하나님나라를 꿈꾸며(Kingdom of God)

2 dWe give thanks to God always for all of you, constantly1 ementioning you in our prayers, 3 remembering before four God and Father gyour work of faith and labor of hlove and isteadfastness of hope in our Lord Jesus Christ.

d ch. 2:13; See Rom. 1:8; Eph. 5:20

1 Or without ceasing

e Rom. 1:9; 2 Tim. 1:3

f See Gal. 1:4

g 2 Thess. 1:11; [John 6:29; Gal. 5:6; Heb. 6:10; James 2:22]

h 2 Thess. 1:3, 4; [Col. 1:4; 1 Tim. 1:14; Rev. 2:19]

i Rom. 8:25; 15:4

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 1:2–3.

 

2 ◎우리가 너희 모두로 말미암아 항상 하나님께 감사하며 기도할 때에 너희를 기억함은

3 너희의 믿음의 역사와 사랑의 수고와 우리 주 예수 그리스도에 대한 소망의 인내를 우리 하나님 아버지 앞에서 끊임없이 기억함이니

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 1:2–3. 

 

 

2절) 바울은 인사말에 이어서 데살로니가 교인을 모두를 위하여 항상 하나님께 감사하며 기도할 때에 너희를 기억하였다고 말한다. 본문의 ‘모두’는 ‘판토테’라는 헬라어이고 3절의 ‘끊임없이’는 ‘아디알레이프토스’이다. 이는 멈추지 않고, 끊임없이(without ceasing) 의미이다.  

이처럼 바울이 데살로니가 교인들을 생각하면서 하나님께 감사하며 기도하는 자세는 모두를 위해서, 항상 이었다. 

 

또한 본문에 말미암아라고 번역된 ‘페리’라는 단어는 위하여라고 번역되기도 하고 때로는 때문에로 번역되기도 한다. 말하자면 바울은 너희 모두를 위하여, 또한 너희 모두들 때문에 감사하고 있는 것이다. 이는 디모데를 통해서 전해들은 데살로니가 교인들의 소식으로 인한 것이다. 바울인 1-2달정도 안식일에 거하면서 복음을 전했을 뿐인데 그곳에 교회가 생겼고 이들이 신앙을 지키고 있다는 소식으로 인하애 바울은 감사하고 있고 기도할 때에 이들을 기억하며 기도하고 있다는 것이다. 

 

본문에 감사하다라는 표현은 ‘유카리스테오’로 하나님이 베풀어주신 은혜를 기억함으로 인해 자연스럽게 터져나오는 감사의 표현이다.(눅 18:11; 요 11:41) 바울의 감사를 살펴보면 우리가 어떤 자세로 감사해야할지를 보여준다. 바울은 데살로니가의 소식을 듣고 하나님께 감사하고 있다. 논리적으로 생각하면 감사의 이유를 제공한 데살로니가 성도들에게 감사드리는 것이 자연스러워보이지만 바울은 데살로니가 성도들이 신앙에 굳게 서 있는 것이 바로 하나님에 의한 것임을 꿰뚤어보고 있는 것이다. 

 

또한 ‘기도할 때에 너희를 기억함은’이라는 표현보다는 ‘기도할 때에 너희를 언급함은’이라고 번역하는 것이 더 타당해보인다. 기억함은에 해당하는 ‘므네이아’는 기억, 언급, 거론이라는 의미를 가지는데 3:6에서는 기억이라는 의미로, 본문 2절에서는 언급이라는 의미로 사용되었다. 이는 바울이 목회자로서의 자질을 보여주고 있는 것으로 그들의 소식을 듣고 감사하며 기도하는 시간에 그들을 기억하며 기도하고 있는 것이다. 누군가의 상황을 기억하고 기도시간에 그를 위하여 기도해주는 행위야말로 목회자, 성도가 할 수 있는 최고의 사랑의 행위라고 할 수 있다. 

그런데 원문 2절의 마지막에 사용된 단어가 개역개정에서는 3절에서 ‘끊임없이’로 번역된 ‘아디알레이프토스’인데 이는 3절의 동사인 기억하다(므네모뉴온테스)를 수식한다. 따라서 2절과 3절은 ‘우리가 기도할 때마다 언급함으로 쉬지 않고, 끊임없이 기억하고 있다’라는 의미로 연결된다. 이렇게 끊임없이 기억하는 것은 바로 3절에서 말하는 ‘믿음의 역사와 사랑의 수고와 소망의 인내’이다. 

