본질에있어서는항상동일했다는원리 ) 4. 그리스도가성경의핵심이시며, 언약의역사에는연속성과불연속성이존재한다. 5. 하나님이그리스도안에있는구원을약속하신것은구약에유기적으로존재한다. 즉, 언약은구원역사의 DNA이다. 6. 구약성경의땅에대한약속을어떻게볼것인가의문제에있어서, 언약론적해석과세대주의적해석은차이를보인다. 7. 언약신학은하나님의나라가미래적일뿐만아니라, 아직완전하지는않아도이미여기에있다고가르친다. 이러한구분들을이해하는것이개혁주의신앙을풀어내는데에도움이된다. 1. 세대주의와언약신학의차이점들먼저는, 이논쟁이누가기독교이고누가그렇지않은가에대한논쟁이아님을기억하라. 세대주의자들과언약론자들은공히그리스도를믿는이들이다. 그렇다면세대주의와언약신학의차이는무엇인가? A. 세대주의는, 하나님의백성이두종류라고가르치면서전천년적종말론을견지한다. 그렇다면, 세대주의가가르치는것은무엇인가? 세대주의를대표하는주제중하나는바로교회와이스라엘간의구분이다. 이구분이없다면세대주의도없을것이다. 하나님의백성에는두종류가있으니, 하나는이스라엘이라고불리는구약의하나님의백성이고, 또하나는교회라고불리는신약의하나님의백성이라고세대주의는주장한다. 구속역사에서이두종류의백성은전혀다른역할을맡게된다. 예수님께서오셨을때, 그분은자신의나라를구약백성에게가져오셨으나, 그들이예수님을거부하였다. 그래서예수님께서는이방인에게복음을전하셨고, 교회시대라는새로 1 강구속사적설교에대한변증과윤리적도전 17

18 웨스트민스터 dispensation began: the church age. This new church age is an age of grace in contrast to the older dispensation of Israel which was the dispensation of law. At the end of the church age, the church will be raptured out of the world before seven years of tribulation during which unbelieving Israel will be converted. Then, God will return to his Old Testament plan for Israel and establish a literal thousand year kingdom on earth. So for Dispensationalism, God s future plan is to bring the kingdom once offered to Israel but rejected, to a future restored Israel. Thus the church is a parenthesis in God s plan of salvation because the church age is in the middle of God s work with Old Testament Israel and his work with restored Israel after the rapture of the church. This means that the kingdom in Dispensationalism is entirely future. It is known as the premillennial kingdom. So for dispensational theology, the kingdom has not yet come. It was once offered to Israel, but it was rejected and has thus been postponed. Because the kingdom was rejected by Israel, Jesus instead planted his church. When the church is taken up (raptured), then the kingdom for Israel will come. Thus for Dispensationalism, the kingdom is future, to be fulfilled in a literal thousand year kingdom on earth according to their understanding of Revelation 20. Thus, the three foundational ideas of Dispensationalism, then, are, (1) there are two peoples of God, the church and Israel; (2) the church and Israel are two distinct entities; (3) the kingdom of God is intended for Israel and is still future. B. Covenant Theology understands these three things differently Covenant Theology takes a different view of these issues. Covenant theology teaches that there is only one people of God. While there are indeed Jews and Gentiles (ethnic distinctions), there still is only one people of God (religious distinctions). This one people of God is found throughout the Bible in both the Old and New Testaments. So God s people can be distinguished as the people who were looking forward to the Messiah to come for the first time (Old Testament saints) from the people who are looking back at the fact that He s come and is coming again (New Testament saints). Nevertheless, these believers who are living at different biblical times are one and same people of the Messiah. They are the true Israel of God. So whether we are speaking of the church, or of the Old Testament saint, both are part of the one people of God. Thus, for Covenant Theology, both 18 WESTMINSTER CONFERENCE IN KOREA

19 운시대가시작되었다. 이교회시대는, 율법의시대였던이스라엘의옛시대들과는대조적으로, 은혜의시기였다. 교회시대가끝날때에, 칠년간의환란이전에, 교회는세상으로부터들려올라가휴거를경험할것이고, 칠년간의환란기간동안에믿지않는이스라엘이개종할것이다. 그리고나면, 하나님께서다시금이스라엘을향한자신의구약계획으로되돌아가셔서천년왕국을문자그대로땅에세우실것이다. 그래서세대주의에게하나님께서가지신미래계획은, 한때이스라엘에게주려고하셨으나거절당했던그나라를, 다시금미래에회복된이스라엘에게돌려주시는것이다. 그렇다면, 교회는하나님의구원계획에서 괄호 와도같은데, 왜냐하면교회시대가구약이스라엘을다루시는하나님의사역과, 교회의휴거후에회복된이스라엘을다루시는하나님의사역의중간에끼어있기때문이다. 이것이의미하는바는, 세대주의자들에게하나님의나라는완전히미래라는것이다. 이것은천년기전왕국이라고알려져있다. 그래서세대주의신학에서하나님나라는, 아직도래하지않았다. 그나라가한때이스라엘에게제시되었지만, 거절되었고, 지연되어왔다. 이스라엘이그나라를거부했기에, 예수님께서는대신교회를세우셨다. 교회가들림받을때 ( 휴거 ), 이스라엘을위한그나라가도래할것이다. 이처럼세대주의에서하나님나라는미래의것이고, 요한계시록 20장에대한그들의이해대로라면, 천년왕국은땅에서문자그대로이루어질것이다. 그래서, 세대주의의세가지핵심적인생각들은다음과같다. (1) 하나님의백성은두종류다. (2) 교회와이스라엘은두개의다른실체다. (3) 이스라엘을위한하나님의나라는미래적이다. 웨스트민스터 B. 언약신학은위의세가지를다르게이해한다언약신학은이러한문제들에있어서다른견해를취한다. 언약신학은하나님의백성은하나뿐이라고가르친다. 유대인과이방인이있지만 ( 민족적인구분 ), 그래도하나님의백성은하나뿐이다 ( 종교적구분 ). 이하나의하나님백성은구약과신약을통틀어나타난다. 그래서하나님의백성은메시아의초림을고대하는사람들과 ( 구약성도들 ) 오신메시아를되돌아보고그분이다시오실것을바라보는사람들 ( 신약성도들 ) 로나눌수있다. 그렇다고해도, 성경에서다른시기에살았던신자들은, 모두가메시아의하나뿐이고단일한백성이었다. 그들이하나님의참이스라엘인것이다. 그래서우리가교회에대해말하든지, 혹은구약성도에대해서말하든지간에, 그들은둘다단일한하나님의백성이다. 따라서, 언약신학에서, 아브라함과사도바울은그리스도의교회의동등한회원들인것이다. 더욱이, 언약신학에서, 하나님의나라는완전히미래적이지만은않다. 그것 1 강구속사적설교에대한변증과윤리적도전 19

20 웨스트민스터 Abraham and the Apostle Paul are equally members of the Christ s church. Further, for Covenant Theology, the kingdom is not just totally future; it is both present and future. The kingdom is already here, because it was begun by Christ through the sending of the Holy Spirit even though there is much more of the kingdom to come. Covenant theologians like to call this the already and not yet aspect of the kingdom of Christ. Covenant Theology declares that the kingdom is already at work, and yet it will come in far greater glory. This present and future kingdom has been brought to the one people of God, that includes both those who were looking forward to the first coming of the Messiah and those that are looking back at His having come and who is to come again. Thus Dispensationalism and Covenant Theology are different theological systems with different ways of reading the Bible. 2. Calvin s Emphasis on the Unity of the Bible as Seen in the Formula of the Covenant What are the distinctives of covenant theology? First, consider the formula of the covenant. A chemist knows if one leaves something out of a formula, a disaster may ensue. Leave out an ingredient in a recipe and one might not have a good desert. Similarly, there is a formula that describes the covenant. According to Calvin, it is, I will be your God and you will be my people. This phrase is encountered repeatedly in the Bible (for example, Genesis 17, Leviticus 26, Jeremiah 32, Ezekiel 36, 2 Corinthians 6, Hebrews 8 and Revelation 21). The formula of the covenant begins in the Old Testament, moves to the New Testament and carries forward into heaven. Notice that the formula of the covenant does not say, I will be your God and you will be my peoples in the plural. It says I will be your God and you will be my people in the singular. As it proceeds from the Old Testament to the New Testament to heaven, it manifests one people of God in relationship with God. It also reveals that the covenant is a relationship that God himself initiates with man. This is seen in the divine I. The formula of the covenant does not say, Let s make a deal or Let s make a bargain. It begins with I will be your God. God takes the initiative. We call this monergism, mono-lateral salvation, sovereign grace, or Calvinism. God takes the first step. He seeks us out. Jesus Christ came to seek and to save that which was lost (Luke 17:10). In the covenant, God takes the initiative and by his initiation we become his people. God s initiation converts us to a new and lively hope. We are given the desire to seek him as the Apostle John put it, We love him because he first loved us (1 John 4:19). 20 WESTMINSTER CONFERENCE IN KOREA

21 은현재적인동시에, 미래적인것이다. 비록앞으로올것이많이남긴했지만, 그래도그리스도께서성경을보내심으로써그나라는이미여기에있다. 언약신학자들은이것을그리스도의나라의 이미와아직 의측면이라고부르기를좋아한다. 언약신학은그나라가이미역사하고있으며, 훨씬큰영광으로미래에임할것이라고선언한다. 이러한현재적이고미래적인나라는메시아의초림을고대했던이들과, 그가오셨음을되돌아보면서그분이다시오실것을바라보는이들을모두포함한, 단일한하나님의백성에게허락되었다. 이러하기에세대주의와언약신학은다른방식의성경독법을가진, 서로다른신학체계라고하겠다. 웨스트민스터 2. 언약의관점에서칼빈이성경의통일성을강조하는것언약신학의특징은무엇인가? 첫째로, 언약공식을생각하라. 화학자는공식에서어떤것을빠뜨리면, 재앙이발생할수있음을안다. 조리법에서재료를빠뜨린다면, 좋은간식을먹지못할수도있다. 이와비슷하게, 언약을묘사하는공식이있다. 칼빈에따르면, 그것은바로 나는너희하나님이되고너희는내백성이되리라 는것이다. 이구절은성경에서반복되어등장한다 ( 예를들어서, 창세기 17, 레위기 26, 예레미야 32, 에스겔 36, 고린도후서 6, 히브리서 8, 요한계시록 21). 언약공식은구약에서시작하여, 신약으로옮아오고, 천국으로인도해준다. 언약공식이다음과같은복수로되어있지않다는점에주목하라. 나는너희의하나님이되고너희는내백성들이되리라. 단수로 나는너희의하나님이되고너희는내백성이되리라 고말씀하고있는것이다. 언약공식은구약에서신약으로, 그리고천국으로진행되면서, 하나님과의관계에는단일한하나님의백성만이있을뿐임을나타내준다. 언약공식은또한하나님께서언약관계를주도하여시작하신다는사실을보여준다. 이것은하나님께서 내가 라는대명사를사용하시는데서나타난다. 언약공식은 같이계약을해보자 혹은 같이거래를해보자 하는식으로말하지않는다. 그것은 나는너희하나님이되리라 는것으로시작한다. 하나님께서주도권을가지시는것이다. 우리는이것을단독적역사, 일방적구원, 주권적은혜, 혹은칼빈주의라고부른다. 하나님께서첫걸음을내딛으신다. 그분께서우리를찾아내신다. 예수그리스도는잃은자를찾아구원하시려고오셨다 ( 누가복음 17:10). 언약에있어서, 하나님께서는먼저주도권을가지시고, 그주도권덕분에우리가그의백성이된다. 하나님의주도권이우리를새롭고산소망으로회심시킨다. 우리는사도요한이 우리가그를사랑함은그가먼저우리를사랑하셨음이라 ( 요한일서 4:19) 고쓴것처럼, 하나님을찾으려는열망이우리에게주어지게되는것이다. 1 강구속사적설교에대한변증과윤리적도전 21

22 웨스트민스터 Consider three texts that let us see the formula of the covenant in action: Jeremiah 31:31, Genesis 15 and Genesis 17. In Jeremiah 31:31-34 we read, The time is coming, declares the LORD, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them, declares the LORD. This is the covenant I will make with the house of Israel after that time, declares the LORD, I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, know the LORD, because they will all know me, from the least of them to the greatest, declares the LORD. For I will forgive their wickedness and will remember their sins no more. This passage shows us that the covenant is possible only because it is entirely the work of God. Israel broke the covenant but God fulfills His covenant by making it a New and permanent covenant. God promises to write His law not on tablets of stone, but on human hearts. And sinners, that human beings are, are given hope because the covenant comes with God s promise of forgiveness and non-remembrance of their sins. This work of God captured in the words, I will be their God, and they will be my people is evident from the beginning of God s call of His people with Abraham in Genesis 15 and 17. In Genesis 15, Abraham is commanded to cut a pathway of sacrificial animals to establish the covenant. But he is not permitted to walk between the severed pieces, and falls into a deep sleep. Only God passes between the parts. This is because only God makes the covenant possible and sure for those who believe. Genesis 15:6 says it well, Abram believed the LORD, and he credited it to him as righteousness. And when God s covenant sign is applied to Abraham in Genesis 17 through the act of circumcision, it is clear that Abraham has a part to do in the covenant relationship with God. Yet God reiterates that His covenant for him and for his future descendants is the work of God and not based on Abraham s efforts. In Genesis 17:1-7 we read, When Abram was ninety-nine years old, the LORD appeared to him and said, I am God Almighty; walk before me and be blameless. I will confirm 22 WESTMINSTER CONFERENCE IN KOREA

23 언약공식의실제를우리에게보여주는세개의본문-예레미야 31:31, 창세기 15, 창세기 17-을검토하도록하겠다. 예레미야 31:31-34은다음과같이되어있다. 여호와의말씀이니라보라날이이르리니내가이스라엘집과유다집에새언약을맺으리라이언약을내가그들의조상들의손을잡고애굽땅에서인도하여내던날에맞은것과같지아니할것은내가그들의남편이되었어도그들이내언약을깨뜨렸음이라여호와의말씀이니라그러나그날후에내가이스라엘집과맺을언약은이러하니곧내가나의법을그들의속에두며그들의마음에기록하여나는그들의하나님이되고그들은내백성이될것이라여호와의말씀이니라그들이다시는각기이웃과형제를가르쳐이르기를너는여호와를알라하지아니하리니이는작은자로부터큰자까지다나를알기때문이라내가그들의악행을사하고다시는그죄를기억하지아니하리라여호와의말씀이니라 웨스트민스터 이본문은, 언약이가능한이유가전적으로하나님의일하심때문이라는점을보여준다. 이스라엘은언약을깨뜨렸지만, 하나님께서는새롭고영구한언약을만드심으로써자신의언약을성취하신다. 하나님께서는자신의율법을돌판이아니라인간의마음에기록하시겠다고약속하신다. 그리고죄인된인류는, 그들의죄를용서하고영원히기억하지않겠다는하나님의약속의언약으로인해소망을얻는다. 하나님의이러한사역은 나는그들의하나님이되고, 그들은내백성이되리라 는말씀으로잘요약되며, 창세기 15장과 17장에하나님께서아브라함과함께자신의백성을부르시기시작하는것에서도분명하게나타난다. 창세기 15장에서아브라함은, 언약을맺기위해희생제물을준비하라는명령을받게된다. 하지만그는희생제물의쪼개어진사이로걸어가지못하고그냥잠들었다. 오직하나님께서만그사이를지나가신다. 이것은오직하나님께서만신자들을위해언약을가능하고확실하게만드시기때문이다. 창세기 15:6은 아브라함이여호와를믿으매그가이것을의로여기셨다 고말씀한다. 그리고하나님의언약적징표가할례라는행위를통해아브라함에게적용될때, 아브라함이하나님과의언약관계속에서할것이있음이분명하다. 그렇지만하나님께서는아브라함과그의미래후손을위한언약은, 하나님의사역이지아브라함의노력에근거하지않는다고재차알려주신다. 아브람이구십구세때에여호와께서아브람에게나타나서그에게이 르시되 나는전능한하나님이라너는내앞에서행하여완전하라내가내 1 강구속사적설교에대한변증과윤리적도전 23

24 웨스트민스터 my covenant between me and you and will greatly increase your numbers. Abram fell facedown, and God said to him, As for me, this is my covenant with you: You will be the father of many nations. No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations. I will make you very fruitful; I will make nations of you, and kings will come from you, I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. Thus running from the beginning of the Bible in Genesis, through the prophets like Jeremiah 31, and on into the New Testament and into heaven itself, we see the formula of the covenant: 2 Corinthians 6:16-18 says, What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: I will live with them and walk among them, and I will be their God, and they will be my people. Therefore come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you. I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty. Revelation 21:3, And I heard a loud voice from the throne saying, Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. 3. Calvin s Covenantal Rule for Interpreting the Bible Let s consider how to read the Bible as a whole book for one people of God. How do we make the Old Testament and the New Testament come together? Along with Calvin s emphasis on the formula of the covenant, we find a basic interpretive principle that he presents to understand the history of salvation. This rule of interpretation is: The covenant is always the same in substance but distinct in administration. Substance means what something really is. Administration has the idea of how one governs or manages something. For example, an administration of an American president is followed by a different president who governs or administers in another way. Yet for all their differences they still lead under a common constitution of government. Their administrations are different but the substance of their work is the same as they lead under the same constitutional framework. 24 WESTMINSTER CONFERENCE IN KOREA

25 언약을나와너사이에두어너를크게번성하게하리라 하시니, 아브람이엎드렸더니하나님이또그에게말씀하여이르시되, 보라내언약이너와함께있으니너는여러민족의아버지가될지라이제후로는네이름을아브람이라하지아니하고아브라함이라하리니이는내가너를여러민족의아버지가되게함이니라내가너로심히번성하게하리니네게서민족들이나며왕들이네게로부터나오리라내가내언약을나와너및네대대후손사이에세워서영원한언약을삼고너와네후손의하나님이되리라. 웨스트민스터 성경의서두인창세기에서부터, 예레미야 31 과같은선지서들을거쳐, 신약과천국으로이어지는흐름속에서, 우리는언약공식을본다. 고린도후서 6:16-18 말씀. 하나님의성전과우상이어찌일치가되리요우리는살아계신하나님의성전이라이와같이하나님께서이르시되내가그들가운데거하며두루행하여나는그들의하나님이되고그들은나의백성이되리라그러므로너희는그들중에서나와서따로있고부정한것을만지지말라내가너희를영접하여너희에게아버지가되고너희는내게자녀가되리라전능하신주의말씀이니라하셨느니라. 요한계시록 21:3. 내가들으니보좌에서큰음성이나서이르되보라하나님의장막이사람들과함께있으매하나님이그들과함께계시리니그들은하나님의백성이되고하나님은친히그들과함께계셔서. 3. 성경해석을위한칼빈의언약적규칙성경을단일한하나님의백성을위한한권의책으로읽으려면어떻게해야하는지를생각해보자. 어떻게하면구약과신약을하나로묶을수있을까? 칼빈의언약공식에대한강조와더불어, 우리는칼빈이구원역사를이해하기위해서내세웠던기본적인해석원칙을발견한다. 이해석규칙은바로, 언약은언제나그본질에있어서는동일하지만그경륜에있어서는구별된다 는것이다. 본질이란, 실제로존재하는어떤것을뜻한다. 경륜이란, 어떻게다스리고관리하는지에관한것이다. 예를들어서, 미국대통령행정부는다양한방식으로다스리고행정하는서로다른대통령들에게승계된다. 하지만그들의차이점속에서도, 그들은여전히공통된헌법정부하에지도력을발휘하는것이다. 그들의행정은서로다르지만그들의일의본질은, 그들이동일한헌법의틀아래에서지도력을발휘하기때문에, 동일하다. 1 강구속사적설교에대한변증과윤리적도전 25

26 웨스트민스터 Calvin offers six points to show the continuity of the Old and New Covenants since they are the same in substance: 1. They have the same Law and same Doctrine since Beginning of World 2. Christ is Mediator of the Covenants 3. Both have the Grace of Justification 4. Sacraments have Equal Significance in both 5. Both have the Word of God, which is to have Eternal Life 6. The Formula of the Covenant Common to both includes Eternal Life From Calvin s perspective, the substance of the Bible is always Jesus and his saving work. But the way that God explained what the Messiah was to do changed from the Old Testament to the New. In the Old Testament there were bloody sacrifices, a high priest, and a tabernacle or temple. In the New Testament these all changed as there is a different administration now. An example is a building and its scaffolding. When a building is being built there are scaffolds set up around it. But when the building is complete, the scaffolds are taken down and removed since they are no longer needed. Thus, the Old Testament administration of the covenant of grace was administered by animal sacrifices, rituals, dietary laws and high priests. All of these things were the scaffolds used to bring the Messiah into the world. Now that Christ has come, God administers his saving work differently and the Old Testament administration of the covenant has ended. Thus its visible signs and practices have been removed. But they always pointed to Christ. Another way to speak of the unchanging substance of the covenant is to see it summarized in the formula of the covenant, I will be your God and you will be my people. That has always been the heart of the Bible even though God s administration of his covenant changes through time. 4. While Christ is the Heart of the Bible, There is Continuity and Discontinuity in the History of the Covenant To explain the unchanging substance of the covenant with its differing administrations, we emphasize the continuity and discontinuity of the Old and New Testaments. From a Presbyterian perspective, we baptize the children of believers because the children of OT believers were circumcised. Circumcision and baptism are different in administration, but the same in substance. The way the sacrament of initiation into the covenant was administered before Christ was different than after Christ. This is because the shedding of blood was pointing to Christ s saving sacrifice that alone could take away sin. But now that Christ has come and offered His perfect 26 WESTMINSTER CONFERENCE IN KOREA

27 칼빈은, 옛언약과새언약이본질상동일하기때문에그것들사이에연속성이있음을보여주기위해서, 여섯가지주장을한다. 1. 창세로부터동일한율법과동일한교리가있었다 2. 그리스도는언약의중보자이시다 3. 두언약모두칭의의은혜가있다 4. 두언약모두에서성례가동등한가치를지닌다 5. 두언약모두하나님의말씀, 즉영원한생명을가지고있다 6. 두언약모두의언약공식에영생이포함된다칼빈의관점에서볼때, 성경의본질은항상예수님과그의구원사역이다. 하지만메시아가어떠한일을할것인지에대해설명하는방식은구약에서신약으로오면서바뀌었다. 구약에서는, 피의희생제사, 대제사장, 성막혹은성전이있었다. 이제는다른경륜에있기때문에, 신약에서는이것들이모두바뀌었다. 이것은마치건물과발판과의관계와도같다. 건축과정에서는건물주위에발판을설치한다. 하지만건축이끝나면발판이더이상필요가없으므로허물어버린다. 구약의은혜언약경륜은동물제사, 의식, 음식법과대제사장들에의해운영되었다. 이모든것들은메시아를세상에보내기위해사용된발판들이었다. 이제그리스도께서오셨기때문에, 하나님께서는구원사역을다르게운영하시고, 구약언약의경륜은끝났다. 그래서구약언약의가시적표지들과그행하는일들은제거되었다. 그러나그것들은언제나그리스도를가리킨다. 언약의본질을설명하는또다른방식은, 변하지않는언약의본질이 내가너희하나님이되고너희는내백성이되리라 는언약공식으로요약이되었음에주목하는것이다. 비록시간의흐름에따라하나님께서언약을운영하시는방식은달라지지만, 이언약공식은언제나성경의핵심을이루어왔다. 웨스트민스터 4. 그리스도가성경의핵심이시며, 언약의역사에는연속성과불연속성이존재한다. 언약의다양한경륜들과변하지않는본질을설명하기위해, 우리는구약과신약의연속성과불연속성을강조한다. 장로교의관점에서볼때, 신자의자녀들에게유아세례를주는것은, 구약신자의자녀들이할례를받았기때문이다. 그리스도전에행해진, 언약으로들어가는성례의방식은, 그리스도이후와는달랐다. 이것은피흘림이, 유일하게죄를제거하는제사인그리스도의구원하는제사를가리키기때문이다. 그러나이제그리스도께서오셨고완벽한제사를드리셨기에, 우리는더이상제물의피를흘릴필요가없다. 할례는더이상, 하나님의언약공동체로들어가는표징이아니다. 1 강구속사적설교에대한변증과윤리적도전 27

28 웨스트민스터 sacrifice, we no longer need to shed sacrificial blood. Circumcision is no longer the sign of entrance into God s covenant community. Similarly, the Passover became the Lord s Supper. The change was needed because there is no longer shedding of blood. Christians do not slay the Passover lamb as Jesus has fulfilled that picture. The Passover was always pointing to him, the substance of the covenant. The diversity of the covenant is in its form. The continuity of the Covenant is in Christ, the Passover Lamb. We continue to have the bread and the cup of Passover pointing us to the fact that God takes his wrath away from his people because his Son has shed his blood for us so that we might be saved. To clarify the different ways in which the covenant was administered in the OT from the NT, Calvin enumerates five differences between the covenants. They relate only to the externals and not to the substance of the covenant: Old Covenant Before Christ 1. Material and temporal blessings represent spiritual blessings New Covenant After Christ 1. Direct meditation upon spiritual blessings 2. Images and ceremonies as types of Christ 2. Full revelation of Christ in his Incarnation 3. The Old Testament law is a letter that kills 3. The New Testament is spirit that gives life a. The OT Law in the narrow sense condemns because it is the demand of Law without the Holy Spirit s aid a. In the New Covenant the Law is written upon the heart by the Spirit in the Gospel and is accompanied by the forgiveness of sins b. The OT Law in the broad sense includes the Gospel by borrowing from it the Promises of Christ b. The Gospel of the New Covenant has been the experience of God s Children since the beginning of the World 4. The Old Covenant was characterized by bondage and fear 4. The New Covenant is characterized by freedom and trust 5. The Old Covenant was limited to Israel 5. The New Covenant is extended to all nations Christ as the substance of the covenant is the continuity of the covenant in every era of the history of salvation. However, the administration of the covenant differs at different times. This highlights the discontinuity of the covenant. 5. God s Promises of Salvation in Christ Are Organically Present in the Old Testament Covenant Theology believes that the Bible s unity is due to what 28 WESTMINSTER CONFERENCE IN KOREA

29 이와비슷하게, 유월절은주의만찬으로바뀌었다. 더이상피를흘릴필요가없어졌기때문에이러한변화가생긴것이다. 예수께서모든것을완성하셨기때문에, 기독교인들은유월절양을잡지않는다. 유월절은언제나언약의본질되신그리스도를가리킨다. 언약은그겉모양에있어서만다양한것이다. 언약의연속성은유월절양이신그리스도안에있다. 우리는, 하나님의아들이우리를구원하시려고피를흘려주셨기때문에하나님께서그의백성으로부터진노를거두셨다는사실을가리키면서유월절의떡과포도주를계속해서먹고마신다. 언약이구약과신약에서다른방식으로운영되었다는것을명쾌하게하기위해서, 칼빈은언약간의다섯가지차이점을나열한다. 그것들은모두표면적인차이들이지, 언약의본질에관련된차이들이아니다. 웨스트민스터 옛언약 - 그리스도이전 1. 물질적이고일시적인복이영원한복을나타낸다 새언약 - 그리스도이후 1. 영적복이직접적으로전달된다 2. 그리스도의모형으로서의심상 (images) 과의식들 (ceremonies) 2. 성육신에서그리스도가완전히계시됨 3. 구약에서율법은죽이는조문이다 3. 신약은생명을주는영이다 a. 구약율법은좁은의미에서는정죄하는것이다왜냐하면성령의도움없는율법의요구이기때문이다. b. 구약율법은넓은의미에서는복음에서그리스도의약속들을빌려옴으로써복음을포함한다 4. 옛언약은매임과두려움으로특징지어진다 a. 새언약에서율법은성령으로말미암아마음에기록되고, 죄의용서를동반한다 b. 새언약복음은태초부터하나님의자녀들이경험해왔던것이다 4. 새언약은자유와신뢰로특징지어진다 5. 옛언약은이스라엘에게만국한되었다 5. 새언약은온나라들로퍼진다 언약의본질되신그리스도께서구속역사의모든시기를통틀어, 언약의연속성을보증하신다. 하지만언약의경륜은시기에따라서다르다. 이점은언약의불연속성을부각시킨다. 5. 하나님이그리스도안에있는구원을약속하신것은구약에유기적으로존재한다. 언약신학은, 이른바성경신학이라는것덕분에성경에통일성이있다 1 강구속사적설교에대한변증과윤리적도전 29

30 웨스트민스터 it calls Biblical Theology. It does not accept Dispensationalism s compartmentalization of the Bible into seven dispensations or seven distinct eras of different purposes by God pertaining to man s salvation. Rather, it asserts that the Bible is united in its history of salvation. The Bible, of course, is not written as a logically arranged systematic theology. Instead, it reveals the dramatic stories of what God did through redemptive history. The unfolding of God s story is a mystery until the whole story is complete. Geerhardus Vos developed the concept of biblical theology in terms of the organic unfolding of the history of salvation in Scripture. But what does organic mean? If someone plants a garden of flowers, it starts with seeds. A seed already contains its blossom. But if one has never seen that seed before he would not be able to guess what it is. But because of the seed s organic development, everything that the mature plant is to become is already present in its seed. From its beginning, the story of the Bible is present when God said, He shall bruise your head, and you shall bruise his heel (Gen. 3:15b). This points to the gospel of Jesus Christ. Jesus said, everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled. Then he opened their minds to understand the Scriptures (Luke 24:36-45). Now when Jesus refers to everything that was written about him in the Law of Moses, and the Prophets, and the Psalms, he was identifying the three main divisions of the Canon of the Old Testament. In essence, he was saying, It matters not which Old Testament book you read, if your mind has been opened by my Spirit, you will discover that it all speaks of me. That is the way Jesus wants his people to read the Bible; to see that it is all about him. The Bible is the dramatic story of the history of redemption that organically unfolds Jesus saving work. 6. The Covenantal Interpretation and the Dispensational Interpretation of the OT Land Promises Dispensationalists say the many land promises that God gave to Israel are yet to be fulfilled. Covenant Theology believes Dispensationalists are misreading both the Old Testament and the New Testament Bible when they interpret the Scriptures in that way. An important Old Testament text to consider in regard to Israel and the land promises is Joshua 21:43-45, So the LORD gave Israel all the land he had sworn to give their forefathers, and they took possession of it and settled there. The LORD gave 30 WESTMINSTER CONFERENCE IN KOREA

31 고믿는다. 언약신학은, 세대주의가성경을일곱시대혹은인간구원에대한하나님의목적이일곱시대별로차이가있었다는주장으로조각내는것을받아들이지않고, 반대로성경이구속역사로통일되어있다고주장한다. 물론성경은논리적으로질서정연한조직신학으로쓰인것이아니다. 대신, 성경은하나님께서구속역사를통하여하신일이라는놀라운이야기를밝히는것이다. 하나님의이야기의전개는, 전체이야기가완성되기까지는비밀이다. 게할더스보스 (Geerhardus Vos) 는성경신학의개념을성경에나오는구원역사의유기적전개의측면에서발전시켰다. 그러나, 유기적 이라는말은무엇을뜻하는가? 꽃밭에꽃을심는다면, 먼저씨가있어야한다. 씨에는개화할것이이미들어있는것이다. 하지만그씨를전에본적이없다면, 그씨가무엇인지는알지못한다. 그러나씨의유기적인발달때문에, 다자란식물의모든것이이미씨속에있는것이다. 그시작부터, 하나님께서 그는네머리를상하게할것이요, 너는그의발꿈치를상하게할것이다 ( 창 3:15) 라고말씀하셨을때, 성경의구속역사가존재했다. 이점은예수그리스도의복음을가리킨다. 예수님께서말씀하셨다. 모세의율법과선지자의글과시편에나를가리켜말한모든것이이루어져야하리라하시고, 이에그들의마음을열어성경을깨닫게하시고 ( 누가복음 24:36-45). 웨스트민스터 예수께서 모세의율법과선지자의글과시편에그를가리켜기록된모든것 이라고하실때, 그분은구약정경의세큰구분을나타내시는것이다. 이는사실상다음과같은말이된다. 구약에서어떤책을읽든지, 너희마음이성령으로열리면너희는그것이전부다나에관해서말하고있음을발견하게될것이다. 예수께서는그의백성이이런식으로-성경의모든것이그리스도에관한것임을보는것-성경을읽기를바라신다. 성경은, 유기적으로예수님의구원사역을전개시키는, 구속역사라는극적인이야기이다. 6. 구약성경의땅에대한약속을어떻게볼것인가의문제에있어서, 언약론적해석과세대주의적해석은차이를보인다세대주의자들은하나님께서이스라엘에게주신땅에대한많은약속들이미래에성취될것이라고한다. 언약신학은, 세대주의자들이그렇게성경을해석을함으로써구약성경과신약성경을잘못읽고있다고생각한다. 이스라엘과땅에대한약속의측면에서중요하게생각할구약본문이여호수아 21:43-45이다. 여호와께서이스라엘의조상들에게맹세하사주리라하신온땅을이와같이이스라엘에게다주셨으므로그들이그것을차지하여거기에거주 1 강구속사적설교에대한변증과윤리적도전 31

32 웨스트민스터 them rest on every side, just as he had sworn to their forefathers. Not one of their enemies withstood them; the LORD handed all their enemies over to them. Not one of all the LORD s good promises to the house of Israel failed; every one was fulfilled. This passage asserts that there is a sense that every one of God s promises were fulfilled. This can only be understood in the sense of what we can describe as already and not yet. We will consider that concept below. The point to see here is that God s land promises to Israel are complete and assured, even though there is much more yet to come in regard to the land. This cannot be understood without reference to God s purposes in Christ as we see next in New Testament texts. To appreciate how Israel s land promises are pointing to God s saving work in Christ, consider the New Testament teaching of Paul as he writes to the church in Corinth about the truthfulness of his ministry. He says, As surely as God is faithful, our word to you has not been Yes and No. For the Son of God, Jesus Christ, whom we proclaimed among you, Silvanus and Timothy and I, was not Yes and No, but in him it is always Yes. For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory (2 Cor. 1:18-20). What Paul is saying is that if one finds any promise in the Bible and if he interprets it without Christ, he s misreading it. Every promise is yes and amen in Christ. If one does not read the Bible this way, it is as though Jesus becomes irrelevant to that promise. For Paul, then, every land promise and every other redemptive promise always finds its meaning in Christ. This is where Dispensationalists differ from Covenant Theology in their biblical hermeneutic; they believe that the land promises can only be understood in a literal way, even in the New Covenant. But Jesus declared before Pontius Pilate, My kingdom is not of this world (John 18:36). So there is continuity and discontinuity in the covenant. The land promises are to be understood as pointing far beyond the earthly land, but to the salvation that comes in Christ and is fulfilled in the new heavens and new earth. We should understand the OT land promises to Israel as though God was saying, I have redeemed you out of the world to be my people. Thus I ve given you a permanent home in a heavenly land which is my true and ultimate Promised Land. As with Jesus, the earth is not our home; we 32 WESTMINSTER CONFERENCE IN KOREA

