하나님나라를 꿈꾸며(Kingdom of God)

12 I thank him xwho has given me strength, Christ Jesus our Lord, because he judged me faithful, yappointing me to his service, 13 though formerly I was a blasphemer, zpersecutor, and insolent opponent. But aI received mercy bbecause I had acted ignorantly in unbelief

x Acts 9:22; Phil. 4:13

y See 2 Cor. 3:6

z See Acts 8:3

a 1 Cor. 7:25; 2 Cor. 4:1

b See Acts 3:17

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 1:12–13.

 

12 나를 능하게 하신 그리스도 예수 우리 주께 내가 감사함은 나를 충성되이 여겨 내게 직분을 맡기심이니

13 내가 전에는 비방자요 박해자요 폭행자였으나 도리어 긍휼을 입은 것은 내가 믿지 아니할 때에 알지 못하고 행하였음이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 1:12–13.

 

 

 

 

 

 

 

 

 

-  1:12 Paul gives thanks because Christ was willing to appoint him to service in spite of his past sins. Paul marvels that God graciously considered him worthy of trust (Gk. pistos, translated here as faithful) in spite of the fact that he had been unbelieving (Gk. apistia, v. 13).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2326.

 

-  12 Gratitude is the dominant and opening note of this testimony: “I thank Christ Jesus our Lord.” The shape of the thanksgiving is for two reasons not typical of Paul’s letters to churches. First, he uses a Greek combination here (consisting of the noun for thanks, charis, and the simple verb “to have”) that, while common in Hellenistic writings, diverges from the pattern found elsewhere in his letters to churches.6 It is, however, similar to his formulaic expression, “thanks be to God,” that occurs several times (Rom 6:17; 7:25; 1 Cor 15:57; 2 Cor 2:14; 8:16; 9:15). There is little to be made of the difference, though it is worth noting that Paul’s intention in other opening thanksgiving passages is generally to express his commitment and fellowship to the churches, while here it is a statement of commitment to Christ Jesus.7

Second, Paul directs his thanks to Christ Jesus, whereas the object of such thanksgiving elsewhere is typically God. This is explained by two factors in Paul’s reflection. On the one hand, as already noted, the passage is heavily christological, with three additional references to “Christ Jesus”8 still to come, and the theological climax coming in the gospel saying about Christ Jesus in v. 15. On the other hand, Paul’s opening reflection (see below) looks back on the event of his calling in which Christ Jesus played the decisive role.

Standing between the act of thanks and the recipient, Christ Jesus, is a participial phrase that further describes Christ: “who has given me strength.”9 This phrase, which is deceptively simple in appearance, invites closer inspection. The verb from which the participle is formed is used of divine empowerment (2 Tim 2:1; 4:17; Eph 6:10), and has a traditional link with Paul’s early post-conversion ministry experience (Acts 9:22). The aorist tense of the participle corresponds to an event of empowerment somewhere in Paul’s past. Considering the thrust of the present context, the Damascus Road experience of conversion and calling is probably in mind (Acts 9; 22; 26).10 The association of divine empowerment with calling, Spirit-filled ministry and revelatory episodes is well known in Paul’s own writings and in the biblical tradition.11 Furthermore, in Pauline and wider biblical theology the agent of empowerment in this sense is the Holy Spirit (2 Tim 1:7).12 As in his similar reflection in Galatians 1, the role of the Spirit is taken for granted.13 In contrast to the opponents who seek to be “teachers of the law” (1:7), Paul places himself into the tradition of the prophetic call to ministry.

This distinction is developed further as Paul gives the reason for his thankfulness: Christ’s personal decision to appoint him to ministry. Here the reflection back on his encounter with the risen Christ is even clearer (Acts 9:1–22; 22:6–16; 26:12–20), as Christ is also seen as the initiator of the apostolate to the Gentiles.14 Summing up this calling is the generic term for “service” that was applied to various kinds of God-ordained “ministry” (1 Cor 12:5) and that Paul used frequently in reference to his mission.15

But the reason behind his calling raises two questions. First, although Paul is imprecise in the way he relates the assessment (“considered16 me trustworthy”) and the act of appointment (“appointing me to his service”),17 he is probably much more intent on attributing his calling to Christ than he is of making trustworthiness the condition of appointment.

