엡 4:7-10 각 사람에게 은혜를 주시는 주님

7 But cgrace was given dto each one of us eaccording to the measure of Christ’s gift. 8 Therefore it says,

f“When he ascended on high ghe led a host of captives,

and he gave gifts to men.”1

9 (hIn saying, “He ascended,” what does it mean but that he had also descended into ithe lower regions, the earth?2 10 He who descended is the one who also jascended kfar above all the heavens, that he might lfill all things.)

c See ch. 3:2

d [Matt. 25:15; 1 Cor. 12:7]

e Rom. 12:3; [ver. 16]

f Cited from Ps. 68:18

g Judg. 5:12; [Col. 2:15]

1 The Greek word anthropoi can refer to both men and women

h See John 3:13

i Ps. 63:9; Isa. 44:23

2 Or the lower parts of the earth?

j See Mark 16:19

k Heb. 4:14; 7:26; 9:24

l ch. 1:23

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 엡 4:7–10.

 

7절) 

부르심의 한 소망 안에서 부르심을 받은 우리들을 한 분이신 아버지 안에서 한분이신 주를 섬기며 성령의 은혜를 입는다. 이런 우리 각 사람에게 그리스도의 선물의 분량대로 은혜를 주신 것은 당신의 교회를 온전히 섬기게 하기 위한 것이다. 롬 12:5-6절에 의하면 우리에게 주신 은혜를 따라서 주신 은사가 다르다라고 표현한다. 

(롬 12:5-6, 개정) 『[5] 이와 같이 우리 많은 사람이 그리스도 안에서 한 몸이 되어 서로 지체가 되었느니라 [6] 우리에게 주신 은혜대로 받은 은사가 각각 다르니 혹 예언이면 믿음의 분수대로,』

 

고전 12:7-11에서는 성령을 통해서 다양한 은사를 주셨다라고 말한다. 여기에서 우리는 성령의 은사를 주시는 분이 성령이신지 예수님이신지 고민할 수 있다. 그리스도께서는 당신의 백성들에게 성령으로 세례를 베푸시는 분이시기에 그분이 성령의 은사를 베푸시는 것을 인정하는 것은 모순되지 않는다. 이는 어디를 강조하느냐의 차이일 뿐이다. 고린도전서에서는 성령이 그의 뜻대로 각 사람에게 나눠주시시는 분이시고 여기 본문어서는 일반적으로 주시는 일은 승천하신 그리스도의 일로 묘사하고 강조하고 있다. 

(고전 12:7-11, 개정) 『[7] 각 사람에게 성령을 나타내심은 유익하게 하려 하심이라 [8] 어떤 사람에게는 성령으로 말미암아 지혜의 말씀을, 어떤 사람에게는 같은 성령을 따라 지식의 말씀을, [9] 다른 사람에게는 같은 성령으로 믿음을, 어떤 사람에게는 한 성령으로 병 고치는 은사를, [10] 어떤 사람에게는 능력 행함을, 어떤 사람에게는 예언함을, 어떤 사람에게는 영들 분별함을, 다른 사람에게는 각종 방언 말함을, 어떤 사람에게는 방언들 통역함을 주시나니 [11] 이 모든 일은 같은 한 성령이 행하사 그의 뜻대로 각 사람에게 나누어 주시는 것이니라』

Whereas in 1 Cor. 12:7–11 it is through the Spirit that the various “manifestations” are given “for the common good,” together with the power to exercise them, they are given here “according to the measure of Christ’s gift.”40 Since Christ is the one who baptizes his people with the Spirit,41 it is not inconsistent to credit him with bestowing the gifts of the Spirit also: this is one of the differences in emphasis and wording between the treatment of this subject elsewhere in the Pauline writings and its treatment in Ephesians.42 The proportionate allocation of the gifts is consistently stressed, but while in 1 Cor. 12:11 it is the Spirit who “apportions to each one individually as he wills,” here the apportioning, like the general giving, is the work of the ascended Christ.