33 하였으니여호와께서그들의주위에안식을주셨으되그조상들에게맹세하신대로하셨으므로그들의모든원수들중에그들과맞선자가하나도없었으니이는여호와께서그들의모든원수들을그들의손에넘겨주셨음이니라여호와께서이스라엘족속에게말씀하신선한말씀이하나도남음이없이다응하였더라. 이구절은어떤의미에서는하나님의모든약속이이루어졌다고확언한다. 이것은우리가 이미와아직 이라고하는것으로밖에는이해할수없다. 우리는이개념에대해후에살펴볼것이다. 여기서의요점은, 하나님이이스라엘에게땅을약속하신약속은-비록땅에관하여더많은것들이미래에올것이지만그래도-완성되고확증되었다는것이다. 이것은우리가신약본문에서보듯이, 그리스도안에있는하나님의목적에호소하지않고서는이해될수없다. 이스라엘에게하신땅의약속이어떻게그리스도안에있는하나님의구원사역을가리키는지를알려면, 바울이고린도교회에게그의사역의신실함에대해서편지를쓰면서신약에서가르친것을생각해보라. 하나님은미쁘시니라우리가너희에게한말은예하고아니라함이없노라우리곧실루아노와디모데로말미암아너희가운데전파된하나님의아들예수그리스도는예하고아니라함이되지아니하였으니그에게는예만되었느니라하나님의약속은얼마든지그리스도안에서예가되느그런즉그로말미암아우리가아멘하여하나님께영광을돌리게되느니라 ( 고린도후서 1:18-20). 바울이여기서, 그리스도없이성경에나오는약속을해석하는것은잘못이라고말하고있다. 모든약속은그리스도안에서 예 와 아멘 이된다. 성경을이렇게읽지않으면, 예수님께서그러한약속과상관없는것처럼되어버린다. 그렇다면바울에게는, 땅에대한모든약속과모든구속약속들은언제나그리스도안에서의미가있다. 바로이점에서세대주의성경해석은언약신학과다르다. 세대주의자들은땅에대한약속들이새언약에서조차문자적으로만이해될수있다고믿는다. 하지만예수님께서는본디오빌라도앞에서선언하셨다. 내나라는이세상에속한것이아니라 ( 요한복음 18:36). 그렇다면언약에는연속성과불연속성이있다. 땅에대한약속들은세상적인땅을가리키는차원을훨씬넘어서, 그리스도안에서오는구원과새하늘새땅에서의성취를가리킨다고이해되어야한다. 구약에서이스라엘에게하신땅에대한약속은, 하나님께서다음과같이말씀하시듯이이해되어야한다. 나는너희를세상에서구속하여내백성이되도록했다. 그래서나는너희에게하늘에있는영원한집을주었고, 이것이야말로참으로그리고궁극적으로약속의땅이다. 예수님이그러하셨듯이, 이땅은우 웨스트민스터 1 강구속사적설교에대한변증과윤리적도전 33

34 웨스트민스터 are sojourners here. Jesus said in the Sermon on the Mount, Blessed are the meek, for they shall inherit the earth (Matt. 5:5). The earth is far more than the historic boundaries of Israel. But Jesus reference point was not this earth as we discover at the conclusion of Revelation in 21:3, when believers as God s people are in heaven, and we finally have God dwelling with us. In this text we read, They will be his people, and God himself will be with them and be their God. This understanding of the land promises given to Israel is supported by the writer of Hebrews who teaches that Abraham was not looking for real estate in Palestine when he left the earthly Ur of the Chaldeans. Instead, he was looking for a city whose builder and maker is God (Hebrews 11:10, 16). With Paul, a covenant theologian can say yes and amen in Christ to this statement. Covenant Theology is Christ-centered while Dispensationalism tends to be geographically land-centered. 7. Covenant Theology Teaches that the Kingdom of God is Not Just Future; It Is Already Here even though Not Yet Fully. The formula of the covenant reflects the substance of the covenant, that is, salvation in Christ. However, the administration of the covenant was different before Christ came than its administration after Christ came. Having ascended to the right Hand of the Father, he poured out his Holy Spirit inaugurating his kingdom at Pentecost. The kingdom is now here even though it is still not yet here fully. The Kingdom is already but not yet. Charles Colson illustrated this by the D-Day invasion. When the Marines hit Omaha beach and took the cliffs they did the impossible. Having accomplished this, they were confident that one day they would conquer the Third Reich. They already had won but they had not yet won. There was still a long battle ahead even though they had secured that victory by doing the impossible. The incarnation of Jesus Christ and the pouring out of the Holy Spirit at the birth of the New Testament era are the beginning of the kingdom. Someday Satan s Third Reich is going to fall and the whole of Christ s kingdom will come. Yet it has already begun and we as believers are part of it. The New Testament insists that Jesus kingdom is already here (See Matt. 12:28; 13:40-43; Acts 1:3; 28:31; Col. 1:13; Rev. 1:6). 34 WESTMINSTER CONFERENCE IN KOREA

35 리의집이아니다. 우리는이곳에서나그네이다. 예수님은산상수훈에서 온유한자는복이있나니저희가땅을기업으로얻을것임이요 ( 마태복음 5:5) 라고하셨다. 땅 이란, 이스라엘역사상의국경을가리키는것이상의것을뜻한다. 예수님이가리키시는것은이땅이아니다. 요한계시록 21:3의결론부에서우리가발견하듯이, 신자들이하나님의백성으로서천국에있을때에야, 우리는하나님께서우리와함께거하심을누리는것이다. 이본문에서보듯이, 그들은그의백성이되고, 하나님은친히그들과함께계셔서그들의하나님이되신다. 이스라엘에게주어진땅에대한약속을이렇게이해하는것은, 아브라함이팔레스타인부동산을찾지않고, 이땅의갈대아우르를떠났다고가르쳐주는히브리서기자에의해뒷받침된다. 아브라함은하나님이만드시고지으신도성을찾았다. 언약신학자는그리스도안에서이선언에바울과함께 예 와 아멘 이라고할수있다. 언약신학은그리스도중심적인반면, 세대주의는지리적으로땅중심인경향이있다. 웨스트민스터 7. 언약신학은하나님의나라가미래적일뿐만아니라, 아직완전하지는않아도이미여기에있다고가르친다. 언약공식은언약의본질, 즉그리스도안에있는구원을반영한다. 그러나, 그리스도오심전의언약의경륜과, 그리스도오심후의언약의경륜은달랐다. 하나님의우편으로승천하신그리스도께서는오순절에성령을부어주셔서그분의나라를출범시키셨다. 그나라는아직완전히여기에있지는않지만, 지금여기에있다. 그나라는이미있으나, 아직은아니다. 찰스콜슨 (Charles Colson) 은이것은 D-Day 공격으로설명했다. 해병대가오마하해변에도달해서해안절벽들을점령했을때, 그들은불가능한일을해낸것이다. 이것을해내었으므로, 그들은이제곧히틀러의독일을정복할것이라고확신하였다. 그들은이미이긴것이었지만, 아직은이긴것이아니었다. 여전히전투가남아있었지만, 그들은불가능한일을가능하게했으므로, 승리는따놓은당상이었다. 예수그리스도의성육신과, 신약시대의시작점에성령을부어주신것이곧그나라의시작이었다. 사탄의 히틀러독일 은언젠가멸망하고그리스도의나라가완전히도래할것이다. 하지만그나라는이미시작되었고, 우리믿는이들은그나라의일부이다. 신약은예수님의나라가이미여기에있다고주장한다 ( 마태복음 12:28; 13:40-43; 사도행전 1:3; 28:31; 골로새서 1:13; 요한계시록 1:6을보라 ) 1 강구속사적설교에대한변증과윤리적도전 35

36 웨스트민스터 IV. Practical Implications of the Covenantal Preaching of Scripture. We conclude with two implications of this understanding of the covenantal nature of the Bible for our preaching. A. The covenant explains the dual blessings we receive in salvation and this in turn guides us in our preaching both the indicatives and imperatives of Scripture: 1. Covenant Theology honors Christ s Incarnation by its recognition that when Christ assumed humanity He became the living embodiment of the covenant union of God and man in His hypostatic union. Christ taking on flesh gives us an illustration for the covenant blessings from our bodies, namely, our hands. 2. The first saving benefit of the covenant of grace is justification by faith alone. You have two hand, one of them is your dominant hand. This is your justification hand. 3. The second saving benefit of the covenant of grace is sanctification by faith and obedience. You also have a hand that is subordinate to your dominate hand. This is your sanctification hand. 4. The fourfold relationship of sanctification and justification in covenant theology. These principles are: 1) Justification and sanctification must be distinguished. We have different hands, a right hand and a left hand, and we must not confuse them. 2) Justification and sanctification are simultaneous given. When we were born, we received both hands at the same time, so it is when we are born again.old Covenant Before Christ New Covenant After Christ 3) Justification and sanctification are inseparable. Just as you never go anywhere without both hands, so these two covenant benefits are always joined together in our covenant union with Christ. 4) Justification and sanctification must be logically ordered. Just as your subordinate hand is always dependent upon your dominate hand, so sanctification is always dependent upon justification. This approach to what Calvin calls the double graces of the covenant, distances the Reformed understanding of salvation from those approaches that consider salvation only to refer to forgiveness of sins. It also distances Reformed theology from all forms of works righteousness. The grace of justification is the great truth of the indicative of the gospel we are forgiven by the saving work of Christ. The grace of sanctification underscores why there are imperatives in the Christian life. We are to grow in grace and in holiness before the Lord. 36 WESTMINSTER CONFERENCE IN KOREA

37 IV. 성경을언약적으로설교함의실천적인의의성경언약의특성에대한이러한이해가우리설교에의미하는바를두가지살펴보고마치도록하겠다. A. 언약은구원에있어서우리가받는두가지복을설명해주고, 우리가성경의직설법과명령법을공히설교하도록인도한다. 웨스트민스터 1. 언약신학은, 그리스도께서인성을취하셨을때그의위격적연합에있어서하나님과인간의언약적연합의살아있는화신이되셨음을인식함으로써그리스도의성육신을높인다. 그리스도께서육체를취하심은, 언약의복을우리몸, 특히손에빗대서설명할수있도록해준다. 2. 은혜언약의구원하는첫번째혜택은이신칭의이다. 우리는두손이있는데, 그중한손이더강하다. 그강한쪽이칭의의손이다. 3. 구원하는두번째혜택은믿음으로말미암는성화와순종이다. 두손중에약한쪽이있다. 그것이바로성화의손이다. 4. 언약신학에서성화와칭의의관계는네가지로정리해볼수있다. 1) 칭의와성화는구별되어야한다. 우리는오른손과왼손이라는두개의다른손을가지고있고, 그것들을혼동해서는안된다. 2) 칭의와성화는동시에주어진다. 우리가양손을동시에가지고태어나듯이, 거듭날때에도그러하다. 3) 칭의와성화는분리될수없다. 두손이어디에가든지함께하는것처럼, 언약의이두가지혜택은, 그리스도와우리간의언약적연합안에서항상붙어있다. 4) 칭의와성화에는논리적인순서가있어야한다. 약한손이강한손에의존하듯이, 성화는언제나칭의에의존한다. 칼빈이언약의 이중은혜 라고부르는것에이같이접근하는것은, 개혁주의구원론을, 죄사함이구원의전부인것처럼보는구원론에서떨어지게한다. 또한그것은개혁신학으로하여금의로운행위의각종형태로부터떨어지게한다. 칭의의은혜는복음직설법의위대한진리이다. 우리는그리스도의구원사역으로인해죄용서를받는다. 성화와은혜는기독교인의삶에서명령법들이있는이유를강조해준다. 우리는은혜안에서자라야하고하나님앞에서거룩함에있어자라야한다. 1 강구속사적설교에대한변증과윤리적도전 37

38 웨스트민스터 B. Covenant theology impacts our Christian experience and this shapes our preaching: 1. The Different Ethical Tendencies Emerging From Covenantal Ethics and Dispensational Ethics. What difference does the covenantal rather than the dispensational reading of the Bible really make in the Christian life? First, we should see that covenant theology declares that the kingdom of Christ has already begun and is not completely future. If one believes that the kingdom is yet to come but is not yet here, it is possible for the church to see itself as a group of people that should retreat from the world, to care mainly about themselves and the conversion of sinners. The Church s primary task then is to invite others to join them in salvation and in their retreat from culture. This approach often asserts that the world is going to get worse and worse and there is nothing anyone can do about it. All one can hope for is for Jesus to come and rapture the Church out of this fallen world and only then everything will be right. Jesus taught in Matthew 5, You are the salt of the earth and the light of the world. He was not talking only to the Old Testament people of Israel. He was talking to Christians. In essence, He was saying: You are to make a difference. You are to be salty salt that purifies a fallen world and you are to be radiant light that dispels the darkness of unbelief that surrounds the believer. You are to touch the world with what you believe and in what you do. Covenant Theology declares that believers are to influence their cultures for Christ s sake. Light shines and dispels darkness. Light makes its presence known. So the Christian is to be the light of the world wherever he goes, whether into a family, into a school, into a political party, into a university, into a pulpit, into a mission field, onto the athletic field or into a business. He is to shine the light of the kingdom of Christ everywhere and make a difference. An adherent of covenant theology must understand that he is to demonstrate that the kingdom of Christ is present. The Christian should be able to say, I will make a difference for His name wherever I am everywhere I go, in everything I do, in everything I say. That is the vision of the ethics of covenant theology, rather than looking to the future trying to ascertain the dates and times of Christ s return. Covenant Theology accepts Jesus agnosticism about the time of his return. Our Lord taught us that, No man knows the day or the hour or the 38 WESTMINSTER CONFERENCE IN KOREA

39 B. 언약신학은우리의기독교경험에영향을끼치고, 이는우리의설교를형성한다. 1. 언약신학의윤리와세대주의적윤리에서나타나는윤리경향의차이점언약신학과세대주의는기독교적생활에있어서어떤차이점을만들어내는가? 첫째로, 언약신학은그리스도의왕국이이미시작되었고전적인미래가아니라고선언한다는점을볼필요가있다. 만일그나라가아직임하지않았고아직여기있지않다고믿는다면, 교회는아마도세상으로부터물러나서자기자신과죄인의회심에만주로관심을가지는집단으로스스로를인식할것이다. 이러한접근법은종종이세상은계속해서나빠질것이고그누구도그것을바꿀수없다고본다. 유일한소망은예수님께서오셔서교회를이타락한세상으로부터휴거시키는것이고그런후에야모든일이제대로될것이라고믿는것이다. 웨스트민스터 예수님은마태복음 5장에서 너희는세상의소금이요세상의빛이라 고가르치셨다. 예수님은단지구약의이스라엘백성에게만이말씀을하시는것이아니고, 기독교인들에게하시는것이다. 본질적으로예수님께서는이런말씀을하시는것이다. 너희는변화를만들어내야한다. 너희는타락한세상을정화시키는소금이요, 불신이라는어두움을내쫓는빛이되어야한다. 언약신학은신자들이그리스도를위해서문화에영향력을행사해야한다고선언한다. 빛이빛나면어두움을쫓아낸다. 빛은그것의존재를알린다. 기독교인들도마찬가지로어디에가든지-가족이든지, 학교든지, 정당이든지, 대학이든지, 강단이든지, 선교지든지, 체육이든지, 경영이든지- 세상의빛이되어야한다. 기독교인은모든곳에그리스도의나라의빛을비추어서변화를일으켜야한다. 언약신학을신봉하는사람은, 자신이그리스도의나라가현재임한것을보여주어야만함을이해해야한다. 기독교인은 그리스도의이름을위해서, 나는어디에가든지, 무엇을하든지, 무슨말을하든지, 변화를일으킬것이다 하고말할수있어야한다. 그것이야말로언약신학윤리의지향점이다. 언약신학은미래만바라보면서그리스도께서다시오실날짜와시간을확정하려고하지않는다. 언약신학은예수님께서도재림의때를모르신다는것을인정한다. 우리주님께서는 아버지께서정하신그날과그시와그때와그시기는아 1 강구속사적설교에대한변증과윤리적도전 39

40 웨스트민스터 time or the season that s appointed by the Father. (Matthew 24:36; Acts 1:7). Instead of figuring out the time of Christ s return as dispensationalists have often attempted, we are to be occupied in service to Christ until he comes. We are to be busy in the world, seeking to reach the world for Christ s sake. Jesus taught that His gospel of the kingdom had to be preached in the entire world and only then would the end come (Matthew 24:14). Thus believers are called to be missionaries and evangelists engaging the world with God s Word so that his kingdom will make progress. Every task of our lives enables us to be missionaries and evangelists. All of us are called to do this gospel work every day no matter where we are or what our profession or circumstances may be. 2. Covenantal Preaching Focuses on the Heart Proclaiming the Indicatives and Imperatives of Grace as Our Congregations Are Sustained by Hope Let s conclude our study of the covenant and its impact on historicalredemptive preaching by remembering that we live in the tension of the already and the not yet as we walk in covenant with our Lord. This tension is felt in the heart as the heart is the center of our lives in covenant with God. Jeremiah 31:31ff. reminds us that God s covenant work is written on the human heart. The wise counselor in Proverbs declares, My son, give me your heart (Proverbs 23:26). So as we seek to preach and to apply the covenantal truths of Scripture, we must keep in mind the Bible s emphasis upon our hearts as the center of our relationship with God. The tension between the already and the not yet, and the tension between the gospel indicatives of salvation and the gospel s imperatives of holiness occurs in the hearts of the congregations to whom we preach. They hear from us the truths of the grace of the Gospel and are being called by us to live out the truths of the Gospel. Thus comfort and challenge meet in their hearts as they are encouraged by grace and convicted of sin. If we are to provide faithful spiritual cardiac care through our preaching, we must remember that true change comes from the inside out. By Creation, God made mankind s body, soul, heart in the image of God. By the Fall, all humanity in Adam are covenant-breakers, and Adam s sin has been imputed to us. Without Christ, sin reigns unchecked within the human heart by nature and by personal choice. So everyone needs Grace, the good news of the covenant of grace in Christ that is written upon the hearts of believers. The covenant of grace gives both promises of forgiveness of sin unto salvation as 40 WESTMINSTER CONFERENCE IN KOREA

41 무도모른다 ( 마태복음 24:36; 사도행전 1:7). 세대주의자들처럼그리스도께서다시오실때를알아보려고하기보다는, 우리는그리스도께서다시오실때까지그분을섬기는데에바빠야한다. 우리는그리스도를위하여세상에다가가려고하고, 세상에서바빠야한다. 예수님은그의천국복음이온세상에전파되어야끝이올것이라고가르치셨다 ( 마태복음 24:14). 그러니신자는하나님나라확장을위하여, 하나님의말씀을가지고세상을대하는선교사와복음전하는사람으로부름을받았다. 우리삶의모든일들이우리를선교사와복음전하는사람으로만든다. 우리모두는우리가어디에있든지, 우리의직접이나상황이어떠하든지를막론하고이러한복음의사역을매일감당하도록부르심을입었다. 웨스트민스터 2. 언약적설교는, 회중들이소망에의해유지되기에, 직설법과명령법 의은혜를선포하면서마음에초점을맞춘다. 언약과그것이구속역사적설교에끼치는영향에대한우리의연구를, 우리가주님과의언약속에서행하며 이미 와 아직 의긴장속에서살고있다는점을기억하면서결론짓도록하자. 이긴장은마음에느껴지는데, 그이유는마음이하나님과의언약안에서우리삶의중심이기때문이다. 예레미야 31:31 이하는, 하나님의언약의역사가사람의마음에기록되었다고우리에게상기시킨다. 잠언에서지혜자는 내아들아, 네마음을내게주며 라고선포한다 ( 잠언 23:26). 그래서우리가설교하고성경의언약적진리를적용하려고하기에, 우리는성경이하나님과우리의관계의중심, 곧우리마음에초점을맞추고있음을명심해야한다. 이미와아직사이의긴장과, 복음의직설법과거룩하라는복음의명령법사이의긴장은, 우리가설교하는대상인청중들의마음에서나타난다. 그들은우리로부터복음의은혜라는진리를듣고, 복음진리를살아내도록부름을입는다. 그래서그들이은혜로격려받고죄를깨달음으로써, 위로와도전이그들의마음에서만난다. 우리가설교로써영적인심장치료를성실하게하려고한다면, 참된변화란내면으로부터외면으로나오는것임을기억해야한다. 창조시에, 하나님께서는사람의몸, 영혼, 심령을하나님의형상으로창조하셨다. 타락으로, 아담안에있는모든인류는언약파괴자가되었고, 아담의죄는우리에게전가되었다. 그리스도없이는, 죄가본질상그리고기호상으로인간의마음속에서거칠것없이왕노릇한다. 그래서모든이들은신자의심령에기록된, 그리스도안에있는은혜언약의복음이필요하다. 은혜언약은구원함에이르는죄사함의약속과더불어성령안에서새마음을주시겠다고약속한다. 1 강구속사적설교에대한변증과윤리적도전 41

42 웨스트민스터 well as promises of a new heart in the Holy Spirit. The grace of God in Christ that we preach gives a new heart, a new life, new obedience and new hope to sinners and strugglers. Believers experience the already of grace, even though they await its fullness upon entry into heaven. The not yet means we must learn to live in Hope. We can do this because we are raised with Christ who has triumphed over the grave. Our ascended Lord has sent His Spirit to us and will return to bring His people to new life. Thus in our struggles and sin here below, there is the sure ultimate hope that is already ours. Preaching these truths helps to sustain our congregations day by day. These are the truths that we preach if we believe that the heart of the Bible and the substance of the Covenant is Christ. In our second lecture, we will see how Calvin guides us in our covenantal preaching to proclaim both the indicatives of grace and the imperatives of covenantal duty as we preach God s grace as well as Christ s lordship from all the Scriptures. 42 WESTMINSTER CONFERENCE IN KOREA

43 우리가설교하는, 그리스도안에있는하나님의은혜는, 죄인들과힘들어하는이들에게새마음, 새생명, 새순종과새소망을주시겠다고약속한다. 신자들은-비록그들이천국에들어가서은혜를충만히누리기를고대하고는있지만-은혜의 이미 를경험한다. 아직 은, 우리가소망으로살기를배워야한다는것을의미한다. 우리는무덤을이기신그리스도와함께일으키심을받았기때문에이것을할수있다. 우리의승천하신주께서는우리에게그의영을보내셨고, 그백성에게새생명을주시기위해다시오실것이다. 그래서낮은여기에서, 힘들고죄가있는중에서도, 궁극적인소망은이미우리의것이고확실하다. 이진리를설교하는것은우리의청중들을매일붙들어주는데에도움이될것이다. 성경의핵심과언약의본질이그리스도이심을믿는다면, 이것이바로우리가설교해야하는진리이다. 두번째강의에서는, 우리가하나님의은혜뿐아니라그리스도의주되심을모든성경에서설교하며언약적설교를할때, 칼빈이어떻게우리로하여금은혜의직설법과언약적책임의명령법을공히선포하도록인도해주는지에대해서살펴볼것이다. 웨스트민스터 1 강구속사적설교에대한변증과윤리적도전 43

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45 Proclaiming Christ: Geerhardus Vos and Redemptive-Historical Preaching Lecture#2: The Westminster Seminary Conference in Korea Dr. David B. Garner (November 2016) 게하르더스보스와구속사적설교 강의 2 웨스트민스터컨퍼런스인코리아 데이비드가너박사 (2016 년 11 월 )

46 웨스트민스터 Proclaiming Christ: Geerhardus Vos and Redemptive-Historical Preaching Dr. David B. Garner (November 2016) Introduction Martyn Lloyd-Jones in Preaching and Preachers contends, the most decadent periods in church history have always been those periods when preaching has declined. Among others, T. David Gordon believes that the Church (at least in the West) is in one of those decadent periods. It is hard to disagree with him. In his recent book, Why Johnny Can t Preach, Gordon exposes the prevalence of anemic preaching, assesses the reasons for it, and proposes solutions. In short, Gordon argues that the media culture has elevated the trivial and eclipsed the important. As Gordon puts it, We are swamped by the inconsequential, bombarded by images and sounds that rob us of the opportunity for reflection and contemplation that are necessary to reacquaint ourselves with what is significant. Suffering under the media s monopoly on what matters, most preachers have lost touch, lost discernment, and lost the sensibility for the significant. Indeed the media squeeze has shaped contemporary society from East to West, its relentless din has distorted our educational systems and our ability to think. The media have conspired to produce preachers that simply cannot preach. In view of this 21st century media-corrupting brain squeeze, Gordon presents a telling taxonomy of paltry pulpits with pathetic preaching. He openly critiques the moralistic, pragmatic, self-centered, sound bite sermons of today for those with an attention span the length of TV commercial and a intellect shaped by the tyrannical lordship of the trivial. Gordon commendably calls us to redemptive historical, Christ-centered preaching like that of Edmund Clowney, Bryan Chappell, and Dennis Johnson. He urges full proclamation of the fitness and competence of Christ in his Mediatorial work. But the core of his argument concerns what he calls pre-homiletics and practical cultivating solutions. His book offers some important cultural analysis and remedies to combat digital age preachers and preaching. It is worth reading. But the homiletical black hole is more vast than cultural, educational, and self-critical factors can penetrate. Clinical solutions will not cure the theological metastasizing of which anemic preaching is merely a symptom. Accordingly I want to turn our attention to more foundational theological 46 WESTMINSTER CONFERENCE IN KOREA

47 그리스도를선포함 : 게할더스보스와구속-역사적설교데이비드가너박사 (2016년 11월 ) 서론마틴로이드-존스 (Martyn Lloyd-Jones) 는그의저서설교와설교자 (Preaching and Preachers) 에서, 교회역사에서가장타락했던시대들을보면, 항상설교가내리막길을걸었던시대였다 고주장한다. 1) 다른많은이들처럼, 티데이비드고든 (T. David Gordon) 은교회 ( 최소한서양교회 ) 가현재그와같이타락한시대에처해있다고생각한다. 그의의견에동의하지않을수없다. 그가최근에쓴 왜요한이는설교를못하는가 (Why Jonny Can t Preach) 에서고든은, 활력없는설교가판을치고있다고밝히고, 그렇게된이유와그에대한해결책을제시한다. 간단히말해서, 고든이주장하는것은, 대중매체문화가사소한것은부각시키고중요한것은감추어버렸다는것이다. 고든에따르면, 우리는대수롭지않은것들로인해서정신이없고, 이미지들과소리들로폭격을당하다보니무엇이중요한지를가려내기위해서꼭필요한심사숙고의기회를얻지못한다. 2) 대중매체가무엇이중요한지를가려내는독점속에서, 대부분의설교자들은감동과분별력그리고 중요한것을감지하는능력 을상실했다. 3) 참으로대중매체의강압은동서양을막론하고현대사회를만들어왔으며, 그것의가차없는소음은우리의교육체계와생각할수있는능력을망쳐왔다. 대중매체는설교할수없는설교자들을자꾸양산해내고있다. 이와같은 21세기대중매체의오염에노출된두뇌를염두에두고, 고든은불쌍한설교와함께하는무가치한강단이라는눈에띄는분류법을제시한다. 그는드러내어놓고, 오늘날텔레비전광고길이정도밖에는집중할수없는이들과사소한일의폭압적지배를당하면서형성된지성을가진이들에게맞춘도덕적, 실용적, 자기중심적, 녹취록방식의설교를비판한다. 고든이에드문드클라우니 (Edmund Clowney), 브라이언채플 (Bryan Chappel), 데니스존슨 (Dennis Johnson) 등과같이구속역사적, 그리스도-중심적설교를촉구하는것은칭찬할만하다. 그는 그리스도의중보사역의적합성과능력이있음 을가감없이선포할것을촉구한다. 4) 그러나그의주장의핵심에는, 그가소위 설교이전단계 5) 라고칭하는것, 그리고실천적인 도야 6) 라는두가지해결책이주를이룬다. 그의책은가치가있는문화분석과, 디지털시대에설교자와설교가살아남기위한해결책을제시한다는면에서, 읽을만한가치가있다. 웨스트민스터 1 A Passion for Preaching, 에기록됨. T. David Gordon, Why Johnny Can t Preach, 58. 같은 책 T. David Gordon, Why Johnny Can t Preach, 60. 같은 책 T. David Gordon, Why Johnny Can t Preach, 74. 같은 책 T. David Gordon, Why Johnny Can t Preach, 96. 같은 책 T. David Gordon, Why Johnny Can t Preach, 95 이하. 2 강게하르더스보스와구속사적설교 47

48 웨스트민스터 concerns which lie beneath anemic preaching. What are the effective antidotes for anemic preaching? In his insightful work, Preaching and Biblical Theology, Edmund Clowney ends his opening chapter reflecting on the preaching of the father of Reformed biblical theology, Geerhardus Vos. Commending Vos book of sermons Grace and Glory, he writes, There we hear a scholar preaching to theological students, but with a burning tenderness and awesome realism that springs from the grace and glory of God s revelation, the historical actualization of his eternal counsel of redemption. If you know Vosian theology, this assessment of Vos preaching ought not surprise you; and if you ve read Grace and Glory you know that it captures the contours of these gripping sermons. Elsewhere, Clowney describes the grace and glory of Vosian sermons, speaking of their poetic and devotional depth. Is it his breadth of knowledge, his scholarship, and his graceful eloquence that elevate his sermons above the standard? We would not be so naïve as to deny the major contribution that his education, his scope of learnedness, and his skill with the pen have made to his preaching. But for Vos, the vital remedy to anemic preaching is found neither in education nor eloquence. The remedy centers not on the abilities of the preacher at all. Vos presents both preachers and the church hope, a hope found entirely beyond preacher himself yet a hope that penetrates and transforms the preacher before it does his hearers. Preaching with Power In the next few minutes, I would like to turn our attention to the series of sermons recorded for us in Grace and Glory. Drawing upon these sermons and other writings of Vos which properly situate his sermons, we will see where Vos locates the potency of preaching. As we consider Vos Grace & Glory sermons preached over a number of years in the Princeton chapel, it is also important to remember that these sermons are preached to budding preachers. Vos preached with a belief and desire in the power of the Word preached, but he also preached with a view 48 WESTMINSTER CONFERENCE IN KOREA

49 하지만설교라는블랙홀은문화적, 교육적, 그리고자가비판적인요소만으로는다분석할수없는광범위한것이다. 활기없는설교란어디까지나원인이아닌증상에불과하므로, 임상적인해결책만으로는그러한설교가신학계에서퍼져가는것을막을수없을것이다. 따라서필자는, 활기없는설교를양산해내는더근본적이고신학적인원인에눈을돌려보겠다. 활기없는설교를치료하는효과적인해독제는무엇일까? 에드문먼드클라우니는그의통찰력있는책 설교와성경신학 (Preaching and Biblical Theology) 제 1장을, 개혁주의성경신학의아버지라고할수있는게할더스보스 (Geerhardus Vos) 의설교를반추하면서마무리한다. 클라우니는보스의설교집 은혜와영광 (Grace and Glory) 에찬사를보내면서말하기를, 그책에서우리는한신학자가, 하나님의영원한구속경륜이역사속에서나타난것, 즉하나님의계시를, 그계시의은혜와영광으로부터나온불타오르는부드러움과대단한현실성을가지고신학생들에게설교하는것을듣는다 고했다. 7) 보스의신학을아는이들이라면, 보스의설교에대한이런평가에놀라서는안된다. 은혜와영광 설교집을읽어보았다면, 이책이보스의흥미로운설교들의윤곽을잘포착하고있다는점을알게되었을것이다. 다른곳에서클라우니는보스설교의 시적이고깊은경건성 에대해서말하면서그은혜와영광을묘사하기도하였다. 8) 보스의설교는과연그의방대한지식과학문, 그리고우아한달변때문에표준이상으로훌륭한것인가? 우리는그의교육, 그의학문의범위, 그리고그의글재주가그의설교에크게공헌한점에대해서부인할정도로순진하지는않을것이다. 하지만보스에게있어서, 활기없는설교의중요한치유책은교육이나구변이아니다. 치유책은설교자의능력과는전혀상관이없다. 보스는설교자와교회의소망은설교자자신을완전히넘어서는성격의것이면서도, 청중에게파고들어서그들을변화시키기이전에설교자에게먼저파고들어서그를변화시키는것이다. 웨스트민스터 힘있는설교이제부터얼마간필자는, 은혜와영광 에기록된일련의설교들에우리의주의를집중시키고자한다. 이설교들과이설교들의배경이되는보스의다른저작들을살펴봄으로써, 우리는보스가설교의능력에대해서무엇이라고하는지살펴보겠다. 프린스턴신학교경건회에서보스가수년간설교한 은혜와영광 을살펴볼때에중요한것은, 이설교들이자라나는설교자들에게전해졌다는점 Edmund Clowney, Preaching and Biblical Theology, Edmund Clowney, Westminster Theological Journal 46 (1984): 강게하르더스보스와구속사적설교 49