 

-  The main clause of v. 2, “we give thanks always concerning you,” is followed by three dependent participial constructions: μνείαν ποιούμενοι … μνημονεύοντες … εἰδότες (“making mention … remembering … knowing”). These give a rhythmic quality to the material in vv. 2–4. The participles are not, however, logically parallel since “making mention in our prayers” does not constitute grounds for giving thanks to God, while “remembering your work of faith …” and “knowing your election” do.

ἀδιαλείπτως (“without ceasing”) at the end of v. 2 may go either with the preceding words, μνείαν ποιούμενοι (“making mention”) or with the following words, μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως κτλ. (“remembering your work of faith …”), at the beginning of v. 3. In opposition to UBSGNT and many commentators (e.g., Findlay, 19; Frame, 75; Friedrich, 211) it seems better to link this word with what precedes it since this is less disruptive to the rhythmic flow of the sentence (Rigaux, 361; cf. Best, 66). It then serves a parallel function to the πάντοτε of the main clause by explaining the manner in which Paul and the others “always give thanks” for the Thessalonian Christians, namely, by “constantly mentioning” them in their prayers.

UBSGNT The Greek New Testament, ed. Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, and Allen Wikgren. New York: United Bible Societies, 31975.

 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), 74.

 

3절) 3절은 바울의 감사와 기도의 세가지 이유를 제시하고 있다. 

 

믿음, 사랑, 소망은 바울이 흔히 사용하는 표현이다. 그런데 여기서는 소망이 가장 마지막의 자리에 위치해있는 것을 알 수 있다. 이는 데살로니가 교회가 말세와 관련된 관심이 컸기 때문으로 보인다. 

1) 믿음의 역사(work of faith-투 에르구 테스 피스테오스) : 이는 믿음으로 말미암은 역사라는 의미이다. 믿음은 그리스도 안에서 그의 백성을 위해 일하시고 구원하시는 하나님의 역사하심에 대한 전적인 신뢰를 의미한다. 본문에 역사라고 번역된 ‘에르곤’은 일, 행위에 해당되는 의미로 우리의 믿음이 사람의 말과 태도와 행위를 통해서 외부로 드러난다는 사실을 보여주는 것이다. 약 2:26에서 ‘행함이 없는 믿음은 죽은 것이니라’라고 했을때 행함이 ‘에르곤’이다. 결국 우리의 믿음은 역사, 우리의 행위로 드러나고 증명되는 것이다. 데살로니가 교인들은 살아계시고 참되신 하나님을 믿음으로써 거짓되고 생명없는 우상을 가차없이 버리는 믿음을 발휘했고(9절), 유대인들의 심한 핍박중에서도(행 17:5) 예수 그리스도를 믿는 믿음안에 굳게 서서 흔들리지 않는 믿음을 발휘하였다(살전 3:8)

종교개혁가 마틴 루터는 야고복서를 지푸라기 서신이라고 불렀다. 그는 믿음을 강조하면서 행위가 아니라 믿음으로 의롭다 함을 강조했다. 그 증거 본문으로 바울의 로마서나 갈라디어서를 볼 수 있다. 갈라디아서에서 바울은 율법의 행위를 공격한다. 하지만 데살로니가전서에서는 믿음의 역사를 말한다. 그렇기에 바울은 편지를 받는 대상들에 따라서 다른 강조점을 제시했다는 것을 알 수 있다. 

 

2) 사랑의 수고(labor of love-투 코푸 테스 아가페스) : 이는 사랑으로 말미암은 수고, 사랑에 의해서 촉진된 수고라는 의미이다. 여기서 사랑에 해당되는 단어는 ‘필리아’, ‘스톨케’, ‘에로스’가 아니라 ‘아가페’이다. 아가페는 사랑받을 자격이 없는 죄인을 향한 무조건적인 하나님의 사랑이다. 이는 단순한 감정이 아니라 구체적이고 희생적인 행위로 나타난다. 수고로 번역된 ‘코포스’는 피곤할 정도의 노동 또는 녹초가 될 정도로 고된 일을 의미한다. 여기서 바울이 말하는 사랑의 수고는 이타적 사랑으로 타인을 위해서 자신의 피곤함을 마다하지 않고 수고를 감당하는 것을 의미한다. 

