하나님나라를 꿈꾸며(Kingdom of God)

27 I put you under oath before the Lord to have kthis letter read to all the brothers.

i 2 Thess. 3:1; Heb. 13:18

j See Rom. 16:16

k Col. 4:16

l See Rom. 16:20

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 5:25–28.

25 형제들아 우리를 위하여 기도하라

26 거룩하게 입맞춤으로 모든 형제에게 문안하라

27 내가 주를 힘입어 너희를 명하노니 모든 형제에게 이 편지를 읽어 주라

28 우리 주 예수 그리스도의 은혜가 너희에게 있을지어다

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 5:25–28.

-  NT 1 The vb. εὔχομαι occurs only 7× in the NT, usually meaning “to pray” (Acts 26:29; 2 Cor 13:7, 9; Jas 5:16), but on at least one occasion “to wish” (Rom 9:3; poss. also Acts 27:29 and 3 John 2 [cf. BDAG s.v., meaning 2]). The noun εὐχή is used only 3×, meaning both “prayer” (Jas 5:15) and “vow” (Acts 18:18; 21:23).

In contrast, προσεύχομαι occurs c. 85×, esp. in Luke-Acts (35×); it is freq. also in Matthew (15×), Mark (10×), and 1 Corinthians (8×), but is entirely absent from the Johannine writings. It always means “to pray.” The noun προσευχή, “prayer,” is found c. 35×, esp. in Acts (9×; it is lacking in the John’s gospel and letters, as well as in Hebrews, 2 Corinthians, and several other Pauline letters). In one passage this noun is used by metonymy of the place where prayer is made (Acts 16:13, 16). No other compounds are used in the NT

2 The NT teaching on prayer reflects the prior development of the OT. It is modeled, however, upon the praying of Jesus, to which there are repeated references.

(a) As in the OT, prayer is something very personal and specific, a genuine conversation with God. Moreover, since NT believers know God as their Father—with much greater clarity than anything their OT counterparts could have enjoyed—their praying proceeds from a childlike trust, as expressed in the   V 2, p 340  typical NT form of address, “Father,” which Jesus taught his disciples to use (Matt 6:6–9; Luke 11:2; cf. Rom 8:15; Gal 4:6; Eph 3:14–15; see ἀββά G5).

(b) The suppliant’s assurance that prayers are heard by God is even stronger in the NT than in the OT, being grounded in an experience of God’s fatherly love in Jesus Christ. Jesus explicitly strengthens this assurance, which comes from faith, by promising that the prayer will be heard (e.g., Mark 11:24). Experiences that appear to be contrary must not tempt us to doubt his fatherly love or the power of prayer (cf. Jesus in Gethsemane, Matt 26:36–46 par., where Jesus’ passion is the Father’s will).

(c) True prayer has great power. It expresses that faith whereby the sinner is justified (Luke 18:10, 14). It is answered with the gift of the Holy Spirit (11:13). It clarifies the way ahead (Mark 1:35–39). It enables the suppliant to receive and put on the whole armor of God (cf. Eph 6:18). Paul encouraged the believer to desire spiritual gifts (1 Cor 14:1). It is necessary to surround all activities with prayer, esp. for the perseverance of the saints and for bold and faithful witness (Eph 6:17–20). True prayer overcomes anxieties (Phil 4:6); but at the same time it is a fight with the powers of evil and of darkness (Rom 15:30; Col 4:12; cf. Matt 6:13). Like the OT, the NT also warns of hindrances that can make prayer ineffectual: licentiousness and lovelessness (Jas 4:3; 1 Pet 3:7); unbelief and doubt (Jas 1:5–7); and an unforgiving spirit (Matt 5:23–24; Mark 11:25).

(d) NT prayer can be about anything, from the smallest matter to the greatest, from the affairs of today to those of eternity. The best example of this is the Lord’s Prayer (Matt 6:9–13 and Luke 11:2–4). Here the prayer for daily bread, which incl. all our other daily needs, is flanked on the one side by prayer for the coming of God’s kingdom and for his will to be done on earth, and on the other by prayer for the forgiveness of sin, for preservation in temptation, and for deliverance from evil. It is, however, not without significance that the prayers that refer to God, his will, his kingdom, and his name stand first. The Lord’s Prayer is embedded in longer discourses concerning true prayer (Matt 6:5–15; Luke 11:1–13); it must be marked by simplicity, concentration, discipline, patient confidence, and obedience. (See E. Lohmeyer, The Lord’s Prayer [1965]; J. Jeremias, The Prayers of Jesus [1967]; B. Young, The Jewish Background to the Lord’s Prayer [1984]; N. Ayo, The Lord’s Prayer: A Survey Theological and Literary [1992]; F. Neugebauer, Das Vaterunser: Eine theologische Deutung, 2nd ed. [2008].)

(e) In addition to supplication, there are, as in the OT, two other main types of prayer: intercession, the efficacy of which is emphasized esp. by Paul and James (Rom 15:30; 1 Thess 5:25; 2 Thess 3:1; Jas 5:14–18; even our enemies should be included, Matt 5:44); and the prayer of praise and thanksgiving and adoration, which is addressed exclusively to God himself, quite apart from his gifts whether earthly or spiritual (cf. esp. Rev 4:8–11; 5:8–14; 7:9–17; et al.). The NT insists that prayer should be constant (e.g., Acts 12:5; 1 Pet 1:22). This amounts to saying that the Christian ought always to live in the presence of the Lord and in converse with him, and constantly to be looking to him (Col 4:2 et al.).

  V 2, p 341  (f) Communal prayer seems to have been customary in the early church, both in public worship (1 Cor 11:4–5; 14:13–16:24) and in smaller gatherings (Matt 18:19; Acts 2:46–47; 12:12), though private communing with God is the fountain head of prayer in general (Matt 6:6; 14:23; Mark 1:35; Luke 5:16; 6:12; 9:18). The posture in prayer was either kneeling (Acts 21:5; Eph 3:14), in which case the forehead might touch the ground (Matt 26:39), or standing (Mark 11:15; Luke 18:11, 13), sometimes with uplifted hands (1 Tim 2:8).

3 Individual NT writers show distinctive concerns regarding prayer.

(a) The freq. use of προσεύχομαι in the Lukan writings is striking. For Luke prayer is a basic expression of Christian faith and life, and Jesus shows us how to pray aright (Luke 11:1). Important events in the life of Jesus are marked by prayer to God, and the vital decisions of his apostles and the church are made with prayer (3:21–22; 6:12–13; 9:18, 28–29; 22:44; 23:34; Acts 1:14, 24–25; 6:6; 9:11; 10:9; 13:3). Prayer was experienced as genuine conversation with God, as is esp. clear from those instances when believers are said to receive definite divine instructions (e.g., Acts 10:9–16, 30–32; 13:2).

(b) Although John does not use the εὔχομαι word group, he does refer to Christ’s prayers with the ordinary words for speaking, qualifying them only by saying that Jesus lifted up his eyes to heaven (John 11:14; 17:1). Moreover, it is noticeable that Jesus almost always speaks to his heavenly Father in the immediate situation, i.e., in full view of others and without retiring expressly for prayer (cf. esp. 12:27–28). In this way John indicates Jesus’ continual fellowship with God; in his case praying did not require a special act, since his whole life was one of prayer. His unique relationship to God is emphasized by the fact that he is not described as praying in company with his disciples.

(c) Paul attaches special importance to the fact that true prayer is wrought by the Spirit: “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for [τί προσευξόμεθα], but the Spirit himself intercedes for us through wordless groans” (Rom 8:26; see πνεῦμα G4460). In two other relevant passages, Rom 8:15 and Gal 4:6, the apostle uses a different vb., κράζω G3189, “to cry aloud,” in order to express the freedom, joy, and confidence in prayer that spring from our awareness of being God’s children. In other words, such prayer does not originate in any power possessed by us and thus can never be considered as a meritorious work.

Elsewhere Paul urges his readers to “pray [προσευχόμενοι] in the Spirit on all occasions with all kinds of prayers and requests [διὰ πάσης προσευχῆς καὶ δεήσεως]” (Eph 6:18). Prayer is ultimately the indwelling, energizing Spirit speaking with God himself, for “the Lord is the Spirit” (2 Cor 3:17; cf. John 4:23–24; Rom 8:14). Thus prayer is not dependent for its efficacy on human eloquence or on any partic. frame of mind. The apostle emphasizes rather that assurance of salvation is both evidenced and increased by Spirit-wrought prayer (Rom 8:15–16). A sim. idea is expressed when he speaks of his thanksgiving being offered   V 2, p 342  “through Christ” (1:8; 7:25). Paul also refers to a kind of Spirit-filled prayer that transcends the limitations of human speech and understanding: the so-called speaking in tongues or praying in the Spirit (1 Cor 14:14–16), though he places greater value on prayer that is intelligible to the hearers (14:19).

(d) According to Jas 5:13, a Christian’s whole life, the good times as well as the bad, should be lived in an atmosphere of prayer; as we bring before God everything that happens to us, each new experience becomes suffused with prayer. Then in the verses that follow (5:14–16) we read that in cases of sickness prayer is to be accompanied by the laying on of hands (implied in the phrase “pray over him”), anointing with oil, and confession of sins. Here the outward actions are considered to be tangible, readily intelligible expressions of prayer for the benefit of the sick individual, while confession of sins is made in order to remove any hindrances to prayer. Finally, we are assured that God answers prayer through the illustration of Elijah’s life (5:17–18).

4 We may conclude this art. with a brief discussion of the semantic relationship between the εὔχομαι word group and other terms associated with prayer. Trench, in a generally helpful treatment of seven relevant nouns (Synonyms, 188–92), suggests that προσευχή, being always used with ref. to God, is “res sacra,” whereas “δέησις has no such restriction”; thus the former term corresponds to Eng. “prayer” and the latter to “petition” (p. 189). The point is well taken insofar as δέησις is used widely by secular authors in a general sense; we should keep in mind, however, that this term is found exclusively in the NT (and almost exclusively in the LXX) in connection with prayer (see δέομαι G1289). The broad meaning “petition, request” is even clearer in the case of αἴτημα G161 (see αἰτέω G160; cf. also ἐρωτάω G2263). Another noun, ἔντευξις G1950, has a general background too, though both of its ocurrences in the NT, as well as most NT uses of its cognate ἐντυγχάνω G1961, suggest that in Christian circles this word group may have taken on a religious sense (Trench’s view [p. 190] that ἔτευξις indicates “free familiar prayer” depends on etym. considerations and is prob. misleading). Finally, ἱκετηρία G2656, which has a picturesque history (referring orig. to an olive branch used as a symbol of humility by suppliants), appears to have the strong sense “earnest entreaty” in its only NT occurrence (Heb 5:7).

Several additional vbs. enter this semantic field as well (see concepts Cry; Prayer). Moreover, various other terms are closely associated with prayer, such as αἰνέω G140, “to praise,” and εὐχαριστέω G2373, “to thank” (see concept Bless).

NT New Testament

cf. confer (compare)

BDAG W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., rev. F. W. Danker (2000)

s.v. sub verbo (under the word)

c. circa (about, around)

c. circa (about, around)

cf. confer (compare)

e.g. exempli gratia (for example)

cf. confer (compare)

cf. confer (compare)

cf. confer (compare)

cf. confer (compare)

et al. et alii (and others)

e.g. exempli gratia (for example)

et al. et alii (and others)

e.g. exempli gratia (for example)

i.e. id est (that is)

cf. confer (compare)

cf. confer (compare)

cf. confer (compare)

Trench R. C. Trench, Synonyms of the New Testament, 9th ed. (1880)

 Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 339–342.

-  Paul requests his readers, ἀδελφοί, προσεύχεσθε [καὶ] περὶ ἡμῶν (“brothers [and sisters], pray for us also”). This was a common request by Paul in his letters (cf. 2 Thes. 3:1–2; Rom. 15:30–32; 2 Cor. 1:11; Col. 4:3–4). Just as Paul and his fellow missionaries interceded on behalf of their converts, they asked to be remembered in prayer by them. This formed a bond of mutual intercession. If καί is accepted as part of the original reading, and the textual evidence is fairly evenly balanced on this, the point becomes all the stronger. Since v. 23 was a wish-prayer on behalf of the Thessalonians, Paul may well be alluding directly to it as an example of his prayer for the community that he would like the Thessalonians to reciprocate.

 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), 207.