50 웨스트민스터 to training preachers how to preach. The sermons are both exhortations to future pastors and self-conscious models of biblical preaching. As expressed in Grace & Glory sermons, Vos, cognizant of problems in the preaching of his own day, is seeking to rectify these. He warns the budding preachers of a failure in the intelligent presentation of the gospel. In fact, poor preaching can create deplorable consequences not dissimilar to liberalism. Such disasters can happen in two ways: There can be a betrayal of the gospel of grace, brethren, by silence. Not speaking the truth leaves hearers uninformed of the divine message. Failure to preach Christ means that we preach someone other than Christ. There can be disloyalty to Christ by omission as well as by positive offense against the message that he has entrusted to our keeping. Addition or subtraction from gospel truth deliver untruth; a partial gospel is no Gospel at all. A false gospel emasculates preaching altogether. The Biblical theology of Vos day, a discipline dominated by unbelieving scholarship, forsook the divine unity of biblical revelation. Denying the inspiration and authority of Scripture, it forsook the revelational foundation that formed the basis for Vos rich and enriching approach to biblical theology. As one thoroughly schooled in critical scholarship, Vos was all too aware of liberalism s permeating damage theologically, ecclesiologically, and homiletically. Vos approach to biblical theology won him no scholarly popularity contests. It was in Vos inaugural address at Princeton (May 8, 1894) that he made his epistemological, methodological, and doxological commitments plain: It is not the duty of Biblical Theology to seek first the historic features of the Scriptural ideas, and to think that the absolute character of the truth as revealed of God is something secondary to be added thereunto. The reality of revelation should be the supreme factor by which the historic factor is kept under control. With the greatest variety of historical aspects, there can, nevertheless, be no inconsistencies or contradictions in the Word of God. Two dominant themes pervade Vos homiletical instruction in Grace and Glory: We will address these two themes, employing the very concepts that Vos himself employed: (1) Gravity and (2) Centripetal Force. 50 WESTMINSTER CONFERENCE IN KOREA

51 이다. 보스는전해진말씀의능력을믿고그것을갈망하며설교한동시에, 훈련받고있는설교자들에게어떻게설교해야하는지가르쳐줘야한다는점을염두에두고설교하였다. 그래서이설교들은미래의목사들에게주는권면의말인동시에, 성경적인설교의모범답안을제시하겠다는의도를담고있기도하다. 은혜와영광 에수록된설교들에서보듯이, 보스는그의시대에전해지는설교들의문제점을알고있었고, 그문제들을고치려고노력하였다. 보스는자라나는설교자들에게 복음을이성적으로제시하지못하는 것의위험성에대해서경고하였다. 9) 사실, 빈약한설교는자유주의에못지않게나쁜결과를가져온다. 그러한재앙은두가지방면에서발생할수있다. 형제들이여, 은혜의복음에대해서침묵함으로써그복음을배신할수도있습니다. 10) 진리에대해서말하지않는것은청중들로하여금하나님의말씀에무지하도록내버려두는것이다. 그리스도에대해서설교하지않는다는것은곧그리스도가아닌다른무언가에대해서설교하고있다는뜻이다. 주님께서우리에게위탁하신말씀을생략함으로써, 또한적극적으로범함으로써그리스도께충성스럽지못한것이될수있습니다. 11) 복음의진리에더하거나빼는것은진리가아닌것을가르치는것이다. 부분적인복음은복음이전혀아니다. 잘못된복음은설교가철저하게약해지도록한다. 보스시대의성경신학계는성경계시의신적일체성을부인하는불신학자들로가득차있었다. 그러한성경신학은성경의영감과권위를부인하고보스의성경신학을풍성하게하는근거가되는계시의토대를뒤흔드는것이었다. 비평학적학풍속에서교육을받은보스는, 자유주의가스며들면신학과교회, 그리고설교에큰해가된다는것을매우잘알고있었다. 보스의성경신학방법론은그런분위기의학계에서는환영받을만한것이아니었다. 그의프린스턴신학교교수취임연설에서 (1894년 5월 8일 ) 보스는, 그의인식론적이고방법론적이며, 송영적인헌신을명확하게드러냈다. 성경신학의과업은성경사상의역사적특징을일차적으로추적한후에, 하나님에대해서드러난진리의절대적인성격을이차적으로덧붙이는그런것이아니다. 계시의실재성은최우선적인요소로취급되어야만하며, 그실재성이역사적요소를지배해야한다. 하나님의말씀에는비록역사적측면에서는굉장한다양성이있지만, 그래도거기에그어떠한불일관성이나모순도있을수없다. 12) 은혜와영광 에나오는보스의설교에대한가르침을종합하면두가지큰주제가나온다. 그것은바로 (1) 중대함그리고 (2) 구심력이다. 이두 웨스트민스터 Grace and Glory, Grace and Glory, Grace and Glory, Geerhardus Vos, Inaugural Lecture, 저작권 없음. 2 강게하르더스보스와구속사적설교 51

52 웨스트민스터 (1) GRAVITY As is plain from his academic labors and his sermons, Vos commitment to Scriptural inspiration and infallibility was a presupposition of faith, a spiritual and theological commitment that shaped his view of Scripture, his view of the enterprise of biblical and theology study, and his method of preaching. The divine gravity of God s Word provided the essential substructure of his sermons and secured his belief in the value of preaching. A clarification is in order here, however. Vos commitment to dogmatics is not a dogmatic assertion about the text of Scripture. Vos is known as the father of Reformed biblical theology. His is a concern for the historical unfolding of God s revelation, and he feared that dogmatics has at times eclipsed a proper concern for the historical. In his article, Nature and Aims of Biblical Theology, Vos declares, The Bible is not a handbook of dogmatics: it is a historical book full of dramatic interest. But he qualified his exposition of redemptive history against the liberal historicism of his day. In his inaugural lecture, he argues, The historical character of the truth is not in any way antithetical to, but throughout subordinated to, its revealed character. Scriptural truth is not absolute, notwithstanding its historic setting; but the historic setting has been employed by God for the very purpose of revealing the truth, the whole truth, and nothing but the truth. Hence, it is not human history or culture in isolation that dominates the landscape of his exegetical, theological or homiletical work. It is the God of history that receives primary, ultimate, mention. In Nature and Aims of Biblical Theology, he declares decisively: Finally, the highest practical aim of Biblical theology is that it grants us a new vision of the glory of God. For Vos, historic examination serves a doxological purpose. Exegesis in view of the immediate historical context is not an end in itself. The unfolding of redemption, culminating in Christ, serves the final end of worship. Biblical revelation is the Redeemer s explication of the Redeemer s history. History is not adopted or co-opted for his purposes; history is under the sovereign God s control, where he accomplishes and explains his purposes, purposes centered on Jesus Christ. How does this relate to preaching? For Vos, redemptive-historical hermeneutics do not lead us to preach history as an accidental or even a 52 WESTMINSTER CONFERENCE IN KOREA

53 주제는보스가직접언급하는것인데, 이제부터이두가지개념을다루어보도록하겠다. (1) 중대함그의학문적인작업과설교가분명히증거하듯이, 성경의영감과무오성에대한보스의헌신은그의믿음의전제이며, 그러한영적이고신학적인헌신이그의성경관, 성경과신학연구작업에대한그의견해, 그리고그의설교방법을형성하였다. 하나님말씀의신적인중대함은그의설교의필수적인토대를제공하며, 설교의가치에대한그의믿음을확고하게하였다. 하지만여기서먼저짚고넘어가야할것이있다. 보스의교의학에대한헌신은, 성경본문에대한교리적인주장을하는것과는구별된다. 보스는개혁주의성경신학의아버지로알려져있다. 그의관심은하나님의계시의역사적전개였고, 그는교의학이때로는마땅히관심을가져야할계시의역사적인측면을가리지나않을까염려하였다. 그의논문, 성경신학의성격과목적 에서, 보스는다음과같이선언한다. 성경은교의학편람이아니다. 13) 하지만그는당시자유주의에반대하여구속역사에대한그의해석에다음과같은주의사항을덧붙인다. 진리의역사적성격은그것의계시적성격과전혀반대되지않고오히려그계시적성격에종속된다. 성경적진리는그것의역사적배경이있긴해도절대적인것이며, 하나님께서는진리를드러내되완전하고순전하게드러내시기위하여역사적배경을사용하셨다. 그래서, 인간의역사나문화가보스의주해적, 신학적혹은설교작업에서독립적으로군림하지는못한다. 보스가일차적으로그리고궁극적으로언급하는것은, 하나님께서는역사의하나님이시라는것이다. 성경신학의성격과목적 에서그는이와같이단호하게선언한다. 마지막으로, 성경신학의실천적인최고목표는하나님의영광을보는새로운안목을열어주는것이다. 14) 보스에게, 역사적탐구란송영적목적을위해서사용된다. 관련된역사적문맥을살피면서주해하는것그자체는목적이될수없다. 구속이전개되고그리스도안에서정점에이르는것은결국우리로하여금경배하도록한다. 성경계시는구속주께서구속주의역사를해설하시는것이다. 역사는우리의의도에따라서차용되거나, 혹은우리의협력여부에좌우되는작업이아니다. 역사는전능하신하나님의통제아래에있으며, 그역사속에서하나님께서는그분 웨스트민스터 1 Vos, Nature and Aims of Biblical Theology. 1 보스는 계속해서 이와 같이 적는다. 영원하신분께서는 역사의 영역 위에서 살고 계신다. 그분은 존재이시지 과정 속에있는분이아니다. 그러나우리의구원을위해서그분은자신을낮추시어시간속에서일하시고말씀하시었으며, 그렇게하심으로써그분의일과말씀이모든유기적성장에속한특별한영광에참여하게하시었다. 그러므로우리역시도, 지금도계시고전에도계셨으며미래에오실분을알고자함으로써, 하나님이우리에게자기를계시하신모든방법을통하여하나님을영화롭게하는것을목적으로하는우리의신학이그목적을바르게달성할수있도록해야한다. 2 강게하르더스보스와구속사적설교 53

54 웨스트민스터 borrowed place on which God accomplishes redemption. Redemptivehistorical understanding never makes culture and the historical moment the ultimate context. To do so puts the emphasis decidedly wrong. Rather it is that God accomplishes redemption by his own orchestration of history. Faithful preaching never locates the history of the text merely in human history, but in divinely orchestrated history by the God of heaven. Potent preaching contemplates, elevates, and celebrates that God of history. Redemptive history for Vos is then first divine. In his sermon about Zaccheus from Luke 19, Vos contends, It is true, these days of our Lord s flesh which he lived among his countrymen, acting and acted upon, were a real concrete piece of life interwoven with the life of Israel. They belong to that age and generation as truly as any section of human history can be said to belong to the times in which it happened. But it is also true that this is not common history, but sacred, redemptive history, which means that there runs through it, from beginning to end, a special design, ordering its course, shaping its frame, and fixing its issues, so as to make of it a proper stage for the enactment of the great mystery of redemption, whose spectators and participants were not merely the Jews of that age but the inhabitants of all subsequent ages. The biblical message for Vos is a divine message about divine acts. What gives power to the pulpit is the message itself, an historical message that is God s message on the historical stage which he orchestrates. Since Vos accordingly views Scripture as the very Word of God, authored by none other than the Holy Spirit, there is in Vos writing and preaching a recognition of divine Authorial prominence in the very text of Scripture. Holy Spirit authorship shapes his exegesis, determines his interpretation, and undergirds his tone. The divinity of revelation, the nature of biblical inspiration, the character of Scripture as divine becomes not an influence, but the comprehensive structural, interpretive, and homiletical context. 54 WESTMINSTER CONFERENCE IN KOREA

55 의목적-그목적의핵심에는예수그리스도가계신다-을이루시고설명하신다. 이러한점이설교와어떻게연결되는가? 보스에게구속역사적인해석학은, 역사를하나님께서구속을이루시기위해서우연하게, 빌린장소정도로과소평가하도록이끄는것이아니다. 구속역사적이해가문화나역사의순간을궁극적인배경으로보지도않는다. 그렇게생각한다면, 강조점이분명하게잘못된것이다. 하나님께서는역사를자신의계획에따라서조정하심으로써구속을성취하신다. 신실한설교자는절대로역사를단순히인간역사의기록으로만보지않고, 하늘의하나님께서조정하시는역사로서본다. 능력있는설교는역사의하나님을묵상하고, 높이고, 송축한다. 이렇게볼때, 보스에게구속역사란일단신적인것이다. 누가복음 19 장에나오는삭개오에대한설교에서보스는다음과같이주장한다. 웨스트민스터 우리주님께서육체로그의동족들가운데살고행하고계실동안의기간에는, 이스라엘의생명과우리주님의육체가구체적이고실제적으로맞물려있었다. 그들은다른시대의한지점에서일어났던어떤일이어느때에된것인지말할수있는것과똑같은방식으로, 당시시대와세대에속해져있었다. 하지만당시역사는단순히다른일반역사와똑같은것은아니었고, 거룩한구속의역사였다고할수있으니, 그구속역사란시종일관특별한의도를가지고있는것으로서, 그것의흐름이결정되며그틀이짜여지고, 그것에서다루어질일들이확정되어서구속의큰비밀이시작되는것에걸맞는무대를만드는것과도같은것이며, 그역사를보는관중들과그역사에참여하는참여자들에는단순히당시의유대인뿐만이아니라그후세에올사람들도포함되어있었다. 15) 보스에게있어서성경의메시지란, 하나님의행하심에대한하나님의메시지이다. 강단에힘을불어넣어주는것은다름이아니라역사적인메시지, 즉하나님께서조정하시는역사의단계에대한하나님의메시지인것이다. 보스는성경이하나님의말씀으로보고그저자는다른이가아니라성령님이심을믿기때문에, 보스의저작과설교에는신적인저자가성경본문에서두드러지게드러난다는인식이담겨있다. 성령님께서저자가되신다는믿음이그의주해를형성하고, 그의해석을결정하며, 그의목소리를확실하게한다. 신적인계시, 성경영감의성질, 성경의신적인성격은보스에게단순히영향을끼친정도가아니고, 그의구조와해석과설교를포괄 1 Grace and Glory, Sermon on Lk 19:10, 1 1 Seeking and Saving the Lost, 강게하르더스보스와구속사적설교 55

56 웨스트민스터 In his sermon on Isaiah 57:15, Vos asks the question about the source of potency in Isaiah, whose diverse prophetic material is attended by extraordinary power. At first, Vos points to Isaiah s God-given endowments. But moving beyond the subjective gifting of Isaiah, Vos lands ultimately upon the objective ground (145) of prophecy. Yet, the superintending of the HS lands the prophet in a place where he is at home in a world of truth where he would discover on all sides the correlates and implications of the supreme thought that filled his soul. Vos creatively explicates the character of concursus that understanding of the divine and human roles in the writing of Scripture. What characterizes Isaiah, however, is the overflowing thought of God which dominates him. Even with his deep concern for the historical, it is the inspiration of the Scripture by the Holy Spirit that is the sine qua non of biblical interpretation and of powerful preaching. Vos grasps the vital implications of the objective authority of Scripture and the ministry of the Holy Spirit with his Word. Preaching on Jesus call to Zaccheus, Vos proclaims, For it is characteristic of God, and of God alone, thus to produce effects by a mere word. He gives life to the dead and calls the things that are not, as though they were. Thus Lazarus was summoned from the grave, and thus Zacchaeus was brought into the Shepherd s fold. It is the Word with the Spirit that brings transformation to the sinner: he speaks of the immediate impartation of higher life. He notes that it is the Word itself that is the powerful tool in the hand and mouth of the preacher. It is, as he puts it, a mighty weapon. It is this Word that convicts and feeds. Reliance is not on flowery metaphor; not on rhetorical eloquence. Thus, to Vos, the doctrine of Scripture bears directly on the doctrine of preaching. The power of preaching does not rest ultimately on the craft of sermon-preparation, nor upon the literary and compositional acumen of the preacher. It is not a tactical matter, but a transcendent one. It is not a human competency, but a divine efficacy. The preacher s trust then must reside in the God of heaven who has spoken lucidly in His Word inscripturated. It is the power of the divine Word that brings power to the pulpit. THE GRAVITY OF THE GOSPEL GIVES POWER TO THE PULPIT. It surely did so for Vos. Edmund Clowney summarizes this point well: The authority of preaching is not heightened but lost if the preacher forsakes his place behind the Book. The Incarnation is not continued in us, so that we declare I 56 WESTMINSTER CONFERENCE IN KOREA

57 하는문맥이다. 이사야 57:15 설교에서, 보스는비범한능력으로다양한예언을하였던이사야의능력의원천에관한질문을던진다. 보스는일단이사야가하나님으로부터받은자질을언급한다. 하지만주관적인은사를넘어서서, 보스는궁극적으로예언의 객관적인근거 (145) 에안착한다. 16) 성령님의감독하심으로인해서선지자 이사야는그의영혼을가득채운숭고한생각의모든연관성과함의를발견하면서진리의세계에서자연스럽게 있을수있었다. 17) 보스는성경을쓰는데에있어서하나님과사람각각의역할이합해지는특성을창의적으로설명한다. 하지만이사야를특징짓는것은하나님에대한생각이넘쳐흘러서그를지배하였다는것이다. 보스는구속역사에대한깊은관심을가지고있으면서도, 성령님에의한성경의영감성이야말로성경해석과힘있는설교의필수조건임을확실히하였다. 보스는성경의객관적권위와, 말씀과함께역사하시는성령님의사역이얼마나중요한의미를가지고있는지를잘알고있다. 예수님께서삭개오를부르신것에대해서설교하면서보스는다음과같이선포한다. 말씀만으로효과를발생시키시는것은하나님의특징이고, 하나님만의특징이다. 하나님께서는죽은자들에게생명을주시며없는것들을있는것같이부르시는분이시다. 그래서나사로는무덤에서불려나왔고, 삭개오도목자의품으로돌아가게된것이다. 18) 말씀과함께역사하시는성령님께서죄인을변화시키신다. 보스는 하늘생명의직접적인분여 에대해서말한다. 19) 보스는말씀그자체가설교자의손과입에주어진힘있는도구라고본다. 그에따르면, 그것은 강력한무기 이다. 20) 이말씀이우리를책망하고양육한다. 의지한다는것은화려한은유에관한것이아니고, 수사학적달변에관한것도아니다. 그리하여보스에게서성경론은설교론과직결된다. 설교의힘은궁극적으로는공교한설교준비에달려있는것이아니고, 설교자의문학적재능과작문솜씨에달려있는것도아니다. 설교의힘은전략적인것에달려있지않고, 초월적인것에달려있다. 설교의힘은인간의자질에달려있는것이아니고, 신적효력에달려있다. 그러므로설교자는그분의기록된말씀속에서명료하게말씀하시는분, 즉하늘의하나님을신뢰해야만한다. 강단에힘을불어넣는것은바로하나님말씀의힘이다. 복음의중대함이강단에힘을준다. 보스에게는분명히그러하다. 에드먼드클라우니는이점을다음과같이잘요약한다. 설교자가성경뒤에가려져야만하는그의존재를드러내면, 설교의권위가올라가는 웨스트민스터 1 베드로가 예언의 원천은 바로성령님이라고 주장하는 베드로후서 1 장과 비교하라. 1 Grace and Glory, Grace and Glory, Grace and Glory, 22. Grace and Glory, 강게하르더스보스와구속사적설교 57

58 웨스트민스터 say unto you. Nor are we apostles or prophets, inspired of the Spirit to lay afresh the foundations of the church for a new day. We are ministers of the Word; by God s grace wise men and scribes sent by Christ (Matt. 23:34); evangelists, pastors, and teachers; men of God thoroughly furnished by the Holy Scripture for every good work of our calling. But why is it that preaching remains weak even among churches/pastors that claim such a high view of Scripture? Why, if the Scripture bears such gravitational force, a force that transcends time and culture, is there not stronger preaching by those who claim its unique authority? Wouldn t it seem that anemic preaching would find itself only in the liberal church, which outrightly denies the divinity of Scripture? Why is it that anemic preaching fills so many pulpits of evangelical and Reformed churches? In answer, Vos introduces another imperative element of powerful pulpiteering, what he calls the centripetal force of preaching. (2) CENTRIPETAL FORCE Charles Spurgeon said, True preaching is Artesian: it wells up from the great depth of the soul. If Christ has not made a well within us, there will be no outflow from us. In keeping with this poignant metaphor from Spurgeon, for Vos, the Person of God and the character of His Word must shape the preacher. In one sense, preaching for Vos is never autobiography, for to preach oneself is to turn the power of the Gospel on its head. On the other hand, preaching for Vos is thoroughly autobiographical. The splendors of gospel truth as divine Word must grip the preacher for them to grip the hearer. Throughout Vos sermons, he makes evident the essential place of the warmed heart, devotion, and the awe of the recipient of God s grace, especially those who have been given the stewardship of proclaiming the Gospel publicly. Vital ministry from the pulpit flows from a man in vital communion with God. Preaching on Isaiah, Vos expounds how the place of divine exaltation pervades and molds the prophet s [Isaiah s] thought at every point. Vos clarifies: bare recognition of the greatness of God and the smallness of man is insufficient; bald notions of transcendence are inadequate; cold cognitive acquiescence to God makes for an anemic faith. But the joyous self-surrender to this great and sovereign God leads to a delighting in the infinite perfections of Jehovah. Listen how Vos describes 58 WESTMINSTER CONFERENCE IN KOREA

59 것이아니라땅에떨어진다. 성육신은우리에게서계속되지않기때문에우리는 내가너희에게이르노니 라고선언할수가없다. 더군다나우리는성령의영감을받아서새시대에교회의기반을새로놓은사도나선지자가아니다. 우리는말씀의종들이다. 우리는하나님의은혜로그리스도로부터보냄받은지혜있는자와서기관들이다 ( 마 23:34). 복음을전하는사람들이요, 목사요, 선생들이다. 우리는모든선한일을위하여부름을받고성령님에의해서완전히구비된하나님의사람들이다. 21) 그러나어째서이토록성경을높이평가하는교회와목사들중에서도설교가약한사람이많은가? 성경이시간과문화를초월하는그토록중대한힘을가지고있다면, 그러한특별한권위를주장하는이들은더강력한설교를해야하지않을까? 활기없는설교가, 성경의신적속성을드러내놓고부인하는자유주의교회에만있는것으로보이는가? 어째서활기없는설교가그토록많은복음주의교회와개혁교회강단을채우고있는가? 이에대한대답으로, 보스는설교가를힘있게하는또다른필수요소인설교의 구심력 이라는개념을소개한다. 웨스트민스터 (2) 구심력찰스스펄전 (Charles Spurgeon) 은다음과같이말했다. 참된설교란깊이판우물이다. 그것은영혼의매우깊은곳으로부터흘러올라온다. 만약그리스도께서우리속에그러한샘물을만들지않으셨다면, 우리속에서넘쳐나오는것이없을것이다. 22) 스펄전의이러한날카로운은유와같은맥락에서, 보스는하나님의인격과그분의말씀의성격이설교자를빚어내야만한다고주장한다. 한편으로는, 보스에게있어서설교란절대로자서전적인것이될수없다. 왜냐하면설교자자신에대해서설교하는것은복음의힘을떨어뜨리는것이기때문이다. 다른한편으로는, 보스에게설교란철저히자서전적인것이다. 하나님의말씀인복음의진리의영광이설교자를사로잡아야만, 설교자가청중들을사로잡을수있다. 보스는그의설교내내, 따뜻한마음과경건, 그리고하나님의은혜를경외감속에서받는것이, 복음을공적인자리에서선포하는일을맡은청지기들에게특히필수적이라는점을분명히한다. 생명을살리는강단사역은하나님과의생명의교제를누리는사람에게만가능하다. 이사야서를설교하면서, 보스는신적환희가얼마나 이사야선지자의모든사상에고루미치고그의생각을형성했는지 에대해서설명한다. 23) 보스는다음과같이덧붙인다. 하나님의크심과인간의작음을깨달아아는것만으로는충분하지않다. 초월성에대한뚜렷한의식만으로는안된다. 냉철한인식에기인 1 Clowney, Preaching and Biblical Theology, Charles Spurgeon, Metropolitan Tabernacle Pulpit, 제 35 권, Grace and Glory, Sermon on Isaiah 57:15. 1 Our Holy and Glorious God 강게하르더스보스와구속사적설교 59

60 웨스트민스터 Isaiah s prophecy: the warm spiritual glow so uniformly present in all his preaching is kindled at the altar-fire of the purer and personal religion as this fire was kept for ever burning in his soul by this vision of the divine glory. Calling preachers to emulate Isaiah s posture and tone, Vos asks, Is there any frame of mind more appropriate to the ambassador of God than that which is guided in its thinking and speaking and living by the supreme desire for divine glory? This heart is warmed by the love of God, consumed by the glory of God, and committed to the work of God. Send me! is the cry of the ambassador, preacher. As Vos puts it in his sermon on Hosea 14:8, So far from being a matter of gloom and depression, religion in its true concept is an exultant state, the supreme feast and Sabbath of the soul. The transcendent task of the preacher is tethered to the transformed heart of the preacher. Using the contrasts between centrifugal and centripetal forces, Vos warns about the present day tendency to make the religious life seek the surface, the periphery; to detach it more or less from its center which lies in the direct face-to-face communion of the soul with God. Vos directs us to the exemplar of Jesus Christ as the one whose busyness led him to the feeding of his soul in the quietness with his God. The centrifugal/ministerial pressures in Jesus life drove him to centripetal fellowship with his Father. For us the temptation remains to allow ministry pressures to spin us away from this all-important centripetal communion. Vos warns, There is a theology of the heart, the banishment of which means blight and starvation for all vital piety. Herein Vos directs the preacher to cultivate his heart in view of the centrifugal forces playing upon us. We must address the centrifugal with the centripetal force which ought to drive us to the heart of God. The power of the pulpit in this way connects with the spiritual health of the heart of the preacher. If the savor of this [living nearness to God and of his nearness to us] is wanting in our work, if we do not bring to the world when we come to it the unction and peace acquired in prayer, we cannot hope to impart any permanent blessing or to achieve any lasting results. To Vos, unction & peace come by prayerful communion with God. Such unction and peace wrought by fellowship with God in Word and prayer form 60 WESTMINSTER CONFERENCE IN KOREA

61 해서하나님을인정하는것은활기없는믿음을낳는다. 하지만위대하시고전능하신하나님께 기쁘게자신을내어드리는것 은여호와의 무한한완전하심 을기뻐하도록이끌어준다. 24) 보스가이사야의예언에대해서어떻게묘사하는지를들어보라. 이사야의모든설교에서공통적으로나타나는따뜻한영적광채는순전하고인격적인경건이라는제단불에서그불씨를찾을수있다. 이같은불은하나님의영광을바라봄으로써그의영혼속에서영원히꺼지지않게된것이다. 25) 보스는설교자들이이사야의자세와어조를따라해야한다고하면서다음과같이묻는다. 하나님의사자에게, 하나님의영광을바라는숭고한욕구에따라서생각과말과삶이인도되는것보다더적합한마음상태가있을수있는가? 26) 이러한심령은하나님의사랑에의해서따뜻해지고, 하나님의영광에의해불태워지며, 하나님의일을위하여헌신된마음이다. 보내주소서! 하는것이사자, 즉설교자의외침인것이다. 보스는이에관련해서그의호세아서 14:8 설교에서말하기를, 참된의미에서의경건이란큰기쁨의상태이고영혼이누리는최상급의잔치이며안식일이며, 우울하고침체된것과는거리가멀다 고하였다. 27) 설교자의초월적과제는, 설교자자신의마음이변화를받느냐의여부와연결되어있다. 원심력과구심력을대조하면서, 보스는 경건생활을수박겉핥기식으로변두리만건드릴뿐, 경건의중심되는요소라고할수있는영혼과하나님사이의직접대면과교통에서는멀리떠나있는 오늘날 의경향성에대해서경종을울린다. 28) 보스는예수그리스도께서모본을보이셔서바쁜중에서도하나님과의고요한시간을통하여그의영혼을먹이신것에우리의주의를환기시킨다. 예수님의삶속에있었던원심력적 / 사역적압박은, 그분을아버지와의구심력적인교제로이끌었던것이다. 우리의경우에는, 사역의압박을받을때이같은매우중요한구심력적인교제에서이탈하려는유혹을받는다. 보스는다음과같이경고한다. 마음의신학이있는데, 그것에무관심하게되면살아있는경건이다시들고굶어죽게된다. 29) 그러면서보스는 우리에게작용하는원심력 이있기에설교자는심령을도야해야한다고가르친다. 우리는 하나님의마음으로우리를이끄는그구심력 을가지고원심력에대처해야만한다. 30) 이런방식으로, 강단의힘과설교자의심령의영적건강은연결되어있다. 만약 ( 하나님과가까이하고하나님께서도우리를가까이해주시는 ) 이것을음미하는것이부족하다면, 즉, 우리가세상에이를때에기도에서 웨스트민스터 Grace and Glory, Sermon on Isaiah 57:15. 1 Our Holy and Glorious God Grace and Glory, Sermon on Isaiah 57:15. 1 Our Holy and Glorious God Grace and Glory, Sermon on Isaiah 57:15, Grace and Glory, Sermon on Hosea 14:8, Grace and Glory, 92. Grace and Glory, ) Grace and Glory, 강게하르더스보스와구속사적설교 61

62 웨스트민스터 the foundation for impacting ministry. The glory of the Gospel must drive preachers to their knees before taking them to their pulpits. Only in such a posture are they equipped to extol the wonders of Christ before hearers. So for Vos, his autobiography must soak in the biography of Christ. His sermons, though they manifest a man smitten by grace, are not overtly autobiographical; yet they gleam with real visions of glory. They unveil man who has seen Christ and can speak of him in a way that only a witness could speak. Explicit autobiography remains unspoken, and in such silence Gospel awe is expressed most eloquently. His third-party descriptions of a sinner confronted by God s grace expose a man who knows this God in Christ with an intimacy that intellectually abstracted theological eloquence could never express. Vos knows that refined emptiness remains emptiness. Vos sermons bespeak a man who has feasted at the table of grace, knows its fatness, relishes its sweetness, and tirelessly longs to usher his hearers from their tables of sinfulness and monotony to the sumptuous feasts in God s banquet hall. However, some critique Vos for a perceived failure to divorce himself from his pietistic tradition that compels such a rigorous expectation, prioritization of the minister s personal surrender to the Gospel. What then do we make of this criticism? Is Vos existential thrust exaggerated? Does his insistence on the changed preacher not lead us to sentimental or moralistic preaching and away from the sweet gospel indicatives? I BELIEVE NOT. For Vos, the emphasis on spiritual autobiography stems not first from a presupposed piety, but from his penetrating biblical theology. It is redemptive-historical consideration that elicits this emphasis. Let us see how this is the case. The necessity of humble ministry of the Word stems from the radical, eschatologically-decisive, theologically-determinative work of the Lord Jesus Christ historically accomplished. As Vos contends in sermon on 2 Cor 3:17, the work of service under the NC is most glorious because of the completed work of Christ, and that in Him, two realities converge. First, in beholding the glorious Christ, the minister is personally transformed. Vos asserts, the servants of the New Covenant are internally and permanently transformed by beholding the image of the Lord. Second, in mediating the glorious Christ, the minister presents this very same Christ in his full eschatological glory, and people are genuinely transformed. In view of the theologically and eschatologically decisive work of the Son and the outpouring of the 62 WESTMINSTER CONFERENCE IN KOREA

63 얻은기름부음과평화를세상으로가져가지않는다면, 우리는영원한복을나누어줄수가없으며, 지속되는결과를기대할수도없을것이다. 31) 보스에게있어서, 기름부음과평화는기도하는마음으로하나님과의교제를가짐으로써얻어지는것이다. 말씀과기도로하나님과교제함으로써얻어지는그같은기름부음과평화는, 영향력있는사역의기초를놓는다. 복음의영광은설교자를강단에세우기전에먼저무릎을꿇도록이끈다. 그러한자세를가져야만청중들앞에서그리스도의놀라우심을제대로높일수있는것이다. 그래서보스는, 그의자서전이그리스도의전기에흠뻑젖어야한다고주장하였다. 보스의설교는, 비록그것이은혜에사로잡힌사람의설교이긴하지만, 드러나게자서전적이지는않다. 하지만참된영광의소망을바라는빛나는설교들임에는틀림이없다. 보스의설교들은보스가그리스도를본사람으로서, 그분의증인된사람만의방식으로그분에대해서말하고있다는것을드러내준다. 명확한자서전적진술은없으나, 그같은침묵중에도복음의위대함이수려하게표현된다. 하나님의은혜에직면한죄인에대한제삼자입장에서의진술은, 보스가단지지식적이고추상적이며신학적인달변으로는표현할수없는, 그리스도안에서하나님을친밀하게아는지식을가졌음을드러내준다. 보스는공허한것은아무리장식을해도공허할뿐이라는것을알고있다. 보스의설교는그가은혜의식탁에서먹고마셨으며, 그식탁의풍성함을알고그달콤함을만끽했으며, 그의청중들에게죄와단조로움의식탁에서벗어나서하나님의풍성한잔치자리에오라고계속해서안내하는사람임을드러내주고있다. 하지만, 보스를어떤사람들은보스가이처럼철저하게사역자가자신을복음에굴복하는것을우선순위로삼는경건주의전통에서벗어나지못했다고비판한다. 우리는이런비판을어떻게볼것인가? 보스의실존적인요점은과장되었는가? 그가변화된설교자에대해서주장할때, 복음의달콤한직설법에서벗어나서감성적혹은도덕적설교로우리를이끄는것인가? 필자는그렇게생각하지않는다. 보스에게있어서영적인자서전에대한강조는, 비평가들의추측처럼경건주의전통에서온것이아니고, 그의통찰력있는성경신학에서온것이다. 구속역사적고찰이이러한강조를이끌어낸다. 어째서그러한지에대해서함께살펴보자. 겸손한말씀사역자의필요성은역사속에서성취된주예수그리스도의급진적이고종말론적으로결정적이며신학적으로결정적인사역에서기인한다. 보스가고린도후서 3:17 설교에서주장하는것처럼, 새언약에서봉사의직무를감당하다는것은그리스도의완성된사역으로인하여지극 웨스트민스터 31) Grace and Glory, 강게하르더스보스와구속사적설교 63