40 Gk. κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ. Cf. Rom. 12:3, “according to the measure of faith that God has assigned to each” (ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως).

41 Mark 1:8; John 1:33, etc. In Luke 24:49; John 15:7, 26; 16:7 Christ is said to “send” the Spirit.

42 Another is the designation of those who receive and exercise the gifts of the Spirit as themselves “gifts” (v. 11 below).

 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 340.

 

본문의 은혜는 구원하는 은혜가 아니라 사역을 위한 은혜를 나타낸다. 본문을 좀더 깊이 해석하기 위해서 롬 12:3-8과 고전 12:4-14절을 볼 수 있다. 하나됨은 사람 혹은 침임의 동일함에 있지 않고 하나님으로부터 기인하고 한 복음에 의존하며 하나님과 함께 같은 목적을 가지는 것이다. 하나됨 안에서 은혜는 각 사람에게 다른 책임를 준다. 롬 12:6절에서 “우리에게 주신 은혜대로 받은 은사가 다르다”라고 말한다. 하나됨은 다양성에 의해서 유지된다. 

Both Romans 12:3–8 and 1 Corinthians 12:4–14 serve as commentary on this text. Unity does not exist in the sameness of person or responsibility, but in origin from God, dependence on the one gospel, and destination with God. Within the unity grace is given to everyone so that each person has a different responsibility. As Romans 12:6 puts it, “We have different gifts, according to the grace given to us.” Unity is maintained by diversity and variety.

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 200.

 

8절) 

본문은 시 68:18절을 인용하고 있다. 

(시 68:18, 개정) 『주께서 높은 곳으로 오르시며 사로잡은 자들을 취하시고 선물들을 사람들에게서 받으시며 반역자들로부터도 받으시니 여호와 하나님이 그들과 함께 계시기 때문이로다』

본문은 하나님께서 그분의 대적들을 무찌르신 이후에 그의 보좌에 오르시는 장면을 묘사하고 있다. 바울은 이를 그리스도의 승천에 적용한다. 시편 68편에서 승리하신 주님이 반역자들로부터 선물을 받으신다라고 표현하는데 바울은 이 본문에서 승리하신 주님이 승리자로서 선물을 주시는 것으로 묘사하고 있다. 이후의 본문을 통해서 주님께서 교회에 다양한 이들에게 은사를 주시는 것을 볼 수 있다. 

 

본문은 승리의 행렬을 상징한다.*고후 2:14; 골 2:15)

In his quotation of Psalm 68:18 in verse 8, Paul is interested primarily in the last line, “and gave gifts to men.” This provides scriptural verification that the ascended Christ gives gifts to people. This quotation differs from both the Hebrew text and the Septuagint in that both have “you ascended,” “you led,” and “you received gifts” rather than “he ascended,” “he led,” and “he gave gifts.” 22 The original psalm is about God’s being triumphant, taking captives, and receiving gifts from people (or possibly receiving people as gifts).23 This psalm was apparently used in connection with Pentecost and the commemoration of God’s giving of the Torah.24 Other passages using the ascent-descent motif also focus on revelation (see John 1:51; 3:13; Rom. 10:6–8). Paul understood the psalm of Christ’s ascension, or he has at least adapted it to Christ’s ascension. The “captives in his train,” his victory parade, can be either believers (2 Cor. 2:14) or principalities and powers (Col. 2:15). In light of Ephesians 1:20–23 on the Lord’s exaltation over spiritual forces, evil powers are probably in view. The word “gifts” may have a double referent. They are given to people in 4:7, but in 4:11 people are also given as gifts to the church. That people are recipients of grace makes them gifts to the church.

22 The quotation in Ephesians is similar to the Syriac and the Targum (an Aramaic paraphrase of the Hebrew Scriptures), although the Targum still uses the second person singular: “You ascended up to the firmament, O prophet Moses, you took captives captive, you did teach the words of the law and gave them as gifts to the children of men.”