 

26절) 거룩하게 입맞춤으로(엔 필레마티 하기오) 문안하라(아스파사스데), 본문에 문안하라로 번역된 ‘아스파사스데’ 는 특별히 어떤 사람의 집을 찾아가 문안하는 것이 아니라 사람을 만날 때 일상적으로 인사를 하는 것을 의미한다. ‘하기오’는 ‘거룩한’의 의미이고 ‘필레마티’는 입맞춤을 의미한다. 이것의 원형은 ‘필레마’이다. 이러한 입맞춤은 본래 페르시아인의 인사관습이었는데 이것이 유대로 전해져서 일반적인 인사가 되었다. 이러한 입맞춤은 사랑과 곤경, 화해와 서약을 의미했다. 초대교회는 이를 인사법으로 채용했고(롬 16:16; 고전 16:20; 고후 13:12; 벧전 5:14) 성찬식에서는 예배 의식중 한가지 순서로 시행되었다. 그리스도인들은 예배가 끝난 직후 서로 입을 맞추고 성찬식을 거행했다. 성찬식이 그리스도와 한 몸임을 확인하는 의식이라면 그에 앞서 행해지는 성도간의 입맞춤은 그리스도안에 있는 성도들간의 일치를 의미하는 의식이었다. 따라서 교회 안에서의 입맞춤은 세속 사회의 입맞춤과는 다른 깊은 의미가 담겨 있었다. 그래서 본문에서 바울은 ‘거룩한 입맞춤’이라고 말한 것이다. 그런데 이는 동성만이 아니라 이성간에도 이루어졌는데, 이는 시간이 지남에 따라 세속 이방인들의 비판을 받게 되었고 이로 인해서 알렉산드리아의 클레멘트는 교회안에서 입맞춤하는 것을 공식적으로 금지하였다. 3세기 터툴리안은 ‘아니 도대체 누가 자기의 아내가 형제들 중 아무라도 만나서 서로 밉맞추는 것을 허용하겠는가?’라고 말하며 이를 적극 반대했다. 오늘날 이 명령은 서로 악수를 하는 것으로 대체할 수 있을 것이다.  

-  holy kiss. The greeting kiss in the ancient world expressed not merely friendship but also reconciliation and unity (Gen 33:4; 45:15; 2 Sam 14:33; Luke 15:20). Paul’s command, therefore, may have in view internal tension in the church (see note on v. 13) and challenges the Thessalonians to remove any hostility.

v. verse in the chapter being commented on

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2157.

-  The kiss in the ancient world had a variety of functions both within the family and outside it. Kisses were used to indicate love, respect, reconciliation, even the striking of a contract. They also played various roles in pagan cults (see G. Stählin, TDNT IX, 119–127). That Paul speaks of kissing all the brothers (probably kissing of the opposite sex was not encouraged—see Apostolic Constitutions 2.57.17 for evidence from the fourth century that probably reflects the practice from a much earlier time) suggests that the act had a family connotation for him. The community was part of the one family of God.

That the kiss was to be ἁγίος (“holy”) indicates that it was of religious significance and may point to a setting in the liturgical life of the community (Stählin, op. cit., 139f.), possibly the Eucharist, as Bruce (133f.) suggests. Bruce points out that Justin Martyr (ca. AD 150) speaks of the exchange of a kiss during the eucharistic part of the service. He also borrows from Marshall (145) to show that 1 Cor. 16:20–22 seems to presuppose that a kiss was given as a holy greeting at the time of the Eucharist in the Pauline churches. On the strength of this he suggests that Paul may have intended the letter to be read at the eucharistic meal of the community. Although our knowledge concerning the liturgical practices of the Pauline communities is not extensive, Bruce’s suggestion is plausible, especially because Paul insisted that the letter be read to all the members of the church (v. 27), and the eucharistic service was probably one of the best opportunities for this to happen. Whatever may be the case with this suggestion, the holy kiss served to symbolize the unity of the community as the family of God.

TDNT Theological Dictionary of the New Testament, ed. Gerhard Kittel and Gerhard Friedrich; tr. Geoffrey W. Bromiley. Ten volumes; Grand Rapids: Eerdmans, 1964–76.

 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), 208.

-  In characteristic fashion Paul concludes this letter with a benediction. With the exception of 2 Corinthians, which has a more elaborate threefold benediction (cf. 2 Cor. 13:13), and Colossians, which has an attenuated one (Col. 4:18), the benedictions of Pauline letters show only slight variations. Variations occur in how Paul refers to Jesus (“our Lord Jesus” occurs in Rom. 16:20; 1 Cor. 16:23; and “our Lord Jesus Christ” in Gal. 6:18; Phil. 4:23; 2 Thes. 3:18; Phm. 25) and to the recipients of the benediction (the simple form “with you” occurs in Rom. 16:20; 1 Cor. 16:23; “with your spirit” in Phil. 4:23; Phm. 25; the more liturgical expression “with your spirit, brothers [and sisters]; amen” in Gal. 6:18; and “with all of you” in 2 Thes. 3:18).

The benediction here, ἡ χάρις τοῦ κύριου ἡμῶν Ἰησοῦ Χριστοῦ μεθʼ ὑμῶν (“the grace of our Lord Jesus Christ be with you”), is identical to that of Rom. 16:20 and 1 Cor. 16:23. The relatively fixed form probably derives from the liturgical language used by Paul and in the Pauline churches, but it reflects the profound theological conception of the early Church that Jesus Christ was the source of divine grace, that is, “the totality of salvation” (H. Conzelmann, TDNT IX, 394), for those who confessed him as Lord.

TDNT Theological Dictionary of the New Testament, ed. Gerhard Kittel and Gerhard Friedrich; tr. Geoffrey W. Bromiley. Ten volumes; Grand Rapids: Eerdmans, 1964–76.

 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), 209.

 

23 Now may bthe God of peace himself csanctify you completely, and may your dwhole espirit and soul and body be kept blameless at fthe coming of our Lord Jesus Christ. 24 gHe who calls you is faithful; hhe will surely do it.

b See Rom. 15:33

c Ex. 31:13; John 17:17

d 2 Pet. 3:14; Jude 1

e Luke 1:46, 47; Heb. 4:12; [1 Cor. 14:14]

f See ch. 2:19

g See 1 Cor. 1:9

h [Phil. 1:6]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 5:23–24.

 

23 ◎평강의 하나님이 친히 너희를 온전히 거룩하게 하시고 또 너희의 온 영과 1)혼과 몸이 우리 주 예수 그리스도께서 강림하실 때에 흠 없게 보전되기를 원하노라

24 너희를 부르시는 이는 미쁘시니 그가 또한 이루시리라

1) 또는 목숨

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 5:23–24.

 

ἁγιάζω (hagiazō), 동사. 거룩하게 하다, 성별하다.. 미래 능동태. ἁγιάσω; 부정과거 능동태. ἡγίασα; 완료 능동태. ἡγίακα; 부정과거 능동태. ἡγιάσθη; 완료 중간태. ἡγίασται. 히브리어 등가: קדשׁ (81).

1. 거룩하게 되다 — 하나님께 봉헌하는 것으로 구별, 헌신되거나 도덕적 순결함을 가지다. 관련 주제: 개혁하다; 경외; 거룩함; 정결; 성화하다; 청결한; 바치다; 성화되다; 제의적 거룩함; 정결한 것과 부정한 것에 대한 규칙; 성화.

요 17:19 ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ.

고전 7:14 ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν

딤전 4:5 ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως.

히 2:11 ἁγιάζων καὶ οἱ ἁγιαζόμενοι

히 10:10 ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς

2. 거룩하다 — 하나님께 봉헌되게 하다, 더 구별, 헌신하거나 도덕적으로 순수하게 되어. 관련 주제: 개혁하다; 경외; 거룩함; 정결; 성화하다; 청결한; 바치다; 성화되다; 제의적 거룩함; 정결한 것과 부정한 것에 대한 규칙; 성화.

요 17:17 ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ·

엡 5:26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ

살전 5:23 Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι

히 2:11 ἁγιάζων καὶ οἱ ἁγιαζόμενοι

벧전 3:15 κύριον δὲ τὸν Χριστὸν ἁγιάσατε ἐν ταῖς

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

완료 능동태. 완료 능동태

부정과거 능동태. 부정과거 수동태

완료 중간태. 완료 중간태

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

 

‘너희 온 영과 혼과 몸이’, 신학에서 인간을 구분하는데 삼분설과 이분설의 주장이 극렬하게 대치된다. 본문은 인간의 삼분설을 지지하는 중요 구절로 이용되어왔다. 하지만 본절은 인간이 어떻게 구성되었느냐를 설명하기 위한 내용이 아니라 거듭난 성도의 전인이 흠없이 보전되기를 간구하는 표현이다. 

‘영’에 해당하는 ‘프뉴마’는 ‘성령, 영, 영혼, 심령, 생기, 바람, 마음, 귀신’등으로 다양하게 378번이나 사용된다. 하나님과 교제하는 실체로 영이란 표현이 주로 사용된다.(롬 8:16) 본문에서 ‘프뉴마’는 구원받은 인간의 심령에 내재되어 있는 것으로 흠없이 보전되어야 하는 것이다. 

 

‘혼’은 ‘프쉬케’로 신약에서 102번 이는 ‘목숨, 영혼, 생명, 사람’으로 사용되었다. ‘프뉴마’가 사람 외부의 영적 존재를 나타낼 때 쓰인것과 달리 ‘프쉬케’는 항상 사람안에 내재되어 있는 것으로 표현된다. 영이 하나님과 교제하는 기능이 강조되었다면 혼은 인간의 정신적 기능을 나타내는 의미로 사용되었다.(렘 31:25; 벧전 2:11) 즉 ‘프쉬케’는 생각하고 감정을 느끼는 정신적 요소를 나타내는 것이다. 

 

‘몸’은 ‘소마’로 142번 ‘인간의 몸, 육체, 시체’를 의미하는데 사용되었다. 이 ‘소마’는 사람이 살아있는 동안 영혼과 결코 분리될 수 없으며 영혼이 떠난 ‘소마’는 단지 ‘시체’에 불과하다.(유 1:9) 영혼이 떠난 육체가 시체에 불과한 것처럼, 육체를 떠난 영혼 또한 온전한 인간이라고 할 수 없다. 

 

‘흠 없게 보전되기를 원하노라’, 여기서 수동태는 신적 수동태로 성도로 하여금 흠없게 보전되도록 하시는 주체는 바로 하나님이시다. 

‘흠없게’로 번역된 ‘아멤프토스’는 물질의 표면에 흠집이 없는 것뿐만 아니라 어떤 사람에게서 책망할 요소를 찾아볼 수 없는 것을 의미하는 표현이다.(2:10) 혹자들은 이 표현을 문자적으로 받아들여서 사람의 신체가 흠있는 상태로 죽으면 안된다고 여겼다. 하지만 이는 부활의 본질을 알지 못하는 잘못된 주장이다. 하나님은 성도의 몸이 불에 탔든, 야수에게 찢겼든, 완전히 썩었든 상관없이 그리스도의 재림때에 다시는 썩지 않을 신령한 몸으로 부활시키신다.(고전 15:42-44, 52-54) 여기서 바울은 성도가 자신의 삶에 있어서 영과 혼과 몸이 모두 책망받을 것이 없이 하나님께 받아들여지기를 간구하고 있는 것이다. 결국 이 두가지 간구는 한가지로 성도의 삶이 하나님앞에서 거룩함을 통해 하나님을 기쁘시게 할 것을 다시금 강조하고 있는 것이다. 

‘보전되기를 원한다’는 ‘테레데이에’러 원형은 ‘테레오’로 ‘지키다, 보전하다, 간직하다’라는 의미를 지닌다. 어떤 특정한 상태, 위치, 행위를 유지한다라는 의미이다. 여기에서는 흠이 없는 상태로 유지할 것을 간구하는 것이다. 하지만 기억할 것은 이것이 인간의 힘과 노력만으로는 불가능하기에 바울은 평강의 하나님께서 친히 이를 이루실 것을 간구하고 있다. 

 

 

-  Paul’s first wish for his readers is for God to ἁγιάσαι ὑμᾶς ὁλοτελεῖς (“sanctify you completely”). The sanctification of the Thessalonians was already the last main theme in the earlier wish-prayer of 3:11–13, which, when taken with the present wish-prayer, thus forms a bracket around the parenetic material in 4:1–5:22, which has as one of its principal goals that of aiding the Thessalonians in the process of sanctification. In fact the thought of v. 23 is clearly modeled on 3:13. 5:23 recognizes that only God can bring about complete sanctification (with Frame, 210 I understand the predicate adjective ὁλοτελεῖς, which I have translated as though it were an adverb, quantitatively not qualitatively). This is God’s will for the Thessalonians according to 4:3, but as this text suggests they are involved in the process of sanctification by virtue of what they do or do not do. For this reason we must interpret the aorist optative ἁγιάσαι as embracing the whole process. Aorists used this way are common in prayers (see BDF §337.4). The living of sanctified or holy lives is directed toward the coming of Christ and the day of God’s judgment when believers will stand before God (3:13).