64 웨스트민스터 Holy Spirit, New Covenant ministry is inescapably transformational. This transformation is not the sole estate of the apostles, but to all who proclaim Christ. The historically and cosmically significant events of the New Covenant make New Covenant ministry of the apostles and the successive generations of preachers and teachers to flow in unbroken continuity. Capturing the shared privilege of conveying the glorious and glorified Christ to his hearers, Vos concludes his extraordinary sermon on 2 Cor 3:17 with an impassioned cry for powerful ministry in this age of the New Covenant: There is need for her [the Church s] ministers of placing themselves ever afresh in the light of the great apostolic consciousness revealed in our text. They should learn once more to bear their message out of the fullness of conviction that it is an unchangeable message, reliable as the veracity of God himself. Grant God that it may become on the lips of his servants truly from age to age a gospel from which the name of Christ crowds out every other human name, good tidings of atonement and righteousness and supernatural renewal; to preacher and people alike, what it was to Paul and his converts, a mirror of vision and transfiguration after the image of the Lord. Though not denying the uniqueness of the apostolic office, Vos argues for vital continuity at the level of privilege for the minister of the Gospel, precisely because of the redemptive-historical realities exposed in Scripture. He places the work of the ministry in the context of ministering the vital, Christ-secured covenant of God. Reflecting on the glory of Moses ministry in the Old Covenant, he makes a radical redemptive-historical distinction with that of Paul under the NC. To the preacher in the NC era, Vos issues forth: To have such a covenant-ministry means to be identified with God in the most intimate manner, for the covenant expresses the very heart of God s purpose. It means to be initiated into the holiest mysteries of redemption, for in the covenant these are transacted. It means to be enrolled on the list of the great historic servants of God, for in the organism of the covenant these are united and salute each other across the ages. It means to become a channel through which supernatural currents flow. In the covenant the servant is, as it were, made part of the wonder-world of salvation itself. The apostle has embodied this grandiose thought in a most striking figure. This here is no exaggerated piety, but an honest attempt to give functional credence to the decisive language of the New Testament as it speaks of the 64 WESTMINSTER CONFERENCE IN KOREA

65 히영광스러운것이며, 그리스도안에서두가지실재가만나게된다. 첫번째로, 영광스러운그리스도를바라봄으로써사역자가변화를받게된다. 보스는다음과같이주장한다. 새언약의종들은내적으로그리고영원토록주님의형상을바라봄으로써변화받게된다. 32) 둘째로, 영광스러운그리스도를대변할때에, 사역자는동일한그리스도와그의모든종말론적영광을전하고, 사람들은참으로변화를받는다. 하나님의아들의신학적이고종말론적인결정적인사역과성령의부어주심을고려하면, 새언약의사역은변화를가져올수밖에없다. 이러한변화는사도들에게만해당되는것이아니라, 그리스도를선포하는모든사람에게해당되는것이다. 새언약이라는역사적으로우주적으로중요한사건은, 새언약의사역자들인사도들과그들뒤에오는설교자와교사들사이에끊김없는연속성을창출해낸다. 영광스러우시고영화되신그리스도를청중들에게전하는특권을사도들과그후설교자들이공유하고있다는점에착안하여, 보스는새언약의시대에힘있는사역이이루어져야함을촉구하면서고린도후서 3:17에대한그의비범한설교를마무리한다. 교회의사역자들은본문에나타난위대한사도적자의식에비추어그들자신을계속해서새롭게자리매김시킬필요가있다. 사역자들은여기서다시한번그들이전파하는말씀은변하지않는메시지이며, 하나님의참되심때문에의존할만한것이라는확신이그들의설교에묻어나도록해야한다. 하나님께서는그의종들의입술에서참으로세세토록어떤다른이름이아니라그리스도의이름의복음만이나오게하시고, 속죄와의로움과초자연적새로움의좋은소식이전파되게하시되, 바울과회심한사람들이그러했듯이, 주님의형상을보고닮아가며변화되도록설교자와사람들에게공통적으로역사하소서. 33) 비록사도사역의독특성을부인하는것은아니지만, 보스에따르면, 성경에나타난구속역사적실재때문에복음사역자들이사도들과중대한연속성을가지는것이다. 보스는사역을하는것을, 그리스도께서확보하신, 중대한하나님의언약의일꾼이되는것이라고본다. 옛언약에서모세사역의영광을상고하면서, 보스는그옛사역과바울이새언약하에서했던사역을구속역사적으로극명하게대조한다. 새언약의설교자들에게보스는다음과같이말한다. 그처럼언약의일꾼이된다는것은하나님과가장친밀한자세로그분과관계를맺는것인데, 왜냐하면언약은하나님의목적의핵심을잘드러 웨스트민스터 32) Grace and Glory, 51 33) Grace and Glory, 강게하르더스보스와구속사적설교 65

66 웨스트민스터 eschatologically-final, comprehensive and irreversible work of the Lord Jesus Christ. As far as Vos is concerned, contemporary anemia in the pulpit is largely due then to the failure of the preacher to recognize and revel in the stunningly transformative realities of NC ministry and his failure to receive the distinction that he is the historic servant of God through whom the supernatural currents flow! The preacher is therefore first a man transformed by the Gospel in its NC fullness, and second a man conscious of the elevated privilege of conveying NC blessing to his hearers. The convergence of these two dimensions creates an urgency, a preeminence to Gospel preaching. Vos would then urge us to contemplate our own preaching. Does our vision of Christ and ministry calling align with this eschatologically determinative reality? Vos avers, There is a straightforwardness, a simplicity in preaching, which is proportionate to the preacher s own faith in the absoluteness and inherent truthfulness of his message. No shallow optimism about the adjustableness of Christianity to ever changing conditions, about its self-rejuvenating power after apparent decline, can possibly make up for a lack of this fundamental conviction. Unless we are convinced with Paul that Christianity has a definable and well-defined message to bring, and are able to tell wherein it consists, all our talk about its vitality or adaptability will neither comfort ourselves nor deceive others. For Vos, Gospel relevance resides in the cosmically comprehensive implications of the resurrected Christ. Gospel adaptability resides in divine, transcendent Gospel reality. Contextualization is not first a matter of the preacher s ability to adapt; it is first, foremost, and penetratingly a matter of 66 WESTMINSTER CONFERENCE IN KOREA

67 내주기때문이다. 언약의일꾼이된다는것은구속의지극히거룩한신비속으로들어가는것을의미하는데, 왜냐하면언약에서그러한신비들이전달되기때문이다. 언약의일꾼이된다는것은역사속에나타난하나님의위대한일꾼들의반열에가입하는것인데, 왜냐하면언약의유기적성격속에서그들은시대를초월하여연합되고서로에게경의를표하기때문이다. 언약의일꾼이된다는것은초자연적인조류가흘러나오는통로를만드는것과도같다. 새언약에서종은, 이전에도그러했듯이, 구원의놀라운세계의일부가되는것이다. 사도바울이야말로이처럼광대한생각을그자신의사역에서잘표현하는인물이었다. 34) 여기에나타난것은과장된경건이아니라, 신약이주예수그리스도의포괄적이고취소할수없는, 종말-최종적사역에대해결정적인언어로말씀하는것을신뢰하려는진실한시도인것이다. 보스의시각에서보면, 요즘강단의활기없음은주로설교자가새언약사역의놀랍도록변화시키는실체를모르고그것에흠뻑젖어있지않기때문이며, 그자신이역사속에서나타난하나님의종으로서, 그자신을통해서초자연적인조류가흘러가야한다는점을인지하지못하기때문이다! 그러므로설교자는새언약복음의충만함으로먼저변화된사람이어야만하고, 둘째로는새언약의복을청중들에게전달하는숭고한특권에대해서인지하는사람이어야한다. 이두요소가결합되면간절함으로복음설교의탁월함을나타낼수있게된다. 그리고는보스는우리가우리자신의설교에대해서숙고해보라고권한다. 우리가그리스도를보는눈과사역으로의부르심을받은것이, 이러한종말론적으로결정된실체와보조를같이하고있는가? 보스는다음과같이확언한다. 설교자는자신의메시지가절대적이고참되다는확신이있는만큼단도직입적이며단순한설교를할수있다. 기독교가항상변하는조건들속에서도잘적응할것이라거나, 침체기를겪은후에는복음이알아서다시생기발랄하게되는힘이있다는등의피상적인긍정론으로는, 그와같은근본적인확신의결핍을보충할수는없다. 우리가바울처럼기독교란정의할수있고잘정의된메시지를전하는것임을믿지않는다면, 그리고어떠한구성요소로기독교가이루어져있는지에대해서분별할수없다면, 우리가복음의생명력과적응가능성에대해서말하는것은말하는것은우리자신을위로할수없고, 다른이들도그런어리석음에속지않을것이다. 35) 보스에게있어서, 복음의적실성은부활한그리스도를우주적으로포괄 웨스트민스터 34) Grace and Glory, Sermon on 2 Cor 3:17, A More Excellent Ministry, 44. 보스는 계속해서 다음과 같이 쓴다. 어떤 사물이 오래도록 살아있고 잘 죽지 않을 때 불가사하다고 부른다. 시간 의흐름을거치면서도그본질과힘의근원이변하지않고보존되어야, 세상의병을치료할약으로서의가치가있다고고려할수있다. 젊게보이기위해서계속해서화장품을바르는것과같다는말로신약의기독교를풍자하는이들이있다. 하지만실제상태는생각보다훨씬나쁘다. 기독교는젊은시절을지나기만한것이아니라, 생명을위협받고있다. (48) 2 강게하르더스보스와구속사적설교 67

68 웨스트민스터 awe in NC reality. What gives preaching its power then is not human ingenuity towards creating a relevant formulation of the Gospel. What gives preaching its power is the preacher s conscious work of conveying divine revelation, the Word that transcends. Regardless of the potency of the centrifugal storms which threaten to spin the preacher into tactics and techniques for contemporary and relevant ministry, the centripetal force of the exalted Christ returns the preacher to transcendent cultural relevance. For Vos, the Gospel is already contextualized because as God s revelation in Christ, it is inherently truthful, inherently powerful, inherently transformative Gravity & Centripetal Force for Redemptive-Historical Preaching So then, what is the antidote to anemic preaching? It is the gravity of the Gospel and the centripetal force of the completed work of Jesus Christ. Grounded in Gospel gravitas, the preacher proclaims the triumphant message of Christ. Centripetally compelled by the resurrected Christ, he believes he has nothing else to proclaim. It is a faithful, convicted proclaiming of the resurrected Christ in view of the unprecedented historically and personally transformative Gospel of Jesus Christ. After all it is not so much by what the minister contributes of himself to the cause of Christ, but rather by what he is enabled to draw out and utilize from the divine resources that his office and work will be tested. It is not chiefly the question whether we are strong in the cause, but whether the cause is strong in and through us. It is a genuine Christ-centered preaching which exposes Christ s humiliation, exaltation and urges faith/obedience. The indicative of a Christ centered declaration: all the benefits Christ s life, death, resurrection, and return. As Vos puts it, our holy religion [entirely] stands or falls with the resurrection of Christ. Vos rightly situates the historic realities of our justification, regeneration, and glorification here. But there is more. The resurrected Christ s power over sin and death bears declarative, transformative, eschatologically immediate relevance. The imperative. Christ-centered imperative: all the work of Christ, the exalted One, calls me to faith/obedience. 68 WESTMINSTER CONFERENCE IN KOREA

69 적인의미에서이해하는것으로부터찾을수있다. 복음의적응성은복음의신적이고초월적인실재에기인한다. 상황화는설교자가적응을잘하느냐에따라서일차적으로결정되는것이아니고, 무엇보다도신약언약의실재에깊이감복하는가의여부에따라서결정된다. 그렇다면설교를힘있게하는것은복음을위한적실한공식을만들어내는인간의재주에달려있는것이아니다. 설교에힘을불어넣어주는것은설교자가초월의말씀, 하나님의계시를전달하려는의식을가지고일을하고자하느냐의여부이다. 원심력이폭풍처럼몰아치며설교자를위협하여시대에맞는적실한사역을위한꾀와기술로그를몰아넣을지라도, 승귀하신그리스도라는구심력은설교자로하여금문화적적실성을초월할수있도록만들어준다. 복음이란그리스도안에있는하나님의계시로서그안에참되고, 힘있고, 변화시키는능력을내포하고있기때문에, 복음은이미상황화된것이라고봐야한다는것이다. 웨스트민스터 구속역사적설교에작용하는중대함과구심력그렇다면, 활기없는설교를치료하는치료제는무엇일까? 그것은복음의중대함, 그리고예수그리스도의완성된사역이라는구심력이다. 설교자는복음의중대함에뿌리를내리고, 그리스도의승리의메시지를선포한다. 부활하신그리스도의강권하시는힘인그구심력에이끌리기때문에, 설교자는그외에는다른아무것도선포하지않는다. 역사상전례가없고개인의변화를가져오는것, 즉예수그리스도의복음을신실하게확신을가지고선포하는것이다. 결국은설교자가그리스도의일을위해서기여하는것보다는, 하나님의자료실에서빌려다가사용하는것에의해서설교자의직무와사역이검증되는것이다. 우리가강한사명감으로그사역을감당하는지의여부를일차적으로물을것이아니라, 그사명감이우리속에서강하게우리를통하여표현되느냐를봐야한다. 36) 그리스도의비하와승귀를전하고믿음 / 순종을촉구하는설교야말로진정한그리스도중심적인설교이다. 그리스도중심적인직설법은, 그리스도의생애, 죽으심, 부활, 그리고재림에이르는모든혜택에대해서전파한다. 보스가말하듯이, 우리의거룩한신앙이서고넘어지는것은그리스도의부활에달려있다. 37) 보스는여기서우리의칭의, 중생, 그리고영화의역사적실재를적절한자리에위치시키고있는것이다. 하지만그것이전부는아니다. 죄와사망을이기는부활하신그리스도의능력은, 선언되는것이고, 변화를가져오는것이고, 종말론적으로즉각적인적실성을가지는것 Grace and Glory, 43. Grace and Glory, 강게하르더스보스와구속사적설교 69

70 웨스트민스터 As Vos puts it, the covenant making God is the one who says, you will be my people, and I will be your God. There is knowledge here that goes far beyond the intellectual sphere. It is a sympathetic absorption in the character of God in Christ. Preaching must come from one sympathetically absorbed and call people to sympathetic absorption into the crucified, resurrected and returning Christ. Vos sermon on Eph 2:4-5 called The Spiritual Resurrection of Believers, exposes how the spiritual resurrection obliges us to joyful, covenantal response. He declares, The most absurd conclusion that can ever be drawn from this truth [of the matchless, everlasting love of God for us exposed in the resurrection] is that it gives you the right to sit still. Some believe the task of the preacher is simply to expose how the tributary of a passage of Scripture fits into the flow of redemptive history. Having done the grammatical-historical exegesis, the preacher explores broad redemptive-historical contours, and points his hearers to cognitive Christocentric connections. However fascinating or intellectually stimulating it may be, this alone is not biblical preaching. Christ-centered preaching is satisfied only with the sympathetic absorption of our entire being in the all-satisfying work of the Son of God. Christ-centered preaching does not end with intellectual stimulation. Exposing God s people to the exalted Christ entails exhortation, covenantal response. The indicative of Christ humiliated and exalted issues an imperative for faith. Preaching of the Christ with whom we are united bears vital calling for faith, obedience, repentance, mortification, and vivification. Summary and Conclusion The Christ presented in the Word proclaimed is not for mere intellectual stimulation. Preaching presents a vital feast on Christ who in history is our justification, sanctification, and glorification. As such, the feast on Christ is no mere indicative meal. It tenders Divine calories for faith and faithfulness. This Christ is the one in whom the regeneration occurs, a radical transformation that is fitly compared to the great world-change that shall take place before our eyes when the new heavens and the new earth appear at the end of time. In other words, union with this Christ is the source of 70 WESTMINSTER CONFERENCE IN KOREA

71 이다. 이것이바로명령법, 그리스도중심의명령법이다. 승귀하신분, 곧그리스도의모든사역은나로하여금믿음 / 순종을하도록이끈다. 보스가말하듯이, 언약을맺으시는하나님은 너희는나의백성이되고나는너희하나님이되리라 고말씀하시는분이시다. 이것은 우리의지성의영역을한참넘어서는 종류의지식이다. 38) 이러한 동정적열심 이그리스도안에있는하나님의성품이시다. 39) 설교는, 자신이동정적열심을경험하고는, 사람들을십자가에죽으시고부활하시고다시오시는그리스도안에있는동정적열심으로부르는사람에게서나와야만한다. 보스의에베소서 2:4-5설교에는 신자의영적부활 이라는표제가붙어있는데, 이설교는영적부활이어떻게우리로하여금기쁨으로마땅한언약적인반응을보이도록하는지에대해서설명한다. 보스는다음과같이선언한다. ( 부활에서나타난하나님의영원한사랑이라는 ) 이진리에서이끌어낼수있는가장모순적인결론은, 그것이우리로하여금가만히앉아있을수있도록하는권리를주었다고생각하는것이다. 40) 어떤신자들은, 설교자의과업이란단순히사소한성경구절들이구속역사의흐름속에서어떤위치에있는지를드러내주는것뿐이라고생각한다. 설교자는문법적-역사적주해를한후에, 그보다넓은구속역사의윤곽을살펴서, 청중으로하여금그리스도중심적인연결점들을인지하도록돕는다는것이다. 이런견해는매력적이고지성적으로자극적인주장일수는있겠으나, 그것만으로는성경적인설교가될수없다. 그리스도중심의설교는, 우리의전존재가하나님의아들의모든것을만족시키는사역에동정적인열심으로반응하게될때만족스러운것이된다. 그리스도중심의설교는지적인자극만으로끝나지않는다. 하나님의백성에게승귀하신그리스도를보여준다는것은언약적반응에대한권면을동반한다. 그리스도의비하와승귀에대한직설법은, 믿음을위한명령법을낳는다. 우리가연합되어있는분, 곧그리스도를설교하는것에는, 믿음, 순종, 회개, 죽음과살림이라는생생한부르심이그것에함께배어나오는것이다. 웨스트민스터 요약과결론말씀에서나타난그리스도는, 지적인자극만을위해서선포되는분이아니다. 설교는역사속에서우리의칭의, 성화, 영화가되시는그리스도에대한활기있는잔치상을차리는것이다. 그러하기에, 그리스도에대한잔치상에직설법만을올릴수는없다. 믿음과신실함을보양하는신적영양식이같이제공되야하는것이다. 그리스도안에서중생이일어나고, 마지막때에우리의눈앞에서새하늘과새땅이나타나는것못지않은굉장한변 Grace and Glory, Sermon on Hosea 14:8, Grace and Glory, ) Grace and Glory, 강게하르더스보스와구속사적설교 71

72 웨스트민스터 this regeneration which amounts to a change in the entire compass of our consciousness. It revolutionizes our life at every point. Conscious of the dearth of such covenant revolution, Vos soliloquizes, I sometimes feel as if what we need most is a sense of proportion in our presentation of the truth; a new sense of where the center of gravity in the gospel lies; a return to the ideal of Paul who determined not to know anything among the Corinthians save Jesus Christ and him crucified. We end with Vos own clarion call to potent preaching: Whatever topic you preach on and whatever text you choose, there ought not to be in your whole repertoire a single sermon in which from beginning to end you do not convey to your hearers the impression that what you want to impart to them, you do not think it possible to impart to them in any other way than as a correlate and consequence of the eternal salvation of their souls through the blood of Christ, because in your own conviction that alone is the remedy which you can honestly offer a sinful world. The antidote then for anemic preaching is nothing less than the Gospel in all its glory and power; the preacher must present Jesus Christ compellingly because he is compelled. The gravitas of the Gospel combined with the Centripetal force of Christ s excellencies empower preaching with a potency that transcends. The sweet conflagration of divine Word and New Covenant realities sympathetically absorbed transform the weak expositor into a preacher of power. 72 WESTMINSTER CONFERENCE IN KOREA

73 화 가그리스도안에서개개인에게일어난다. 41) 다른말로하면, 그리스도와의연합이이중생의출처이며, 그중생은 우리의의식의방향 을바꾸어놓는다. 42) 그것은우리의삶의모든부분에서혁명적인변화를가져온다. 43) 그러한언약적혁명의부재를인식하면서보스는다음과같은독백을한다. 나는때때로우리에게가장필요한것은진리를균형있게전하는감각이라는생각을한다. 복음의중심이어디에있는지를구별하는새로운감관말이다. 고린도인들중에있으면서, 예수그리스도와그의십자가에못박히신것외에는아무것도알지않기로작정했다는바울의이상적인모습으로우리도돌아가야한다. 44) 마지막으로, 설교의능력에대하여낭랑하게울려퍼지는보스의목소리를들어보자. 당신이무엇을어떤본문으로설교하든지간에, 시종일관설교자가청중에게전해주고자하는것이무엇인지에대해서확실한인상을주지못하는설교, 그리스도의보혈로서그영혼이영원히구원받았다는결과와관련된사실들이잘전달되지못할것같은설교는절대로전하지말라. 왜냐하면많은세상에해결책으로줄수있는것은그리스도의보혈로영혼구원을받는것외에는없기때문이다. 45) 활기없는설교에대한치유책은다른것이아니라, 복음의모든영광과능력이다. 설교자자신이예수그리스도께끌리면예수그리스도를끌리도록전할수밖에없다. 복음의중대함은그리스도의탁월하심이라는구심력과맞물려서능력있고초월적인설교를하도록힘을불어넣어준다. 하나님의말씀과새언약실재의달콤한합동은동정적열심을거쳐서연약한해설자를능력의설교자로바꾸어놓는것이다. 웨스트민스터 41) Grace and Glory, ) Grace and Glory, ) Grace and Glory, ) Grace and Glory, ) Grace and Glory, 강게하르더스보스와구속사적설교 73

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75 Proclaiming Christ: Indicative and Imperative Lecture#3: The Westminster Seminary Conference in Korea Dr. Peter A. Lillback(November 2016) 구속사적설교원리 : 직설법과명령 강의 3 웨스트민스터컨퍼런스인코리아 피터릴백박사 (2016 년 11 월 )

76 웨스트민스터 Indicative and Imperative: Calvin s Exposition of Deuteronomy 29:9-18 as an Example of Preaching the Covenant from an OT Context for the NT Church Dr. Peter A. Lillback(November 2016) In our first lecture, I offered an apologetic for historical-redemptive preaching. We can and must preach Christ from all of the Scriptures as they are united in Christ through the covenant of grace. However, we must also address what I believe is a misunderstanding and potentially a danger for historical-redemptive preaching. This is a belief that we should only proclaim what has happened in redemptive history, what we might call the indicatives, and that we should not make application of the text and call upon the hearers of our sermons to respond in obedience to the imperatives that the Scriptures present. We must note that an overemphasis upon the imperatives of Scripture is also a danger. In Machen s Christianity and Liberalism, he expressed his weariness with the seeming unending imperatives that emerged from the preaching of liberal ministers. He longed for the truths of the gospel, for the indicatives of God s saving work in Christ. Historical-redemptive preaching would indeed have met Machen s desire. But if preachers swing the so-called theological pendulum from one extreme to the other extreme opposite the one that must be corrected, they are simply replacing one imbalance with another. I. The Priority of the Gospel Indicative Is Seen in Paul s Epistles We as followers of Christ s covenant should prioritize the Indicative (who we already are in Christ). We have already been crucified, buried, raised and seated with Christ in heavenly places (Romans 6:3-11; Ephesians 2:4-7). This then assures us that ultimately we can and will fulfill the Imperatives of Scripture (the commands of God s Word) by grace in Christ and the strengthening of the Holy Spirit (Ephesians 2:8-10; Philippians 2:12-13). Paul s epistles have a careful balance whereby he proclaims the great truths of the Gospel at the beginnings of his writings and then presents the duties this gospel places on believers in the latter chapters. This is especially evident in Ephesians (chapters 1-3 for the indicatives of the gospel and 4-6 for the imperatives and application of the gospel) and Romans (chapters 1-11 for the indicatives of the gospel and the imperatives and applications 76 WESTMINSTER CONFERENCE IN KOREA

77 직설법과명령법 : 구약의맥락에서신약교회에게언약을설교함의모범, 칼빈의신명기 29:9-18절강해피터릴백박사 (2016년 11월 ) 웨스트민스터 첫번째강의에서필자는, 구속역사적설교를변호하였다. 우리는그리스도를모든성경에서설교할수있고설교해야만하는데, 그이유는모든성경이은혜언약으로말미암아그리스도께연결되어있기때문이다. 하지만우리는이에대한오해로서구속역사적설교의잠재적인위협이되는것에대해서도다루어야한다. 그것은다름이아니라, 구속역사에서일어난일만을, 즉직설법이라고부를수있는것만을설교해야지, 본문을적용하거나, 설교를듣는이들에게성경에서제시하는명령법들에대해서순종으로반응하도록촉구해서는안된다는신념이다. 물론성경의명령법을과도하게강조하는것도위험하다는점을염두에두기는해야한다. 메이천 (Machen) 은 기독교와자유주의 (Christianity and Liberalism) 에서, 자유주의를신봉하는사역자들이명령법만을끝없이늘어놓는것에대한염증을토로한다. 메이천은하나님의복음의진리, 곧그리스도안에있는하나님의구원사역이라는직설법에목말라했다. 구속역사적설교는틀림없이, 메이천이느끼는것과같은갈급함을채워줄것이다. 그러나설교자가신학적으로요동하여한쪽극단에서또다른오류의극단으로치우친다면, 불균형을또다른불균형으로대체하는꼴밖에는되지않는다. I. 바울서신에서나타난복음직설법의우선성그리스도의언약을추종하는우리는이미그리스도안에있다. 우리는이미그리스도와함께십자가에못박히고, 장사지낸바되고, 다시살아나서하늘에앉아있다 ( 로마서 6:3-11; 에베소서 2:4-7). 그렇다면이러한사실은, 우리가궁극적으로그리스도안에있는은혜와성령님의강하게하심으로인해서성경의명령법들 ( 하나님의말씀에서말하는명령들 ) 을성취할수있으며, 성취할것이라는점을확증해준다 ( 에베소서 2:8-10; 빌립보서 2:12-13). 바울서신은초반에는복음의위대한진리를선포하고, 그리고후반부에서는이복음이신자들에게부여하는의무들을제시하는방식으로매우균형잡힌서술을하고있다. 이것은에베소서 (1-3장은복음의직설법들이고, 4-6장은복음의명령법과적용 ) 와로마서 (1-11장은복음의직설법이고 12-16장은복음의명령법과적용 ) 에서특히잘드러난다. 3 강직설법과명령법 77

78 of the gospel). 웨스트민스터 II. We Prioritize the Gospel Indicatives Because the Imperatives without the Gospel Produce Struggle and Despair In keeping the covenant, then, there are inevitable struggles as we pursue our Christian lives (Galatians 5:16-26). Even the Apostle Paul underscored this in his poignant words of Romans 7:7-8:1. Clearly, covenantal preaching must not proclaim the perfection of the believer in this life. Rather, we as believers earnestly sing the indicatives of grace while we are praying that by grace we can fulfill the imperatives of gratitude: Spirit of God, descend upon my heart; wean it from earth; through all its pulses move; stoop to my weakness, mighty as thou art, and make me love thee as I ought to love. I ask no dream, no prophet ecstasies, no sudden rending of the veil of clay, no angel visitant, no opening skies; but take the dimness of my soul away. Has thou not bid me love thee, God and King? All, all thine own, soul, heart and strength and mind. I see thy cross; there teach my heart to cling. O let me seek thee, and O let me find. Teach me to feel that thou art always nigh; teach me the struggles of the soul to bear. To check the rising doubt, the rebel sigh, teach me the patience of unanswered prayer. Teach me to love thee as thine angels love, one holy passion filling all my frame; the kindling of the heaven-descended Dove, my heart an altar, and thy love the flame. As followers of God s covenant of grace, we must reject the moralism, 78 WESTMINSTER CONFERENCE IN KOREA

79 II. 복음이없는명령법은몸부림과절망을부르기때문에우리는복음직설법을우선시한다. 우리들이기독교인으로살면서언약을지키려고할때, 불가피하게몸부림이있을수밖에없다 ( 갈라디아서 5:16-26). 사도바울조차도로마서 7:7-8:1에서통렬한말로서이투쟁을부각시켰다. 확실한것은, 언약적설교라면, 신자가금생에서완전에이른다고설교해서는안된다. 오히려, 신자인우리들은은혜로서감사의생활, 명령법을성취하는생활을할수있도록기도하면서은혜의직설법을열심히노래해야하는것이다. 웨스트민스터 하나님의영이여, 내심령에강림하소서땅에서멀어지게하소서그모든박동중에서나의약함을하감하소서, 주께서는강하시니내가주를사랑해야되는만큼사랑하게하소서 꿈이나황홀한예언은구하지않나이다흙면박이즉시로벗어지는것도구하지않고천사가왕래하는것이나하늘의열림도구하지않고다만제영혼이흐려진것이없어지기를구하나이다 주께서는저에게주를사랑하라하지않으셨나이까, 왕이신하나님? 너의모든것을다해서, 영혼과심령과힘과마음을다해서사랑하라고저는주님의십자가를봅니다. 제심령이그곳에붙어있도록가르치소서오, 저로하여금주님을찾게하시고, 오, 저로하여금발견하게하소서 주께서언제나가까이계심을느끼도록저를가르치소서나의영혼의몸부림을들을수있도록저를가르치소서올라오는의심, 반역의한숨을제어하게하소서응답되지않은기도에도인내할수있도록저를가르치소서 주님의천사들이주님을사랑하듯이저도주님을사랑하도록가르치소서나의모든뼈대를거룩한열정으로채우소서하늘에서강림하신비둘기같은성령께서나의심령을제단에태우고주님을사랑하는것이타오르게하소서 하나님의은혜언약을추종하는이들로서, 우리는바리새인식의율법 3 강직설법과명령법 79

80 웨스트민스터 self-congratulation and perfectionism of law-keeping exemplified by the Pharisee. But let us also deny the libertinism that declares that anything is fine since grace abounds the more we sin. Rather, as Paul declared, we must ask and answer, shall we sin that grace may abound? God forbid! (Romans 6:1-2). III. The Already and Not Yet of Salvation, or, the Three Tenses of Salvation This already and not yet of salvation is sometimes described as the three tenses of salvation. Our personal experience in the covenant reflects the three tenses of salvation: past tense, present tense and future tense. Salvation is in the past tense since it is already accomplished by Christ s work and through faith. This is seen in the phrases having been justified or were saved. in Rom. 5:1, 9 and Eph. 2:8,9. Salvation is in the present tense since it is also a present ongoing reality. Its present tense declares are being saved. (1 Cor. 1:18; Titus 2:11-14.) This reflects our progress in sanctification. Salvation is also in the future tense, reflecting the believer s future hope will be saved in Rom. 5:9 and 8: This points to the believer s ultimate glorification. There is a parallelism of between the already and not yet, the indicative and the imperative, and the realities of our blessings from union with Christ: justification, adoption, sanctification and glorification. Indicative/The Already: Justification, adoption, glorification. Imperative/The Not Yet: Sanctification, Growth in Holiness, Daily Repentance, New Obedience. (Paul emphasizes this with his language of putting off and putting on as in Ephesians 4:22-24.) If our understanding of the covenant reflects this balance of Scripture, then we will not tire of opening what we called in first lecture, the covenantal filing cabinet. For, everything in the Christian Life is filed under, the Formula of the Covenant wherein God graciously declares, I will be your God, and you will be My people. Calvin s Exposition of Deuteronomy 29:9-18 as an Example of Preaching the Covenant from an OT Context for the NT Church Our first study developed the unity of the covenant in Calvin s theology. 80 WESTMINSTER CONFERENCE IN KOREA

81 준수로말미암은도덕주의, 자화자찬, 완전주의를배격해야만한다. 그러나동시에우리는, 은혜가더한곳에죄가넘치기때문에무엇이든괜찮다고선언하는도덕률폐기론을부정해야만한다. 바울이선언하듯이, 은혜가더하게하려고죄에거하겠느냐? 그럴수없느니라 ( 로마서 6:1-2) 하고묻고답해야만하는것이다. 웨스트민스터 III. 구원의이미와아직, 혹은구원의세가지시제여기구원의 이미와아직 은, 구원의세가지시제 라고묘사되기도한다. 우리의개인적인언약경험은과거시제, 현재시제, 그리고미래시제라는구원의세가지시제를반영한다. 구원은그리스도의사역에의해, 그리고믿음을통하여이미성취되었기때문에과거시제로묘사된다. 로마서 5:1,9과에베소서 2:8,9 에서 의롭게되었다 혹은 구원받았다 등의구절이그러하다. 구원은현재진행중인실체이기때문에현재형으로묘사된다. 현재시제로 구원을얻는다 ( 고린도전서 1:18; 디도서 2:11-14) 는선언이그것이다. 이것은우리의성화가진행되는것을나타낸다. 구원은신자의미래의소망을반영하기때문에, 미래시제로도묘사된다. 로마서 5:9과 8:23-24의 구원을받을것이다 가그러하다. 이경우는신자의궁극적인영화를가리킨다. 이미와아직, 직설법과명령법, 그리고칭의, 양자, 성화, 영화라는그리스도와의연합에서오는복의실재성사이에는병행이있다. 직설법 / 이미 : 칭의, 양자, 영화 명령법 / 아직 : 성화, 거룩함에대해서자람, 매일회개함, 새로운순종 ( 바울은에베소서 4:22-24에서이것을 옛사람을벗고새사람을입는것 이라는말로써강조하였다 ) 만약우리의언약이해가성경의이러한균형을반영한다면, 우리는첫번째강의에서 언약의서류수납장 이라고불렀던것을열어보는것에싫증을내지않을것이다. 왜냐하면, 기독교인의삶의모든것은 언약의공식 이라는, 하나님께서은혜로선포하신 나는너희하나님이되고너희는내백성이되리라 는언약문서에기반하기때문이다. 직설법과명령법 : 구약의맥락에서신약교회에게언약을설교함의모범, 칼빈의신명기 29:9-18 절강해 첫번째연구에서우리는, 칼빈신학에서나타나는언약의통일성에대 3 강직설법과명령법 81

82 웨스트민스터 Here I would like to illustrate an example of Calvin s preaching from the Old Testament that shows how he integrates the indicatives of redemptive history in the covenant of grace as well as how he preaches the imperatives of our Christian duty to keep the covenant of grace. Our goal here is to learn again from Calvin on how we can balance the indicatives and the imperatives of Scripture as we use a covenantal hermeneutic that preaches the saving work of Christ from all of Scripture. Background to Calvin s Sermon On Wednesday the 8th of April, 1556, John Calvin preached his 166th sermon on Deuteronomy, his third message on the 29th chapter, commenting on verses The text used here is taken from the facsimile of the English version. The passage he has selected to preach on mentions God s covenant four times: 9 You shall therefore keep the words of this covenant & do them, that you may prosper in all that you have to do. 10 You be all standing at this day before the face of the Lord your God, your heads of your Tribes, your Elders, your captains, and all the men of Israel: 11 Also your children, your wives, and your stranger which is in your camp, even from the cleaver of your wood, to the drawer of your water. 12 That you might enter into the covenant of the Lord your God, & into his oath, the which the Lord your God covenants with you this day. 13 That he may establish you this day to be his people, and he to be your God, according as he has spoken unto you, and as he has sworn to your fathers Abraham, Isaac & Jacob. 14 I make not this covenant and this oath with you only: 15 But also with him that is here present with us this day before the Lord our God: and in likewise with him that is not here with us this day. 16 For you know that we dwelled in the land of Egypt, and that we have passed through the midst of the people that we have gone by. 17 And you have seen their abominations & their images of wood & stone, of silver & gold, which were amongst them. 18 That there should not be among you either man or woman, household or tribe that would this day turn away his heart from the Lord our God, to serve the gods of those people: and that there be not among you any root to bring forth gall and wormwood. In his comments on this covenantal text, Calvin makes twelve direct references to God s covenant. I will cite each of these statements and some additional text when this seems helpful. The statements are numbered (within 82 WESTMINSTER CONFERENCE IN KOREA