Second, and more puzzling, is the sense in which “trustworthy” should be understood within this calling testimony. The term operates on two levels in this discourse. On the one hand, it features in the technical vocabulary of these three letters to describe authentic believers from the standpoint of faithfulness, believing or both (1:2 note). Here the sense is of that faithful commitment to God’s commands and word expected of leaders (2 Tim 2:2; cf. 1 Cor 4:2; 7:25). On the other hand, within the historical reflection, Christ’s assessment would have been something of a forecast. The possibility of an echo of 1 Cor 7:25 should not be ignored: “but I give a judgment as one who by the Lord’s mercy is trustworthy.”18 There, as here, the issue is of Paul’s teaching a correct view of things, and the condition of being “trustworthy” (the same “faith” word that occurs here) is linked to the Lord’s “mercy” (see below 1:13). These links, as well as the affinity with the Corinthian situation (see Introduction C.2.b.), suggest how the association of divine calling, trustworthiness and authoritative teaching serves to distinguish Paul from opponents who were attempting to undercut his position. Paul is not arguing that Christ foresaw that in spite of his sin Paul would prove himself faithful; rather, the sense here is of the potency of divine calling to achieve certain results in human lives. As Paul reflects on the process, his argument is that his ministry to this point has demonstrated the effectiveness of Christ’s choice to appoint him apostle to the Gentiles.

6 Gk. χάριν ἔχω (Heb 12:28; Luke 17:9; Josephus, Antiquities 4.316; 7:208 [to God]); see Spicq, TLNT 3:503–506. In the letters to churches, Paul prefers the verb of thanks, εὐχαριστέω (Rom 1:8; 1 Cor 1:4; Eph 1:16; Phil 1:3; Col 1:3; 2 Thess 1:3; 2:13; Phlm 4).

7 But see the discussions of nuances in Spicq, 340; Oberlinner, 2:13–14.

8 On the order of names and frequency, see notes on 1:1, 2.

9 Gk ἐνδυναμόω (aorist ptc., “to strengthen, empower”; 2 Tim 2:1; 4:17); see W. Grundmann, TDNT 2:284–317; Marshall, 388–89; H. Paulsen, EDNT 1:451.

10 Roloff, 92; Fee, 50; Wolter, Paulustradition, 38.

11 Cf. Rom 15:19; 1 Cor 2:4–5; 2 Cor 4:7; 6:7; 12:9; 13:4; Phil 4:13; Acts 1:8; 3:12; 4:7–10; Isa 41:10; 42:6.

12 Isa 11:2; 42:1; Mic 3:8; Luke 4:18; Acts 1:8; 10:38; Rom 15:9; 1 Cor 2:4. The lack of an explicit mention of the Spirit at this point is sometimes held to be further evidence of the non-Pauline character of this reminiscence; so esp. Wolter, Paulustradition, 40–45; J. D. G. Dunn, Jesus and the Spirit (London: SCM Press, 1975), 347–50.

13 There is no indication that the present text adopts a later “ecclesiastical” (and unpneumatic) view of ordination (contra Wolter, Paulustradition, 40–45).

14 The role of this event in Paul’s letters to churches is already evident (1 Cor 15:8; Gal 1:16).

15 Gk. διακονία; 2 Tim 4:5, 11; Rom 11:13; 12:17; 15:31; 2 Cor 4:1; 5:18; 6:3; see also his use of διάκονος (“minister”) as a self-description (1 Cor 3:5; 2 Cor 3:6; 6:4; 11:23). H. W. Beyer, TDNT 2:81–93.

16 Gk. ἡγέομαι (in Paul, see 6:1; 2 Cor 9:5; Phil 2:3, 6, 25; 3:7, 8; etc.).

17 Gk. τίθημι (aorist ptc.; in the sense of appointment; 2:7; 2 Tim 1:11; 1 Cor 12:28; see further C. Maurer, TDNT 8:152–58); the ptc. might indicate either attendant circumstance (two events) or an action more integrally related to the assessment.