The second wish of the prayer repeats and expands on the first: καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη (“and may your spirit and soul and body be kept complete, without blame, at the parousia of our Lord Jesus Christ”). The wording of this clause is problematic. The aorist passive optative verb τηρηθείη (“may it be kept”) has both a predicate adjective, ὁλόκληρον (“complete”), virtually identical in meaning with ὁλοτελής of the previous clause, and a predicate adverb, ἀμέμπτως (“without blame”), which has to be translated as though it were a predicate adjective. The meaning of the verb and the predicate words is not in doubt. Paul clearly wants his converts to be found complete and without fault in every aspect of their existence at the time of the public manifestation of their Lord.

The most debated problem of the verse involves the juxtaposition of “spirit and soul and body,” which appears to presuppose a tripartite view of human nature not found elsewhere in Paul, or for that matter in the rest of the NT. Jewett (Paul’s Anthropological Terms, 175–183; see also Thessalonian Correspondence, 107f.) argues that this trichotomy derived from Gnostic or Gnostic-like anthropology, taken up by enthusiasts who sought to distinguish between the divinely given spirit and the corrupt human body and soul. He further claims that Paul sought to correct this understanding by his emphasis on wholeness or unity in the human being. Several objections may be made to this view. To begin with we have no evidence for a developed Gnostic anthropology this early. More significantly, if Paul had faced the difficulty envisioned by Jewett, it seems doubtful that a wish-prayer was either an appropriate or an adequate place to attempt to correct such a problem.

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. Robert W. Funk. Chicago: University of Chicago, 1961.

 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), 205–206.

바울은 여기서 하나님을 ‘너희를 부르시는 이’로 표현한다. ‘부르시는’에 해당하는 ‘칼론’은 ‘칼레오’의 현재능동태분사로 계속적 의미를 가진다. 즉 하나님께서 신앙에로 부르셨을 뿐만 아니라 성화의 여정을 완주하도록 계속해서 부르고 계시는 분이심을 의미하는 것이다. 하나님은 우리를 한번 부르고 마는 것이 아니라 지속적으로 부르시는 분이시다. 

‘미쁘시니’에 해당하는 ‘피스토스’는 ‘믿음직한, 신실한’의 의미이다. 인간은 조변석개한다. 하지만 하나님은 신실하시다.(딤후 2:!3; 민 23:19) 

또한 ‘이루시리라’로 번역된 ‘포이에세이’는 행하다라는 의미를 지닌 ‘포이에오’의 미래능동태로 능력의 하나님께서 직접 자신의 팔을 걷어붙이고 직접 앞장서셔서 일하시는 이미지를 보여준다. 

 

그렇다면 하나님께서는 ‘무엇을’ 이루시는가? 본문은 직접적으로 그 내용을 언급하고 있지는 않는다. 모리스는 하나님이 성도를 부르실 때 ‘합의된 모든 것’이라고 말한다. 브루스는 좀더 구체적으로 그의 백성의 영적 삶에서 시작하신 ‘성화의 일’이라고 말한다. 이처럼 성도의 성화의 주체는 전적으로 하나님이시다. 그러나 이를 성도의 의지와 노력과 전혀 관계없이 독자적으로 행하시지는 않는다. 하나님께서는 당신의 그러한 기쁘신 뜻을 위하여 성도로 하여금 소원을 두고 행하게 하시는 분이시다. 말하자면 성화를 이루고자 하는 뜻을 성도들에게 불어넣으시고 이로하여금 성도가 하나님의 뜻을 따라 거룩함에 이루고자 분투하게 하시는 과정에서 그 성화를 이루어낼 수 있도록 도우시는 것이다. 

19 yDo not quench the Spirit. 20 Do not despise zprophecies, 21 but atest everything; hold fast what is good. 22 Abstain from every form of evil.

y [1 Cor. 14:30; Eph. 4:30; 1 Tim. 4:14; 2 Tim. 1:6]

z See 1 Cor. 11:4

a 1 John 4:1; [Job 34:4]; See Eph. 5:10

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 5:19–22.

19 성령을 소멸하지 말며

20 예언을 멸시하지 말고

21 범사에 헤아려 좋은 것을 취하고

22 악은 어떤 모양이라도 버리라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 5:19–22.

-  5:19–22 Paul structures the five commands into two parts: two negative commands warn against cynically rejecting Spirit-inspired prophecy (vv. 19–20), and three positive commands warn against gullibly accepting prophecy (vv. 21–22). Paul may be anticipating the problem that he later must address: an untested prophecy claiming that “the day of the Lord has come” (2 Thess 2:2). test. Paul does not here give criteria for testing prophecy, but elsewhere he provides the general standard that it should be for “the common good” (1 Cor 12:7) and should build up the church (1 Cor 14:3–5). Prophecy must also agree with apostolic teaching (2 Thess 2:2; 1 John 4:1–6) as it has been recorded in the Bible.

vv. verses in the chapter being commented on

vv. verses in the chapter being commented on

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2157.

-  σβέννυμι (sbennymi), 동사. (불을) 끄다, 소멸시키다. 미래 능동태. σβέσσω; 부정과거 능동태. ἔσβεσα; 부정과거 능동태. ἐσβέσθην; 완료 중간태. ἔσβεσμαι. 히브리어 등가: כבה (10).

1. 끝내다† — 꺼지거나 소멸되다.

마 25:8 ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται.

막 9:48 οὐ σβέννυται.

2. 불을 끄다† — 불이나 화염을 끄다. 의미상 반의어: 켜다 (불). 관련 주제: 끄다.

마 12:20 τυφόμενον οὐ σβέσει, ἕως

막 9:44 πῦρ οὐ σβέννυται

막 9:46 πῦρ οὐ σβέννυται

엡 6:16 πονηροῦ πεπυρωμένα σβέσαι·

히 11:34 ἔσβεσαν δύναμιν πυρός,

3. 끄다 ⇔ 냉각하다† — 억누르다, 불이나 불꽃을 꺼버린다는 의미로. 관련 주제: 끄다.

살전 5:19 τὸ πνεῦμα μὴ σβέννυτε,

• 레 6:12; 삼하 14:7; 삼하 21:17; 잠 10:7; 잠 13:9; 아 8:7; 욥 4:10; 욥 21:17; 사 42:3; 사 66:24; 3마카 6:34

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

부정과거 능동태. 부정과거 수동태

완료 중간태. 완료 중간태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

성령의 불을 꺼뜨리는 삶은 성령의 역사와 지배를 거부하는 삶을 의미한다. 이 성령을 소멸하는 방식은 20절절에서 구체화된다. 

 

20절) 예언을 멸시하지 말고

예언으로 번역된 ‘프로페테이아스’의 원형 ‘프로페테이아’는 히브리어 ‘네부아’와 같은 단어이다. 히브리어 ‘네부아’는 ‘나바’에서 유래했는데 ‘나바’는 ‘거룸이 부글부글 끓어오르다, 대신해서 말하다’라는 의미이다. 이에 ‘예언자’를 지칭하는 히브리어 ‘나비’는 하나님으로부터 받은 말씀을 대신해서 말하는 자, 그 마음속에서부터 하나님의 말씀을 전해야만 한다는 부담감이 부글부글 끓어 올라 전하지 않고는 견딜 수 없는 사람을 의미한다.(렘 20:9) 여기에서 말하는 예언은 미래에 발생할 일을 앞서 말하는 것이 아니라 하나님께로부터 받은 말씀을 전하는 행위를 말한다. 

본문에 ‘멸시하다’라는 의미로 번역된 ‘엑수데네이테’의 원형 ‘엑수데네오’는 ‘~로부터’의 의미인 ‘에크’와 ‘아무것도 아닌’ 이란 뜻의 형용사 ‘우데이스’의 합성어로 문자적으로 ‘아무것도 아닌 것으로 여기다’라는 의미로 ‘업신여기다, 몹시 얕보다, 무시하다’라는 의미로 사용된다. 한마디로 본문은 예언을 아무것도 아닌 것을 여겨 대수롭지 않게 여기지 말라라는 의미아다. 고린도 교회에서는 예언을 너무 중시 여겼다면 데살로니가 교회에서는 예언을 대수롭지 않게 여겼던 것으로 보인다. 하나님께서는 당신의 말씀을 통해서 교회를 세우신다. 그런데 이를 멸시하는 행위는 성령의 활동을 멸시하는 죄를 짓고 있는 것이다. 

그렇다면 오늘날 예언을 멸시한다는 것은 선포되는 하나님의 말씀을 듣는 것을 거부하는 행위일 것이다. 

 

21절) 범사에 헤아려, 좋은 것을 취하라. 

범사에 헤아려(판타 데 도키마제테) 직역하면 ‘모든 것을 시험하여 입증하라’라는 의미이다. 21절은 두개의 명령문으로 이루어져 있다. 이를 앞서 20절과 연결시킨다면 예언을 받아들일 때에도 반드시 헤아려 보고 좋은 것을 취하라는 의미이다. 

‘판타’는 모든 것을 의미하는데 특히 문맥속에서 성령의 은사, 특히 예언에 관한 것을 의미한다. 

‘헤아리다’라는 의미로 쓰인 ‘도키마제테’의 원형 ‘도키마조’는 원래 금이나 은을 용광로에 넣어 그 진위를 확인해 보는 것을 의미하는 단어로 ‘시험하다. 검증하다. 입증하다’라는 의미이다.(롬 14:22; 고전 3:13; 고후 8:8; 벧전 1:7) 본문에서는 현제 명령형으로 사용되었는데, 예언의 은사를 받아 말하는 자들의 내용이 정말 하나님께로부터 온 것인지, 악한 영에게서 온것인지(요일 4:1) 아니면 자신의 욕망을 좇아서 온 것인지 분별하라는 명령이다. 영적 은사나, 예언을 판단함에 있어서 ‘도키마조’의 과정을 거쳐야 한다는 것이다. 여기에는 기준, 시금석이 필요한데 이는 첫째 예수를 주로 시인하느냐(고전 12:3), 둘째 예수 그리스도의 성육신을 시인하느냐하는 것이다. 당시 가현설(예수 그리스도가 육체가 아닌 영으로만 임했다는 주장)을 주장하는 이들이 많았다. 

구약에서도 모세는 거짓 선지자의 예언과 참 선지자의 예언을 판별하는 기준을 제시했다. 첫째 여호와의 이름을 빙자하여 예언했다 할지라도 그 예언이 실현되지 않으면 이는 거짓 선지자가 방자히 말한 것이다.(신 18:22) 둘째 예언이나 이적이 말 그대로 성취된다 할지라도 그 예언한 자가 성도들을 하나님에 대한 신앙에서 떠나게 하는 자라면 그는 거짓 선지자이다.(신 13:1-5) 

 

좋은 것을 취하고, 이를 직역하면 ‘좋은 것을 굳게 붙잡아라’라는 의미이다. 취하다라는 표현은 ‘카테케테’로 이것의 원형 ‘카테코’는 강조의 의미의 접두어인 ‘카타’와 ‘가지다, 차지하다’라는 의미의 ‘에코’의 합성어로 확고하게 붙들고 견고히 지킨다라는 의미이다.)고전 15:2; 히 10:23) 여기에서 좋은 것은 ‘칼로스’로 이는 ‘좋은, 아름다운,  착한, 더 나은, 어울리는’의 의미이다. 문맥속에서 본다면 하나님께로부터 왔다고 확인된 영적 은사나 말씀을 의미한다고 볼 수 있다. 이렇게 하나님께로부터 온 좋은 것으로 판별되었다면 이를 확실하게 붙잡아야 하는 것이다. 

 

22절) 악은 어떤 모양이라도 버리라

앞서 헤라려서 좋은 것은 취하여야하지만 반대로 헤아려서 악한 것은 어떤 모양이라도 취해서는 안되고 버려야만 한다. ‘아포’는 ‘~로부터’를 의미하는 분리와 구별의 전치사이다. ‘버리라’로 번역된 ‘아페케스테’의 원형 ‘아페코’는 ‘멀다, 삼가다, 끊다’의 의미로 본문을 직역하자면 ‘모든 형태의 악으로부터 스스로를 삼가라’이다. 