83 해서살펴보았다. 여기서는칼빈의구약설교중하나를통해서, 칼빈이어떻게은혜언약속에서구속역사의직설법들을설교하는동시에, 은혜언약을지켜야하는기독교인의의무, 즉명령법에대해서어떻게설교하는가에대해서다루어보고자한다. 여기에서우리의목표는, 어떻게하면그리스도의구원사역을모든성경에서설교하는언약적해석학을견지하면서성경의직설법과명령법을균형있게다룰것인가에대해서칼빈에게교훈을얻는것이다. 웨스트민스터 칼빈의설교의배경 1556년 4월 8일수요일에요한칼빈은신명기를 166번째로설교하였다. 그가세번째로전한메시지가 29장 9-18에대한것이었다. 여기에서사용한판본은영어판영인본에서가져왔다. 칼빈이설교를위해선택한이본문에서, 하나님의언약에관한언급이네차례나온다. 9. 그런즉너희는이언약의말씀을지켜행하라그리하면너희가하는모든일이형통하리라 10. 오늘너희곧너희의수령과너희의지파와너희의장로들과너희의지도자와이스라엘모든남자와 11. 너희의유아들과너희의아내와및네진중에있는객과너를위하여나무를패는자로부터물긷는자까지다너희의하나님여호와앞에서있는것은 12. 네하나님여호와의언약에참여하며또네하나님여호와께서오늘네게하시는맹세로세우는언약에참여하여 13. 여호와께서네게말씀하신대로또네조상아브라함과이삭과야곱에게맹세하신대로오늘너를세워자기백성을삼으시고그는친히네하나님이되시려함이니라 14. 내가이언약과맹세를너희에게만세우는것이아니라 15. 오늘우리하나님여호와앞에서우리와함께여기서있는자와오늘우리와함께여기있지아니한자에게까지이니 16. 우리가애굽땅에서살았던것과너희가여러나라를통과한것을너희가알며 17. 너희가또그들중에있는가증한것과목석과은금의우상을보았느니라 18. 너희중에남자나여자나가족이나지파나오늘그마음이우리하나님여호와를떠나서그모든민족의신들에게가서섬길까염려하며독초와쑥의뿌리가너희중에생겨서 칼빈은이언약의본문에대해서언급하면서, 하나님의언약을 12 번직 접적으로지칭한다. 필자는이것이도움이된다고판단될때는, 그러한진 술들과, 몇명의추가적인본문을각각인용할것이다. 그진술들에는숫자 3 강직설법과명령법 83

84 웨스트민스터 a parenthesis as (1), (2) and so on), and then his points are summarized with a title. Hopefully in this way, we will gain insight into Calvin s covenantal and historical redemptive preaching and how the indicative and the imperative interplay in his sermons. We will see that this sermon by Calvin and what he says within it about Christian sermons provides a model for the integration of the indicative and the imperative in the exposition and application of God s Word. I. The Indicative of God s Covenant with Israel. (1) Moses Presents Not a Common Doctrine, but a Solemn Covenant to Israel: We have declared heretofore that Moses in this place did not handle a common doctrine: but that he recited the solemn covenant that was made the second time when the people were in the land of Moab. And that was, because that all they which were at mount Horeb, were dead in the wilderness. (2) This Was A Rebinding of Israel in Covenant so the Covenant Would not be Forgotten God therefore intending that the memory of that solemn covenant which he had made should not be forgotten, commanded that the people should be bound again, & that the same should be made thoroughly known, so as their posterity might understand that they were a holy people, as we see that Joshua did at his death. (3, 4) Sincerity Is Required as the Covenant Entered into with God by Israel Is not with a Mere Mortal but with God who is Faithful in Keeping His Covenant, Warning Them against Disloyalty and Hypocrisy. there had been at that time as it were a solemn covenant, and a more familiar & certain setting forth of God s glory. In effect he signifies that it behooves them to bring a certain uprightness and soundness of heart in entering into covenant with God to serve & honor him. It is no jesting matter (said he,) you have not to deal with a mortal man: think not this thing vanishes into the air. For it is not some notary that is to take your promise, neither is it some worldly solemnity or ceremony wherewith you now deal: but it is God himself which receives the bond which you enter into, & for his part he is faithful, he will not disappoint them whom he reckons for his people. Therefore be well advised that you bring not with you any disloyalty 84 WESTMINSTER CONFERENCE IN KOREA

85 를붙여놓았으며 ( 괄호안에있는숫자, (1), (2) 이런식으로 ), 소제목을붙여서그가말하고자하는바를요약해놓았다. 바라기는, 이런방법으로칼빈의언약적구속역사설교와, 그의설교에나타난직설법과명령법이어떻게상호작용하는지에대한통찰을얻었으면한다. 칼빈의이설교와, 그가이설교에서기독교설교에대해서말하는것은, 하나님의말씀을강해하고적용하는데에있어서직설법과명령법을어떻게통합할것인지에대한모본을제공해주고있다. 웨스트민스터 I. 하나님이이스라엘과세우신언약의직설법 (1) 모세는일반적인교리를제시하는것이아니고, 이스라엘에게엄숙한언약을제시한다우리는지금까지, 모세가이곳에서일반적인교리를다루는것이아니고, 백성들이모압땅에있을때에두번째로맺게된엄숙한언약을낭독하고있는것이라고선언하였다. 그것이두번째로맺어진이유는, 호렙산에서있었던이들이모두광야에서죽었기때문이다. (2) 언약이잊혀지지않고, 이스라엘을다시금언약에매이도록하기위해서재차언약을세우시는것이다. 그러므로하나님께서는, 하나님께서맺으신엄숙한언약의기억이잊혀지지않아야하고, 백성들이다시금그것에매여야하며, 그것이완전히알려진바가되어서, 여호수아가죽을때에했던것처럼, 그들의후손들이그들의거룩한백성됨을이해하도록해야한다는것을보여주시려는의도를가지고그같이하신것이다. (3,4) 이스라엘은언약을신실하게이행하시는하나님과언약을맺었고, 죽을인생과맺은것이아니므로, 진지함이요구되며, 모세는그들에게불충과외식을하지말라고경고한다. 당시에엄숙한언약과같이, 하나님의영광이더친숙하고확실하게나타난경우들이있었다. 그럼으로써하나님께서는, 하나님을섬기고경외하겠다는언약을하나님과맺음에있어서, 백성들이그들의심령의바르고건전함을견지해야한다는것을나타내신다. ( 하나님이말씀하시기를,) 죽을사람과교계하는것이아니기에, 그것을가벼이여겨서는안된다. 이언약이공중으로사라질것으로생각하지말아라. 왜냐하면공증인이너희의약속을받아내는것이아니며, 세상에서의엄숙함과행사등으로이일이이루어진것이아니기때문이다. 그것은하나님께서친히너희와관계를맺으시는것이며, 하나님께서는그것에충실하실것이므로, 하나님께서는그가그의백성이라고여기시는이들을실망시키지않으실것이다. 그러므로 3 강직설법과명령법 85

86 웨스트민스터 or hypocrisy but rather see that you tremble before him which is here present to receive the protestation that you make unto him. II. The Imperative of God s Covenant with Israel Applied to the Christian and the Church. (5) The Application of Israel s Covenant to the Church A. It remains that we apply this sentence to our own use. It is true that God does not every day pass such covenant as that was. B. This Has Direct Reference to Hearing the Gospel Preached since Christ is Present. But yet so often as we be assembled in the name of our Lord Jesus Christ, he is in the middle of us, as he has said: and when the gospel is preached unto us, it is as much as if he spake to us in his own person: and it is our duty to be answerable again that we seek nothing but to be his, and to give over ourselves unto him. C. When Sermons are Preached, It Is a Holy Moment, We must Repent of Counterfeiting, False Faith and Jest. Therefore if there be any counterfeiting, let us not think to hide it; it must needs come to reckoning. For whosoever comes not to him with right soundness, does plainly mock the son of God. Wherefore let us consider well that we must not be double minded when we come to a sermon, least Jesus Christ blame us for falsifying our faith and promise, by our wicked abusing of his word and by turning of a thing of such holiness and majesty to a jest and scoff. D. When We Come to Worship, We Meet with Christ to Worship and to Obey as His Covenant People For when he calls us to be members of his body, and would have us to do him homage, it is an excellent benefit, and such a one as cannot be sufficiently esteemed. And therefore so much the more diligent ought we to be to subdue ourselves unto him. To be short, as often as we go to the Church, is we step but one step there ward, when so ever the bell calls us: it ought to come to our remembrance, that our Lord Jesus Christ comes there himself to receive the obedience which we yield unto him, and that we come here to make our musters before him, thereby to show that we be his people, yea and his very body. E. Our Meeting with Christ Should Be Marked with Rejoicing and Trembling, from the Greatest to the Lowest in our Culture, as We Together 86 WESTMINSTER CONFERENCE IN KOREA

87 그어떤불충이나외식도나타내지않도록주의하고, 이곳에서너희의진술하는것을받으시기위해임하신하나님앞에서떨기를확실하게하라. II. 그리스도인과교회에적용되는이스라엘과세우신하나님의언약의명령법 (5) 이스라엘의언약을기독교회에적용함 A. 이논제를우리자신에게적용하는것이남아있다. 하나님께서이와같은언약을매일세우시는않는다는것은사실이다. B. 그리스도께서임재해계시므로, 이것은복음설교를듣는것을직접적으로가리킨다. 그러나우리가주예수그리스도의이름으로모일때에, 그분께서는그분이말씀하셨듯이매우자주우리중에계신다. 그리고복음이우리에게전파될때, 그것은그분께서직접오셔서말씀하시는것과도같다. 그리고이에다시금응답하여, 다른어떤것이아니라그분을찾고, 우리자신을그분에게드리는것이우리의의무이다. C. 설교가전파될때, 그때는거룩한순간이며, 우리는가장과, 잘못된믿음과경박함을회개해야한다. 그러므로위선이조금이라도있다면, 우리는그것을숨길생각은하지말아야한다. 그것은드러나야한다. 왜냐하면누구든지바르고올곧음으로그분께나아가지않는다면, 하나님의아들을명백히조롱하는것이기때문이다. 그러므로설교할때, 두마음을품지않아야한다. 그렇지않으면예수그리스도께서, 우리가그분의말씀을악하게남용하며그같이거룩하고장엄한것을경박한비웃음거리로만듦으로써우리의믿음과약속을거짓으로만들었다고책망하실것이다. D. 우리가예배할때, 그분의언약백성으로서그리스도를경배하고그분께복종하기위해서그분을만나는것이다. 그분께서우리를그몸의지체들이라고부르셨고, 그에게경의를표하도록하셨기때문에, 그것은탁월한유익이며, 이루말할수없이존중되어야하는것이다. 그러므로우리자신을그분께복종시키는일에있어서, 훨씬더부지런해져야만한다. 단도직입적으로말해서, 우리가교회에자주가는만큼, 더한걸음그복종의길로가야하고, 종소리가울릴때마다그렇게해야한다. 우리주예수그리스도께서는그곳에친히오셔서우리가드리는복종을받기를원하시고, 우리는그분앞에소집령을받고이곳에모여서우리가그의백성이요, 진실로그의몸임을보이는것이다. E. 우리문화에서큰자로부터작은자에이르기까지, 그리스도를만나는것은, 우리가함께우리자신을주님께매는것이기에, 기쁨과떨림으로특징지워져야한다. 웨스트민스터 3 강직설법과명령법 87

88 웨스트민스터 Bind Ourselves to the Lord. Now as it imports an infinite rejoicing, when our Lord Jesus is here unto us: so ought we also to tremble before his royal majesty, which was given him of God his father; and to resort there with a true and right meaning heart, And Moses speaks expressly both of men, women, little children, governors, the Elders of the people all the thief of the people, and the handicraft men For the greatest honor that kings and princess have, is to be of the body of the Church, if they consider it well. But certainly the Pomp s of the world do so blind them that they would be divided from the rest of men, and would have a world by themselves; so as they will not in any wise bow to submit themselves unto God. Nevertheless it is expressly showed here, that every high thing must stoop: and that when God utters himself, then even the highest ought to understand that they must show the way to others, and go before to provoke them by their example. Let us therefore understand, that Moses in this place observed great order, in laying that the heads, and Rulers, and the greatest of the people, were there to bind themselves unto GOD, that there might be no greatness in this world which should not stoop unto his majesty. III. The Indicative of Israel s Covenant Experience and the Imperative of the Church s Covenant Experience. (6) Israel s Covenanting Had the Great Blessing of Encompassing Their Families Including Little Children. And he adds, the women and children; that the people might know, how there was no person which should not be comprehended in that covenant. And forasmuch as GOD did this favor to their little children to receive them into the number of his people, it was meet that they should be taught the Law of GOD as soon as they came to the age of understanding, to the intent they might know that they were that blessed offspring which GOD had adopted and chosen out of all the world. And hereupon Moses exhorts the men to have care of their families, and to consider that seeing all were dedicated unto GOD, all ought to be referred to that end, and it behooved men to yield him his due, and not to disappoint him of his right to be short, husbands were taught by this word to take pains to guide their wives and children in such order, as GOD might be honored in all the house, and that there might he one common agreement in the same. (7) OT and NT Leaders Must Not Break the Covenant by Failing to 88 WESTMINSTER CONFERENCE IN KOREA

89 이제우리주예수님이우리중에계신것은무한한기쁨을가져다준다. 또한우리는그분의아버지하나님께서그분에게주신왕권앞에떨어야하고, 진실하고옳은심령으로그곳에호소해야하고, 그리고모세는드러내어놓고남자, 여자, 어린아이, 부장, 백성의장로, 백성중에있는모든도둑, 그리고일꾼에대해서말한다 잘생각해보면, 왕과왕자들이가질수있는최고의영예는교회의일원이되는것이다. 그러나분명이세상의허영이그들의눈을멀게하여그들로하여금다른사람들과분리되도록하고, 그들만의세계를가지도록한다. 그리하여그들은자신을주님께엎드려복종시키는지혜가없게된다. 그래도이곳에서분명히나타나는것은, 모든높은것은낮춰져야한다는것이다. 그리고하나님께서친히말씀하실때, 가장높은사람이라고하더라도주님의도를다른이들에게보여주어야한다는점을이해하고모범을보여서다른이들을자극시켜야한다.... 그러므로모세가이곳에서수장들, 통치자들, 백성중가장큰이들이라고나열할때, 그들도하나님께매어있고, 이세상에서그분의위엄앞에굽혀서는안될만큼대단한것은있을수없다는위대한질서를염두에두고있다는점을이해해야한다. 웨스트민스터 III. 이스라엘의언약경험이라는직설법과, 교회의언약경험이라는명령법 (6) 이스라엘의언약은, 어린자녀들까지포함하여그들의가족들을에워싸는위대한복을가져다주는것이었다. 그리고모세는여인과아이들이라고덧붙여서, 모든백성들이어떻게그언약에포함되는가를알아야한다고덧붙인다. 그리고하나님께서이은총을어린자녀들에게베푸셔서그의백성의수가운데받아들이시므로, 어린이들은이해할수있는나이가되기만하면바로하나님의율법을배워서그들이하나님께서입양하시고세계에서뽑아택하신, 복받은후손들임을알도록해야한다는것이다. 그리고여기모세는남자들에게권면하기를, 그들이자신들의집을돌보고온가족이하나님께헌신되도록하며, 그러한헌신을모든이들의목표로하면서, 남자가자신의의무를다하여말씀을배운남편으로서그아내와자녀를그러한질서가운데로인도하는데에최선을다하여, 하나님께서온집에서한마음한뜻으로공경을받으시도록하는것이마땅하다. (7) 구약과신약의지도자들은그들자신과, 그들을따르는이들과, 3 강직설법과명령법 89

90 웨스트민스터 Do Their Duties for Themselves, and for Their Followers and Their own Families. A. Now must we apply the same to our own use. B. We declare we are part of God s Flock when we Assemble, Being Especially Led by the Examples of the Greater in Their Duties to Impact their Followers. For we be never assembled or come together in the name of GOD, but we make protestation that we be of his flock. It is not enough that every man come there for himself: but the great ones must understand that they are to show the way to their inferiors, and underlings. And they must consider that they be bound with a straighter bond because GOD has set them on high to the intent they should be as Lamps to give light unto others. And therefore if they do not endeavor and enforce themselves to discharge their duties in that behalf, it is certain that they be double guilty. Again, every man ought to bethink him of his household and family. And if we do not so, then look how often we come into the Church, so many witnessing have we to reprove and condemn us before God, because we do not appear in his presence with such humility as is requisite: but have wickedly broken covenant with him. (8, 9) The Covenant That God Establishes with Israel and the Church Is a Mutual Covenant wherein God Binds Himself to Us and We Bind Ourselves to God. A. God s Mutual Covenant Begins with His Own Gracious and Astounding Condescension. Now he speaks also of a Covenant and an oath, and shows that the same were mutually given and taken betwixt GOD and the Jews. But yet we must remember, that when God makes us to pass any solemn band with him, that first of all he binds himself unto us. And it is a thing that ought to mollify our hearts, though they were as hard as stones. What are we that our Lord should stoop so low, as to enter into Covenant with us, promising to be our father and Savior, and to be as it were a man that made a bargain of a gift? B. The Covenant Is a Mutual Binding that Begins with God s Initiative, Demanding our Holiness. God indeed requires every of us to consecrate himself unto him, and to forsake all manner of liberty, and to become his subjects, and to continue quiet under his governance; but ere he require this, he makes a gift of himself unto us. That is a matter which ought to ravish us in such wise, as we should 90 WESTMINSTER CONFERENCE IN KOREA

91 그들의가족에대한그들의의무를소홀히함으로써언약을깨뜨려서는안된다. A. 이제우리는똑같은것을우리자신에게적용해야한다. B. 특히보다큰이들이그들을따르는이들에게영향력을끼칠의무를다했던본보기를따라서, 우리는우리가모였을때우리가하나님의양떼의일부라고선언한다. 왜냐하면우리는하나님의이름으로집결하고모이는것이아니고, 우리가그의양떼라고진술하기때문이다. 모든사람이그들자신을위해그곳에오는것으로는충분하지않다. 그러나위인들은그들보다못한이들, 하수인들에게그도를보여주어야한다는것을이해해야한다. 그리고그들은하나님께서그들로하여금다른이들을비추는등불과같이되어야한다는의도를가지고높은곳에세우셨기때문에, 하나님과더욱직접적인연결고리로묶여있다. 그러므로그들이최선을다하여그와같은의무를감당하려고하지않는다면, 그들의죄가곱절이될것이틀림없다. 다시말하지만, 모든남자는그집과가정을생각해야한다.... 만약우리가그렇게하지않는다면, 우리가얼마나자주교회에오는가를보고많은증인들이우리를하나님앞에서책망하고정죄하게하라. 왜냐하면우리가그의임재에마땅한겸손을가지고나오지않고, 악하게주님과의언약을어기고나왔기때문이다. (8, 9) 하나님께서이스라엘, 그리고교회와세우신언약은, 하나님께서스스로우리에게매이시고, 우리자신이하나님께매이는, 쌍방간의언약이다. A. 하나님의쌍방적언약은, 은혜롭고놀라운신적낮추심에서시작한다. 이제모세는또한언약과맹세에대해서말하고, 그같은것이하나님과유대인들사이에서쌍방적으로이루어진것임을보여준다.... 그러나우리는하나님께서우리로하여금그분과엄숙히함께하도록허락하실때, 하나님께서먼저스스로를우리에게매신다는사실을기억해야할것이다. 이사실은비록우리심령이돌처럼굳어있더라도그것을달래준다. 우리가누구이기에우리주님께서그낮은곳까지감찰하시어우리와언약을맺으시고, 우리의아버지와구주가되시기로약속하시며선물을거래하는사람마냥되신다는말인가? B. 언약은우리의거룩함을요구하면서, 하나님의주도권과함께시작하는쌍방간의매임이다. 하나님께서는진실로우리모두가자신을주님께성별하여드리고모든종류의방종을버리도록요구하시며, 하나님의신민이되고, 그분의다스리심아래에서잠잠히있기를요구하신다. 하지만이같이요구하심에있어서, 하나님께서는그자신을선물로우리에게주셨다. 우리자신을우리하나님 웨스트민스터 3 강직설법과명령법 91

92 웨스트민스터 make no difficulty fully to dedicate ourselves to our GOD, seeing that he himself allures us thereunto by his own example, and does guide us thither. C. God Gives Himself to us in Christ. And we perceive the same yet further as often as the word of GOD is preached unto us: for that is the message of Reconciliation (as Saint Paul says) and God is come near unto us, to be our leader. Jesus Christ says that he was sent unto us, to have care of our salvation and to hold us in his keeping and protection, and also to dwell in us, that we might live in him. D. Every Sermon Calls us to give Ourselves to God who Has Claim to our Holiness. Seeing it is so, is it not a brutish blockishness, if we come not with pure and right meaning affection to give over ourselves unto our GOD, who has given us the blessing and privilege to become our heritage, showing there by that he would be possessed of us? So then let us understand, that there is no excuse for us, if when we come to hear the doctrine of the gospel, we run every of us astray after his own lusts and affections, and behave ourselves disorderly in our conversation, whereas in very deed we should consider, that when we come from a sermon, we bring such a mark as cannot be blotted out; that is to wit, that before GOD and in the presence of his only son, we have professed to be a holy people unto him, and to be separated from all manner of defilements of this worlds: and that although it be not so told us in express words, yet the order that GOD has let in his church does of itself import the same. E. God Holds Us to Our Bond to Him even when the Covenant Words Are Not Explicitly Spoken. Albeit therefore that those words be not uttered by mouth, yet does GOD hold us fast tied to that bond: namely, that we should be his heritage, and that he should enjoy us quietly, as them whom he has taken to himself to be of his household. F. We Are Able to Keep Our Promise to God by His Gracious Power, not Our own Strength. If it be demanded, how it is possible that men should discharge themselves of such promise; it is easily answered: namely, that we promise not anything to our GOD as presuming upon our own power, but receive the grace which he offered unto us, and thereupon have boldness and liberty to 92 WESTMINSTER CONFERENCE IN KOREA

93 께완전히드리는데에어려움이있어서는안되겠기에, 그사실이야말로그지혜로우리를황홀하게해야하는데, 하나님께서는친히모범을보이셔서우리를끌어오시고그리로인도하신다. C. 하나님께서는그리스도안에서자신을우리에게주신다. 그리고우리는하나님의말씀이우리에게선포되는만큼이나자주같은것을인지한다. 왜냐하면그것은화목하게하는말씀이며 ( 성바울이이야기하듯이 ) 하나님께서는우리가까이에오셔서우리의지도자가되신다. 예수그리스도는말씀하시기를, 그분이우리의구원문제를해결하시고우리를붙잡아보존하고보호하시기위하여우리에게보내신바되셨을뿐아니라, 우리가그안에살게하기위해서우리안에거하신다고말씀한다. D. 모든설교는우리의거룩함을요구하시는하나님께우리자신을드리라고촉구한다. 이것이그러하다는것을볼때, 만약우리가순전함과바른뜻과열의로, 친히우리의분깃이되어주시는복과특권을주시고그럼으로써우리의소유가되어주시는하나님께나아와서우리자신을드리지않는다면, 그것이야말로짐승같은우둔함이아니고무엇이겠는가. 그렇다면복음의가르침을듣고도우리자신의정욕과열의를따라잘못된길로가고우리의대화에질서가없이행동한다면우리에게어떠한핑계도있을수없음을이해하도록하고, 그런행위중에서도설교를듣고나올때우리는지울수없는표를가지고나오는것과다름이없다는것을생각해야하는데, 즉하나님앞에서와그의외아들의임재속에서, 우리는하나님께대하여거룩한백성이되고세상의각종더러움으로부터떨어져있겠다고고백하였으며, 말로명시되지는않았더라도하나님께서교회로하여금행하도록정하신질서도같은의미를내포한다고하겠다. E. 하나님께서는언약의말씀이명시적으로말해지지않을때에라도, 우리를그분과연결되도록붙잡으신다. 그러므로비록저러한말씀들이입에서나오지않았다고하더라도, 하나님께서는우리를굳게잡아서그연결에묶어놓으시는데, 우리가그분의기업이되어야하고, 그분이그의집안의일원으로삼으신그들처럼, 우리를잠잠히기뻐하셔야한다는연결점말이다. F. 우리는우리의힘이아닌, 하나님의은혜로우신능력으로우리가하나님께한약속들을지킬수있다. 사람이어떻게그러한약속들을이행할수있는지에대해서묻는다면, 답은간단하다. 말하자면, 우리는우리자신의힘에의지하여하나님께약속하는것이아니라, 그분이우리에게주신은혜를받아서그분의백성이되겠다고담대하고자유롭게약속하는것이다. 그것은왜그런가? 하나님께서우리를그분에게로부르실때, 우리의본성이가진것을이끌어내려 웨스트민스터 3 강직설법과명령법 93

94 웨스트민스터 promise that we will be his people. And why so? For when GOD calls us unto him, it is not to the end that we should bring unto him that which we have of nature, for that is altogether evil: but because he receives us with this condition, that he will govern us by his Holy Spirit, and hold us so in awe, as the rebelliousness of our flesh shall be a laid by his grace, and we to strengthened as we may be able to withstand all manner of temptations and encounters, and that he will so imprint his laws in our hearts, according to his own saying, as he will cause us to walks in his fears, by giving us the Spirit of holiness, righteousness and truth. Look after what manner GOD calls us unto him. G. God Promises to Bear with Our Weakness and Sins with Fatherly Gentleness and the Non-Imputation of our Sin. Moreover he presently adds a promise, that he will still bear with us in our weakness, and in our sins; so we travel still towards him. Insomuch that although there be many things amiss in us, and we come not to him with such a perfection as is requisite yet will he handle us with fatherly gentleness, in such wise as our sins shall not be imputed unto us. When we have these two points, we may freely promise unto GOD that we will be his people. H. God s Part of the Covenant Is to Provide Mercy, to Forgive, and to Help us by His Holy Spirit. And why? Because we stay not upon our own freewill, neither presume we to have such perfection, as we enter into account with him, to say, we be not beholding unto him: but we presuppose that he is ever merciful unto us, to forgive us our sins, and that he will succour our infirmities and imperfections, holding us fast by his Holy Spirit. Thus did the people of old time make their oath. And so, we see it is no point of rashness for us to vow unto GOD in promising to serve him, so we have an eye to that which he sets down unto us on his part. I. God s Initiative in the Covenant Enables Us to Follow Him and Assures Us of God s Acceptance, for even the Best Christian Is Far from Being What He Ought to Be. Moreover we must remember, that GOD speaks first and we do follow. If a man should begin and put forth himself to say I promise my GOD to serve him in all pureness of life, it were too great an advancing of himself. And why? For (as have already said) there is nothing in us but utter corruption. And although GOD has reformed us, yet are we continually hindered from discharging us of our duty, so as we do not the tenth part thereof, I mean 94 WESTMINSTER CONFERENCE IN KOREA

95 는것이그부르심의목적이아닌데, 그이유는우리의본성은하나같이악하기때문이다. 그분께서우리를받아들이시는조건은, 그분께서성령을통하여우리를다스리시며, 우리를경외감속에붙드시어우리육체의반역성이그의은혜로굴복되고모든유혹과도전을이겨낼수있도록강하게하시고, 주께서친히말씀하신대로우리심령에주의법을새겨주시어성결과의와진리의영으로말미암아두려움으로행하도록하신다. 하나님께서우리를어떤방식으로그분에게로부르시는지를살펴보라. 웨스트민스터 G. 하나님께서는아버지의부드러움으로, 그리고우리죄를우리에게전가하지않으심으로써, 우리의약함을담당하시겠다고약속하신다. 더욱이, 그분께서는우리가그분께로갈수있도록, 우리의약함과죄를그분께서우리와함께져주시겠다는약속을더하신다. 우리중에서적합하지않은많은일들이있고우리가요구받은대로의완전함이없이그분께나올지라도, 그분께서는우리를아버지의부드러움으로대해주시고그지혜로서우리죄를우리에게전가하지않으신다. 우리가이두점을염두에두면, 우리는우리가하나님의백성이되겠다고자유롭게약속할수있다. H. 하나님편에서이언약이란, 자비를베푸시고, 용서하시고, 성령으로우리를도우시겠다는약속이다. 그렇다면왜그런가? 왜냐하면우리는우리자신의자유의지에머무르지않고, 그같이완전한척을하지도않으며, 우리가그분과의관계에들어갈때에그분을보는척을하지도않는다. 다만우리는그분께서우리에게영원토록자비로우시며, 우리죄를사하시며우리의약함과불완전함을도우셔서성령으로우리를굳게붙들어주실것을기정사실로받아들인다. 그래서옛사람들은맹세를했던것이다. 또한그리하여, 우리가그분편에서정하신것들을보는안목을가지기위해서, 하나님을섬기겠다고약속하는서원을하는것은경솔한일이아님을볼수있다. I. 하나님의언약에서하나님의주도권은우리가하나님을따르고, 그리고하나님의용납하심을확신하는것을가능하게해준다. 왜냐하면최고의그리스도인일지라도그가마땅히되어야하는존재로부터멀기때문이다. 더욱이, 우리는하나님께서먼저말씀하시고우리는따른다는것을기억해야만한다. 만약한사람이자신의모든삶의순전함으로하나님을섬기기로약속한다고, 먼저나서서하나님께말한다면, 그것은주제넘는일이되고말것이다. 왜그러한가? ( 앞에서언급했듯이 ) 우리안에는완전한부패함외에는아무것도없기때문이다. 하나님께서우리를개혁시키시더라도, 우리는계속해서우리의의무를다하는데방해를받으니, 가장크게 3 강직설법과명령법 95

96 웨스트민스터 even them that have profited best, which are most holy, and as it were little Angels. Moreover when GOD has once begun, and has said unto us: No, I know you can do nothing, and that you be creatures destitute of all goodness, and that there is nothing in you but naughtiness and rebellion; howbeit forasmuch as I accept you to be of my flock, I promise to govern you with my Spirit. If we receive that promise with assured faith, and accept the offer which GOD makes unto us, we may then say, Well Lord we come here, not presuming anything upon our own power, but beseeching you to govern us: our only desire is that you should hold us as captives to make us to forsake our own lusts and affections, with all the frowardness and wickedness of our own nature. Now then we see that this oath is lawful, and that there is no rashness nor presumption in men. J. God Deals with us as His Children with Mercy not with Strict Justice. The second point also is likewise worthy to be well marked that is to wit, that we ought always to confess, that if GOD listed to examine us with extremity notwithstanding that he have given us his grace, and strengthened us against Satan and all the temptations of the world, yet should we be always his danger yea even to our condemnation, were it not that he did bear with us. So then in making this promise, we do evermore remember that GOD will not enter into account with us, to judge us according to our deserts; but will use his infinite goodness toward us, and have pity on our infirmities. K. We Promise What God Has Commanded Us to Do in His Grace, But This Is What He Does for Us Not what We Can Do by Ourselves. But it is a far other matter when we make no promise unto GOD, but of that which he commands, and which he allows by his word. Again, we go not about it with opinion to bring it to pass by our own power and ability; but because he has told us that he will help our infirmities: for so much as we be evermore grounded upon his free goodness, whereof we may assure ourselves in our Lord Jesus Christ. L. Our Baptism as Infants Contains the Condition of Responding to God s Grace when We Grow Up and Gain Knowledge. Thus must we make out solemn oath before GOD. As indeed we be already bound unto him in Baptism, upon such condition as he makes us his 96 WESTMINSTER CONFERENCE IN KOREA

97 유익을받고가장거룩하고작은천사와도같은사람이라고할지라도그러하다. 더욱이하나님께서일단시작하셨으면, 우리에게말씀하시기를 나는너희가아무것도할수없고너희피조물에는선함이결여되어있고더럽고반역적인것외에는너희속에없다는것을알고있다. 그렇지만내가너희를나의양떼로받아들이는이상, 나는나의신으로말미암아너희를다스리겠다는것을약속한다. 우리가이약속을확신하며받아들이고, 하나님께서우리에게하신제안을받아들이는이상, 우리는다음과같이말해도된다. 주여우리가여기왔나이다. 우리의힘을의지하지않으며, 우리를다스려주시기를요청하나이다. 우리의유일한욕구는주님께서우리를사로잡으셔서우리자신의정욕과열의를버리고, 우리본성의모든완고함과악함을버리게해주시는것입니다. 그러니이제우리는이서약이적법하며, 인간의경솔함이나주제넘음이들어가지않았다는것을보나이다. J. 하나님은우리를그의자녀로서, 엄격한공의가아닌자비로서다루신다. 마찬가지로두번째요점은부각시켜서볼가치가있다. 즉우리는하나님께서우리의약함과죄를함께짊어져주시지않으시고우리를자세히감찰하신다면, 하나님의은혜를받고사탄과세상의모든유혹에맞서싸우도록강건케하심을입었다고하더라도항상위험속에있을수밖에없고, 심지어는정죄에이르고야말것이다. 그래서이러한약속을하심에있어서, 하나님께서우리의공적에따라서우리를심판하시려고우리와관계를맺으시는것이아님을영원히기억해야한다. 하나님께서는우리를향하여무한한선하심을나타내실것이고, 우리의연약한것을불쌍히여기실것이다. K. 우리는하나님께서은혜로행하라고명령하신것들을하겠다고약속하지만, 이것은하나님께서우리를위해서하시는것들이지우리혼자서할수있는것은아니다. 그러나우리가하나님께다른약속은하지않고하나님께서명령하신것들, 하나님께서그의말씀으로허락하신것들만을약속하는것은매우다른문제이다. 다시말하지만, 우리는우리의힘과능력으로그것이이뤄지도록하려는생각을가지고나아가는것이아니다. 이는그분께서우리의약함을도우시겠다고말씀하셨기때문이다. 하나님의거저주시는선하심을영원한토대로삼고, 그럼으로써우리주예수그리스도안에서확신을가질수있는것이다. L. 유아세례는, 우리가자라서지식을얻었을때에하나님의은혜에반응해야한다는조건을담고있다. 그래서우리는하나님앞에서엄숙한선서를해야한다. 그분께서우리에게약속하신다는것을조건으로하여우리는세례로서이미그분께매인 웨스트민스터 3 강직설법과명령법 97