18 Dibelius and Conzelmann, 26; Roloff, 85. The language of 1 Cor 7:25b presents two striking points of contact with this text in the reference to “mercy” (cf. 1:13) and in the term “faithful”: γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι.

 Philip H. Towner, The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 136–138.

 

 

 

비방자로 번역된 ‘블라스페몬’은 연설을 의미하는 ‘페메’와 어리석음을 뜻하는 ‘블락스’의 합성어든지 혹은 상해를 입히다를 뜻하는 ‘블랍토’의 합성어로 보인다. 이는 ‘어리석은 말, 상해를 믿히는 말’이란 의미이다. 롬 2:24에서 바울은 모독하다라는 뜻으로 동일한 어근에서 파생된 동사를 사용했다. 

박해자로 번역된 ‘디옥텐’은 사냥꾼이 사냥감을 추격하듯이 필사적으로 그 뒤를 좇는 것을 의미하는 동사 ‘디오코’에서 파생되었다. 

 

-  1:13 Paul received mercy because he acted ignorantly. The point is that his salvation was undeserved; his ignorance did not excuse his sin or warrant God’s mercy. Most likely Paul is contrasting himself with the false teachers. When Paul so opposed Christ, he had not yet professed faith. These men profess to follow Christ and still live in an evil manner. In so doing, they are coming dangerously close to being cut off from the possibility of God’s mercy (cf. Matt. 12:31–32; Mark 3:28–30; Luke 12:10; 1 John 5:16).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2326.

 

-  13 As the explanation of thankfulness continues, Paul describes his conversion. Although this statement is in the guise of a concession that accentuates the scale of Christ’s mercy,19 Paul shapes this part of his testimony in such a way that his conversion becomes a salvation historical pivot point. The signal for this is the “formerly-now”20 formula initiated here explicitly and completed implicitly in the “now” of Paul’s experience of mercy. As elsewhere, the device, in one configuration or another, is ethical in orientation.21 It supplies a contrast between two ways of life with the focus on the Christ event as the moment of change. The striking thing about this application of the schema is the way Paul has deeply personalized each element (Gal 1:23). His sins become illustrative of the “former” time; his experience of grace and mercy takes the place of an explicit reference to the Christ event, though v. 15 supplies the christological referent in due course; his experience of faith and love characterize the “now” of Christian existence.

To describe the former life, he employs a brief vice list (cf. Titus 3:3; Col 3:5) enumerating three sins specific enough to fit the Pauline self-testimony and general enough to occur in lists of impious conduct elsewhere (Col 3:8; Rom 1:30). In this context, however, it is notable that the opponents are also charged with blasphemy (1:20), making this an implicit allegation that they still live as unbelievers and are caught in errors from which Paul himself had been rescued.22 The “blasphemer” was one who denied God by speaking the name of YHWH carelessly or disrespectfully.23 In relation to Paul’s history, this will refer to his scorn for the messianic claim about Jesus and his hostility towards the followers of Jesus.

The next term, “persecutor,” is not used elsewhere either by Paul or in the NT.24 But as frequent use of the cognate verb shows, the identification comes straight out of Paul’s pre-conversion profile (1 Cor 15:9; Gal 1:13, 23; Phil 3:6; cf. Acts 9:4–5).

Corresponding to the first two sins is the description of rude arrogance contained in the term “violent man.” This describes the seething attitude of insolent anger and boastful pride that often fills the void caused by fear and insecurity and produces the worst acts of behavior.25 The language is rare in the NT (Rom 1:30), widespread in the Greek OT, but the phenomenon is part of the stock description of uncivilized behavior in Greco-Roman culture.