‘악’에 해당하는 ‘포네루’의 원형은 ‘포네로스’로 파괴적이고 사악하고 나쁜 것을 의미한다. 본문의 문맥속에서 악은 하나님의 진리를 왜곡하는 것, 즉 거짓 예언으로 사람들을 미혹하는 것이다. 악한 죄는 전파력이 강하다. 따라서 악의  작은 부분을 허용하게 되면 그것이 우리의 삶, 공동체안에 들어와 영향력을 끼치기 시작하게 되고 심각해지면 그것에서 자유롭게 되기 어렵게 만든다. 적은 누룩이 온 덩이에 퍼지는 것처럼 잘못 받아들인 거짓 예언은 빠른 속도로 퍼져나가 우리의 삶을 오염시킨다. 

 

 

 

 

 

 

 

 

 

 

 

 

16 vRejoice always, 17 wpray without ceasing, 18 xgive thanks in all circumstances; for this is the will of God in Christ Jesus for you. 19 yDo not quench the Spirit. 20 Do not despise zprophecies, 21 but atest everything; hold fast what is good. 22 Abstain from every form of evil.

v Phil. 4:4

w See Luke 18:1

x See Eph. 5:20

y [1 Cor. 14:30; Eph. 4:30; 1 Tim. 4:14; 2 Tim. 1:6]

z See 1 Cor. 11:4

a 1 John 4:1; [Job 34:4]; See Eph. 5:10

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 5:16–22.

16 항상 기뻐하라

17 쉬지 말고 기도하라

18 범사에 감사하라 이것이 그리스도 예수 안에서 너희를 향하신 하나님의 뜻이니라

19 성령을 소멸하지 말며

20 예언을 멸시하지 말고

21 범사에 헤아려 좋은 것을 취하고

22 악은 어떤 모양이라도 버리라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 5:16–22.

-  Rejoice always. Joy in Paul’s letters is a basic mark of the Christian (Rom. 14:17) and a fruit of the Spirit (Gal. 5:22). It is often associated with the firm hope of the Christian (e.g., Rom. 5:2–5; 12:12).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2311.

χαίρω (chairō), 동사. 기뻐하다, 즐거워 하다. 미래 능동태. χαϛρῶ; 완료 능동태. κεχάρηκα; 부정과거 능동태. Ἐχάρην; 완료 중간태. κεχάρημαι. 히브리어 등가: גיל (5), שׂמח (5), שָׁלוֹם (2).

1. 기뻐하다 (느낌) — 행복이나 기쁨을 느끼다. 관련 주제: 갈망; 열정; 운동 경기; 기쁨이 있다; 연약함; 기쁨; 기쁨; 행복.

빌 1:18 ἐν τούτῳ χαίρω·

빌 2:17 πίστεως ὑμῶν, χαίρω καὶ

살전 3:9 χαρᾷ ᾗ χαίρομεν διʼ

벧전 4:13 καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν χαίρετε,

요이 4 Ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων

2. 만세하다 (인사) — 건강과 행복의 소망을 담아 인사하다 (진심이거나 형식이거나 간에).

마 28:9 καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων· Χαίρετε·

눅 1:28 Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.

행 15:23 ἐξ ἐθνῶν χαίρειν.

약 1:1 τῇ διασπορᾷ χαίρειν.

요이 10 καὶ χαίρειν αὐτῷ μὴ λέγετε·

미래 능동태. 미래 능동태

완료 능동태. 완료 능동태

부정과거 능동태. 부정과거 수동태

완료 중간태. 완료 중간태

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

-  So far in this section Paul’s exhortation has been directed to matters of responsible behavior in interpersonal relations inside and even outside the community. In vv. 16–22 he turns to the readers’ religious duties. Each of the three actions that he commands in vv. 16–18 either has its source in God, as in the case of the first one, or is directed toward God, as in the case of the last two.

He first instructs his readers, πάντοτε χαίρετε (“rejoice always”). This is an integral part of Christian living, as other Pauline texts such as Gal. 5:22 and Phil. 4:4 reveal. The subject of joy or rejoicing has come up in 1 Thessalonians several times already. In 1:6 we read how the Thessalonians “received the word in much tribulation with the joy of the Holy Spirit.” There the Spirit is portrayed as the source of their joy, and as I suggested in my discussion of that verse, their joy was closely associated with their confidence in future salvation and vindication as part of the community of God’s people. In 3:9 Paul asks the rhetorical question, “What thanks are we able to give to God concerning you for all the joy with which we rejoice on account of you before our God” (cf. 2:20). Paul’s rejoicing is grounded in his knowledge of God’s working among the Thessalonians and is directed toward God. Although Paul does not spell out the source or basis of Christian joy in 5:16, the instruction to “rejoice always” derives its meaning from the earlier passages in the letter. To rejoice always is to see the hand of God in whatever is happening and to remain certain of God’s future salvation. Without such conviction joy would not be possible in the face of affliction, suffering, and death.

 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), 199–200.

17절) 쉬지말고 기도하라. ‘아디알레입토스 프로세우케스테’

-  Not surprisingly Paul wished his converts to be people of prayer. He himself was devoted to prayer as a fundamental activity in his life (cf. 1:2f.; 2 Thes. 1:11; Rom. 1:10; Col. 1:3, 9). In several of his letters he instructs his readers to devote themselves to prayer (cf. 5:25; 2 Thes. 3:1; Rom. 12:12; Phil. 4:6; Col. 4:2, 3). Undoubtedly he believed it was the Christian’s duty to engage in prayer regularly. Since the next injunction concerns giving thanks, which is an integral part of Christian prayer (cf. 1:2f.), when Paul writes ἀδιαλείπτως προσεύχεσθε (“pray without ceasing”), he may well have in mind intercessory prayer (cf. 5:25), though the term is actually a general one for prayer. Obviously he does not mean this to be taken literally, but he does expect his converts to remember continually to pray for their own needs and the needs of others. This was presumably to be done both privately and in the corporate prayers of the church.

 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), 200.

18절) 범사에 감사하라. ‘엔 판티 유카리스테이테’

‘엔 판티’는 항상(at all times) 이라는 의미와 범사에, 모든 상황에서(in every situation)이라는 의미를 가진다. 

Paul’s third injunction, ἐν παντὶ εὐχαριστεῖτε (“give thanks …”), requires the interpreter to decide whether ἐν παντί is temporal (“at all times”) or expresses the circumstance (“in every situation”) in which thanksgiving should be made to God. In favor of the former is that temporal adverbs qualify the previous two instructions and that in 1:2 and 2:13 Paul employs temporal adverbs with εὐχαριστοῦμεν (“we give thanks”). Against it is that temporal use of ἐν παντί does not seem to occur elsewhere in Paul (Best, 236). While the temporal understanding is to be favored slightly, the sense of what Paul is saying is not appreciably affected. To thank God at all times is to see God working in every situation to bring about the divine saving will. This is not to say that God causes suffering and affliction, but to acknowledge, as Paul does in Rom. 8:28, that God works for the good of the elect through every situation. For this reason the Christian is obliged to give thanks to God at all times.

Paul concludes the three commands of vv. 16–18 with the motivational observation, τοῦτο γὰρ θέλημα θεοῦ ἐν Χριστῷ Ἰησοῦ εἰς ὑμᾶς (“for this is the will of God in Christ Jesus for you”). There is no good reason for limiting this statement to only the last of the three injunctions. The parallel imperatival form of all three indicates an equal stress on each one. It would be indeed peculiar if Paul thought only giving thanks was the will of God, but not rejoicing and especially praying. Somewhat surprisingly Paul almost never grounds either ethical or what we might call spiritual behavior in the will of God (cf. 4:3, the only other instance). That he does so here places a very strong warrant on the behavior commanded by him. This in turn indicates how much importance he places on it for his converts. For Paul praise, intercession, and thanksgiving were not optional for the Christian, but were required just as much as proper ethical conduct.

 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), 200–201.

14 And we urge you, brothers, admonish pthe idle,3 qencourage the fainthearted, rhelp the weak, sbe patient with them all. 15 See that tno one repays anyone evil for evil, but always useek to do good to one another and to everyone.

p 2 Thess. 3:6, 7, 11

3 Or disorderly, or undisciplined

q Isa. 35:4; [Heb. 12:12]

r Acts 20:35; See Rom. 15:1

s See 1 Cor. 13:4

t 1 Pet. 3:9; See Rom. 12:17

u [Rom. 12:9]; See Gal. 6:10

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 5:14–15.

-  5:14 The introductory formula “we exhort you, brothers [and sisters]” marks v. 14 as introducing a new topic. The formula is reproduced from v. 12 except that the synonymous term παρακαλοῦμεν is substituted for ἐρωτῶμεν. With Findlay (124) and others, it is tempting to see v. 14 as addressed to the leaders of the community because νουθετεῖν (“to admonish”) was used in v. 12 of the leadership function and in this verse Paul instructs those who are addressed to “admonish.” Against this is the fact that nothing in the text itself hints that any particular group is being spoken to (cf. Best, 229). As Holmberg (Paul and Power, 117f.) recognizes, although the whole church is addressed in v. 14 (cf. 4:18; 5:11), Paul does differentiate functions within the community, as 5:12f. and 1 Cor. 16:15f. show, and therefore some were more responsible than others for the sorts of actions Paul calls for in v. 14.

First Paul urges his readers: νουθετεῖτε τοὺς ἀτάκτους (“admonish the idle”). ἀτάκτους has two possible meanings, either of which is appropriate to the context. The original denotation of the word concerned undisciplined or disorderly actions or persons, but in papyri from the Hellenistic period it is used of idle or lazy individuals as well. If we accept the Pauline authorship of 2 Thessalonians, then the latter meaning is the more likely here. The verb ἠτακτήσαμεν (“we were not idle”) occurs in 2 Thes. 3:7 and the adverb ἀτάκτως appears in 3:6 and 11. While both meanings might fit for 2 Thes. 3:6, in 3:7 and 11 the concern is clearly idle behavior, and it can be assumed that the same is true of 3:6 as well. When this is coupled with the reminder in 1 Thes. 4:11 that the Thessalonians should work with their own hands, a strong case appears for understanding ἀτάκτους in 1 Thes. 5:14 as those who were idle or lazy. Nevertheless, the close connection between laziness and disorderly behavior should not be ignored. In 4:11 not only does Paul call for people to work with their hands, but he also exhorts them to aspire to live quietly and mind their own business. The same point applies in 2 Thes. 3:11, where Paul says, “For we hear some among you are living idly, not working, but being busybodies.” He goes on to order such people to work quietly (μετὰ ἡσυχίας), an obvious verbal link with the exhortation in 1 Thes. 4:11 “to aspire to live quietly” (φιλοτιμεῖσθαι ἡσυχάζειν).

Paul also urges his readers in v. 14: παραμυθεῖσθε τοὺς ὀλιγοψύχους (“encourage the faint-hearted”). The verb παραμυθεῖσθε can be used in the general sense of “to encourage” (cf. 2:12) or in the more specific sense of “to console” or “to comfort” in the face of death or a tragic event. The adjective ὀλιγοψύχους is rather indefinite in meaning and could apply to worry, fear, or discouragement, according to Best (230). Paul could have in mind those who were shaken by the persecutions experienced by the community (cf. 2:14) or those who had doubts and anxiety regarding various aspects of the parousia (cf. 4:13–5:10). Obviously, Paul was concerned for any who struggled with worry or doubt regarding their new faith, or feared rejection or persecution because of it. Such people, Paul recognized, needed encouragement from the stronger and more confident members of the community to enable them to persevere.

The same sort of imprecision also characterizes the next exhortation. Paul summons his readers to a third task: ἀντέχεσθε τῶν ἀσθενῶν (“help the weak”). Best (230f.) suggests that “the weak” are to be understood as Christians who sought guidelines on how to indicate their rejection of paganism. He bases his view on such texts as 1 Corinthians 8 and 10 and Rom. 14:1–15:6. Marshall (151) argues that Paul has in mind those who are susceptible to temptation and sin, on the strength of passages like Rom. 4:19; 5:6; 8:3, 26; 1 Cor. 2:3; and 2 Cor. 12:5, 9f. Linguistically it could also refer to the physically weak or to the economically needy. This latter deserves some consideration since προϊσταμένους (“those who care for”) from v. 12 might allude to caring for the needy. Perhaps Paul left these exhortations intentionally vague knowing that his readers would recognize whom he was speaking about and then try to meet whatever their particular needs were, a view Best (231f.) appears to have some sympathy for. If this is what Paul was attempting to do, he sought to give the whole community a sense of pastoral responsibility.