98 웨스트민스터 promise, and we for our part must make good the same when we come to the age of knowledge. Thus you see how our Lord continues firm and constant to govern us as his people, and to hold us in his keeping to the end: and also that we in like case shall behave ourselves quietly towards him, so as he may wholly enjoy us. That is the thing in effect which we have to bear in mind concerning this text of Moses. IV. The Church s Covenant Experience Grows out of the History of the Covenant Realized in an Unbelieving World. (10) Entering into the Covenant Is to Experience God s Adoption as Sons and Separation from the World. Now he joins therewithal, that the people must enter into this covenant, that they may be adopted as the people of GOD. This word Enter betokens that all men be of one condition, and that insomuch as they be the children of Adam, they are all strangers from GOD, and confusedly mingled together: and that God drawing his Church to him, should it out in such sort, that it is as it were a new world. True it is that we must dwell here beneath amongst the unbelievers: but yet nevertheless if we be the children of God, after we be once joined unto him, we must withdraw ourselves from such as he forsakes, and who also turn their backs upon him. The thing then which Moses meant chiefly by this word Enter, is that we must be well advised that we rest not upon our first nature, if we intend to be taken for God s. (11) We Are to Receive the Covenant, Both Its Blessings and Responsibilities with Fervent Affection as His People whom He Has Sought to Benefit by His Own Good Pleasure. A. The Covenant that Makes Us God s People Calls Forth Fervent Affection and Vehement Desire for God. Now here withal, Moses does give the people to understand, that this covenant must be received with fervant affection, seeing that GOD did it not, but for the welfare of them that were there assembled. He says that the only intent of GOD was, that Abraham s children should be his people, and that he would hold them for his Church. Is there anything more to be desired than that? It is said in the three and thirtieth Psalm, Blessed is the people whose GOD is the everlasting God. That is all our felicity and all our joy. The only thing wherein we may glory, is that God shows himself to be our protector, and that he receives us under the covering of his wings. Now if he 98 WESTMINSTER CONFERENCE IN KOREA

99 바되었고, 우리입장에서도신앙에대해알만한나이에이르면같은약속을신실하게해야하는것이다. 그래서당신은어떻게우리주님께서계속해서확실하고지속적으로그의백성인우리를다스리시며마지막에이르기까지우리를붙드셔서보전하시는지를보게된다. 또한당신은우리도이와같은경우에어떻게주님을향하여잠잠히행하여, 그분께서우리를완전히즐거워하실수있도록해드려야하는지를보게된다. 그것이바로모세의이본문에서우리가염두에두어야하는것이다. 웨스트민스터 IV. 교회의언약경험은불신의세상에알려진언약이역사로부터자라나온다. (10) 언약에들어간다는것은, 하나님의아들로서양자가되는경험을하는것이며세상에서분리되는것이다. 이제모세는거기에더하여, 이스라엘백성은이언약에들어가야하고, 그들은하나님의백성으로서입양될수있다고한다. 들어간다 라는말씀은, 아담의후손인모든사람들이하나같이하나님으로부터멀리떠나있으며혼란스럽게섞여있다는것을나타낸다. 하나님께서그분의교회를그분께이끄시는것은거기서나와서새로운세상으로인도하시는것에비견될수있다. 물론우리는여기아래에서불신자들과함께거해야하는것이사실이다. 그러나우리가하나님의자녀들이라면, 우리가그분께속하게되었을때에우리는그가버리시는그런것들로부터, 그리고그분에게등을돌리는이들에게서빠져나와야한다. 그렇다면모세가 들어간다 는말로모세가일차적으로의미했던것은, 우리가하나님의것으로취한바가되기를바란다면, 우리의첫본성에머물러있지않도록주의해야한다는것이다. (11) 우리는하나님께서그의기쁘신뜻에따라유익을주려하신그분의백성이기에, 우리는뜨거운열의와함께축복과책임을가지고언약을받아야한다. A. 우리를하나님의백성으로만드시는언약은, 하나님께대한뜨거운열의와강렬한열망을불러일으킨다. 게다가여기서모세는, 하나님께서거기에모인그들의안녕을위해서주신이언약이, 뜨거운열의와함께받아들여져야한다는점을백성에게주지시킨다. 모세는말하기를하나님께서의도하시는바는단지아브라함의후손으로하여금그분의백성이되도록하시며, 그분의교회를위해서그들을붙드시겠다는것이었다고한다. 이보다더열망할만한것이어디있겠는가? 시편 33편에말씀하기를 영원하신하나님을하나님으로삼은백성은복이있다 고하였다. 그것이우리의행복과기쁨의전부인것이다. 우리가영광스럽게여겨야할것은, 하나님께서우리의보호자가되시겠다고나타나신것이며, 그분께서우리를받아주셔서그의날개아래감추시겠 3 강직설법과명령법 99

100 웨스트민스터 offer himself thereunto, and do freely allure us unto him, requiring nothing but that we should be his household folk: ought we not to be inflamed with so vehement desire, that we should forget the world, and that nothing should hinder us from coming unto him? Yes truly. B. Our Covenant Relationship with God and the Preaching of the Gospel Grow out of God s Promise and His Good Pleasure, not our Merit. Moses adds moreover, that GOD does this, for none other respect, but because he had so promised before, And that he had erst sworn it is the holy Patriarchs, Abraham, Isaac, and Jacob. Here in effect Moses meant to take away and to abolish all manner of imaginations, which the Jews might conceive of their own deserts and worthiness: And the same is common unto us all. And therefore let us learn, that if GOD do nowadays come nearer unto us than to a great many of other nations; it is not because we be more worthy, or more able to receive it than they be, which are destitute of his grace: but because it is his good pleasure so to do. Now therefore, let us learn to put away all manner of pride and presumption. When we see that the Gospel is preached unto us at this day It is not because we have obtained it by our own travail, but it was his will to show himself kind hearted towards us (12) Our Part in the Covenant with God Calls forth Continuing Obedience and the Careful Watching over our Own Souls and the Assisting in Our Neighbors Repentance Lest a Man s Sin Spread as Poison. A. Our Part in the Covenant with God Calls forth Continuing Obedience and the Careful Watching over our Own Souls and the Assisting in Our Neighbors Repentance. Seeing then that we have made a covenant with our GOD according as he has gathered us into his flock, and both daily make it manifest to our eyes that we be his church; let us continue in that obedience, and let every of us first of all watch over himself according as is seen here before, where it is said, Take heed to your souls: let us take good heed, for every man is commanded of God to watch over his own soul. But yet thereupon we must yet go further, namely, to have care of our neighbours, that every man helps to amend them that have done amiss, without any bolstering or bearing with the evil committed. Otherwise it is a wonder to see how that after one man has once infected his wife or family, the corruption will spread itself over a whole people, in such wise as the mischief cannot be helped anymore 100 WESTMINSTER CONFERENCE IN KOREA

101 다고하신것이다. 이제만일하나님께서자신을주시고우리를값없이그분에게로이끄신다면, 거기에는하나님의가족이되라는것외에는다른요구조건이붙지않는다. 우리는강렬한열망에불타서세상을잊고그분께로가는일에아무것도우리를방해하지못하도록해야하지않겠는가? 진실로그렇게해야한다. B. 하나님과우리의언약관계그리고복음설교는하나님의약속과그분의기쁘신뜻에달려있는것이지, 우리의공로에달린것이아니다. 더욱이모세는하나님께서이일을행하심은다른어떤것때문이아니라그분께서전에거룩한족장들, 아브라함, 이삭, 야곱에게맹세하신약속때문이라고덧붙인다. 여기서모세는유대인들이상상하는그들의각종공적이나합당함이라는것은존재하지않는다고강조하는것이다. 그리고우리역시도마찬가지이다. 그러므로만약하나님께서요즘다른위대한여러나라들보다도우리에게가까이오신다고해도그것은우리가자격이있거나, 은혜가결핍된그들보다더받으실만해서가아님을알아야한다. 단지그것은그분의기쁘신뜻때문에그러한것이다. 그러므로, 모든종류의교만과주제넘음을물리치기를배우자. 이날에복음이전파되는것을보면 그것은우리자신이수고했기때문에그것을얻게된것이아니고, 오직 하나님이친절하신마음을우리에게보여주시려고의도하셨기때문이다 웨스트민스터 (12) 하나님과언약을맺었을때우리편에서할일은계속적인순종, 우리자신의영혼을주의깊게살피는것, 그리고우리이웃이회개하도록도와주는것이다. 그리하지않고서는인간의죄는독처럼퍼질것이다. A. 하나님과언약을맺었을때우리편에서할일은계속적인순종, 우리자신의영혼을주의깊게살피는것, 그리고우리이웃이회개하도록도와주는것이다. 하나님께서우리를그분의양떼안으로모으시는것에따라서우리가하나님과언약을맺었고, 또한우리가그분의교회라는것이매일우리의눈에나타나게되면, 계속해서그순종을지속하도록하고, 우리각사람이무엇보다도우리자신을돌아보아서, 우리가앞에서 당신의영혼에주의하라 고말한대로하도록하자. 주의하도록하자, 왜냐하면하나님께서모든사람에게명하시기를그의영혼을돌아보라고하셨기때문이다. 하지만여기서더나아가야하는데, 곧우리이웃을돌보아모든사람이그악을보존하거나강화시키지않고그잘못된것을고치도록도와야한다. 그렇지않고서는, 잘못된한사람이그의아내와가족을오염시키고, 모든사람에게부패함이퍼져서, 그러한잘못들이감당할수없이커지고교정될수없는지경에이르는것을놀라면서보게될것이다. 3 강직설법과명령법 101

102 웨스트민스터 because it has gotten so far. B. Our Covenant Duties Are to Watch over our Souls and Assist our Neighbors in their Repentance in order to Prevent the Poisonous Spread of Sin. And Moses does purposely use a similitude, which is worthy to be well weighed, where he says; that there be not found among you any root that brings forth wormwood and gall. Whereby he warns us, that as often as Satan sends forth his underlings to turn us away from GOD; and wicked people go about to bring Religion into contempt, it is all one as if there were some secret root, which afterward will sprout forth, and we must needs be poisoned with the fruit which it shall yield. Now therefore let us in good time pluck it up. Concluding Prayer by Calvin for Repentance and Forgiveness: Now let us fall down before the majesty of our good GOD, with acknowledgement of our sins, beseeching him to make us so to feel them more and more, as we may be touched with true repentance, and we come unto him, not only to obtain forgiveness of the sins that we have committed, but also to be governed by his Holy Spirit, and to be kept in such sort by him, that albeit Satan fight against us, yet nevertheless we may continue in the service of him which has once called us, and purchased us for himself. Conclusion: It is clear that Calvin preached in such a way that the history of redemption as presented in Scripture was the basis of his sermon. Yet he saw in God s dealings with Israel a direct connection of God s dealing with His church in Christ when the Word of God is preached. And in that preaching, he earnestly strove to proclaim the imperatives, the duties of the congregation, but to do so by balancing them with the preaching of the indicatives, the promises and provisions of the gospel. I list below most of the main points that have been identified in his sermon and identify them either as indicatives of the Gospel or imperatives of covenantal duties. The list shows Calvin s concern was not only for God s work of grace, but also the congregation s duties in that grace. 1. Imperative: When Sermons are Preached, It Is a Holy Moment, We must Repent of Counterfeiting, False Faith and Jest. 2. Imperative: When We Come to Worship, We Meet with Christ to Worship and to Obey as His Covenant People 102 WESTMINSTER CONFERENCE IN KOREA

103 B. 우리의언약적의무는우리영혼을돌아보고우리이웃이회개하도록도와주어서죄가독처럼퍼지는것을방지하는것이다. 그리고모세는의도적으로직유법을사용하여, 너희중에서쑥과담즙을내는뿌리가발견되지않도록하라고하는데, 이말은곱씹어볼가치가있다. 그럼으로써모세는우리에게사탄이자주그의졸개들을보내어우리를하나님으로부터떠나게하려고한다고경고하는것이다. 그리고악인들은경건을비웃음거리고바꾸려고한다,... 이것은마치어떤뿌리가은밀하게있다가후에는퍼져서그것이맺는열매로서우리를오염시키는것과도같다. 그러므로지금기회가좋을때그것을잘라버리도록하자. 웨스트민스터 회개와용서를구하는칼빈의마무리기도이제우리의선하신하나님의위엄앞에엎드려서우리의죄를자백하고, 우리가우리죄를더욱더많이느끼도록해주시어서우리가참된회개에이르도록, 그리고하나님께나아가되우리가범한죄에대한용서를얻을뿐아니라그분의성령의통치를받고, 계속해서그러한상태에있어서, 사탄이우리를대적하여싸울지라도우리는계속해서우리를부르시고그분을위하여우리를사신하나님을섬기도록해달라고하나님께간구하자. 결론칼빈은성경에나온구속역사를중심하는방식으로설교를했음이틀림없다. 하지만칼빈은하나님이이스라엘을다루시는것과, 하나님께서하나님의말씀이전파될때그리스도안에서교회를다루시는것과의연결성을보았다. 그래서그설교에서, 칼빈은명령법들, 즉회중의의무들에대해서선포하려고매우애를쓰면서도, 동시에직설법들, 즉복음의약속과공급이명령법과균형을이루도록한다. 아래에그의설교요점들을, 복음의직설법혹은언약의의무로서의명령법으로나누어분류하였다. 이목록은칼빈이하나님의은혜의사역에만신경을썼을뿐아니라, 그은혜안에서회중의의무에도공히신경을썼다는것을나타내준다. 1. 명령법 : 설교가전파될때, 그때는거룩한순간이며, 우리는위선과, 잘못된믿음과경박함을회개해야한다. 2. 명령법 : 우리는예배로나아올때, 그분의언약백성으로서그리스도를경배하고그분께복종하기위해서그분을만난다. 3 강직설법과명령법 103

104 웨스트민스터 3. Imperative: Our Meeting with Christ Should Be Marked with Rejoicing and Trembling, from the Greatest to the Lowest in our Culture, as We Together Bind Ourselves to the Lord. 4. Imperative: OT and NT Leaders Must Not Break the Covenant by Failing to Do Their Duties for Themselves, and for Their Followers and Their own Families. 5. Imperative: We declare we are part of God s Flock when we Assemble, Being Especially Led by the Examples of the Greater in Their Duties to Impact their Followers. 6. Indicative and Imperative: The Covenant That God Establishes with Israel and the Church Is a Mutual Covenant wherein God Binds Himself to Us and We Bind Ourselves to God. 7. Indicative: God s Mutual Covenant Begins with His Own Gracious and Astounding Condescension. 8. Indicative: The Covenant Is a Mutual Binding that Begins with God s Initiative, Demanding our Holiness. 9. Indicative: God Gives Himself to us in Christ. 10. Imperative: Every Sermon Calls us to give Ourselves to God who Has Claim to our Holiness. 11. Imperative: God Holds Us to Our Bond to Him even when the Covenant Words Are Not Explicitly Spoken. 12. Indicative: We Are Able to Keep Our Promise to God by His Gracious Power, not Our own Strength. 13. Indicative: God Promises to Bear with Our Weakness and Sins with Fatherly Gentleness and the Non-Imputation of our Sin. 14. Indicative: God s Part of the Covenant Is to Provide Mercy, to Forgive, and to Help us by His Holy Spirit. 15. Indicative: God s Initiative in the Covenant Enables Us to Follow Him and Assures Us of God s Acceptance, for even the Best Christian Is Far from Being What He Ought to Be. 16. Indicative: God Deals with us as His Children with Mercy not with Strict Justice. 17. Indicative: We Promise What God Has Commanded Us to Do in His Grace, But This Is What He Does for Us Not what We Can Do by Ourselves. 18. Imperative: Our Baptism as Infants Contains the Condition of 104 WESTMINSTER CONFERENCE IN KOREA

105 3. 명령법 : 우리문화에서큰자로부터작은자에이르기까지, 그리스도를만나는것은, 우리가함께우리자신을주님께매는것이기에, 기쁨과떨림으로특징지워져야한다. 4. 명령법 : 구약과신약의지도자들은그들자신과, 그들을따르는이들과, 그들의가족에대한그들의의무를소홀히함으로써언약을깨뜨려서는안된다. 5. 명령법 : 특히보다큰이들이그들을따르는이들에게영향력을끼칠의무를다했던본보기를따라서, 우리는우리가모였을때우리가하나님의양떼의일부라고선언한다. 6. 직설법과명령법 : 하나님께서이스라엘, 그리고교회와세우신언약은, 하나님께서스스로우리에게매이시고, 우리자신이하나님께매이는, 쌍방간의언약이다. 7. 직설법 : 하나님의쌍방적언약은, 은혜롭고놀라운신적낮추심에서시작한다. 8. 직설법 : 언약은하나님께서주도권을잡으시고시작하신쌍방간매임으로서, 우리의거룩함을요구한다. 9. 직설법 : 하나님께서는그리스도안에서자신을우리에게주신다. 10. 명령법 : 모든설교는우리의거룩함을요구하시는하나님께우리자신을드리라고촉구한다. 11. 명령법 : 하나님께서는언약의말씀이명시적으로말해지지않을때에라도, 우리를그분과연결되도록붙잡으신다. 12. 직설법 : 우리는우리의힘이아닌, 하나님의은혜로우신능력으로우리가하나님께한약속들을지킬수있다. 13. 직설법 : 하나님께서는아버지의부드러움으로, 그리고우리죄를우리에게전가하지않으심으로써, 우리의약함을담당하시겠다고약속하신다. 14. 직설법 : 하나님편에서이언약이란, 자비를베푸시고, 용서하시고, 성령으로우리를도우시겠다는약속이다. 15. 직설법 : 최고의기독교인이라도그가마땅히어떠해야할것과는거리가멀기에, 언약에있어서하나님의주도권은우리로하여금그분을따를수있도록하고하나님의용납하심을확신하게해준다. 16. 직설법 : 하나님은자비를가지고우리를그의자녀로다루시지, 엄격한공의로다루시지않는다. 17. 직설법 : 우리는하나님께서은혜로행하라고명령하신것들을하겠다고약속하지만, 이것은하나님께서우리를위해서하시는것들이지우리혼자서할수있는것은아니다. 18. 명령법 : 유아세례는, 우리가자라서지식을얻었을때에하나님의 웨스트민스터 3 강직설법과명령법 105

106 웨스트민스터 Responding to God s Grace when We Grow Up and Gain Knowledge. 19. Indicative and Imperative: Entering into the Covenant Is to Experience God s Adoption as Sons and Separation from the World. 20. Imperative: We Are to Receive the Covenant, Both Its Blessings and Responsibilities with Fervent Affection as His People whom He Has Sought to Benefit by His Own Good Pleasure. 21. Indicative and Imperative: The Covenant that Makes Us God s People Calls Forth Fervent Affection and Vehement Desire for God. 22. Indicative: Our Covenant Relationship with God and the Preaching of the Gospel Grow out of God s Promise and His Good Pleasure, not our Merit. 23. Imperative: Our Part in the Covenant with God Calls forth Continuing Obedience and the Careful Watching over our Own Souls and the Assisting in Our Neighbors Repentance Lest a Man s Sin Spread as Poison. It is remarkable that Calvin presents a remarkable balance. Ten of these are imperatives (1-5, 10, 11, 18, 20, 23). Ten are indicatives (7-9, 12-17, 22) and three include both imperative and indicative (6, 19, 21). While this is only one sermon among many by Calvin, it does show that in his preaching on the covenant from the Old Testament, that He preached the gospel of Christ as found in the New Testament. And in doing so, he sought to show that his understanding of the history of redemption neither cancelled out the indicative or the imperative. Instead, he sought to give a model of wonderful harmony and symmetry of both grace and duty in grace. May God enable us to mirror Calvin s wise example in our own preaching! 106 WESTMINSTER CONFERENCE IN KOREA

107 은혜에반응해야한다는조건을담고있다. 19. 직설법과명령법 : 언약에들어간다는것은, 하나님의아들로서양자가되는경험을하는것이며세상에서분리되는것이다. 20. 명령법 : 우리는하나님께서그의기쁘신뜻에따라유익을주려고하시는하나님의백성이기에, 언약을받을때언약의복과책임을공히뜨거운열의를가지고수납해야한다. 21. 직설법과명령법 : 우리를하나님의백성으로만드시는언약은, 하나님께대한뜨거운열의와강렬한열망을불러일으킨다. 22. 직설법 : 하나님과우리의언약관계그리고복음설교는하나님의약속과그분의기쁘신뜻에달려있는것이지, 우리의공로에달린것이아니다. 23. 명령법 : 하나님과언약을맺었을때우리편에서할일은계속적인순종, 우리영혼을주의깊게살피는것, 그리고우리이웃이회개하도록도와주는것이다. 그리하지않고서는인간의죄는독처럼퍼질것이다. 칼빈이괄목할만한균형을드러내고있다는점이주목할만하다. 이중 10개 (1-5, 10, 11, 18, 20, 23) 는명령법이다. 10개는직설법이고 (7-9, 12-17, 22), 3개는명령법과직설법을모두포괄하고있다 (6, 19, 21). 이설교는칼빈의많은설교중에서한편에불과하지만, 칼빈이구약에서언약을설교할때에신약에서발견되는그리스도의복음을설교했다는점을보여준다. 그러면서칼빈은, 그의구속역사이해가직설법과명령법중어느하나도희생시키지않는다는것을보여주려고했다. 은혜와은혜안에서의의무가놀랍게조화되고대칭을이루는모본을보여주려고한것이다. 하나님께서는우리로하여금, 우리가설교할때에칼빈의지혜로운모범을닮을수있도록하여주소서! 웨스트민스터 3 강직설법과명령법 107

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109 Proclaiming Christ: Adoption and Preaching to the Sons of God Lecture#4: The Westminster Seminary Conference in Korea Dr. David B. Garner(November 2016) 조직신학관점에서본구속사적설교 : 양자됨과하나님의아들들에대한선포 강의 4 웨스트민스터컨퍼런스인코리아 데이비드가너박사 (2016 년 11 월 )

110 웨스트민스터 Adoption and Preaching to the Sons of God Dr. David B. Garner (November 2016) Introduction In his classic work, Knowing God, J. I. Packer boldly asserts the comprehensive place of redeemed sonship in the biblical gospel. Concerning the Christina life, Packer insists, Sonship must be the controlling thought the normative category, if you like at every point. This follows from the nature of the case, and is strikingly confirmed by the fact that our Lord s teaching on Christian discipleship is cast in these terms. Packer contends here that, in keeping with Jesus teaching on Christian life, the entire Christian outlook should be understood in terms the biblical doctrine of sonship. Being sons of God is not an aspect of our faith, it is its very essence, substance, and character. Following Jesus teaching, the apostles pick this theme up consistently, as they present the gospel in family terms. To be more specific, the gospel in fact draws upon and orbits around the Son of God who transforms sinful sons of Adam into holy sons of God. This sonship conception begins not merely with Christ s teaching but with Christ himself. Even as Jesus attested of himself, Christians through the ages have rightly affirmed him as the Son of God in a unique and inimitable way he is the eternal Son made the incarnate Son. The Nicene Creed openly confirms: We believe in one Lord Jesus Christ, the Son of God, begotten of the Father, only-begotten, that is, of the substance of the Father, God of God, light of light, true God of true God, begotten not made, of one substance with the Father, through whom all things were made, things in heaven and things on earth; who for us men and for our salvation came down and was made flesh, and became man, suffered, and rose again on the third day, ascended into the heavens, is coming to judge the living and the dead. Those who crafted the Nicene creed are self-consciously and carefully representing the teaching of Scripture. In this regard, let s think for a few minutes about some letters of the Apostle Paul. In Galatians 4:4, he writes, God sent forth his Son, born of woman, born under the law That is, God the Father sent his only Son. This Son took on human flesh ( born of woman ) and entered a world under the curse of the Law. Paul then explains the reason for this staggering act of divine condescension and humiliation: that he might redeem those under 110 WESTMINSTER CONFERENCE IN KOREA

111 양자됨, 그리고하나님의아들들에게설교함에대해서데이비드가너박사 (David B. Garner), 2016년 11월서론제이아이패커 (J. I. Packer) 는그의고전적인작품 하나님을아는지식 에서, 구속받은아들됨 이란개념이성경적복음을종합하고있다고과감하게주장한다. 기독교인의삶에대해서패커는주장하기를 아들됨은모든면에서지배적인생각-규범적인범주라고도부를수있는-이되어야만한다. 그이유는아들됨이라는그자체의성격이그러하기때문이고, 또우리주님께서기독교제자도를아들됨에관련된용어들로설명하셨다는사실을보면틀림없이그렇게되어야한다. 1) 여기서패커는, 기독교신앙관전체가, 기독교인의삶에대해서예수님이가르치신그대로, 아들됨이라는성경교리의측면에서이해되어야한다고주장하는것이다. 하나님의아들들이된다는것은우리믿음의한부분정도가아니고, 그것의핵심이자본질이며성질그자체이다. 사도들역시도예수님의가르침을따라서이주제를일관성있게언급하고, 복음을가족관련용어들로제시한다. 더구체적으로말하면, 복음이란사실아담의타락한후손들을하나님의거룩한아들들로변화시키시는하나님아들에관한것이요, 그분에의한것이다. 이러한아들됨의개념은그리스도의가르침에서발원될뿐아니라, 사실은그리스도자신에게서시작되는것이다. 예수께서자신에대해서증거하신것처럼, 그리스도인들은오랜세월동안막론하고그리스도의독특하고흉내낼수없는하나님아들되심을잘확증해왔다-예수님은영원토록아들이신분이성육신하신분이시다. 니케아신조는고백하기를 우리는한분주예수그리스도를믿는데, 그분은성부로부터나셔서, 즉성부와동일본질이신, 하나님으로부터나신하나님, 빛으로부터나신빛, 참하나님에게서나신참하나님이시며, 창조되지않고출생되었으며하늘과땅의모든것을창조하신성부와동일한본질을가지신분입니다. 그분은우리인류를위하고우리의구원을위하여내려오셔서육신을입으시고사람이되사고난받으시고제삼일에살아나셔서하늘에오르사산자와죽은자를심판하러오실것입니다. 2) 니케아신조를만든이들은의도적이고주의깊게성경의가르침을나타내고있다. 이점에관해서, 사도바울의서신중일부를살펴보도록하자. 갈라디아서 4:4에기록하기를, 하나님께서그의아들을보내사여인에게서나게하시고율법아래나게하신것은 이라고했는데, 이말은성부하나님께서그의외아들을보내셨다는뜻이다. 하나님의아들께서사람의몸을입으시 웨스트민스터 1 J. I. Packer, Knowing God, 2nd Ed. p The Creeds of Christendom with a History and Critical Notes ( 전 3권, 제 6판 ; Philip Schaff 편집, David S. Schaff 개정 ; Grand Rapids: Baker, 1998), 1:28-29 에서발췌. 4 강양자됨과하나님의아들들에대한선포 111

112 웨스트민스터 the Law, so that we might receive the adoption as sons. In Paul s terse but sweeping analysis, the sending of the eternal Son as incarnate Son was to change those corrupted sons of Adam, who were guilty and under the curse of the law, into the redeemed sons of God. The sonship motif in Paul comes by way of the term huiothesia adoption. Used only 5 times in the Pauline corpus, the term carries importance that well exceeds its frequency. In fact, in view of the way he employs the term as a central identifying feature in the unfolding of redemption in history, adoption demonstrably structures Paul s understanding of the gospel. But what does Paul mean by adoption? Why does Paul employ that particular Greek term to describe the purpose and nature of the gospel of Jesus Christ? To answer that question, let s consider how adoption functioned in Paul s contemporary context, and how that context interfaced with the revelation of Christ given the apostle. First century Roman imperial adoption, rather than evidencing merciful action for an orphaned child, offers a far different framework for adoptive practice. Scholar Michael Peppard s quote of Hadrian is worth reproducing: through natural process, a man is often given a deformed and incompetent son, but through a process of judgment, one of sound body and mind is certain to be chosen. In other words, the Roman imperial adoption of Paul s day was put to use when an emperor found his biological sons unqualified to be his successor. In his assessment of their character and maturity, he found them short of excellent and not worthy to carry on the kingly line. For this reason, the emperor hand-picked a son to intervene. Peppard profiles several important features concerning the Roman emperor s adoption of such a qualified son, one of sound body and mind. I will only mention one, as it draws particular relevance for our present concerns. In Roman imperial adoption, the choice of the adopted son came by virtue of the selected son s manifest qualifications. He was not adopted to become excellent; he was adopted because he had already become excellent. Selection of the son depended on his proven track record. Since biological sons were not necessarily reliable, an emperor might prefer to select his successor based on his proven merits. Accordingly, first century Stoic philosopher Seneca quips, Adoption is the remedy for chance. A prospective son was not adopted unless he has proven himself as worthy to carry the adopter s family name, reputation, and inheritance into the 112 WESTMINSTER CONFERENCE IN KOREA

113 고 ( 여인에게서나게하시고 ) 율법의저주하에세상에오신것이다. 바울은이러한놀라운신적낮추심과비하의이유를다음과같이설명한다. 율법아래있는이들을속량하시고우리로아들의직분을얻게하려하심이라. 바울의짧지만광범위한분석을통해, 영원하신아들을보내심이란죄책과율법의저주아래에있는부패한아담의후손들을변화시켜, 하나님의구속받은아들들로만드시려는목적을가진것을알수있다. 바울에게아들됨이라는주제는 휘오떼시아, 즉헬라어로 양자 ( 삼음 ) 이라는단어로표현된다. 비록바울서신에서단다섯번만사용된용어이지만, 그중요성은결코미미하지않다. 사실, 바울이이용어를구속역사의전개를특징짓는핵심적요소로보고있음을생각하면, 양자 ( 삼음 ) 이란바울의복음이해에서중추적인역할을한다고하겠다. 그렇다면, 바울이 양자삼음 이라는말로의미하는것은무엇인가? 왜바울은이특정한헬라어용어를예수그리스도의복음의목적과성격을묘사하는데에사용했는가? 이질문에답하기위하여, 바울당시에 양자삼음 이가어떤역할을했으며그당시의상황은사도를통해전달된그리스도의계시와어떻게상호작용을하는지에대해서살펴보자. 1세기로마황가에서양자 ( 삼음 ) 란, 고아를불쌍히여겨서양자로삼는행위와는상당히거리가있는것이었다. 마이클페파드 (Michael Peppard) 라는학자가하드리안 (Hadrian) 을인용한부분을반복하자면다음과같다. 자연적인절차를거치면, 장애가있고무능한아들이종종나오지만, 심사절차를거치면건강한몸과정신을소유한이를택할수있다. 3) 다른말로하면, 바울시대에로마황가의양자 ( 삼음 ) 이란, 황제가그의생물학적아들이후계자가될자격이없을때에사용되는방법이었다. 그들의성격과성숙도를측정하여그후손들이탁월치못하고황가의대를이을자격이없다고판단되면, 황제가손수개입하여아들을뽑는다. 페파드는로마황제가자격있는아들을양자삼을때내세우는몇가지기준을제시하는데, 그중하나가 건강한몸과정신 이다. 필자는여기서는이한가지기준만을다루고자하는데, 그것은이기준이우리의관심사와직결되기때문이다. 로마황가의양자 ( 삼음 ) 에있어서, 양자된아들을고르는것은선택받을사람의드러나는자격요건여부에달려있었다. 양아들은뽑힌후에탁월하게되는것이아니고, 그가이미탁월한상태이기에뽑히는것이다. 아들로서의지목은그의생활기록증명에달려있는것이다. 이는 생물학적아들들이반드시신뢰할만하지는않기에, 황제는양자될이의입증된공로에따라서그의후계자를결정하기를선호할수있다. 4) 따라서 1세기스토아 웨스트민스터 Michael Peppard, The Son of God in the Roman R World: Divine Sonship in Its Social and Political Context (Oxford; New York: Oxford University Press, 2011), 같은 책. 4 강양자됨과하나님의아들들에대한선포 113

114 웨스트민스터 future. Such adoption necessarily applies to a mature and tested adult, not an immature, untested child. In view of most common contemporary customs, this sort of adoption sounds strange to our ears. But what is even more puzzling, perhaps, is the Pauline choice of adoption of an excellent son. How does this principle comport with the gospel? Isn t it precisely the opposite message that the gospel delivers that we are sinful, corrupt, and anything but excellent? We will return to these important questions. But first let us briefly survey the five appearances of huiothesia (adoption) in Paul. In the opening theologically-rich doxology in Ephesians, Paul marvels over redemption, as it is planned by the triune God in eternity past before the foundation of the world. Adoption here attains high profile and attention. In fact, in Ephesians 1, adoption serves as the ultimate purpose of redemptive history altogether that the redeemed become the adopted sons of God. Listen to Paul s language in Ephesians 1:3 5 [3] Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, [4] even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love [5] he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will In this fertile expression of praise to the triune God, Paul ties divine predestination with adoption that is, the goal of divine predestination is adoption. Adoption fulfills divine predestination; God s predetermined will is to secure holy sons in his holy Son his Beloved Son, as Paul calls him in Eph. 1:6 (the next verse). Note well, this sovereign determination is a Fatherly One God the Father makes the determination. God the Son comes to earth to create this divine family. A brief but important clarification is worthy of attention. Some have critiqued Calvin and other Reformed theologians defense of the divine elective decree, contending not only for an unforgivable determinism, but even worse, of their allegedly cold and heartless god. Contrary to such caricatures, the best of Reformed theology has never ripped election from divine love. Even among those who have understated the grace of adoption, cold and loveless determinism does not apply to historic Reformed 114 WESTMINSTER CONFERENCE IN KOREA