Paul’s self-description is severe enough to place him into the worst of categories.26 If it seems out of balance with statements he made elsewhere to the effect that before his conversion he was “blameless” (Phil 3:6),27 it should be kept in mind that he was not maintaining his moral innocence in such statements, but rather his commitment to the Torah and the rituals that assured his covenant purity as a Jew over and against the defilement of the Gentiles. Zeal in the form of persecution against the upstart Messianic sect (though ultimately an act of sinful, ignorant and arrogant disrespect for God) could even be justified on such a basis. Yet the apostle had long since come to regard his zeal as sin of the worst sort (1 Cor 15:9; Gal 1:13), which suggests there is no contradiction between the sentiments expressed here and those belonging to the undisputed reflections.28

Having offered this personal illustration of the sinful “former” times, Paul makes the transition (“but”)29 to the “now” of salvation history. For him the change was the result of divine grace. “But I was shown mercy” is a way of describing the experience of salvation from the perspective of the initiative and expression of God’s kindness and compassion (see esp. Rom 11:30).30 God steps in and does what a person neither deserves nor is capable of doing. The thought of faithfulness to the covenant that is often attached to OT discussions of “mercy” (in connection with hesed) may recede somewhat here but not altogether (cf. 2 Tim 1:9–10).

But that is not the end of the explanation. Paul attaches the reason: “because I acted in ignorance and unbelief.” The reason raises two questions. The first is that of meaning. Presumably, by pleading “ignorance” Paul means to place his pre-conversion errors into the Torah category of sins done “unintentionally or unconsciously,” and the language here corresponds closely to Lev 22:14.31 “In unbelief” identifies the sphere (before coming to faith in Christ) in which Paul did these things. But pleading ignorance does not lessen the degree of guilt (Eph 4:18; cf. Wis 13:8–9); it merely categorizes it and “qualifies” those who are guilty in this sense for God’s forgiveness (Luke 23:24; Acts 3:17; cf. Wis 13:1–7). Paul is saying that he sinned as an unbeliever.

This leads to the second question: what is the intention of the admission? For this the controlling feature of the whole discourse is the contrast between Paul/Timothy/sound teaching/gospel and false teachers/false teaching. In contrast to Paul, who sinned before coming to faith in Christ, the false teachers are portrayed as believers (or those who profess to believe) who by their sin have rejected their faith (1:19; cf. 2 Tim 2:17–18).32 Paul’s pre-conversion sin and that of the opponents, though remarkably similar in the preference for Torah evident in both cases, belong to different categories: Paul’s sin predates the enlightenment provided by the risen Lord, while the false teachers’ sin postdates their enlightenment by the gospel. The consequences for the latter are much to be feared (Heb 6:4–6; 2 Pet 2:15–22).

19 The present ptc., ὄντα (“being”), modifies the preceding verbal pair, “considered, appointed,” introducing a concession (“even though”).

20 The adverbial phrase, Gk. τὸ πρότερον, introducing a description of Paul’s moral past, begins a sequence that is completed with the clause ἀλλὰ ἠλεήθην (“but I was shown mercy”) that describes his present situation in Christ. The device corresponds to the more typical ποτε … νῦν[ι] (“formerly … now”; Titus 3:3–4; Rom 6:20–22; 11:30–32; Gal 1:23; 4:8–9; Eph 2:1–22; 5:8; Col 1:21–22; 3:7–8; Phlm 11; 1 Pet 2:10).

21 See discussion in Towner, Goal, 63–64.

22 Oberlinner, 37.

23 Gk. βλάσφημος; 2 Tim 3:2; for the verb, see 1:20; 6:1; Titus 2:5; 3:2; for the noun “blasphemy” see 6:4. H. W. Beyer, TDNT 1:621–25; P. Hofius, EDNT 1:221.

24 Gk. διώκτης; Didache 5:2; Barnabas 20:2; A. Oepke, TDNT 2:229–30.

25 Gk. ὑβριστής; G. Bertram, TDNT 8:295–307; cf. the discussion of “pride” in Spicq, TLNT 3:390–95.

26 See Marshall, 391, who identifies this category as that of the classical “enemy of God” (θεομάχος).

27 Stressed by many, e.g. Dibelius and Conzelmann, 27–28; Roloff, 93; Hanson, 60.

28 Contra Oberlinner, 38–42; see further Marshall, 392; Johnson, 178–79; Fee, 55.

29 Both the presence and force of this schema are lost in the translations (see TNIV; NIV; NRSV).

30 Gk. ἐλεέω (here in the aorist passive reflecting the activity of God); 1:16; cf. R. Bultmann, TDNT 2:477–87. See discussion and note at 1:2 and Titus 3:5 for “mercy.”