The final charge, μακροθυμεῖτε πρὸς πάντας (“be patient toward everyone”), is probably intended to enjoin patience on those who admonish, encourage, and help fellow Christians. Patience is an important virtue for the Christian according to Paul (Gal. 5:22) and is in fact a manifestation of love (1 Cor. 13:4). The need for patience in dealing with the sorts of people Paul has in mind in v. 14 is obvious since such people often become irritating and burdensome to those who seek to care for them.

 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), 196–198.

-  5:15 A tendency exists among commentators to link the negative and positive statements of this verse with the general injunction at the end of v. 14 calling for patience toward everyone (cf. Frame, 198f.; Best, 233; Marshall, 152). This is unnecessary. Paul is merely presenting a series of exhortations loosely connected by the fact that they prescribe (or in v. 15a, proscribe) certain types of conduct among members of the community. These exhortations are intended to encourage the cohesion of the community. Only within a stable community could the plausibility of people’s faith and commitment be maintained. As Berger (Social Reality, 55) has pointed out, “The reality of the Christian world depends upon the presence of social structures within which this reality is taken for granted.…” By his exhortations in 1 Thessalonians Paul sought to shape the Christian community into a stable environment in order to ensure that Christianity would remain real to his converts.

In v. 15 the exhortation takes the form of an aphorism with general applicability for regulating relations both inside and outside the community, as εἰς ἀλλήλους καὶ εἰς πάντας (“toward one another and toward everyone”) at the end of the verse demonstrates. The whole sentence, ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ, ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε [καὶ] εἰς ἀλλήλους καὶ εἰς πάντας (“See that no one returns evil for evil, but always pursue what is good toward one another and toward everyone”), contains several unusual features. First, it is the only instance of Paul using ὁρᾶτε (“see”) as a parenetic verb. Second, a shift occurs from second person ὁρᾶτε to the indefinite pronoun τις, the subject of the negated aorist subjunctive verb ἀποδῷ (“returns”), which itself has the force of an imperative. The indefiniteness of the subject in the negative statement after the definiteness of the second person plural ὁρᾶτε and the shift back to the second person plural in the second half of the verse suggest that Paul is quoting an aphorism.

The proscription of retaliation has its roots in the sapiential tradition of Judaism that rejected the lex talionis of Israelite religion (cf. Pr. 20:22; Sir. 28:1–7). But Paul does not merely forbid any form of retaliation, he goes on by way of contrast to say, “but pursue what is good toward one another and everyone.” This further imperative gives the impression that Paul believed in and inculcated an unqualified selflessness on the part of Christians. Such an impression stands in tension with other statements in Paul where an underlying motive is mentioned that undermines the high moral tone of v. 15b. In Rom. 12:17–21 Paul expresses the same thought as in 1 Thes. 5:15 when he urges: “Repay no one evil for evil, but have regard for what is noble in the eyes of everyone.” He then motivates this on the grounds that God’s wrath will exact retribution in the judgment so that it is unnecessary for Christians to avenge themselves in the here and now. The same idea of God’s judgment as revenge is to be found in 2 Thes. 1:6, where Paul declares that God will afflict in turn those who afflict the Thessalonians at the time of the judgment.

 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), 198–199.

 

12 We ask you, brothers, mto respect those who labor among you and nare over you in the Lord and admonish you, 13 and to esteem them very highly in love because of their work. oBe at peace among yourselves.

m 1 Cor. 16:18; Phil. 2:29

n 1 Cor. 16:16; Heb. 13:17

o See Mark 9:50

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 5:12–13.

12 형제들아 우리가 너희에게 구하노니 너희 가운데서 수고하고 주 안에서 너희를 다스리며 권하는 자들을 너희가 알고

13 그들의 역사로 말미암아 사랑 안에서 가장 귀히 여기며 너희끼리 화목하라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 5:12–13.

-  Rather, as in v. 12, Paul calls on the community to recognize as their leaders precisely those people who functioned in such a way as to toil for them, to protect and care for them physically and materially, and to direct them ethically.

 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), 193.

‘너희가 알고’, 알다라는 표현은 ‘오이다’인데 이는 ‘알다, 깨닫다’라는 의미로 어떤 사실이나 지식을 가지는 것, 인정하는 것을 의미한다. ESV는 이를 acknowledge로, NIV는 respect로 번역했다. 단순히 리더들이 얼마나 수고하며 섬기는 지를 지적으로 알라는 의미라기보다는 실제로 그들의 수고를 눈으로 보고 그 가치를 인정해주고 이를 알기에 그들을 존경하라는 의미이다. 실제로 '부모의 수고를 알아주라’라고 말할 때 부모가 자녀들을 위해서 어떤 일을 하는 지를 지식적으로 아는 것에 그치는 것이 아니라 이를 인정하고 존경하라는 의미이다. 

 

-  οἶδα (oida), 동사. 알다, 깨닫다. 미래 능동태. εἰδήσει; 부정과거 능동태. εἴδον; 완료 능동태. οἶδα. 히브리어 등가: ידע (107). 아람어 등가: אֲנָה (1).

1. 알다 (인지) — 어떤 사실이나 특별한 정보의 조각에 대해 인식하거나 깨닫다; 무엇에 대한 지식이나 정보를 가지다. 의미상 반의어: 알지 않다. 관련 주제: 경험; 지식의 나무; 지식; 영지주의.

살전 1:4 εἰδότες, ἀδελφοὶ ἠγαπημένοι ὑπὸ θεοῦ, τὴν ἐκλογὴν

살전 2:1 Αὐτοὶ γὰρ οἴδατε,

살전 4:2 οἴδατε γὰρ

약 1:19 Ἴστε, ἀδελφοί μου ἀγαπητοί. ἔστω δὲ πᾶς

유 5 εἰδότας ὑμᾶς ἅπαξ πάντα,

2. 알다 (경험적으로) — 알다 또는 무엇에 대해 지식을 가지다; 보통 관찰이나 감각을 통해 획득한 것으로서. 관련 주제: 경험; 지식의 나무; 지식; 영지주의.

막 14:71|| Οὐκ οἶδα τὸν ἄνθρωπον τοῦτον ὃν λέγετε.

요 8:19 Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου·

요 8:55 ἐγὼ δὲ οἶδα αὐτόν·

고후 12:2 οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων—

살전 4:5 τὰ μὴ εἰδότα τὸν θεόν,

3. 기억하다† — 주의 깊게 생각하거나 고려하다. 의미상 반의어: 잊다 (억제). 관련 주제: 마음; 기억하다.

고전 1:16 λοιπὸν οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα.

4. 알다 (알아 차림) — ~에 대한 성격이나 특징을 알다. 관련 주제: 경험; 지식의 나무; 지식; 영지주의.

막 10:38|| Οὐκ οἴδατε τί αἰτεῖσθε·

요 4:10 Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ

요 13:7 Ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι,

요 16:18 οὐκ οἴδαμεν τί λαλεῖ.

요 20:9 οὐδέπω γὰρ ᾔδεισαν τὴν γραφὴν ὅτι δεῖ

5. 어떻게 할지 알다† — 어떤 일을 하거나 수행할 방법을 알다.

마 27:65 ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε.

살전 4:4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι

딤전 3:5 προστῆναι οὐκ οἶδεν, πῶς

6. 인정하다† — 권리대로 (어떤 사람)을 받아들임.

막 2:10|| ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ

살전 5:12 Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας

7. (언어)를 이해하다† — 언어의 의미가 통하다.

고전 14:16 οὐκ οἶδεν·

유 10 ὅσα μὲν οὐκ οἴδασιν

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

완료 능동태. 완료 능동태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

-  we ask. See note on 4:1. acknowledge. Not merely recognize them as leaders but honor and respect them (v. 13). those who work hard … who care for … who admonish. Describes not three groups but one—congregational leaders, likely elders (Acts 14:23), who have at least three distinct functions. The verb used to describe the second function (Greek proistēmi) conveys both the notion of authority (“to rule”) and concern (“to care for”). This linking of exercising authority and providing care is a characteristic feature of leadership in the NT: the one who leads is to be like the one who serves (Luke 22:26).

v. verse in the chapter being commented on

NT New Testament

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2157.

-  Though Paul does not explicitly call for obedience to those who toil at Thessalonica, the request that certain people be recognized in the community probably implies such obedience. Paul seems to have in mind the need for the community to acknowledge as leaders certain of its members because they carry out important functions in its life. On the basis of our knowledge of Stephanas and his role as patron of the church at Corinth, it may be assumed that the leaders at Thessalonica were those who had sufficient status and wealth to act as patrons to the community. Such a non-egalitarian form of leadership should not surprise us as this is precisely the way leadership in the Diaspora synagogues emerged and it reflects the hierarchical character of Greco-Roman society

 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), 194.

-  The verb ἡγεῖσθαι creates problems for the interpreter. The context seems to require the sense “to esteem,” but this meaning is nowhere else attested for the word (see Rigaux, 579f.). Another possibility is to take it with ἐν ἀγάπῃ, resulting in the sense “to consider in love” or simply “to love” (see Findlay, 122f.). The usual arguments offered against this possibility are that “in love” is too distant in the grammatical structure from the infinitive to be taken with it and that the infinitive does not require a qualifying prepositional phrase. A third view is that the adverb ὑπερεκπερισσοῦ gives the infinitive the meaning “esteem” because “to consider exceedingly highly” is paraphrastic for this sense. Although there are no other known instances of ὑπερεκπερισσοῦ being used with ἡγεῖσθαι in this way, other adverbial modifiers are used in a similar way (see Hdt. 2.115 and Thucydides, Hist. 2.89). For this reason I prefer this third explanation, but whichever is chosen the meaning remains more or less the same.

In the phrase διὰ τὸ ἔργον αὐτῶν (“on account of their work”) Paul explains why the Thessalonians should respect those described in the three participles of v. 12: their work is done for the sake of the community and its members. Therefore Paul urges that they be treated with the deference due to them.

Hist. History of the Peloponnesian War (Thucydides)

 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), 194.

 

4 But you bare not in darkness, brothers, for that day to surprise you like a thief. 5 For you are all cchildren2 of light, children of the day. We are not of the night or of the darkness. 6 So then dlet us not sleep, as others do, but let us ekeep awake and fbe sober. 7 For those who sleep, sleep at night, and those who get drunk, gare drunk at night. 8 But since we belong to the day, let us be sober, hhaving put on the breastplate of ifaith and love, and for a helmet the hope of salvation. 9 For God has not destined us for jwrath, but kto obtain salvation through our Lord Jesus Christ, 10 lwho died for us so that whether we are awake or asleep we might live with him. 11 Therefore encourage one another and build one another up, just as you are doing.

b 1 John 2:8

c See Luke 16:8

2 Or sons; twice in this verse

d [Mark 13:36]; See Rom. 13:11–13

e See Matt. 24:42

f See 1 Pet. 1:13

g [Acts 2:15; 2 Pet. 2:13]

h Isa. 59:17; Eph. 6:14, 17

i [Eph. 6:23]

j See ch. 1:10

k 2 Thess. 2:13, 14; [Heb. 10:39]

l Rom. 14:9; [2 Tim. 2:11]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 5:4–11.

4 형제들아 너희는 어둠에 있지 아니하매 그 날이 도둑 같이 너희에게 임하지 못하리니

5 너희는 다 빛의 아들이요 낮의 아들이라 우리가 밤이나 어둠에 속하지 아니하나니

6 그러므로 우리는 다른 이들과 같이 자지 말고 오직 깨어 정신을 차릴지라

7 자는 자들은 밤에 자고 취하는 자들은 밤에 취하되

8 우리는 낮에 속하였으니 정신을 차리고 믿음과 사랑의 호심경을 붙이고 구원의 소망의 투구를 쓰자

9 하나님이 우리를 세우심은 노하심에 이르게 하심이 아니요 오직 우리 주 예수 그리스도로 말미암아 구원을 받게 하심이라

10 예수께서 우리를 위하여 죽으사 우리로 하여금 깨어 있든지 자든지 자기와 함께 살게 하려 하셨느니라

11 그러므로 피차 권면하고 서로 덕을 세우기를 너희가 하는 것 같이 하라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 5:4–11.

-  σκότος -ους, ὁ; (skotos), 명사. 흑암, 어둠. 히브리어 등가: חֹ֫שֶׁךְ (61). 아람어 등가: חֲשׁוֹךְ (1).

1. 어둠 — 빛 또는 조명의 부재. 관련 주제: 어둠; 어둠; 어둠; 무두질.