115 철학자세네카는 양자란우연을치료하는특효약 이라고꼬집기도했다. 5) 아들이될후보생은입양될집안의이름, 명성, 장래의상속에걸맞는이로서자신을증명하지않고서는입양되지못했다. 그와같은입양은성숙하고검증된성인에게만적용되는것이었고, 미숙하고검증되지않은어린이에게는해당이없는것이었다. 요즘흔한입양관습으로볼때, 이같은양자삼음은이상한것이아닐수없다. 그러나이보다더당황스러운것이있으니, 바로바울의탁월한아들로서의양자됨개념이다. 이런원칙이어떻게복음과연결되는가? 이것은복음의가르침-우리가죄많고, 부패하고, 전혀탁월하지않다는-과정반대되는것은아닌가? 우리는뒤에서이런질문들로돌아올것이다. 일단은바울이 휘오떼시아 를다섯번사용할때의용례를개관하도록하자. 바울은신학적으로풍성한송영으로에베소서를시작하면서, 창세전, 영원전에삼위일체하나님께서계획한구속에대하여감탄을금치못한다. 그구절에서양자는높이평가되고주목받는다. 사실에베소서 1장에서양자란구속역사전체의궁극적인목적으로다루어진다-구속받은아들이하나님의입양된아들들이된다는것말이다. 바울이에베소서 1:3-5에서사용하는용어들을들어보라. (3) 찬송하리로다하나님곧우리주예수그리스도의아버지께서그리스도안에서하늘에속한모든신령한복을우리에게주시되 (4) 곧창세전에그리스도안에서우리를택하사우리로사랑안에서그앞에거룩하고흠이없게하시려고 (5) 그기쁘신뜻대로우리를예정하사예수그리스도로말미암아자기의아들들이되게하셨으니... 이러한풍성한찬미속에서, 바울은하나님의예정하심과양자를연결시킨다. 즉, 하나님의예정하심의목적은양자 ( 삼음 ) 이다. 양자 ( 삼음 ) 은하나님의예정을성취시킨다. 하나님의미리정하신뜻이란곧그분의아들안에서거룩한아들들을세우시는것이다-바울이그에관해에베소서 1:6( 그다음절 ) 에서말한, 그분의사랑하시는아들안에서말이다. 이러한주권적결정이부성적임에주목하라-성부하나님은결정하시고, 성자하나님은하나님의가족을만드시기위해서이땅에오시는것이다. 여기서잠시한가지짚고넘어갈것이있다. 어떤이들은칼빈과그외개혁신학자들이하나님의선택하시는작정을변호하는것을가리켜용서할수없는숙명론, 혹은최악의경우에는하나님을차갑고무정하게묘사하는우를범한다고평가한다. 그같은왜곡된비평과는정반대로, 이상적인형태에서의개혁신학은선택과하나님의사랑을분리시키지않는다. 양자의은혜를과소평가하는이들이라도, 차갑고애정없는결정론은역사적개혁파정통주의에서설자리가없으며, 에베소서 1:4-5을본문으로예정론을설 웨스트민스터 같은 책에 인용됨, 강양자됨과하나님의아들들에대한선포 115

116 웨스트민스터 orthodoxy, notably to John Calvin himself whose most commonly selected text for predestination was Ephesians 1:4 5. Following Paul s lead in Ephesians 1, Calvin understood predestination to serve as the protological context of adoption. Predestination is unto adoption, and in Pauline soteriology no element of sovereignty in salvation eludes the filial grace in which this divine initiative is expressed. From this pre-temporal context of adoption in Ephesians 1 we move to the culmination of history in the epistle of Romans. In Romans 8:18ff, Paul lays out the full scope of covenant history and organizes it around what God is doing with the sons of God. For Paul, redeemed sonship is at the center of divine purpose from eternity past through the endpoint of history. Notably, in Romans 8:23, our adoption marks the glorious finale of divine redemption, when the sons of God are transformed into the perfect image of their Elder Brother, who is the firstfruits of the resurrection, (as Paul describes him in 1 Corinthians 15). Listen to how and where Paul situates adoption: And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. When we rise from the dead on the Last Day, we become fully conformed into the image of the excellent Son who is our Redeemer, our Elder Brother (Rom. 8:29). For Paul, the cosmic glories of redemptive grace come to full manifestation and experience in the final resurrection which he identifies as the adoption of the sons. But there is more here than a postponed filial hope. Adoption is not just a future aspect of our predetermined salvation, as if the grace of adoption is something longed for but not yet enjoyed. Quite contrarily, as Paul argues only a few verses prior in Romans 8, true believers are now the sons of God. Sons are what we are. Better, sons are who we are. Paul describes the identify of the believer in 8:14 15, [14] For all who are led by the Spirit of God are sons of God. [15] For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, Abba! Father! True believers possess the Spirit of adoption who leads us into holiness. That is, we possess the Spirit who is sent from Christ at his resurrection, when he becomes life-giving Spirit (1 Cor. 15:45). The apostle does not equivocate. If we do not possess the Spirit (of adoption), we do not belong to him. For Paul adoptive sonship by the outpoured Spirit is not some potential benefit acquired by some Christians or even some future 116 WESTMINSTER CONFERENCE IN KOREA

117 교하곤했었던요한칼빈에게는더더욱그러하다. 바울이에베소서 1장에서인도하는바를따라서, 칼빈은예정을양자됨의근원적인배경으로이해했다. 6) 예정은양자가되는것으로의예정이고, 바울의구원론에는결코구원하시는하나님의주권이, 자녀됨의은혜속에서나타나는하나님의손길을가리지않는다. 웨스트민스터 에베소서 1장에나오는, 시간이전에이루어진양자의배경으로부터, 우리는로마서에있는역사의절정에대한언급으로넘어가겠다. 로마서 8:18절이하에서, 바울은언약역사의전체목적을해설하면서, 하나님께서 하나님의아들들 을다루어가시는것을중심으로그것을정리한다. 바울에게구속된아들됨이란, 영원전부터역사의종말에이르기까지의신적목적의중심에자리하고있는것이다. 로마서 8:23에말씀하는, 하나님의아들들이 부활의첫열매이신 ( 바울이고린도전서 15장에서그분을묘사하듯이 ) 그들의큰형님의완벽한형상으로변화됨으로써양자됨이신적구속이라는영광스런결말에이른다고하는점에우리는주목해야한다. 바울이어떻게그리고어디에양자론을위치시키는지들어보라. 그뿐아니라또한우리곧성령의처음익은열매를받은우리까지도속으로탄식하여양자될것곧우리몸의속량을기다리느니라. 우리가마지막날에죽은자들중에서부활할때, 우리는우리의구속자이시며큰형님이신, 탁월하신아들의형상과온전히일치하게된다 ( 롬 8:29). 바울에게있어서구속은혜의우주적인영광은최후부활때에완전히나타나고경험되며, 그러한부활은바로양자됨과동일시된다. 그러나여기서는단순히지연된아들됨의소망외에도더말할것이있다. 양자됨이란미리정해진구원이라는미래적인측면, 즉양자가되는은혜가지금은누릴수없고단지갈망만할수있는측면에만국한된것은아니다. 오히려, 바울이로마서 8장의전반부에있는몇몇구절에서주장하듯이, 참신자는현재하나님의아들들인것이다. 아들들이무엇인가하면바로우리들이다. 아니, 아들들이누군가하면, 바로우리들이다. 바울은 8:14-15에서신자의정체성에대해서묘사하기를, (14) 무릇하나님의영으로인도함을받는그들은곧하나님의아들이라 (15) 너희는다시무서워하는종의영을받지아니하고양자의영을받았으므로우리가아빠아버지라고부르짖느니라. 진정한신자들은그들을거룩함으로인도하시는양자의영을모시고있다. 즉, 우리는그리스도께서부활하셔서살려주는영이되셨을때에 ( 고전 15:45) 보내주신성령님을모시고있다. 사도바울은 R R - Tim J. R. Trumper, Adoption: The Forgotten Doctrine of Westminster Soteriology, in Reformed Theology in Contemporary Perspective (ed. Lynn Quigley; Edinburgh: Rutherford House, 2006), 강양자됨과하나님의아들들에대한선포 117

118 웨스트민스터 benefit for which Christians wait, it is the essence of the biblical gospel now and forever. Without the Spirit of adoption, we are without Christ the Son of God. We are sons of God or we do not belong to God at all. It is that simple. And our identity is that marvelous. This glorious filial privilege ought to come as no surprise. In fact, Paul contended, its full and mature realization was anticipated by the Israelites, who enjoyed the covenants given through Abraham, Moses, and David. In his vigorous apologetic in Romans 9 for Christ Jesus as the fulfillment of all Old Testament promises, efficacious for Jews and Gentiles alike, Paul lists adoption as the first covenant blessing to Israel. The people of Israel enjoyed adoption in its typological form, but he contends that now typological adoptive grace comes to eschatological fulness in and through Jesus Christ, the Son of God. Think about what we have just surveyed. What these passages share in common is their vast scope of reference. In these passages, adoption serves this expansive reach. For Paul, adoption frames redemptive history: the gospel for Paul is a gospel of adoption. But there is a critical reason for this. In Ephesians and both places in Romans, Paul s arguments concerning the adoption of God s people draws upon Jesus Christ. Adoption comes in and through Jesus Christ. Galatians is no different. In fact, in Galatians, the Christ-centeredness of adoption comes into full relief as Paul presents his sweeping analysis of divine intent and saving effect in the sending of his Son. Listen to the words of Galatians 4:4 7: [4] But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, [5] to redeem those who were under the law, so that we might receive adoption as sons. [6] And because you are sons, God has sent the Spirit of his Son into our hearts, crying, Abba! Father! [7] So you are no longer a slave, but a son, and if a son, then an heir through God. I d like to spend a few minutes here describing the Christ-centered features of Galatians 4 for our understanding of the gospel itself and for its preaching. 118 WESTMINSTER CONFERENCE IN KOREA

119 이점을확실하게한다. 만약우리가성령 ( 양자의영 ) 을모시지못하고있다면, 우리는그에게속해있지않다. 바울에게성령을부어주심으로말미암는양자로서의아들됨이란, 일부기독교인들에게만얻을수있는잠재적인혜택이라거나그들이기다려야만하는어떤미래의혜택이아니라, 지금부터영원히성경적복음의진수를이루는것이다. 우리에게양자의영이없으면, 하나님의아들그리스도도우리에게없다. 우리는하나님의아들들이든지, 하나님께전혀속하지않았든지둘중하나이다. 명쾌하지않은가. 우리의정체성은그토록경이로운것이다. 아들됨이라는영광스러운특권이, 예상하지못하고갑자기도래해서사람을놀라게하는종류의일은사실아니다. 바울이말하는바, 양자됨의충만하고성숙한실현은, 아브라함과모세그리고다윗언약을누렸던이스라엘백성들을통해서예고되었다. 바울은로마서 9장에서, 유대인에게든지이방인에게든지를막론하고그리스도예수께서구약의모든약속들의성취가되신다고힘있게변증하면서, 이스라엘에게주신첫언약의복중에서양자됨도있다고언급한다. 이스라엘백성들은모형으로서의양자됨을누렸으나, 이제는하나님의아들이신예수그리스도안에서, 예수그리스도를통하여그러한모형적은혜가종말론적충만함에이르렀다고바울은주장하는것이다. 우리가이제까지개관한것에대해서생각해보라. 위의본문들은공통적으로광범위한영역을다룬다. 위의본문들에서, 양자됨이란매우넓은범위를다루고있다. 바울에게는양자됨이구속역사의근간을이룬다. 바울에게복음이란양자됨의복음인것이다. 그렇게되는데에는결정적인이유가있다. 에베소서와로마서에서, 하나님의백성의양자됨에관한바울의논증은예수그리스도에기인한것이다. 양자됨이란예수그리스도안에서예수그리스도를통하여오는것이다. 갈라디아서에서도마찬가지이다. 사실갈라디아서에서는바울이하나님께서그의아들을보내심에수반되는신적인목적과구원의효과에대해서전반적으로분석할때에, 양자됨의그리스도중심적인성격이완전히두드러진다. 갈라디아서 4:4-7을들어보라. (4) 때가차매하나님이그아들을보내사여자에게서나게하시고율법아래에나게하신것은 (5) 율법아래에있는자들을속량하시고우리로아들의명분을얻게하려하심이라 (6) 너희가아들이므로하나님이그아들의영을우리마음가운데보내사아빠아버지라부르게하셨느니라 (7) 그러므로네가이후로는종이아니요아들이니아들이면하나님으로말미암아유업을받을자니라. 여기서필자는우리의복음이해와복음설교에도움이되도록, 갈라디아서 4장의그리스도중심적특징에대해서살펴보는시간을잠시가지고자한다. 웨스트민스터 4 강양자됨과하나님의아들들에대한선포 119

120 웨스트민스터 Adoption: Redemptive History and Christ Jesus The redemptive-historical orientation of the Apostle Paul, while pervasive in all his thought, is never so explicit in his writing as in the book of Galatians, particularly in chapters 3 and 4. Having in his sights the transtestamental nature of the gospel (Gal. 3:8; cf. Rom. 1:1 4), the move from promise to fulfillment, and the role of the Law in the history of redemption (3:15 29), the Apostle Paul explains the historical and theological continuity between the Abrahamic and Mosaic covenants. Expounding the nature of divine grace in mutually explanatory and telescopic fashion, these two covenants anticipate the divine work of God s grace in his Son. In Galatians 3 4, Paul either foresees or responds to an alleged conflict between Abraham and Moses between the promise/covenant given Abraham and that given to Moses. Does Moses cancel Abraham? Does the subsequent covenant nullify the former one? Paul proceeds with great pains to demonstrate the full compatibility and sweet redemptive continuity between the Abrahamic and Mosaic covenants. The seeming theological tension between the two covenants resolves when properly understanding the historico-theological purpose of the Mosaic Law; the Law did not invalidate the gracious promise (it was not contrary to the promises of God, Gal. 3:21), but rather exposed the actual character of covenantal obedience, intensified its obligations, and illumined the need for powerful redeeming grace in the coming Messiah. The Mosaic Law actually served the same ends of the Abrahamic covenant, and simultaneously delivered clarifying explanation of covenant life. According to Paul, the Abrahamic and Mosaic covenants actually share an eschatological expectation: a coming Seed, which is Christ Jesus himself (Gal. 3:16), the Son sent from God (Gal. 4:4). The Mosaic covenant then complements its Abrahamic antecedent, and buttresses the redemptive-historical necessity and clarity of God s gracious covenantal promises. Adoption blossoms here. The filial and familial purposes of God burst forth in full bloom when redemption is realized in Christ the Son of God. By the arrival of the promised Redeemer (Gal. 3:25), the filial blessing promised to Abraham (Gal. 3:8) comes to fruition (Gal. 3:26): in Christ Jesus you are all sons of God, through faith. The work of Jesus Christ as Son secures the longed for filial blessings woven into the fabric of Old Testament covenant promises. Living under the legal strictures of the Mosaic covenant, those under the Law found themselves earnestly yearning for the future 120 WESTMINSTER CONFERENCE IN KOREA

121 양자 : 구속역사와그리스도예수사도바울의구속역사적지향성은그의생각전반에배어있는데, 이러한지향성이특히잘나타나는곳이갈라디아서, 그중에서도 3장과 4장이다. 복음의신구약을가로지르는성질-약속에서성취까지, 그리고구속역사에서율법의역할 (3:15-19)-을염두에두고서 ( 갈 3:8; 롬 1:1-4 비교 ), 사도바울은아브라함언약과모세언약의역사적이고신학적인연속성에대해서설명한다. 두언약은서로를설명해주고조망해주면서신적은혜의성격을설명한다. 그렇게함으로써, 하나님의아들안에있는하나님의은혜의사역을예고하는것이다. 웨스트민스터 갈라디아서 3-4장에서, 바울은아브라함과모세사이에-아브라함에게주어진약속 / 언약과모세에게주어진것사이에-상충되는것처럼보이는부분들을예상혹은해명한다. 모세언약이아브라함언약을취소시키는가? 뒤에오는언약이앞에있는언약을폐지시키는가? 바울은아브라함과모세언약사이에있는, 구속의아름다운연속성과완전한양립가능성을보여주기위해서애를쓴다. 이두언약에있는것처럼보이는신학적인갈등은모세율법의역사적-신학적목적을바르게이해했을때에해결된다. 율법은은혜의약속들을폐하는것이아니었고 ( 율법은 하나님의약속들과반대되지 않는다, 갈 3:21), 언약적순종의실제적특성을드러내주었고, 그러한책임의식을고양시켰으며, 오실메시아의강력한구속은혜의필요성을깨우쳐주었다. 모세율법은실제로는아브라함언약과동일한목적을가지고있었고, 두언약이동시에, 언약을지키는삶에대해서명쾌하게설명해주는기능을했다. 바울에따르면, 아브라함언약과모세언약은공히종말론적기대를가지고있다. 오실씨이자하나님께서보내신아들 ( 갈 4:4), 즉그리스도예수그분말이다 ( 갈 3:16). 이렇게볼때모세언약은그전에이미있었던아브라함언약을보충하는역할을하고, 구속역사적필연성을뒷받침하며, 하나님의은혜로운언약약속들을설명한다. 양자는이부분에서꽃을피운다. 하나님의아들과가족을만드시려는하나님의뜻은, 하나님의아들그리스도안에서구속이알려질때만개하게된다. 약속된구속주께서오심으로써 ( 갈 3:25), 아브라함에게약속하신아들됨의복이 ( 갈 3:8) 열매를맺게된다 ( 갈 3:26). 너희는그리스도예수안에서믿음으로말미암아하나님의아들들이되었으니. 예수그리스도께서아들로서하신사역은, 구약언약의약속들에같이엮이고선망의대상이었던아들됨의복을확실하게하는것이다. 모세언약의율법제도아래에서살던이들은, 아브라함언약에서약속되었고모세언약에서는모형론적으로나타났으나 ( 출 4:22; 삼하 7:14 비교 ) 불완전하게만누렸던, 장차올자유로운아들됨의약속을갈망하였다. 옛언약의성도들은 4 강양자됨과하나님의아들들에대한선포 121

122 웨스트민스터 and freedom-rich sonship promised in the Abrahamic covenant, a sonship typified in the period of the Mosaic covenant (Exod. 4:22; cf. 2 Sam. 7:14) but during that same period enjoyed incompletely old covenant saints lived as minor sons, not adult/mature ones. In the unfolding of God s filial grace, New Testament adoption explicitly fulfills the Abrahamic promises, bringing minority sonship to its full and intended maturity. Let us be clear here. Despite its prominent legal character, the Mosaic covenant does not abandon the sonship motif, but serves it by accentuating the holy character of God s sons. Paul has no place in his apostolic message for a substantive clash between Abraham and Moses. In fact, the Mosaic covenant explicitly (e.g., Exod. 4:22 23) and implicitly explains biblical sonship by making prominent the unqualified demands for holiness of those who are the sons of God. In demanding filial obedience, the Law exposes the comprehensive nature of covenantal obedience and in turn, makes prominent the perpetual perversity of the sons of Adam. The realization of full familial blessing awaited a Son ( seed ) whose obedience satisfied the positive demands of the Law and whose suffering reversed its stranglehold on corrupted sons of Adam. Accordingly, by divine orchestration, redemptive history pivots on Christ s success as the obedient Son. In Paul s understanding Jesus mature obedience secures the filial inheritance; by divine grace Jesus shares his earned inheritance with the redeemed (3:29 4:8). The full eschatological glory attained by the Son of God receives robust appreciation here, as it bears directly on a proper understanding of our salvation. By the coming of Christ, the messianic Son sent by the Father ( God sent his Son, Gal. 4:4) at the fullness of the time (Gal. 4:4), God provides the eschatological substance of Israel s minority sonship (Gal. 4:1 2). Paul describes this realized and mature sonship as new covenant adoption (Gal. 4:5 6) in Christ Jesus, the Son of God. Old covenant sons in Christ anticipated the full inheritance; new covenant sons in Christ possess it. John Murray writes, The grace of the New [Testament] appears in this, that by redemption accomplished and by faith in Christ (cf. Gal. 3:26) all without distinction (cf. Gal. 3:28) are instated in the full blessing of sonship without having to undergo tutelary preparation corresponding to the pedagogical discipline of the Mosaic economy. Jews and Gentiles alike NOW enjoy unprecedented sonship privileges because of the work of their Elder Brother (cf. Heb. 2:10 13), the excellent Son. 122 WESTMINSTER CONFERENCE IN KOREA

123 성인이고성숙한아들이라기보다는, 미성년자처럼살았던것이다. 하나님의아들됨의은혜가전개됨에따라서신약의양자는, 미성년의아들됨에서벗어나완전한성숙으로들어감으로써아브라함에게하신약속을명백하게성취하고있다. 여기서확실하게할것이있다. 모세언약이두드러지게율법적인특성이있기는하지만그래도아들됨이라는주제가없어진것은아니고, 하나님의아들들로서의거룩한성품을강조함으로써그주제에관여하고있다. 바울사도는아브라함과모세가실질적으로부딛친다는식의말씀을전한적이없다. 사실, 모세언약은때로는명확하게 ( 예를들어, 출 4:22-23) 그리고때로는하나님의아들된이들에게완전한거룩함을요구하는것을부각시킴으로써암시적으로, 성경적아들됨을설명하고있다. 아들로서의순종을요구함으로써, 율법은언약적순종의포괄적인성격을드러내줄뿐아니라, 아담의아들들의끊임없는타락성을부각시킨다. 아들됨의복이완전히실현되려면, 순종으로써율법의요구를만족시키시고고난받으심으로써타락한아담의아들들에게놓인올무를풀어주신아들 ( 씨 ) 이오셔야만했다. 웨스트민스터 그러므로, 신적인조화에힘입어, 구속역사는순종하는아들이신그리스도에게서획기적인전환점을맞게된다. 바울이이해하기로는, 예수님의성숙한순종이아들된이들의상속을확실하게하였다. 신적은혜에의하여예수님께서는그가얻으신기업을구속된이들과공유하신다 (3:29-4:8). 하나님의아들에의해서얻어진완전한종말론적영광은우리의구원을올바르게이해하는것과직결된다는점이여기서확실해진다. 그리스도께서 때가차매 ( 갈 4:4) 아버지로부터메시아적아들로서보냄을받아서오시게됨으로써 ( 하나님이그아들을보내사, 갈 4:4), 하나님께서는이스라엘의미성년아들됨의종말론적실체를허락하신것이다 ( 갈 4:1-2). 바울은이같이인식되는성숙한아들됨을가리켜하나님의아들그리스도예수안에있는새언약의양자라고부른다 ( 갈 4:5-6). 옛언약의아들들은그리스도안에서완전한상속을예고했고, 새언약의아들들은그리스도안에서그것을소유한다. 존머리 (John Murray) 가기록하듯이, 신약의은혜는여기에서드러나는데, 곧그리스도안에서성취된구속과믿음으로말미암아 ( 갈 3:26 비교 ) 누구든지차별이없이 ( 갈 3:28 비교 ) 모세언약경륜교수법의제도에상응하는초등교육준비과정을거치지않고서도완전한아들됨의복으로들어갈수있다는것이다. 7) 이제는유대인이나이방인이나매한가지로그들의큰형님이요 ( 히 2:10-13 비교 ) 탁월한아들이신분 John Murray, The Epistle to the Romans R ( 전 2 권 ; Grand Rapids: R Eerdmans, 1959), 1 2:5. 4 강양자됨과하나님의아들들에대한선포 123

124 웨스트민스터 The significance of adoption in Galatians 4:5 could hardly be overstated. The grammatical structure (two purpose clauses, culminating with adoption, huiothesia) makes adoption the very goal of Christ s coming. In other words, the purpose for which God sent his Son was in order that Jewish and Gentile believers might receive the divine adoption as sons. As to the two purpose clauses in 4:5 indicate, the stated purpose for Christ s messianic sonship is our adoption, releasing those in bondage unto the full freedom of Spiritborn or adopted sons. The Apostle Paul s employment of these consecutive purpose (hina) clauses in Galatians 4:4 5 build the immediate verses to a climax, and the entire logic of chapters 3 and 4. Arguably, the final purpose clause in Galatians 4:5 hina tĕn huiothesian apolabŏmen ( that we might receive the adoption ) functions as the climax of the entire epistle. As sons placed in the Son, the Spirit-wrought filial bond delivers all that Christ Jesus has accomplished as Son of God. Thus, by the work of the messianic Son, those once under the condemning power of the Law (4:5) and the distorting effects of sin, now live as transformed sons in the freedom of the life-giving Spirit (cf. 1 Cor. 15:45) a freedom in and for obedience. Filial heart change desire, motive, goal, and power stems from the efficacy of Christ s successful sonship. We echo the very words of Jesus when the Spirit cries out with in us, Abba, Father. He affirms in us what we now share with Jesus. God is our Father too. With the new in-christ sonship privileges in view, Paul transitions into an extended treatment (Galatians 4:8 5:26) of the ethical implications that mature sonship bears. Realized sonship of believers secures and obligates pure obedience to the Father. To be sons is to be in possession of the Holy Spirit of the Son; to be in possession of the Holy Spirit of the Son is to be adopted, and therefore obedient sons. Adoption entails possession of the Holy, sanctifying Spirit of Christ (Rom. 8:9 17). Thus, the work of Christ the Son introduces an unprecedented state and condition of sonship, producing a marvelous intimacy with God as Father through the Son. The legal demands of the Law having been met in the crucified and resurrected Son: the adopted sons are justified. The Spirit of the resurrected Son renews hearts with transforming and renewing filial grace: the adopted sons are sanctified. As evidenced by the subjective confirmation of the Holy Spirit in the hearts of the sons (Gal. 4:6), those adopted must and can live in the freedom of obedience by submission to the 124 WESTMINSTER CONFERENCE IN KOREA

125 의업적으로말미암아전례없는아들됨의특권을누리게된것이다. 갈 4:5에서양자의중요성은아무리강조해도지나치치않다. 여기문법구조상그리스도의오심의목적이다름아닌양자삼음이다 ( 두개의목적절이양자삼음, 즉휘오떼시아로귀결된다 ). 다른말로하면, 하나님께서그아들을보내신목적은, 유대인과이방인신자들이하나님의아들로서양자가되도록하시기위함이다. 8) 4:5에두개의목적절이보여주듯이, 그리스도의메시아적아들되심의목적은우리의양자됨, 즉멍에아래있는이들을풀어주어성령으로태어나는완전한자유를주고양자된아들들로만들어주시기위함인것이다. 사도바울이이렇게연속되는목적 ( 히나 ) 절을갈라디아서 4:4-5에위치시킨것은바로뒤에나오는절에서절정에이르고 3장과 4장전체의논지를완성시킨다. 논란의여지는있으나, 갈라디아서 4:5절에마지막으로나오는목적절-히나텐휘오떼시안아포발로멘 ( 우리로아들의명분을얻게하려하심이라 )-이곧갈라디아서전체의정점이라고할수있다. 그아들안에있는아들들로서, 성령으로말미암은아들됨이라는연결고리가그리스도예수께서하나님의아들로서성취하신모든것을전달해준다. 그리하여, 메시아적아들의사역으로말미암아, 한때율법의정죄하는세력아래있었고 (4:5) 죄의추악한영향력하에있었던이들이, 이제는살리는영 ( 고전 15:45 비교 ) 의자유함-순종이있고, 순종을위한자유-속에서변화된아들들로서살게된다. 아들로서의심령의변화-욕구, 동기, 목표, 힘-는, 그리스도가아들로서성공적으로이루어놓으신것의유효성에기인한다. 성령께서우리안에서 아빠아버지 라고외치실때, 우리는예수님이말씀하셨던그것을똑같이말하게되는것이다. 성령께서는우리안에서우리가예수님과더불어누리고있는것을확증하신다. 하나님은우리의아버지도되신다. 그리스도안에서새롭게누리는아들됨의특권을염두에두고서, 바울은그러한성숙한아들됨이가지는윤리적함의에대해서자세하게설명하기시작한다. 신자들의실현된아들됨은아버지에대한순전한순종의당위성을확실하게한다. 아들들이된다는것은곧그아들의성령을모시는것이며, 그아들의성령을모신다는것은양자가되어서순종하는아들들이된다는것이다. 양자삼음은거룩하고성화하게하시는그리스도의영 ( 롬 8:9-17) 을소유하는것을수반한다. 그래서, 그아들로서의그리스도의사역은, 전례없던상태와조건을갖춘아들됨을도래하게하였으며, 그아들을통하여하나님아버지와의놀라운친밀성을가져다주었다. 율법의요구는십자가에죽으시고부활하신그아들안에서만족되어서, 양자가된아들들이의롭다함을받았다. 부활 웨스트민스터 Ronald R Y. Y K. Fung, The Epistle to the Galatians (NICNT; Grand Rapids, R Eerdmans, 1988), 강양자됨과하나님의아들들에대한선포 125

126 웨스트민스터 Holy Spirit (Gal. 4:9, 31; 5:1, 5, 6, 13 26). Therefore, by the faithful work of the Son of God and as applied and attested by his Spirit, the divine goal of redemptive history is exhaustively fulfilled: adoption through propitiation, as J.I. Packer has put it. By the faithful ministry of the Holy Spirit, this redemptively consummate adoption delivers the sons safely and successfully through suffering unto glory. We return now to the question of the sons excellence and the grace of biblical adoption. How does being excellent sons comport with the gospel which speaks of our desperate condition apart from Christ? How do we make sense of a term that draws upon a first century practice to accentuate the excellency of the selected sons? The answer is simple, but critically important. Our adoption is through Christ and in Christ. He is the excellent Son, and it is to this excellent Son resurrected in power (Rom. 1:4) that we are united by faith. The gospel conjoins us to Christ, the excellent and approved Son, in whom we enjoy the fullest bounty, privilege, and Fatherly access. The point here is that we are declared righteous in the righteous Son. We are found excellent in the Excellent Son. We are the beloved sons in whom he is well-pleased, because we are in solidarity with the beloved Son affirmed by the Father in heaven. Herein lies the rich Christcenteredness of Pauline soteriology. Paul writes in Galatians 4 that Christ is the Source of our adoption. We are counted and made excellent in and through him. Accordingly, perhaps no component of the Roman conception of adoption strikes a glorious theological analogy like this one. The entire thrust of biblical revelation concerns a coming Redeemer, one who is excellent in every way tried, tested, and triumphant (Phil 2:5 11; cf. Heb. 5:8). From the loins of Eve, one is promised that will bruise the head of the serpent (Gen. 3:15). This Son, in contrast to the first Adam and his entire progeny, would obey the word of his Father. He would set his heart humbly on obeying the God s will, submitting even unto a shameful, hideous death on a cursed tree (Gal. 3:13). This Son would do all things well (Mark 7:37); he would become the one in whose personal righteousness we obtain the 126 WESTMINSTER CONFERENCE IN KOREA

127 하신그아들의영은아들됨의은혜로써마음을새롭게하여변화를받도록하기때문에, 양자가된아들들은거룩하게되었다. 아들들의심령속에서내적으로증거하시는성령께서확증하시듯이 ( 갈 4:6), 양자가된이들은성령님께순종하며순종이라는자유속에서사는것이마땅하고, 또그렇게사는것이가능하다 ( 갈 4:9, 31; 5:1, 5, 6, 13-26). 그러므로, 하나님의아들의신실한사역으로말미암아서, 그리고그공로를적용하시고확증하시는성경님으로말미암아서, 구속역사의신적인목적은모두성취된다. 그래서제이아이패커가이야기하듯이, 화목제물에의한양자 라고부를수있다. 성령님의신실하신사역에의해서, 최종적인구속으로서의양자는고난을거친아들들을안전하고성공적으로영광에들어가도록한다. 우리는이제아들들의탁월성과성경적양자삼음됨의은혜와관계에대한질문으로되돌아간다. 탁월한아들들이된다는것이어떻게우리가그리스도없이는절망적인상태에있다는복음의가르침과조화될수있는가? 선택된아들들의탁월성을강조하던일세기의관습에서빌려온용어를우리는어떻게설명해야하는가? 이에대한답은간단하지만, 절대적으로중요하다. 우리의양자됨은그리스도로인한것이고그리스도안에서이루어지는것이다. 그리스도께서는탁월한아들이시며, 우리는믿음으로인하여이탁월한아들-능력으로부활하신 ( 롬 1:4)-과연합되어있다. 복음은탁월하고인정받은그아들그리스도께로우리를연결시키며, 그의안에서우리는충만한부요와특권과아버지께나아감을얻는다. 무슨말이냐하면, 의로운그아들안에서우리가의롭다고선언되었다는것이다. 우리는탁월한그아들안에서탁월하게나타나는것이다. 우리는하나님께서기뻐하시는그아들안에서, 사랑받는그아들과하나를이룸으로써사랑받는아들이되었다고하늘아버지께서인정하신다. 바로여기에서바울의구원론의그리스도중심적인성격이강하게드러난다. 바울은갈라디아서 4장에서, 그리스도가우리양자됨의근원이라고기록한다. 우리는그분안에서그분을통하여탁월하다고여겨지고탁월도록만들어진다. 따라서, 로마의양자삼음개념은이같이영광스럽고신학적인유비와는아무유사성이없을지도모르겠다. 성경계시전체는오실구속주에대한관심으로가득차있으며, 그구속주는모든면에서탁월하시다-시험받고, 검증받고, 승리하신분이시다 ( 빌 2:5-11; 히 5:8 비교 ). 여자의후손중에서뱀의머리를 상하게 하실분이올것이라고약속되었다 ( 창 3:15). 이아들은첫째아담과그의모든후손과는다르게, 성부의말씀에순종하실분이었다. 그분께서는그의마음을기울여하나님의뜻에겸손히순종할것이고, 저주받은나무에달려서수치스럽고끔찍한죽임을당하기까지그뜻에복종할것이었다. 이아들은 모든것을잘 ( 마가복음 7:37) 할것이었다. 그분은그분의가지신의로인하여우리가 율법외에나타난 하나 웨스트민스터 4 강양자됨과하나님의아들들에대한선포 127