31 Gk. ὅτι ἀγνοῶν ἐποίησα; cf. the category in LXX Lev 22:14: κατὰ ἄγνοιαν (Acts 3:17); cf. Num 15:22, 27 (cf. m. Ker. 1.2). See also W. Schmithals, EDNT 1:21 (for “without premeditation” but this qualification surely does not apply to Paul’s persecution of the church).

32 The explanation that the plea of ignorance is a part of the literary fiction of the PE, in this case designed to sanitize the Pauline story (Collins, “Portrait,” 168; Brox, 110), deconstructs in 1:15 where the voice of Paul declares the apostle to be the “chief sinner.” See further Roloff, 94; Marshall, 393.

 Philip H. Towner, The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 138–141.

 

 

 

 

 

 

 

 

 

 

 

 

 

 3 But nthe Lord is faithful. He will establish you and oguard you against pthe evil one.3 4 And qwe have confidence in the Lord about you, that you are doing and will do the things that we command. 5 May the Lord rdirect your hearts to the love of God and to the steadfastness of Christ.

n See 1 Cor. 1:9

o Matt. 6:13; John 17:15

p See Matt. 13:19

3 Or evil

q See 2 Cor. 2:3

r 1 Thess. 3:11

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살후 3:2–5.

3 주는 미쁘사 너희를 굳건하게 하시고 악한 자에게서 지키시리라

4 너희에 대하여는 우리가 명한 것을 너희가 행하고 또 행할 줄을 우리가 주 안에서 확신하노니

5 주께서 너희 마음을 인도하여 하나님의 사랑과 그리스도의 인내에 들어가게 하시기를 원하노라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살후 3:3–5.

 

 

 

πιστός -οῦ, ὁ; (pistos), 형용사. 충성된, 진실한, 신실한. 히브리어 등가: אמן 1 (9), אֵמוּן 2 (2), נְאֻם (2).

1. 충실한 — (누군가 또는 무언가에) 견고한 애정 또는 충성으로 특징된. 관련 주제: 충성심; 충성심.

엡 1:1 Ἐφέσῳ] καὶ πιστοῖς ἐν

골 1:2 τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς

살후 3:3 πιστὸς δέ ἐστιν ὁ κύριος,

딤후 2:13 εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει·

요삼 5 Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς

2. 책임을 져야 할 — 책임감이나 신뢰를 가질 가치가 있거나, 또는 책임이 있는. 관련 주제: 충성심; 충성심.

눅 16:10 Ὁ πιστὸς ἐν ἐλαχίστῳ

골 4:7 ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος καὶ

딤전 1:12 ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν,

딤후 2:2 ταῦτα παράθου πιστοῖς ἀνθρώποις,

히 3:2 πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν ὡς καὶ

3. 확실히 — 분명히 발생하는; 운명적이거나 피할 수 없는.

딤전 1:15 πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος,

딤전 4:9 πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος,

딤후 2:11 πιστὸς ὁ λόγος·

딛 1:9 τὴν διδαχὴν πιστοῦ λόγου,

딛 3:8 Πιστὸς ὁ λόγος,

4. 신뢰하는 것 — 신앙, 신뢰 그리고 의존(예수의 구원에)하는 특징을 가지는.

요 20:27 καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός.

갈 3:9 σὺν τῷ πιστῷ Ἀβραάμ.

딤전 3:11 πιστὰς ἐν πᾶσιν.

딤전 6:2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας

딛 1:6 τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας

1. 신자 — 구원 얻기 위해 예수를 메시야로 믿는 사람. 관련 주제: 자신감; 대담함; 믿음; 신뢰; 기독교; 개종자; 믿음.

고후 6:15 ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου;

딤전 4:3 εὐχαριστίας τοῖς πιστοῖς καὶ

딤전 4:10 μάλιστα πιστῶν.