마 6:23 τὸ σκότος

막 15:33|| Καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφʼ

고후 4:6 Ἐκ σκότους

엡 5:8 ἦτε γάρ ποτε σκότος,

유 13 ὁ ζόφος τοῦ σκότους

2. 악의 영역 ⇔ 어둠 — 악, 죄악됨, 하나님과 그의 뜻에 대한 무지가 지배하는 영역. 빛이 없는 곳으로 이해된다.

엡 5:11 ἀκάρποις τοῦ σκότους, μᾶλλον

엡 6:12 τοῦ σκότους τούτου,

살전 5:4 ὑμεῖς δέ, ἀδελφοί, οὐκ ἐστὲ ἐν σκότει,

벧전 2:9 ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους

요일 1:6 ἐν τῷ σκότει

3. 어둠 (근원)† — 어둠의(혹은 어둠을 초래하는) 원천으로 사용되는 모든 개체. 관련 주제: 어둠.

마 6:23 ἐν σοὶ σκότος ἐστίν,

눅 11:35 ἐν σοὶ σκότος ἐστίν.

요 3:19 μᾶλλον τὸ σκότος

1. 음침한 어둠.† — 빛이 없는 것으로 특징되는 영원한 형벌의 장소. 관련 주제: 어둠.

벧후 2:17 ὁ ζόφος τοῦ σκότους

유 13 ὁ ζόφος τοῦ σκότους

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

-  The words οὐκ ἐστὲ ἐν σκότει (“you are not in darkness”) also take up the thought of the previous verse and imply a contrast between Paul’s readers and those who live ἐν σκότει (“in darkness”) outside their group. The phrase “in darkness” can have two possible senses here. (1) It may mean that those spoken of in the previous verse are distant from and even opposed to God. The use of language regarding light to symbolize God and darkness to symbolize alienation from and opposition to God goes back to the OT (cf. Job 22:9–11; Pss. 27:1; 74:20; 82:5; 112:4; Is. 2:5; 9:2; 60:19f.; Pr. 4:18f.). It also played a significant role at Qumran (cf. 1QS 3:13–4:26; 1QM). Paul himself uses the imagery of light and darkness in a similar fashion on several occasions (cf. Rom. 13:12; 2 Cor. 4:6; 6:14; 11:14; Col. 1:12f.). (2) Paul may be using the phrase “in darkness” figuratively of ignorance (cf. Rom. 1:21; 2:19; 1 Cor. 4:5). This understanding would go well with the following result clause ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ (“so that the day [of the Lord] does not overtake you as a thief”). Understood in this way v. 4 emphasizes that Christians differ from outsiders in that they are aware of the imminence of the day of the Lord, while the day will overtake those who are ignorant about its coming like a thief. On the other hand, the light and darkness antithesis of v. 5 suggests that Paul has in mind darkness as that which is alien and opposed to God. If we accept this interpretation the second possibility mentioned above is implicit in any case since those who live in the darkness of their pagan ways also live in ignorance of the coming day of judgment.

 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), 181.

-  The combination of “son of” used in a figurative sense with a descriptive or possessive genitive is a Hebraism (see BDF §162.6; Turner, Syntax, 207f.) reflective of a patriarchal society. It occurs regularly in the OT (e.g., 1 Sa. 2:12; Ps. 89:22; Is. 14:12; 19:11; 49:15; 61:5; 62:8—note that some of these are rendered very differently from the original Hebrew in modern English translations), and is also found in the NT (cf. Mk. 3:17; Mt. 9:15 [Greek]; Lk. 10:6; 16:8; Jn. 17:12; Eph. 2:2). The precise formulation “sons of light” (τοὺς υἱοὺς τοῦ φωτός) appears in Lk. 16:8 (cf. Jn. 12:36). But it is best known for its frequent usage in the Qumran documents, where the sons of light, that is, the members of the community who share in eschatological salvation available only in the community, are opposed by the sons of darkness, that is, anyone outside the community (cf. 1QS 1:9–10; 3:13, 24–25; 1QM 1:1, 3).

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. Robert W. Funk. Chicago: University of Chicago, 1961.

 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), 182.

마찬가지로 ‘빛’ 해당하는 ‘포스’도 하나님의 의로우심, 선하심, 지식에 의해서 다스려지는 영역을 의미하는 표현으로 사용되었다. 

6-7절) 바울은 빛의 아들들에게 어둠의 아들들과 같이 자지 말고 깨어 정신을 차리라고 권면한다. 이는 잔다는 것은 도덕적, 영적으로 깨어 있지 못하여 방심하여 다가올 그날을 의식하고 준비하지 못하며 살아가는 것을 의미한다. 주님께서는 우리에게 신랑을 맞이하는 처녀들처럼 깨어서 맞이하라고 말씀하시고 있다. 

본문에서 ‘자다’라고 표현된 ‘카테우도’는 ‘잠들다, 죽다, 깨있지 않다, 경고를 받아들이지 않다’라는 의미로 사용된다. 

-  The imagery originates from Isa 59:17, which portrays God as a warrior wearing armor. Paul uses this military image to describe a variety of virtues with which Christians should arm themselves in their spiritual battle (cf. Rom 13:12; 2 Cor 6:7; Eph 6:10–17). The three virtues that he exhorts the Thessalonians to put on consist of the familiar triad of faith, love, and hope (see note on 1:3).

cf. compare, confer

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2156.

-  θώραξ (“breastplate”) and περικεφαλαία (“helmet”) as a combination almost certainly go back to Is. 59:17, where God is said to “put on righteousness as a breastplate and a helmet of salvation.” This is probably why Paul does not add a third item of armor to his formulation even though he uses the triad of faith, love, and hope, which would have fit more neatly with three items of armor (cf. Eph. 6:14–17, which develops the theme of Is. 59:17 more explicitly as other items of equipment are added to the original two; each item is then correlated with a particular Christian virtue or concept). Paul has only used Is. 59:17 as a point of departure, applying an image used exclusively of God in that text to himself and his readers. He does so by modifying the characteristics associated with the two pieces of armor to conform to the Christian triad of faith, love, and hope. The original connection of salvation with the helmet of God in Is. 59:17 may have suggested to Paul the possibility of using the imagery of armor in this context in the first place.

 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), 186.

9절) 원어는 ‘호티’라는 원인을 나타내는 접속사로 시작된다. 이것의 의미는 ‘왜냐하면’으로 이는 앞선 6-8절의 내용을 받고 있다. 특히 8절 하반절의 ‘구원의 소망의 투구’와 연결시키면 그 의미는 더욱 정확하다. 

-  The contrast in v. 9 between wrath and salvation is significant. The wrath of God played an important role in the thought of Paul and the Thessalonians, as 2:16 and especially 1:10 show (cf. Rom. 1:18; 2:5; 5:9). The idea derives from the OT, where the day of the Lord is presented as a time when the wrath of God will be manifested against all disobedience (Zp. 1:15; 2:2; Joel 1:15; Ob. 15). The reference to the wrath of God in v. 9 had a double function for the original readers. On the one hand it defined Christian identity negatively in terms of those not destined to wrath. On the other hand it served to comfort and reassure the readers of the letter that their efforts at vigilance and ethical propriety would not go unrewarded. God had appointed them “for obtaining salvation.” This phrase picks up σωτηρία (“salvation”) from the previous verse, where it specifies the content of Christian hope. Here it indicates that their hope will be realized because this is their divinely appointed destiny. Paul does not specify the content of salvation in v. 9 except negatively as the avoidance of divine wrath and later in v. 10 as continued existence with Christ beyond the day of judgment.

 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), 187.

-  The terms employed by Paul to make this point, γρηγορῶμεν (“we are awake”) and καθεύδωμεν (“we sleep”), are drawn from the more immediate context of 5:6f., but there they have a very different meaning than they do here. In vv. 6f. they are used antithetically to differentiate those who are Christians and therefore keep alert for the coming of their Lord from those who are outside the community and are therefore oblivious to the approach of God’s judgment. In v. 10 the distinction between those who are asleep and those who are awake does not pertain to preparedness for salvation. That Paul has reapplied the terminology of vv. 6f. to the problem discussed in 4:13–17 concerning “those who sleep” (κοιμᾶν in 4:13–17 is a synonym of καθεύδειν here) and “those who remain” (γρηγορῶμεν here corresponds to οἱ περιλειπόμενοι in 4:15–17) is confirmed by ἅμα σὺν αὐτῷ ζήσωμεν (“we shall live together with him”), which repeats the idea contained in the words σὺν κυρίῳ ἐσόμεθα (“we will be with the Lord”) in 4:17. By thus referring back to 4:13–17 Paul pulls the eschatological parenesis of the letter together and ends it on a powerful note of hope for future salvation for both the living and the dead in Christ based on his redemptive death (cf. Holtz, 182f.).

 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), 188–189.

-  Paul concludes his parenesis regarding the parousia of Christ and the need for readiness by urging his readers to exhort and build up one another in faith. The conjunction διό is inferential, but v. 11 is certainly not a necessary or even obviously logical inference from what immediately precedes it. Paul’s thought appears to return to his earlier assertion that the day of the Lord will come as a thief in the night, and therefore Christians must be constantly vigilant and behave as people belonging to God. It is from this that Paul’s inference springs.

παρακαλεῖτε ἀλλήλους (“exhort one another”) repeats the wording of the summary in 4:18, though here the emphasis of the verb is more on mutual exhortation or encouragement than on comfort as in 4:18. This interpretation is evinced by the words καὶ οἰκοδομεῖτε εἷς τὸν ἕνα (“and strengthen one another”), which clarifies and amplifies the exhortative connotation given to παρακαλεῖτε. Metaphorical use of οἰκοδομεῖν (“strengthen” or “build up”) can be traced back to the LXX, especially to Jeremiah, where the prophet promises that God will “build up” Israel (Je. 24:6; 31[38]:4; 33[40]:7; 42[49]:10) and even Israel’s neighbors if they call upon God (Je. 12:16). But Jeremiah also views his own role as one of rebuilding the community after the destruction of the evil nation (Je. 1:10). The idea of building up either the community or the individuals who form it is found frequently in 1 and 2 Corinthians, where both the verb and its cognate noun οἰκοδομή (“edification” or “instruction”) function to express this idea. In 2 Cor. 10:8; 12:19; and 13:10 Paul describes his own apostolic role as one of building up the Corinthians rather than tearing them down. The connection with the call of Jeremiah seems unmistakable (cf. Je. 1:10). But the apostle also speaks of the need for members of the community to build one another up (1 Cor. 8:1; 14:4, 17). Paul reveals the close relationship exhortation and building up or edification have in his mind in 1 Cor. 14:3, where he uses οἰκοδομή with παράκλησις (“exhortation” or “encouragement”), the cognate noun of παρακαλεῖν, to describe the function of prophecy within the life of the community (see O. Michel, TDNT V, 136–147 for a helpful treatment).

TDNT Theological Dictionary of the New Testament, ed. Gerhard Kittel and Gerhard Friedrich; tr. Geoffrey W. Bromiley. Ten volumes; Grand Rapids: Eerdmans, 1964–76.

 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), 189–190.

Now concerning wthe times and the seasons, brothers,1 xyou have no need to have anything written to you. 2 For you yourselves are fully aware that ythe day of the Lord will come like a thief in the night. 3 While people are saying, “There is peace and security,” then zsudden destruction will come upon them aas labor pains come upon a pregnant woman, and they will not escape

w Dan. 2:21; Acts 1:7

1 Or brothers and sisters; also verses 4, 12, 14, 25, 26, 27

x ch. 4:9

y [2 Thess. 2:2]; See Matt. 24:43; Luke 17:24

z Luke 21:34; [Ps. 35:8; Luke 17:26–30; 2 Thess. 1:9]

a See Isa. 13:8

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 5:1–3.

2 주의 날이 밤에 도둑 같이 이를 줄을 너희 자신이 자세히 알기 때문이라

3 그들이 평안하다, 안전하다 할 그 때에 임신한 여자에게 해산의 고통이 이름과 같이 멸망이 갑자기 그들에게 이르리니 결코 피하지 못하리라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 5:1–3.

 

밤에 도둑같이 임한다는 것은 이것이 시간적으로 어두운 밤에 임한다는 의미가 아니라 예측하지 못하는 시기에 올 것이며 이것이 환영받지 못하는 것임을 의미하는 것이다.(마 24:44; 계 16:15) 유대인들은 출애굽 당시 죽음의 사자가 한밤중에 찾아온 것을 알고 있었고 메시아도 이렇게 밤에 올 것이라는 믿음을 가지고 있었다.  