128 웨스트민스터 righteousness of God manifested apart from the law (Rom. 3:21). Divine affirmation of this Son at his resurrection and according to his resurrected glory marks the full success of this Beloved Son in whom he is well pleased (Col. 1:13; Eph. 1:6; cf. Matt. 3:17; 17:5; 2 Pet. 1:17). God chose Jesus as his adopted Son, because he had exhaustively obeyed. The incarnate man Jesus was first the eternally excellent Son of God. But at his resurrection, Jesus enters a new phase and new dynamic of sonship (Rom. 1:3 4), as the covenantally proven and eschatologically excellent Son. This particular feature of Roman imperial adoption brilliantly illumines the exalted Christ-centeredness of Paul s doctrine of salvation, in which the excellent Christ served faithfully, and was thereby chosen as the one in whom we are adopted sons. His covenantally conditioned sonship is comprehensively eschatological and salvific. He reigns as the regal Son because he obeyed fully as the humiliated one. Adoption of the sons in Christ (ordo salutis) thus draws upon the worthy Son, the Son par excellence (historia salutis). So when Paul situates the gospel in terms of adoption, he means that we are the ones in whom by grace the Father takes fullest pleasure. For in and through his Son Jesus Christ, we are justified, sanctified, and glorified as the very sons of God. With this comprehensive focus on our adoptive sonship, we must recognize that the soteriological engine is Christ Jesus, the Son of God. At no point in the gospel do we depart the adoptive context, drawing upon the comprehensive worthiness of Christ Jesus! In his worth, we are found worthy. His is worthiness, we are made worthy. The Gospel of the Son is a gospel that brings us into the fullest and richest appreciation for preaching the gospel. Adoption and Preaching It is no wonder that Packer has declared that gospel truth never departs the filial realm. That is true of the substance of the gospel Jesus Christ the Son of God, and therefore it must be true of the preaching of the gospel concerning the Son of God. The implications for preaching both the indicative and the imperative are rich and robust. We will touch on three points briefly to close: (1) The homiletical context, (2) The homiletical tone, and (3) The homiletical appeal. 128 WESTMINSTER CONFERENCE IN KOREA

129 님의의 ( 롬 3:21) 를얻도록하실분이었던것이다. 이아들에대한하나님의인정하심은부활시에확증되었고, 따라서그의부활의영광은 하나님께서기뻐하시고사랑하시는아들 ( 골 1:13; 엡 1:6; 마 3:17; 17:5; 벧후 1:17 비교 ) 께서성공하시고승리하셨다는표시였다. 하나님께서는예수님께서완전한순종을하셨기때문에, 그를양자로서선택하셨다. 성육신하신사람이미영원토록탁월한아들이셨다. 하지만그의부활시에예수님은, 언약적으로인정되고종말론적으로탁월한아들로서, 아들됨의새로운국면과새로운역동성으로들어가신것이다. 이같은측면에서의로마황가입양의특성은, 바울의높임받으신그리스도중심적인구원론을잘밝혀주고있는데그것은탁월하신그리스도께서신실한봉사로우리가그안에서그분의양자들이되게하신것을조명해주고있다. 그분의아들되심은언약에부합하는성격의것이며, 포괄적으로종말론적이고속적인것이다. 그아들은자신을낮추어온전한복종을하셨기때문에, 왕으로서다스리신다. 그래서그리스도안에서이루어지는아들들의입양은 ( 구원의서정 ordo salutis) 합당하신그아들, 지극히탁월하신그아들로부터흘러나온다 ( 구원의역사 historia salutis) 그러므로바울이복음을양자의맥락에위치시킬때그가뜻하는바는, 우리는아버지께서은혜로말미암아아버지께서온전히기뻐하시는사람들이라는것이다. 왜냐하면하나님의아들예수그리스도안에서, 그분을통하여, 우리가하나님의아들들로서칭의되고, 성화되고, 영화되기때문이다. 우리의양자로서의아들됨에대해이러한종합적인이해를가지고, 우리는하나님의아들그리스도예수께서구원의핵심동력이되신다는사실을인지해야만한다. 복음은언제나그리스도예수의포괄적인합당하심에따른양자라는문맥을벗어나지않는다! 그분의합당하심안에서우리는합당하게발견된다. 그분은우리의합당함이시며, 우리는합당하게만들어진다. 그아들의복음은, 우리가복음설교의진가를제대로볼수있도록안내해준다. 웨스트민스터 양자삼음과설교복음의진리가아들됨의영역을벗어나지않는다고패커가선언한것은놀랄만한일이아니다. 복음의본질상그것은맞는말이다-예수그리스도께서하나님의아들이심은참되며, 그렇기때문에하나님의아들에관하여복음설교를하는것도참이어야만한다. 이사실이설교에끼치는의의는-직설법과명령법모두에있어서-풍성하고확실하다. 이제부터는 (1) 설교의배경 (2) 설교말투 (3) 설교에서의호소, 이세가지요점에대해서간단히다루고마치도록하겠다. 4 강양자됨과하나님의아들들에대한선포 129

130 웨스트민스터 (1) Homiletical Context To be explicit, neither the indicative or the imperative is optional in faithful biblical preaching. They are no more optional than the expectation of a Father for his son that the son obey the will of the Father. The failure to proclaim Christ Jesus as the successful, sin-carrying, fully redeeming Son of God eclipses the indicative: This is my beloved Son in whom I am wellpleased. At the same time, the failure to proclaim the covenantal response to the covenantal grace of God in Christ the Son truncates the gospel, as it distorts the power of the Spirit to work gospel holiness in the redeemed son commensurate with that of the Redeeming Son. Abandoning the imperative robs the gospel of its vitality, because it defies the efficacy of the faithfulness of the Son of God. To be sure, the gospel deeds of Christ the Son of God life, death, and resurrection are essential for us to know, to relish, and to expound. The glorious indicative of the faithful Son of God secures us. It also compels us. The gospel commands to follow in the steps of our Savior are a call to follow the lead of our Elder Brother in faith and obedience to the heavenly Father. That Jesus is Savior is what makes him exemplar. That Jesus is the faithful Son of God is what makes him blaze the trail for the sons of God united to him by faith. Hebrews 2 reminds us of the glorious truth that Jesus is not ashamed to call us brothers. Why is that so? Because of the efficacy of his sonly obedience in life and in death. His filial success establishes and mandates our filial obedience. His indicative situates and originates our imperative. The filial indicative establishes the filial framework for the imperative. The demands of God are the unrelenting, yet loving expectations of the Father. For the son, the desire to please his Father is a gift from God. Paul points out in Romans 8, that the unbeliever doesn t please God because he cannot. With the Spirit of adoption, however, the believing son now longs to please the Father. The filial reality in the heart transforms the imperative from blunt command to blessed call. It is not as though adoption weakens the command, but in fact strengthens it as the Law of God is written on the hearts of God s people. Gospel grace makes the will of God find a place of welcome residence in the heart of his sons. The greatness of our Redeemer Son situates the imperatives of preaching in their proper filial orbit. As soteriology never departs the filial, so preaching of gospel mandates must never depart the filial orbit. 130 WESTMINSTER CONFERENCE IN KOREA

131 (1) 설교의배경분명하게말하지만, 신실한성경적설교에있어서직설법이나명령법은선택사양이아니다. 그것들은아버지가아들에게기대하는것-아들은아버지의뜻을따른다-이므로단순한선택사양이아니다. 그리스도예수를성공적으로죄를제거하고, 완전한속죄를이루신하나님아들로선포하지않으면직설법적요소들을가리우게된다. 이는내사랑하는아들이라내가그를기뻐하노라. 동시에, 하나님의언약적은혜에대한언약적인반응에대해서선포하기않으면, 구속된아들이구속하는아들의거룩하심에걸맞은복음의거룩함을이루도록하시는성령의능력을왜곡하고복음을축소시키는결과를초래하게된다. 명령법을없애는것은복음의생명력을앗아가는것과같은데, 왜냐하면그같은오류는하나님아들의신실하심의효능에도전하는것이기때문이다. 분명, 하나님의아들그리스도의복음사역-생애, 죽음, 부활-은우리가알아야하고, 음미해야하고, 자세히살펴야만하는중요한것이다. 신실하신하나님아들의영광스러운직설법은우리를보전해준다. 또한그것은우리를강권한다. 구속주의발자취를따르도록하는복음의명령은, 하늘아버지에대한믿음과순종으로우리의큰형님의인도를따르도록하는부르심이다. 예수님의구주되심은또한그분을모범적인분으로만든다. 예수님께서신실하신하나님의아들이심은또한그분을믿음으로그분들과연합된하나님의아들들의선구자로서만든다. 히브리서 2장은예수님께서우리를형제라고부르시기를부끄러워하지않으셨다는점을우리에게상기시켜준다. 그렇다면그이유는무엇인가? 그이유는그분이아들로서사나죽으나순종하신것의효능때문이다. 그분의아들로서의성공은, 우리도아들로서순종해야할것임을확증하고명령한다. 그분의직설법은우리의명령법의자리를만들며그것의근원이된다. 아들됨의맥락에서볼때, 직설법은명령법을굳게세운다. 하나님의요구에는굽힘이없으나, 그것은결국아버지의사랑이담긴기대이다. 그리고아버지를기쁘게하고자하는아들의욕구는하나님으로부터온선물이다. 바울은로마서 8장에서, 불신자들은하나님을기쁘시게할수없기때문에하나님을기쁘시게하지않는다고지적한다. 하지만양자의영과함께하면, 신자아들은이제아버지를기쁘시게하기를갈망한다. 신자의심령속에있는아들됨의실재성은, 직설법을무뚝뚝한명령이아닌복된부르심으로변화시켜놓는다. 양자됨은명령의요소를약화시키는것이아니라, 사실강화시킨다-하나님의율법이하나님의백성의심령에기록되기때문에. 복음의은혜는하나님의뜻이그분의아들들의심령에기꺼이자리잡을수있도록해준다. 구속주되신아들의위대하심은, 설교에있어서의명령법적요소가아들됨이라는궤도속에서알맞게자리를잡도록해준다. 아들 웨스트민스터 4 강양자됨과하나님의아들들에대한선포 131

132 웨스트민스터 (2) The Homiletical Tone A father may be a military sergeant, but his children are not his soldiers. A father may be the CEO of a corporation, but his children are not his employees. A father may be a soccer coach, but his children are not his players. A father may be a master chess player, but his children are not pawns in his strategy to win. While Scripture selects a number of military, sport, and even slave metaphors to speak of the good news of the gospel, the permeating feature of gospel reality is that we are sons of God in the Son of God. The preacher must then employ a homiletical tone that conveys the Father s Word to his children. Think about 2 Timothy, Paul s final letter to Timothy, as he hands the ministry baton to Timothy. Paul reminds Timothy in 2 Tim 4:2 5 to preach the Word. In so doing, Timothy is not to tell them what they want to hear (not to scratch their itching ears 2 Tim 4:3). However, when he proclaims the Word of the Father to them, he is to reprove, rebuke, and exhort, with complete patience and teaching. Note the fatherly character of the speech there is an urging, encouraging, and even a correcting component to the task of preaching. But the admonishment is to come with complete patience and teaching. The preacher should not belittle his hearers, but come alongside them and plead with them in patient love. Every temptation for the preacher to slap his congregation with how many times have I told you? should get shut down. Rather than berate his congregation for their dullness, he should warmly remind and instruct them in gospel ways as a loving father should with his children. This does not weaken the appeal, but offers it in gentleness. Our identity as sons of God changes preaching from barking orders to patient but unrelenting appeal to listen to our Father who is in heaven. Patience without compromise. Appeal without manipulation. Exhortation without abuse. (3) The Homiletical Appeal Most of us celebrate the sonship of Christ and proclaim him boldly as the Beloved Son in whom the Father is well-pleased. But we often 132 WESTMINSTER CONFERENCE IN KOREA

133 됨에서떠나서구원론을생각할수없듯이, 복음설교에있어서의명령들도아들됨의궤도를떠나지않는다. (2) 설교말투아버지가군대장교라고해도, 자녀들이그의수하에있는병사들은아니다. 아버지가회사사장이라고하더라고, 자녀들이그부하직원은아니다. 아버지가축구감독이더라도, 자녀들이그의지도를받는선수들은아니다. 아버지가훌륭한체스기사라고하더라도, 자녀들이아버지의승리공식에맞추어서움직이는체스판의말은아니다. 성경은군대, 운동, 심지어는노예라는은유를사용하여복음의좋은소식에대해서말씀하는데, 무엇보다도복음의실재에골고루퍼져있는특징적인가르침은다름아니라우리가하나님의아들안에서하나님의아들들이된다는점이다. 그렇다면설교자는아버지의말씀을자녀들에게전하는식의설교말투를가져야한다. 바울의마지막서신인디모데후서에서바울이디모데에게어떻게사역을승계시키는지를생각해보라. 바울은디모데후서 4:2-5에서디모데에게, 말씀을전파하라고상기시킨다. 그렇게함에있어서, 디모데는사람들이듣기를원하는바를말하는것이아니다 ( 가려운귀 를긁을것이아니다 - 딤후 4:3). 그렇지만, 디모데가아버지의말씀을그들에게선포할때, 그는 완전한오래참음과가르침으로경책하며경계하며권해야 한다. 여기서나타나는설교의부성적특징에주목하라-설교에는권하고, 격려하고, 교정하는요소가있지만, 이러한경계에는 완전한오래참음과가르침 이수반되어야만한다. 설교자는청중들을하찮은존재로여겨서는안되고, 그들의곁으로다가가서인내와사랑으로권해야한다. 설교자라면청중들에게 내가대체몇번이나말했소 하고비난하는언행을하고싶은유혹에기회를조금도주어서는안된다. 설교자는청중들의둔함을탓하기보다는, 사랑많은아버지가자녀에게하듯이복음에맞는생활양식을상기시켜주고가르쳐주어야한다. 이것은호소력을약화시키는것이아니라, 복음에맞는생활양식을온유하게제시하는것이다. 하나님의아들들로서우리의정체성은, 시끄럽게명령하달만하는방식의설교에서, 인내심을가지지만굽힘은없이하늘에계신우리아버지를청종하자는호소를하는설교로우리의설교를바꾸어놓는다. 인내하지만타협은없다. 호소하지만조작은없다. 권면하지만학대하는것은없다. 웨스트민스터 (3) 설교에서의호소 우리들대부분은그리스도의아들되심을송축하며, 그분이 하나님께서 기뻐하시는는, 사랑받는아들 이라고담대하게선포한다. 하지만우리는 4 강양자됨과하나님의아들들에대한선포 133

134 웨스트민스터 unwittingly drift away from the sonship of Christ in the gospel indicative when we transition to exhortation. We proclaim Christ as the redeeming Son of God. We then proclaim the Law of God in terms and tone which move either towards legalism or antinomianism. In our preaching, we dare not fall off either precipice. And it is our identity as sons of God in the Son God that protects our pure preaching of the gospel. The Christian life is one of faith and obedience of a son unto his father. The voice of the preacher then is the voice of a redeemed son about the redeeming Son. It is the voice through whom the Father speaks to his children. To change the metaphor to another biblical one the undershepherd of the sheep delivers the voice of the Chief Shepherd. Preaching therefore is the call of the Father to the sons on the basis of the excellent Redeemer Son. The preacher tenderly feeds the sheep the undershepherd lovingly providing for the sheep that belong to the Great Shepherd who has given his life for these sheep. Our gospel identity as the sons of God shapes the motivation, goal and character of faith and obedience. As the covenant promise affirms, He is our God, and we are his people. We are (1 Cor 6) his children. We trust and obey because of who we are. We trust and obey because of whose we are. We have the Spirit-given heart of a son grounded in the completed and perfect work of their Elder brother, we have all that we need for life and for godliness. Motivated by the love of the Father, empowered by the resurrection life of their Elder Brother, sons receive the Fatherly exhortation in preaching as sons, and not as slaves. The commandments of the Lord are not burdensome because we are sons. The Law of the Lord restores our love for him and his Word in our hearts. Hearing and trusting the Word of the Father through the Son is what the love of the Spirit produces in our hearts. Our sermons thus must reflect this permeating reality. Conclusion In short, it is the filial character of the gospel that we are adopted sons in the excellent Son of God that rightly positions every sermon we preach. It establishes our homiletical context, our homiletical tone, and our homiletical appeal. Adoption, properly embraced, eliminates the perceived 134 WESTMINSTER CONFERENCE IN KOREA

135 종종의도하지않게권면부분으로넘어갈때그리스도의아들되심에대한복음의직설법에서멀어지곤한다. 우리는그리스도를하나님의아들이요구속주로선포한다. 그러나그후에는하나님의율법을선포할때에율법주의나율법폐기론의양극단에치우친용어나말투를사용한다. 우리가설교를할때, 이두가지극단을피해야한다. 다른무엇보다도, 하나님의아들안에있는하나님의아들들이라는우리의정체성이복음설교의순수성을지켜줄것이다. 기독교인의삶은아버지에대한아들의믿음과순종의삶이다. 그렇다면설교자의소리는, 구속주이신아들에관해선포하는구속받은아들의소리이다. 이소리를통하여아버지는자녀들에게말씀하시는것이다. 이은유를성경적인은유를사용해서다르게표현한다면, 양의부목자가양의목자장되신분의목소리를전달하는것이라고하겠다. 그러므로설교란구속주요탁월하신아들이신분을토대로하여아들들에게전달하는아버지의부르심이다. 설교자는양들을부드럽게먹인다-부목자는, 자신의목숨을양을위하여내어주신그목자장되신분에게속한양의필요를사랑을가지고공급해준다. 하나님의아들들이라는우리의복음적정체성은우리믿음과순종의동기, 목적, 그리고성격을형성한다. 언약의약속이확증해주듯이, 하나님은우리의하나님이시고, 우리는그분의백성이다. 우리는 ( 고전 6) 그의자녀이다. 우리는우리자신의이런정체성으로인해서신뢰하고순종한다. 우리는우리자신이그분께속했기때문에신뢰하고순종한다. 우리는성령께서주신아들의마음을가지고있으며, 이마음은큰형님의완벽하고완료된사역-그안에서우리는우리의삶과경건에필요한모든것을가지고있다-에그기반을둔다. 아버지의사랑으로인해동기부여를받고, 큰형님의부활생명에힘입어서, 아들들은설교중에아버지의권면하시는말씀을아들들로서받고종으로써받지는않는다. 우리가아들들이므로주님의계명은무거운것이아니다. 주님의법이그분과그분의말씀에대한우리의사랑을우리심령에회복시킨다. 하나님의아들을통해서아버지의말씀을듣고신뢰하는것은, 성령의사랑이우리마음속에일하고계시기에가능하다. 그래서우리의설교는이같이다방면에깊이배어있는실재를반영하는것이어야만한다. 웨스트민스터 결론요약하자면, 아들됨이라는복음의특성-우리가하나님의탁월하신아들안에서아들들로서입양되었다는-은우리의모든설교가제자리를찾을수있도록해준다. 그것은우리의설교의배경, 설교말투, 그리고설교에서의호소를확립해준다. 바르게만받아들여진다면, 양자됨이란복음설교 4 강양자됨과하나님의아들들에대한선포 135

136 웨스트민스터 tension between the indicative and the imperative in gospel preaching. Preaching the gospel is preaching the power of the resurrected Son of God to the sons of God united to him by faith. At no point do we depart this relational context one which sizes up our obedience according to the love of the Father for the Son and the Son for the Father. The indicative? We are sons in the excellent Son. His excellence comprehensively situates us before God Almighty. God is our Father, because Jesus is the wonderful Son. The Imperative? Love as sons, behave as sons, follow the covenantal obedience of the eschatological Son. Declare with the excellent Son, Abba! Father Pray to your and Jesus Father in your moment of crisis, not my will, but yours be done! Jesus filial indicative frames the gospel imperative. There is no blunt legal mallet to thump us on the head; rather the moral requirements of the gospel come from the Father through the Son to the sons of God by faith. Christ s excellence as Son of God models, equips, and motivates me toward his own excellence. In all our preaching, let us never lose site of this vital framework. Be imitators of God (Eph 5:1 2) that is, be holy as I am holy. Or, be like your Father. You can and must be because your Elder Brother/Savior is wholly perfect. The filial principle frames the entire scope of redemption that is, the indicative by the Son bears directly upon the imperative for the sons in him. Adopted sons in the resurrected Son of God have the Spirit of adoption, who empowers the Sons to greater conformity to their excellent older brother. Preaching of the Son of God calls the sons of Adam to trust the Son of God and in him become the sons of God. Preaching of the Son of God calls the sons of God to be like the Son of God. The glorious filial indicative. The gracious filial imperative. Such is gospel preaching. 136 WESTMINSTER CONFERENCE IN KOREA

137 에서직설법과명령법사이에있을수있는갈등을제거시켜준다. 복음을설교하는것은, 부활하신하나님아들에게믿음으로연합된하나님의아들들에게그아들의부활의능력을설교하는것이다. 우리는한시라도이러한관계적인배경을떠나서는안된다-이러한관계가, 우리의아버지께서그아들을사랑하시는것과그아들이아버지를사랑하는것에발맞추어우리의순종을증대시킨다. 직설법은다음과같다. 우리는탁월한아들안에서아들들이되었다. 그분의탁월하심이포괄적으로우리를전능하신하나님앞에설수있도록한다. 예수님께서놀라우신아들이시기에, 하나님은우리의아버지이시다. 명령법은다음과같다. 아들들로서사랑하고, 아들들로서행동하고, 종말론적아들의언약적순종을본받으라. 탁월한아들과함께 아빠아버지 라고외치라. 위기의때에, 예수님의아버지이자당신의아버지께 내뜻대로마옵시고아버지의뜻대로하옵소서! 라고기도하라. 예수님의아들되심에대한직설법이복음의명령법을형성한다. 율법이투박한막대기처럼우리머리를치는것이아니고, 복음의도덕적요구사항들이, 하나님께로부터오되믿음으로그아들을통하여온다. 하나님의아들이신그리스도의탁월하심은나로하여금그분의탁월하심을닮고덧입도록동기를부여해준다. 우리가설교할때에항상이같은핵심적인구조를놓치지않도록하자. 하나님을본받는사람들이되라 ( 엡 5:1-2)-그러니까, 내가거룩하니너희도거룩하라는말이다. 혹은, 너희아버지와같이되어라는말도된다. 너희는그와같이될수있고되어야하는데, 왜냐하면너희들의큰형님 / 구세주께서온전하시기때문이다. 아들됨의원칙은구속전체범위의큰틀을구성한다-즉, 하나님의아들에의한직설법이, 그아들안에서아들들의명령법으로연결된다. 부활하신하나님의아들안에서양자가된아들들은양자의영을가지고있으며, 그영은아들들로하여금탁월한큰형님을더욱더닮도록도와준다. 하나님아들의설교는아담의아들들을불러서하나님의아들을신뢰하도록하며, 하나님의아들안에서하나님의아들들이되도록부른다. 하나님아들의설교는하나님의아들들로하여금하나님의아들을본받도록부른다. 영광스러운아들됨의직설법. 영광스러운아들됨의명령법. 복음설교란바로이런것이다. 웨스트민스터 4 강양자됨과하나님의아들들에대한선포 137

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139 부록 - 대구동신교회생명사역훈련원세미나안내 - 대구동신교회권성수목사저서안내

140 생명사역훈련원세미나안내 생명사역컨퍼런스복음으로사람을살리고키우고고치는생명사역을체험해보세요! 요한계시록강해세미나우리는부족하지만하나님의뜻을받들어요한계시록을읽고듣고지켜야하며, 성도들로하여금읽고듣고지키도록소개해주어야한다. 많은이단 / 사이비추종자들이요한계시록을잘못이해하며왜곡된종말론을주장하며성도들을미혹하고있습니다. 요한계시록을덮어놓고믿으라는식의맹목적신앙을넘어펼쳐놓고바른신학과성경해석을바탕으로제대로이해하는것이필요합니다. 요한계시록강해 를바탕으로하여교역자및지도자들을위한요한계시록세미나 목회리더십강좌리더십의 12 개의보석을테마로목회자의리더십을일목요연하게생명사역에접목할수있도록해주는목회자를위한리더십강의!

141 영어설교영어설교의맥짚기, 영어권설교에서예화찾기, 참고자료찾는법과활용방법 조직신학진리를알면오늘의한국교회처럼사단에지지않고, 세속에지지않고, 이단에지지않는다. 성령설교성령설교는성령의능력과성령의큰확산으로전하는설교이다. 성경본문을잘설명하고증명하고적용하기만하면되는설교가아니라, 성령의능력과성령의큰확신으로전하는설교이다.

142 권성수목사저서안내 성령설교ㅣ국제제자훈련 신학자의예리한두뇌와목회자의뜨거운가슴으로한국강단의오늘과내일을논하는이책을읽으며, 진지한독자들은한국교회의미래를위해함께기도의무릎을꿇게될것이다. 설교를고민하는모든설교자들이반드시읽어야할책이다. 로마서강해 1 ㅣ생명사역훈련원 기독교의주요교리와윤리가체계적으로정리된로마서를깊이있는신학과균형잡힌신앙을통해생동감이있고은혜감이풍성하게독자에게전달되도록한강해설교집로마서는신자라면누구나좋아하는서신입니다 고통의은총ㅣ생명사역훈련원 고통을통해은총을베푸신하나님의은혜와감사를일깨워주는 고통의은총. 이책은하나님과의동행을통해가난, 질병, 아내의불임을극복하고천상의안식을위해살아온저자가지나온삶과신앙을되돌아보는이야기들을그려내고있다. 우리의마음속에그리스도의십자가의사랑을부으셔서 고통 을 은총 으로승화시키는하나님의역사하심을일깨워준다. 로마서강해 2 ㅣ생명사역훈련원 로마서는연구하면할수록깊은산속의맑은약수처럼그윽하게깊은맛을볼수있습니다. 성경전체가보석이지만로마서는특별히보석에박힌다이아몬드와같습니다. 산상수훈ㅣ생명사역훈련원 한국교회의문제중하나는신앙이생활과다르다는데있다. 바른생활을통해서세상에덕을끼치는신자들이적지않지만, 세상에폐를끼치는신자들때문에교회가신랄한비난을당한다. 이런문제를해결할수있는근본적인대책이없을까? 신자들을반석위에든든히세우고어두운세상에밝은빛을비추며썩어가는세상에부패를억제하고맛잃은세상에맛을내주는예수님의보배로운교훈, 산상수훈! 아고보서강해ㅣ생명사역훈련원 ( 행동하는믿음생생한신앙 ) 야고보서는 행동하는믿음 을가르쳐주는편지입니다. 행동하는믿음 은 생생한신앙 입니다. 자신도살고다른사람들도살리는 생생신앙 이바로야고보서의메시지입니다. 저는야고보서의 생생신앙 이오늘우리를새롭게돌아보게하면서우리로다시한번살아있는신앙생활을하도록해줄것이라고기대합니다. 하나님체험ㅣ생명사역훈련원 하나님을체험하면, 하나님의생명과접속되고, 하나님의축복의젖줄과연결됩니다. 하나님을체험하면기독교신앙이라는난로에하나님의생명과능력의불이활활타오릅니다. 하나님을체험하면, 자자손손하나님을바로섬기면서참되고복된생명을누리게됩니다. 하나님을체험하면인간의평안과행복과번영을위한하나님의말씀네비게이션대로살기때문에, 우리모두대대로행복하게잘살수있습니다. 하나님을체험하면하나님이좋아서하나님이기뻐하시는일을하면서하나님나라를확장하는데공헌하게됩니다. 요한계시록강해ㅣ생명사역훈련원 하나님은계시록을두려워피하도록주신것이아니라읽고듣고지키어복을받도록주신것이다. 따라서우리는부족하지만하나님의뜻을받들어계시록을읽고듣고지켜야하며, 성도들로하여금읽고듣고지키도록소개해주어야한다. 요한일서강해ㅣ생명사역훈련원 우리가예수그리스도안에서하나님을생명을나누면, 교제는바로행복을낳습니다. 요한일서강해교제시리즈를통해모든그리스도인들이생명을나누는교제의장으로뛰어들어풍성한은혜를누릴수있기를바랍니다. 천국의상급ㅣ선교횃불 하나님의백성이되는것은우리의공로가아니라오직은혜와믿음때문이다. 그러면하나님의백성이되고난후에는어떻게살아야하는가? 하나님의백성이된후에도하나님의평가가있고, 그에따라현세천국에서도그렇고, 미래천국에서도상급은있다. 마태복음에나타난상급에대한교훈을중심으로저자가들려주는천국과상급의이야기! 그의안내를따라우리가받을천국의상급을확인해보자. 요한계시록강의ㅣ생명사역훈련원 하나님은계시록을두려워피하도록주신것이아니라읽고듣고지키어복을받도록주신것이다. 따라서우리는부족하지만하나님의뜻을받들어계시록을읽고듣고지켜야하며, 성도들로하여금읽고듣고지키도록소개해주어야한다. 믿음의불길ㅣ도서출판횃불 누구나고민하지만아무에게나말못하는 28 가지이야기에대해저자가들려주는말씀을통하여주님과다시만나고가슴에믿음의불길이다시타오르게하자. 이책을통하여이러한신앙을소유하여믿음의불길을타오르게하는계기가될것이다.

143 빌립보서강해ㅣ생명사역훈련원 서서히침몰해가는거대한배처럼죄악으로침몰해가는현대사회와그속의현대인들을살리는길은 생명의말씀 을그들에게들려주는것이다. 이작은강해서를내놓으면서이책을통하여독자들의심령이맑아지는역사가일어나기를기도드린다. 종말과영성ㅣ도서출판횃불 재림과종말대비를위한성령의능력에대한권성수교수의설교와신앙강좌. 삶의변혁을위한권성수교수의신앙강좌제 2 권. 오순절의성령ㅣ생명사역훈련원 이책은성령이누구신지, 성령은어떤일을하시는지, 성령을어떻게체험할수있는지, 성경에근거해서설명해줍니다. 이책을읽으시면성경대로성령을체험도하시고가르치실수도있을것입니다. 천국은어떤나라인가? ㅣ도서출판횃불 쉽게풀어쓴예수님의비유예수님은천국의메시아로서천국이어떤나라인지설명해주셨다. 그분은자신의임재와인격과행동과삶과죽음과부활과말씀으로하나님나라를구체적으로가르쳐주셨다. 하나님나라를설명하는말씀중에특징적인것이천국비유이다. 시련을너끈히이기는하나님의은혜 ( 베드로전서강해 ) ㅣ선교횃불 베드로전서는한마디로, 고난을싫어하던베드로의고난신학이기록된편지이다. 베드로전서를연구해보면베드로가이렇게깊은고난신학, 즉십자가신학을깨달았는가하는놀라움을금할수없다. 청년과신앙ㅣ선교횃불 오늘을사는기독청년들에게여러가지현실적인이슈들에대한성경적인지침을들려주는, 삶의변혁을위한신앙강좌 고린도전서 1 ㅣ선교횃불 현대교인들중에는교회에는나오지만예수를믿는지안믿는지알수없는사람들도많고, 몇몇사람들은교회가교회로서의생명력과사회적인영향력을미치지못하는상황에서초대교회로돌아가면문제가다해결될것같이생각하기도한다. 사랑의발전소 총신대학교출판부 성경해석학 1 ㅣ총신대학출판부 성경은해석될필요가있는가? < 성경해석학 1> 은성경해석학총론이다양한이슈들중에일부분을다룬책이다. 평신도를위한성경해석학요약부분과성경관, 성경해석사, 한국의성경해석, 어휘의미론과성경해석, 신해석학등이취급되었고국제성경무오협회의성경관성명과성경해석학성명을부록으로실었다. 내발이미끄러진다말할때에 총신대학교출판부 히브리서ㅣ총신대학출판부 히브리서는구약인용과언약성막제사상제사등딱딱한개념들이많을뿐아니라. 내용전개가논증적이고권면이경고적이라마치사탕발림이없는쓴알약을씹어먹는것같은느낌이드는책이다.

144 권성수목사역서안내 신앙난제백문백답ㅣ생명사역훈련원 두지평 (the two horizons) ㅣ총신대학출판부 성경은하나님의말씀이다. 성경은정확하고오류가없다. 성경에는난관이있으나오류는없다. 난관은언젠가는해결될수있다. 이책의저자모리스는성경의난제를신앙적, 지성적으로해결해주었다. 모든난관을 100% 정확하게해결해주었다고보기는어렵다. 그러나그는그의중생한이성으로그난제들을뚫고들어가서깊이다루어주었다. 성경해석은성경기록당시의지평과성경이해를시도하는현대의지평과의상호관계속에서이루어진다. 즉본문의지평과해석자의지평간의상호작용속에서성경은해석된다. 그런데현대교계는본문지평에만평중되거나현대지평만편중되어성경의원의를현대에살리지못한경향이있다. 이책을읽으면이런편중된성경해석의편견과아집과선입관이교정되고독자자신의시야가확대되는것을느낄것이다. 사도행전비평사ㅣ도서출판엠마오 신약정경론ㅣ도서출판엠마오 이책은사도행전에관한비평학자들의견해들을개관하면서그에대한비판까지곁들여놓은책이다. 독자들은이책을통해서사도행전을깊이연구할수있는자극을받게될것이다 목회선상에서발생할수있는어떠한상황도처리할능력을준비해야할목사후보생이나목회자의이방에서는정경론에대한기초지식을터득해둘필요가있다. 신약신학ㅣ도서출판엠마오 세대주의이해ㅣ총신대학출판부 최근의신약신학은구약신학의현대적동향과마찬가지로부인할필요없이신약신학에대한학문적매력이감소되었다거나 [ 신약신학 ] 이라는이름을가진책들이부족하다는의미가아니다. 오히려너무나많은신약신학자들이신약신학의본질, 기능, 방법및범위에대해서다양한견해를표명하였기때문에학자들과학생들사이에서혼란과긴장이일어난것이다. 세대주의가다그르다는것을보여주기위해수많은책들이쓰여졌다. 나름대로가치가있는책들이다. 이책끝의참고문헌소개란은그중일부를샘플로뽑아놓은것이다. 이책은지금까지나온책들과는다른방법을사용하고자한다. 성경무오 : 도전과응전 그리스도의대사들 신약헬라어구문론 제자훈련 도서출판엠마오 횃불 기독지혜사 기독교문서선교회 인생훈련 틴데일베드로후서 / 유다서주석 틴데일베드로전서주석 틴데일로마서주석 기독교문서선교회 기독교문서선교회 기독교문서선교회 기독교문서선교회 성령은사론 성령과교육 기독교의료윤리 사랑의발전소 기독교문서선교회 영음사 기독교문서선교회 총신대학교출판부

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