딤전 4:12 τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν

벧전 1:21 τοὺς διʼ αὐτοῦ πιστοὺς εἰς θεὸν

2. 여성 신도† — 여자인 신자. 관련 주제: 자신감; 대담함; 믿음; 신뢰; 기독교; 개종자; 믿음.

딤전 5:16 τις πιστὴ

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

-  3:3 The transition from the thought of v. 2 to that of v. 3 seems somewhat abrupt even though a word link exists in the use of πίστις/πιστός (“faith-faithful”). Paul shifts from talking about human faith or trust in the gospel to the Lord’s faithfulness. At the same time he moves from his own situation to that of his readers. The connection becomes clearer when we realize that Paul’s awareness of his own need for divine deliverance from evildoers and their wicked designs causes him to assure his readers of divine protection from the evil deeds perpetrated by their opponents. δέ in the phrase πιστὸς δέ ἐστιν ὁ κύριος (“but the Lord is faithful”) is genuinely adversative. The contrast in vv. 2b and 3a is between the faithlessness of non-Christians, who act maliciously toward believers, and the abiding faithfulness of the Lord, who protects and cares for his people.

 Charles A. Wanamaker, The Epistles to the Thessalonians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 1990), 276.

 

인도함을 받아야하는 대상은 ‘너희 마음’이다. 마음은 ‘카르디아’이다. 이는 '중심, 마음, 심장'을 의미하는데 ‘사람의 생각, 의지, 감정, 그리고 마음으로써 이해되는 옳고 그름에 대한 지식의 좌소’를 의미한다. 

 

바울이 간구하는 내용은 ‘주께서 너희 마음을 하나님의 사랑과 그리스도의 인내로 들어가게 하시기를’원하고 있다. 본문에 ‘에이스’라는 전치사가 두번 사용되는데 이는 ‘안으로(into)’의 의미이다. 방향과 진입의 의미로 하나님의 사랑과 그리스도의 인내로 들어가게 해달라는 것이다. 

본문에서 ‘하나님의’에 해당하는 ‘투 데우’와 ‘그리스도의’에 해당하는 ‘투 크리스투’는 모두 소유격의 표현인데 이것의 해석은 주격적 소유격과 목적격적 소유격으로 해석할 수 있다. 

1) 주격적 소유격 : ‘하나님께서 성도를 사랑하신 그 사랑과 그리스도께서 인내하신 그 인내에 들어가게 한다’라는 의미가 된다. 여기서 사랑을 의미하는 ‘아가페’는 하나님의 속성을 의미하는 말로 자격 없는 죄인들에게 무죄한 독생자를 보내 희생하게 함으로써 구원하시는 사랑을 나타낸다. 또한 그리스도의 인내를 나타내는 ‘휘포모넨’의 원형 ‘휘포모네’는 문자적으로 무거운 짐 아래 머물러 있는 것을 나타내며 곧건한 자세와 능동적 태도로 이를 참아내는 것을 의미한다. 이런 그리스도의 인내는 십자가 위에서 그 절정을 보여준다.(롬 5:5; 8:39, 고후 13:13) 

2) 목적격적 소유격 : ‘하나님을 사랑하는 사랑과 그리스도를 기다리는 인내에 들어가게 한다’라는 의미이다. 여기서 그리 사랑하는 주체와 인내하는 주체는 성도들이 된다. 또한 그리스도를 기다리는 인내라는 것은 재림하실 예수 그리스도를 대망하는 것이다. 

 

-  3:5 The general exhortation begun at 3:1 ends with a benedictory wish-prayer. As with the thoughts in the preceding verses, the connection with what has come before is not immediately obvious, but on closer reflection it would appear that Paul intends the wish-prayer to support the indirect call for obedience in v. 4 and the explicit call for obedience in the following verses.