23 Possibly the psalm alluded to the Levites as given to God (see Num. 8:5–19; 18:6; Isa. 66:20–21). See Gary V. Smith, “Paul’s Use of Psalm 68:18 in Ephesians 4:8,” JETS 18 (1975): 181–89. If so, the application to Christian leaders would be that much easier.

24 See especially Lincoln, Ephesians, 242–44.

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 200–201.

 

9-10절) 비하와 승귀, 본문에서는 주님께서 성육신하심으로 하늘 보좌를 버리시고 낮고 천한 이땅가운데로 내려오신 것을 말하면서 동시에 그분이 하늘위로 오르신 분이심을 증거한다. 이땅에 내려오신 주님은 인간의 몸으로 고난을 당하셨고 십자가에 피흘리심으로 죽으셨고 장사지낸바 되었다가 3일만에 죽음을 이기시고 부활하셨다. 이후 당신의 제자들과 함께 거니시다가 승천하셔서 하늘 보좌 우편에 앉아 계신다. 

 

요한복음에서 내려옴과 올라감의 표현이 등장한다.(요 3:13; 6:38, 62)

그런데 본문의 땅 아래 낮은 곳이 어디를 의미하는가? 지옥 강하를 의미하는 것인가? 확장해서 해석하면 주님께서 죽으시고 부활하시기전에 지옥에 내려가셔서 아담이후 죽은자들을 풀어주었다는 것입니다. 

But this phrase, “the lower parts of the earth,” has traditionally been interpreted as the abode of the dead,56 and the passage has served as one of the few biblical proof-texts for the harrowing of hell—the idea that between his death and resurrection Christ invaded the abode of the dead and released the men and women of God who, from Adam onward, had been held fast there, thus “leading captivity captive.”57 No explanation is offered in this pesher of the multitude of captives taken by the conqueror in Ps. 68:18; but the words would refer more naturally to prisoners-of-war from the enemy army than to the conqueror’s rightful subjects who had been released from the enemy leader’s unwelcome control. (If the multitude of captives had been given a christological interpretation, the vanquished principalities and powers of Col. 2:15 would have been more suitable for the purpose.)58

56 This interpretation is not extinct; cf. F. Büchsel, TDNT 3, pp. 641–42 (s.v. κάτω κτλ), whose arguments that there is a reference here to “the sphere of the underworld, the place of the dead,” proved so powerful that they persuaded J. Schneider to weaken in his view that the reference is “to the earthly journey of the Redeemer, not to His descent into Hades,” which he had maintained in TDNT 1, p. 523 (s.v. καταβαίνω), and concede that either interpretation is tenable (TDNT 4, pp. 597–98, s.v. μέρος). But his first thoughts were right.

57 Another proof-text for this tradition is 1 Pet. 3:19–20, where, however, τὰ ἐν φυλακῇ πνεύματα are probably the errant angels of Gen. 6:1–4 (cf. Jude 6; 2 Pet. 2:4). (Similarly, the καταχθόνιοι of Phil. 2:10 are probably spirits or demons rather than dead human beings.)

58 This was the view of Irenaeus: “by captivity he means the destruction of the rule of the apostate angels” (Epideixis 83). Cf. H. Traub, TDNT 5, pp. 525–26 (s.v. οὐρανός): Christ’s journey to earth and return to heaven broke the power of the hostile forces which controlled the heavenly zones and prevented men and women’s access to God. H. Schlier supposed that the language, if not the thought, of this passage was influenced by the gnostic account of the descent and ascent of the redeemed redeemer, his ascent being at the same time the regeneration (ἀναγέννησις) of the “perfect man” (Christus und die Kirche im Epheserbrief, p. 33); but, as has been said before, evidence for the pre-Christian circulation of this account is hard to come by. On the passage in general see G. B. Caird, “The Descent of Christ in Ephesians 4, 7–11,” SE 2 = TU 87 (Berlin, 1964), 535–45.

 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 343–344.