-  The phrase day of the Lord is common in the OT Prophets (see note on Amos 5:18–20). It refers to the great and terrible day when Yahweh will intervene to punish the disobedient (e.g., Isa. 13:6–16; Joel 1:13–15; 2:1–11; Obad. 15–20; Mal. 4:5) and to save the faithful (e.g., Isa. 27:2–13; Jer. 30:8–9; Joel 2:31–32; Obad. 21). In Paul’s letters it is equated with the second coming. like a thief in the night. Throughout the NT, the thief simile suggests unexpectedness and unwelcomeness (Matt. 24:43–44; Luke 12:39–40; 2 Pet. 3:10; Rev. 3:3; 16:15). The negative aspect is clearly present in 1 Thess. 5:4, and there is no reason to think that it is absent here. However, although some have wondered whether Paul is threatening the Thessalonians with the prospect of final judgment, it seems more likely, in view of vv. 4 and 9, that he is actually reassuring believers who are insecure, perhaps as a result of the recent deaths in their midst. people. That is, unbelievers. peace and security. Possibly an allusion to imperial Roman propaganda or (perhaps more likely) to Jer. 6:14 (or Jer. 8:11), where similar language is used of a delusional sense of immunity from divine wrath. labor pains. An analogy referring to the judgment and destruction on the day of the Lord. Cf. Isa. 13:8; Jer. 6:24.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2310.

 

13 But we do not want you to be uninformed, brothers, about those who are asleep, gthat you may not grieve as others do hwho have no hope. 14 For isince we believe that Jesus died and rose again, even so, through Jesus, God will bring with him jthose who have fallen asleep. 15 For this we declare to you kby a word from the Lord,4 that lwe who are alive, who are left until mthe coming of the Lord, will not precede those who have fallen asleep. 16 For nthe Lord himself will descend ofrom heaven pwith a cry of command, with the voice of qan archangel, and rwith the sound of the trumpet of God. And sthe dead in Christ will rise first. 17 Then we who are alive, who are left, will be tcaught up together with them uin the clouds to meet the Lord in the air, and so vwe will always be with the Lord. 18 Therefore encourage one another with these words.

g [Lev. 19:28; Deut. 14:1; 2 Sam. 12:20–23; Mark 5:39]

h Eph. 2:12

i 1 Cor. 15:13; [2 Cor. 4:14; Rev. 1:18]

j 1 Cor. 15:18

k See 1 Kgs. 13:17

4 Or by the word of the Lord

l 1 Cor. 15:51

m See ch. 2:19

n See Matt. 16:27

o 2 Thess. 1:7

p [Joel 2:11]

q Jude 9

r Matt. 24:31; 1 Cor. 15:52

s 1 Cor. 15:23; [2 Thess. 2:1; Rev. 14:13]

t See 2 Cor. 12:2

u [Dan. 7:13; Acts 1:9; Rev. 11:12]

v See John 12:26

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 4:13–18.

13 ◎형제들아 자는 자들에 관하여는 너희가 알지 못함을 우리가 원하지 아니하노니 이는 소망 없는 다른 이와 같이 슬퍼하지 않게 하려 함이라

14 우리가 예수께서 죽으셨다가 다시 살아나심을 믿을진대 이와 같이 1)예수 안에서 자는 자들도 하나님이 그와 함께 데리고 오시리라

15 우리가 주의 말씀으로 너희에게 이것을 말하노니 주께서 강림하실 때까지 우리 살아 남아 있는 자도 자는 자보다 결코 앞서지 못하리라

16 주께서 호령과 천사장의 소리와 하나님의 나팔 소리로 친히 하늘로부터 강림하시리니 그리스도 안에서 죽은 자들이 먼저 일어나고

17 그 후에 우리 살아 남은 자들도 그들과 함께 구름 속으로 끌어 올려 공중에서 주를 영접하게 하시리니 그리하여 우리가 항상 주와 함께 있으리라

18 그러므로 이러한 말로 서로 위로하라

1) 또는 자는 자들을 예수로 말미암아

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 4:13–18.

-  no hope. The ancient Greek poet Theocritus concisely captures the widespread sense of hopelessness in the Greco-Roman world concerning life after death: “Hopes are for the living; the dead have no hope” (Idyll 4.42).

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2155.

-  Lord’s word. The second reason for hope is grounded in Jesus’ words, which may refer to a saying of Jesus not recorded in the Gospels (John 21:25), a paraphrase of Jesus’ end-time teaching (Matt 24; Mark 13), a general summary of Jesus’ teaching, or a teaching revealed to Paul on the Damascus road or elsewhere. Paul is giving not merely his opinion but an authoritative teaching of the Lord Jesus himself. Jesus’ words emphasize that living believers “will certainly not precede those who have fallen asleep.” All believers—the deceased-but-now-resurrected ones (1 Thess 4:14, 16) and the living-but-now-transformed ones (1 Cor 15:51–52)—will share equally in the glorious “coming of the Lord.” Paul employs yet again (1 Thess 2:19; 3:13) a term (Greek parousia) commonly used to describe the coming of an emperor, general or other dignitary into a city with great pomp and celebration (see v. 17 and note).

v. verse in the chapter being commented on

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2155–2156.

‘호령과 천사장의 소리와 하나님의 나팔로’, ‘호령’으로 번역된 ‘켈류스마티’의 원형 ‘켈류스마’는 ‘외침, 명령, 호령’의 의미로 권위있는 명령을 전달하기 위해 큰 소리로 말하는 것으로 사냥꾼이 사냥개에게 내리는 명령, 선장이 노잡이에게 내리는 명령, 지휘관이 군인들에게 내리는 명령을 의미한다. 이는 거부할 수 없는 권위가 있다는 것을 의미한다. 

-  ἁρπάζω (harpazō), 동사. 끌고가다, 빼앗다. 미래 능동태. ἅρπα; 부정과거 능동태. ἥρπασα; 완료 능동태. ἥρπακα; 부정과거 능동태. ἡρπάγην; 완료 중간태. ἥρπαγμαι. 히브리어 등가: גזל (13), טרף (3).

1. 약탈하다† — 물건을 훔치거나 전리품으로 취하다, 자주 전쟁의 일환으로. 관련 주제: 도둑질; 부정한 이득; 약탈; 약탈자; 약탈자 무리; 망쳐놓다; 침입자.

마 12:29|| καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι,

2. 뺏으려하다 — 재빠르고 강하게 움켜쥐다; 종종 빼앗기 위해. 관련 주제: 파악하다.

요 6:15 ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν ἵνα

요 10:28 καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς

행 8:39 πνεῦμα κυρίου ἥρπασεν τὸν

고후 12:2 ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ.

유 23 ἐκ πυρὸς ἁρπάζοντες,

3. 강도 짓을 하다† — 어떤 것을 강제로 또는 주인의 합의 없이 빼앗다; 물리적이거나 추상적인 것에 대하여. 관련 주제: 도둑; 강도질.

마 13:19|| καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ

4. 좋지 않은 상황에서 빼낸 (상태)† — 급하거나 간절하게 잡아 채다; 자주 건져 내기 위해. 관련 주제: 파악하다.

고후 12:4 ὅτι ἡρπάγη εἰς τὸν παράδεισον

살전 4:17 σὺν αὐτοῖς ἁρπαγησόμεθα ἐν

계 12:5 καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν

5. 주장하다 ⇔ 빼앗다† — 주장하다, 어떤 것을 거칠고 강하게 움켜 쥐는 것으로 이해하여.

마 11:12|| καὶ βιασταὶ ἁρπάζουσιν αὐτήν.

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

 

 

-   caught up. The only explicit reference in the Bible to the “rapture” (from the Latin translation of the Greek verb used here). Paul envisions the church being “raptured,” joined to Christ at his return. together with them. Paul’s concern is not to predict but to pastor, as he stresses (the word order in Greek is emphatic) yet again that both living and deceased believers in Thessalonica will participate equally in Christ’s glorious return. meet. Greek apantēsis; refers to a delegation party meeting an arriving dignitary outside of town to bestow honor on that visitor by escorting him back to their city. This practice of sending a delegation party to meet and escort an important visitor on the final leg of their journey is found in the only two other NT occurrences of this Greek term (Matt 25:6; Acts 28:15). Paul’s word choice, therefore, implies that the church, once it has been “raptured” to Christ in the air, escorts him to earth.

NT New Testament

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2156.

휴거된 성도들이 주를 영접하게 되는 장소는 ‘공중’이다. 이는 ‘아에르’로 지구상의 대기권을 지칭하는 단어인데 이 표현은 불순종의 아들들 가운데 역사하는 악한 영이 권세를 잡고 있는 곳이다.(엡 2:2) 그렇다면 재림의 날에는 사단은 완전히 패배하여 그 힘을 잃을 것이라는 의미이다. 말하자면 주께서 휴거된 성도들은 마귀의 본거지에서 만나기로 하셨다는 의미로 악한 세력을 향한 그리스도의 완전한 승리를 의미한다. ‘영접하다’라는 표현은 ‘아판테시스’인데 이는  한 도시의 주민들이 귀빈을 대대적으로 축하하며 인사하고 영접하러 나온 뒤 그 도시까지 동행하는, 에스코트하는 의미로 대단히 중요한 고위 관리에 대한 주민들의 환영 연회에 대해서 사용된 단어이다.(마 25:6, 행 18:15) 이 말은 성도들이 공중에서 그리스도를 영접한 후에 이동하는 방향은 그리스도의 이동방향과 일치한다. 따라서 그들은 아래 방향으로 땅을 향해 움직인다는 점을 암시하는 것이다. 마 25장에서는 신랑을 맞으러 나가는 열처녀의 모습을 묘사하는데도 사용되었다.(마 25:6) 이는 휴거된 성도들이 주님과의 혼인 잔치를 위해 신랑으로 오시는 예수를 맞게 되는 것을 의미한다. 

-  4:16–17 cry of command … voice of an archangel … trumpet of God. The three noises summon the dead to wake from their slumber. The only “archangel” identified in the Bible is Michael (Jude 9). Trumpets in the OT proclaimed the Lord’s presence (Ex. 19:16; 1 Chron. 16:6; Ps. 47:5; Joel 2:1; Zech. 9:14); in Jewish tradition, the “trumpet” was associated with battle, the day of the Lord, and the resurrection (cf. 1 Cor. 15:52). first … Then. Dead Christians rise from their graves to the realm of the living, and then the living and the dead together are caught up from the earth into the air to   p 2310  meet Christ. The Greek for “caught up” (harpazō, “to grab or seize suddenly, to snatch, take away”) gives a sense of being forcibly and suddenly lifted upward (see John 6:15; Acts 8:39). together with. The dead Christians would suffer no disadvantage (cf. “we who are alive … will not precede,” 1 Thess. 4:15). clouds. Probably not earthly rain clouds but the clouds of glory that surround the presence of God (cf. Ex. 13:21; 33:9–10; 40:38; Num. 12:5; 1 Kings 8:10–11; Ps. 97:2; Dan. 7:13; Matt. 17:5; Mark 13:26; Acts 1:9; Rev. 14:14). to meet. The Greek term apantēsis is often used of an important dignitary’s reception by the inhabitants of a city, who come out to greet and welcome their honored guest with fanfare and celebration, then accompany him into the city (cf. Matt. 25:6; Acts 28:15; a related term hypantēsis is used in Matt. 25:1; John 12:13). It may indicate that the subsequent movement of the saints after meeting Christ “in the air” conforms to Christ’s direction, thus in a downward motion toward the earth. However, some interpreters caution that the vivid symbolism of apocalyptic language must be kept in mind to avoid over-interpretation of the apocalyptic details. in the air. The sky.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2309–2310.

 

9 Now concerning vbrotherly love wyou have no need for anyone to write to you, for you yourselves have been xtaught by God yto love one another, 10 for that indeed is what zyou are doing to all the brothers throughout Macedonia. But we urge you, brothers, to ado this more and more, 11 and to aspire bto live quietly, and cto mind your own affairs, and dto work with your hands, as we instructed you, 12 so that you may ewalk properly before foutsiders and be dependent on no one.

v See Heb. 13:1

w ch. 5:1

x John 6:45; [1 John 2:27]

y See John 13:34

z ch. 1:7

a See ch. 3:12

b Prov. 17:14; 20:3; 25:8; 2 Thess. 3:12

c 2 Thess. 3:11; 1 Pet. 4:15

d [Acts 18:3]; See Eph. 4:28

e Rom. 13:13; [Col. 4:5]

f See Mark 4:11

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 4:9–12.