The opening phrase, ὁ δὲ κύριος κατευθύναι ὑμῶν τὰς καρδίας (“now may the Lord direct your hearts”) is reminiscent of a number of LXX texts employing κατευθῦναι (“to direct”) in a metaphorical sense. Particularly interesting in this respect are 1 Ch. 29:18; Pr. 21:2; and Sir. 49:3, which speak specifically of the Lord directing the heart. καρδίας (“heart”) denotes the inner existence of individuals. In the present context it probably includes the thinking and willing dimension of human existence because Paul apparently wishes his readers to reflect on the love of God and the patience of Christ with a view to encouraging obedience in the area of Christian behavior.

The genitive τοῦ θεοῦ (“of God”) goes with τὴν ἀγάπην (“the love”) and may either be objective, referring to human love directed toward God, or subjective, denoting God’s love for the followers of Christ. Most commentators, on the basis of normal Pauline usage (cf. Rom. 5:5; 8:39; 2 Cor. 13:13), maintain that τοῦ θεοῦ is subjective genitive after ἀγάπη (cf. Frame, 296; Rigaux, 699; Best, 330; Marxsen, 98). But Trilling (139), who rejects the Pauline authorship of 2 Thessalonians, argues that Paul’s customary usage cannot serve as a criterion for determining the meaning of “the love of God” here. On the basis of the reference in 2:16 to God’s love for the Thessalonians, he contends that in 3:5 the pseudonymous author of the letter wished to direct his readers’ hearts to love for God. Trilling’s position is, however, doubtful for three reasons: (1) The idea that the Lord should direct people to love for God seems somewhat unusual; love for God should be the response of individuals to God’s prior love. Such a response should hardly require the direction of the Lord. (2) If the author, whoever he was, had wished to call his readers to love God, then it would have been much more natural and decisive to have employed the infinitive τὸ ἀγαπᾶν with the object τὸν θεόν. (3) The context necessitates that v. 5 encourage obedience in areas of Christian behavior. Reflection on the character of God’s love and commitment to the followers of Christ would appear to be a stronger motivational force for Christian behavior than a call for Christians to love God without at the same time offering a precise reason for doing so. Trilling’s reference to 2:16 is unconvincing as it is too distant to serve this purpose. Thus I would conclude with the majority of commentators that Paul is concerned in v. 5 to direct his readers to God’s love for them as a motivating factor in proper Christian behavior (cf. Best, 330).

A similar grammatical complication exists with the second prepositional phrase εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ (“to the perseverance of Christ”) since the genitive τοῦ Χριστοῦ may be either objective or subjective. Scholars taking it as objective genitive have offered several different interpretations. Von Dobschütz (309) sees it as a reference to the need for the Thessalonians to have a patient expectation for the coming of Christ. Trilling (330f.) claims that it means steadfastness directed toward Christ in the face of “distress and disturbance” (cf. Turner, Syntax, 212). Two factors militate against either of these possibilities: (1) The two prepositional phrases should be grammatically parallel as they are linked by a coordinating conjunction. If the first genitive is subjective, then we should also expect τοῦ Χριστοῦ to be subjective. (2) Both von Dobschütz’s and Trilling’s interpretations necessitate amplifying the text with ideas not contained in the immediate context.

In light of τοῦ θεοῦ being subjective genitive, it seems probable that τοῦ Χριστοῦ should also be rendered as subjective genitive. Once this possibility is accepted it is still necessary to interpret the meaning of “the perseverance of Christ.” Best (330) offers two possibilities. Either it refers to taking Christ’s perseverance as an example (cf. Jas. 5:11; Pol. 8:2), or accepting the perseverance that comes from Christ (cf. Rom. 15:4f.). In keeping with the interpretation suggested above for the first prepositional phrase, the former seems the more likely possibility. The perseverance exercised by Christ is a more obvious topic for Christian reflection than the steadfastness given by Christ. Similarly, it is a more powerful force in motivating Christian behavior. Thus Paul’s wish-prayer is for the Lord to direct the readers’ hearts to God’s love for them and to the perseverance which Christ demonstrated as a basis for encouraging what Paul considers proper Christian behavior.

Pol. Polycarp, To the Philippians

 Charles A. Wanamaker, The Epistles to the Thessalonians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 1990), 278–279.