 

본문의 땅 아래 낮은 곳을 어떻게 해석하느냐에 따라서 다른 해석이 가능하다. 땅 아래의 낮은 곳을 지구, 땅으로 해석한다면 이 내려감은 1) 그리스도의 성육신, 2) 오순절에 성령으로 그리리스도의 오심, 3) 2:17절에 암시된 교회에 그리스도의 오심으로 볼 수 있다. 바울의 경우 다른 곳에서 지옥 강하(하데스)에 대한 언급은 없다. 벧전 3:18-22에 이런 내용이 등장한다. 바울이 이런 언급을 한적이 없고 그의 신학적 주장의 일관성을 따른다면 첫번째가 가장 타당하다. 성육신하심으로 낮아지신, 내려오신 바로 그분이 이제 모든 것 위에 높아지심으로 올라가신 것이다. 사도의 관심도 내려감이 아니라 올라감에 있다. 

The mention of ascension in verse 8a motivates a parenthetical comment in the next two verses. Interpretation of these verses has been made difficult by the church tradition that has understood them of a descent into Hades. At issue is how one should understand the genitive “of the earth” (in the lit. translation, “He descended into the lower regions of the earth”25). Does this mean “the regions under the earth” or “the lower regions, that is, the earth”?26 If the former, then a descent to Hades is the intent; if the latter three views are possible:

(1) Christ’s incarnation

(2) Christ’s descent in the Spirit at Pentecost27

(3) Christ’s descent to the church alluded to in 2:17.28

The last view has little to commend it, and a descent to Hades is difficult to accept for this text or for any other. Paul nowhere else speaks of a descent into Hades, and it is doubtful whether 1 Peter 3:18–22 refers to such an idea either. In Ephesians the conflict with the powers takes place in the heavenly realms, and Christ’s victory is by exaltation, not descent (see 1:20–23; 6:1029). The main focus with this theme is on the movement from heaven to earth, that is, on the Incarnation (see John 1:51; 3:13; 6:51).

The other two views of verses 9–10 (the Incarnation or Pentecost) both assume the words should be translated, “He descended to the earth below.” While a reference to Pentecost fits the logic of the passage, it is difficult to accept, for this would surely be an enigmatic way for Paul to express it. Most likely, he is referring to the Incarnation: The one who descended in the Incarnation is the same one who has ascended and is now exalted over all things.

The apostle’s real concern in this parenthesis is not the descent motif, but the ascent. The niv translation “in order to fill the whole universe” may mislead in that it creates spatial ideas. The text says literally, “in order that he may fill all things.” Whenever Paul mentions the ascension, he emphasizes Christ’s authority and the fact that Christ encompasses all things and places them in their proper role. Nothing is outside his jurisdiction or excluded from the benefit and wholeness he brings.30

25 Cf. the niv footnote: “the depths of the earth.”

26 That is, is it a partitive genitive or a genitive of apposition?

27 This view has been popularized by G. B. Caird, “The Descent of Christ in Ephesians 4,7–11,” Studia Evangelica II, ed. F. L. Cross (Berlin: Akademie-Verlag, 1964), 535–45. See also Lincoln, Ephesians, 246–47.

28 Abbott, Commentary on the Epistle to the Ephesians and the Colossians, 116.

29 Any discussion of Christ’s going to Hades to release Old Testament believers is motivated by theological issues in the church’s history and not by the text of Ephesians. Other occurrences of the ascent-descent motif do not refer to a descent into Hades; only Romans 10:6–8 even suggests such an idea, but there the idea is that no one needs to descend into the “deep” (abyssos, the place of the dead) to bring Christ up.

niv New International Version

30 See 1:10, 22–23; 3:19; Colossians 1:15–20.

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 201–202.

 

주님은 은혜를 주실 수 있는 능력의, 승리의 주님이시다. 그분은 성육신 하심으로 이땅가운데 내려오셔서 고난당하시고 십자가에 죽으시고 부활하셨다. 이후 그분은 영광가운데 승천하심으로 하나님 보좌 우편에 앉아계신다. 바로 그 주님이 은혜를 주시는 것이다.