9 ◎형제 사랑에 관하여는 너희에게 쓸 것이 없음은 너희들 자신이 하나님의 가르치심을 받아 서로 사랑함이라

10 너희가 온 마게도냐 모든 형제에 대하여 과연 이것을 행하도다 형제들아 권하노니 더욱 그렇게 행하고

11 또 너희에게 명한 것 같이 조용히 자기 일을 하고 너희 손으로 일하기를 힘쓰라

12 이는 외인에 대하여 단정히 행하고 또한 아무 궁핍함이 없게 하려 함이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 4:9–12.

-  The term ἀδελφός was orig. an adj. meaning “from the same womb” (δελφύς, “womb,” with the prefixed alpha as a marker of unity or connection), and it can be applied to things that are sim. in character (e.g., ἀδελφοῖς νόμοις, “kindred laws,” Plato Laws 683a).

e.g. exempli gratia (for example)

 Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 149.

love for one another. Paul shifts the topic to brotherly and sisterly love (vv. 9–12). taught by God. Paul alludes to how Isaiah describes the Messianic age as a time when God will live so intimately among his people through his Spirit that they will no longer need human teachers but will be “taught by the Lord” (Isa 54:13; cf. Isa 2:3; Jer 31:33–34; Mic 4:1–3; John 6:45; 1 John 2:27). Paul once again (see notes on 1:1, 4) takes “new covenant” language originally describing Israel and applies it to the predominantly Gentile church of Thessalonica.

vv. verses in the chapter being commented on

cf. compare, confer

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2155.

-  The reason that Paul had no need to write instructions about brotherly and sisterly love to his readers was that God was teaching them to love one another: αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾶν ἀλλήλους (“you yourselves are taught by God to love one another”). γάρ indicates that v. 9b gives the reason for or basis of the statement in v. 9a. The subject of the subordinate clause, αὐτοὶ ὑμεῖς (“you yourselves”), in v. 9b is emphatic.

θεοδίδακτος (“taught by God”) appears to be a Pauline coinage since there are no known instances of the term prior to Paul, and outside Christian circles there are virtually none after him (Koester, “I Thessalonians,” 40.n.14). The LXX text of Is. 54:13 juxtaposes the words διδακτοὺς θεοῦ (“taught of God”) and is quoted in Jn. 6:45. Although it would be impossible to demonstrate that Paul thought of Is. 54:13 as he coined the word, the theme of the passage is not without interest. Isaiah 54 is an OT eschatological text that looks forward to an age of salvation when the children of Zion will be taught by the Lord God, who will reign over them (cf. Pss. Sol. 17:32 LXX). For Paul the age of salvation had begun with Christ’s resurrection from the dead, and therefore he may have equated this with the age of salvation described in Isaiah 54. For Christians to be taught by God was then a sign of their participation in the age of salvation. Whether Paul had a specific experience in mind or simply referred to his converts’ general Christian experience is at first glance not altogether clear.

The purpose of God’s teaching the Thessalonians is expressed in the infinitive phrase εἰς τὸ ἀγαπᾶν ἀλλήλους (“to love one another”). This well known biblical theme can be traced back to the command in Lv. 19:18, “You shall love your neighbor as yourself” and was an important theme in Jesus’ teaching (Mk. 12:29–32). As was suggested above (see the discussion of 3:12), Paul’s emphasis on mutual love for fellow Christians was intended to create a new sense of identity and commitment among people who had no basis for a mutual relation prior to their conversion to Christ. Perhaps, then, in this verse the apostle has in mind the fact that, because his readers do indeed love as their brothers and sisters those who formerly were not even acquaintances, this can only mean that God has led them or taught them to do so. In other words, Paul begins with the fact of his converts’ love for one another and concludes that its existence can only be explained by virtue of their having “learned” to do so from God. By putting the matter in this way Paul actually introduced the highest possible warrant for mutual love among the Thessalonians, namely, that it was God-ordained. Thus the expression “you yourselves are taught by God” has the same function as the words “this is the will of God” in 4:3.

 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), 160–161.

-  At a more practical level it meant that Christians traveling between cities could obtain hospitality from their brothers and sisters in places where they knew no one. This is exactly what Paul asks of the Roman Christians for Phoebe, a sister and servant of the church at Cenchreae in Achaia (Rom. 16:1f.). In all probability then the Thessalonians had demonstrated their love for their Christian brothers and sisters in Macedonia by providing hospitality for them when they visited Thessalonica, a major port and commercial center as well as the seat of Roman administration for the province.

The second part of v. 10 could be taken with what follows, suggesting that a new theme is being introduced. On the whole, however, it seems more likely that when Paul says παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον (“and we exhort you to abound [in love] more and more”), he is referring back to their love for the family of God. Nevertheless, the infinitive περισσεύειν (“to abound”) is the first in a series of four infinitive constructions dependent upon the main verb παρακαλοῦμεν (“we exhort”). This clearly indicates that what follows in vv. 10b–11 continues the theme of familial love begun in vv. 9–10a.

According to v. 10b, the recipients of the letter already demonstrate their love by the way in which they act toward one another as genuine brothers and sisters. Paul urges them to increase their feelings and expressions of love for their brothers and sisters, since Christian love should never become complacent, as though a certain level of love were sufficient to please God.

 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), 161–162.

본문은 ‘카이’라는 등위 접속사로 시작되는데 10절의 더 많이 하고라는 부정사와 더불어 ‘권하노니’라는 동사에 걸리는 문장이다. 바울이 10절을 통해서 권하는 내용은 

첫번째, ‘조용히’에 해당되는 ‘헤쉬카제인’으로 이는 ‘헤쉬카조’의 현재 능동태 부정사형이다. 이는 ‘고요하다, 잠잠하다’의 의미로 조용한 생활을 하는 것, 이리 저리 동요되지 않고 차분하게 자신을 지키며 평온함을 유지하는 삶을 살라는 것이다. 

두번째, ‘자기 일을 하라’는 표현은 ‘프랏세인 타 이디아’이다. 여기서 ‘이디아’는 ‘자기에게 속한, 자신만의’라는 의미이고 ‘프랏세인’의 원형은 ‘프랏소’인데 이는 ‘행하다, 실천하다’라는 의미이다. 이 표현에서 ‘프락시스, 행위, 기능’이 또한 ‘프라그마, 일 사건 행위’라는 표현이 유래되었다. 이는 당시 세상 종말이 임박했다는 생각으로 가득차 일상을 무시한 이들이 있었던 사실과 더불어서 당시 교회의 구성원이 아닌 몇몇 형제들이 교회 운영권에 간섭하려 했다는 사실까지 암시하고 있는 것이다. 잘못된 종말 신앙으로 인해 일상이 파괴된 이들이나 자신의 권한 밖의 일을 간섭하여 교회 헌금을 유용하려는 이들에 대해서 ‘자기 일에만 전념하라’고 말하고 있는 것이다. 

 

세번째, ‘너희 손으로 일하라’에서 일하다라는 표현은 ‘에르가제스타이’로 원형은 ‘에르가조마이’인데 이는 ‘일하다, 활동하다, 성취하다, 행하다’의 의미를 지닌다. 특히 이는 ‘필요에 따라 정신적, 육체적 일을 함으로써 자신을 발휘하다’라는 의미를 지닌다. 원문에는 ‘이디아이스’, ‘자신의’라는 표현이 있는데 이는 ‘너희 자신의 손으로 일하라’라는 의미이다. 이는 당시 헬라의 노동관점에서 보면 손으로 일하는 것은 노예들이나 하는 것으로 자유민들은 이를 천박한 것으로 여겼다. 바울은 그런 세계관을 깨뜨리고 자기 스스로의 손으로 직접 일할 것을 강조하고 있는 것이다. 

 

이제 바울은 이 세가지의 내용을 힘쓰라고 권면한다. ‘필로티메오마이’는 ‘좋아하다, 사랑하다’라는 의미를 지닌 ‘필로스’와 ‘명예’를 의미하는 ‘티메’의 합성어로 ‘명예를 좋아하다’라는 의미이다. 그런데 이 단어는 명예심의 동기로부터 어떤 일을 실현하기 위해서 노력하다, 열망하다라는 의미로 발전하였다. 

 

-  Most recent commentators favor a different view. 2 Thes. 3:6–13 reveals that some of Paul’s converts were refusing to work to earn their own keep. This is then connected with the eschatological expectation of the community, to suggest that some had stopped working because they believed that the coming of Jesus was so near at hand that there was no reason to work (cf. Frame, 159f.; Rigaux, 519–521; Best, 175f.; Bruce, 90f.). Against this view, however, is the fact that Paul does not himself make this connection in any explicit way. It also leaves unanswered the relation between the exhortations to familial love and to the quiet, self-sufficient life. A clearer picture of the situation at Thessalonica will emerge if we pay attention to the insights of Hock and Malherbe.

The first exhortation in v. 11 (the second in the series begun in v. 10) consists of two infinitival phrases. Paul exhorts the Thessalonians φιλοτιμεῖ σθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια (“to aspire to live quietly and to tend to your own affairs”). The expressions “to live quietly” and “to tend to one’s own affairs” go together and have unmistakable political connotations (Hock, Social Context, 46f.). To say, as Frame (161) does, that they could not have this public sense in our text because the Christians were not philosophers but workers ignores one of the vital pieces of data in the letter. When Paul’s readers had converted to Christianity, as has previously been observed, a public outcry arose and resulted in oppressive measures against them (cf. 1:6; 2:14; 3:3f.). Whether willingly or unwillingly, they had come into public view and had suffered for their faith. Thus Paul’s exhortation to them “to aspire to live quietly and to mind your own affairs” was an eminently practical piece of advice. He hoped that by maintaining a low profile they would avoid further trouble for themselves. The likelihood of this suggestion receives support from v. 12, as we shall see.

 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), 162–163.

 

12절) 본절은 앞선 11절 권면의 목적에 해당된다. 

그 첫째 목적은 외인에 대하여 단정히 행하기 위해서이다. 외인으로 번역된 ‘투스 엑소’는 ‘밖에 있는 사람들’이란 의미이다. 유대인들에게는 이방인이요, 그리스도인들에게는 비그리스도인을 지칭한다. 

‘단정히’로 번역된 ‘유스크모노스’는 ‘좋은’을 의미하는 ‘유’와 ‘모양’을 의미하는 ‘스케마’의 합성어로 ‘적절하게, 품위있게, 모양새 있게’라는 의미이다. 그렇다면 단정하다라는 것은 무엇을 의미할까? 이는 외모, 옷 매무새를 의미한다기 보다는 그리스도인들의 삶을 주시하면서 비난거리를 찾는 이들에게 빌미를 주지 않도록 하나님의 이름에 합당하게 살아갈 것을 권고하는 것이다. 

‘행하다’라는 표현은 ‘페리파테터’로 원형은 ‘페리파테오’이다. 이는 ‘주위’라는 의미의 ‘페리’와 ‘걷다’라는 의미의 ‘파테오’의 합성어이다. 주위를 걷는 것이라는 의미로 특정한 방식으로 살거나 행동하는 것을 의미하는 것이다. 

 

두번째 목적은 아무 궁핍함이 없게 하기 위해서이다. 물질적으로 아무도 궁핍하지 않도록 살기 위해서 힘써서 자기의 일을 하라는 것이다. 11절의 삶을 제대로 살아내지 않으면 궁핍함에 이르게 된다. 그러면 다른 형제에게 의존하게 된다. 

 

-  The purpose of the ethical exhortation of the previous two verses is twofold according to v. 12. The second purpose, ἵνα … μηδενὸς χρείαν ἔχητε (“that you have need of nothing”—or “no one” if μηδενός is taken as masculine rather than neuter) is linked most closely with the requirement that the readers “work with their own hands.” By doing this they would provide for themselves sufficiently well to avoid needing material assistance from their fellow Christians. It is improbable that idle Christians would find any support outside the church. Therefore it seems reasonable to see ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω (“that you live becomingly toward outsiders”) as providing the purpose of “aspiring to a quiet life” and “minding their own affairs.” Paul’s hope was that no new wave of oppression would break out in Thessalonica if his converts acted with circumspection toward their non-Christian neighbors (τοὺς ἔξω), thereby giving them no reason to react against the Christians. The phrase “those outside” derives from the fact that Paul had erected a group boundary for his converts and wished to preserve it in order to maintain their sense of identity and separation from the pagan society of which they had formerly been a part (cf. 1 Cor. 5:12f. and Col. 4:5; see Meeks, First Urban Christians, 84–107 on group boundaries in Pauline Christianity).

 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), 164.