3) 소망의 인내(endurance of hope-테스 휘포모네스 테스 엘피도스) : 이는 소망으로 말미암은 인내, 소망에 의해 고무된 인내라는 의미이다. 소망의 원형은 ‘엘피스’인데 이는 성도와 교회 가운데 구원의 일을 시작하신 성령께서 예수 그리스도의 재림의 날까지 그 일을 이루실 것을 믿음으로 바라보는 것이다.(빌 1:6) 이러한 소망이 있을때에 현재의 고통스러운 상황들을 묵묵히 견뎌낼 수 있다. 인내로 번역된 ‘휘포모네’는 ‘~아래에’에 해당되는 ‘휘포’와 ‘머물러 있다’에 해당되는 ‘메노’의 합성어이다. 문자적으로 견디기 힘들지만 지고 있는 짐 아래에 그대로 머물러 견디는 것을 의미한다. 소망의 근거는 바로 주 예수 그리스도이시다. 무죄한 그리스도께서 먼저 고통을 담당하시고 죽으시고 부활하셨기에 성도는 죄 많은 세상에서 고통을 인내할 수 있게 된다. 즉 예수 그리스도에 대한 소망이 있는 자는 어떠한 어려운 환경 가운데서도 무너지지 않고 장차 다가올 영광과 주의 약속의 성취를 바라보며 현재의 어려움을 이겨나갈 수 있다.(롬 8:23-25; 히 12:2)  

 

-   faith … love … hope. A common Pauline triad (cf. 5:8; Rom. 5:2–5; 1 Cor. 13:13; Gal. 5:5–6; Eph. 4:2–5). The prominent final position here belongs to hope, which seems fitting in a letter so concerned with the end times (1 Thess. 1:10; 2:12, 19–20; 3:13; 4:13–18; 5:1–11, 23–24). work … labor … steadfastness. These are the practical outworking of the Thessalonians’ conversion. The “work” the Thessalonians do is a result or consequence of their “faith.” So, too, their “labor” flows from “love,” and their endurance or “steadfastness” comes from “hope.”

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2305.

 

-  1:3 When Paul gives thanks to God for his readers he does so because he remembers their response to the gospel: μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος (“remembering your work of faith, toil of love, and steadfastness of hope”). This thanksgiving statement clearly serves as a word of praise. Rhetorically it is intended to create a positive emotion or pathos in the readers (on the use of pathos in rhetoric see Kennedy, New Testament Interpretation, 15) in order to make them well disposed to Paul’s parenetic advice (cf. Stowers, Letter Writing, 80). The well-known triad of faith, love, and hope recurs often in Pauline and other early Christian literature (cf. 1 Thes. 5:8; Rom. 5:1–5; 1 Cor. 13:12; Gal. 5:5f.; Col. 1:4f.; Eph. 4:2–5; Heb. 6:10–12; 10:22–24; 1 Pet. 1:3–8, 21f.; Barn. 1:4; 9:8; Pol. 3:2f). Paul uses it here to express the essence of his readers’ experience as Christians. He does this by using each member of the triad as a subjective genitive to the verbal idea contained in the governing noun. Thus Paul remembers “their work that proceeds from their faith,” “their labor that proceeds from their love,” and “their steadfastness that proceeds from their hope.” No significant difference in meaning can be distinguished between ἔργος and κόπος in v. 3. Both, in connection with their respective subjective genitives, refer to activities that mark the addressees as Christians in a pagan and hostile world.

“Your work of faith” (ὑμῶν τοῦ ἔργου τῆς πίστεως) is of particular interest in the context of Pauline theology. The radical disjunction that Martin Luther claimed to have found in Paul’s writings between faith and human striving (work) and that led him to reject the letter of James as a “strawy epistle” needs careful qualification. In Galatians where Paul attacks “works” most vigorously and contrasts them with “faith,” he has a particular type of “works” in mind. He condemns those works proceeding from the Jewish Torah and what E. P. Sanders (Paul and Palestinian Judaism) calls “covenantal nomism” (cf. Gal. 2:15f.; 3:2–5). His attack on “works of the law” in Galatians was a theological polemic designed to distinguish the new religion to which he belonged from the mother religion from which it and he had come (though obviously Paul would not have articulated it this way). The loss of the original context of the debate, especially since the Reformation, has led to a fundamental misunderstanding of Paul and Pauline theology (see Wanamaker, “Case”). Our text clearly indicates that Paul did not conceive of Christian faith as radically opposed to works. For him Christian activity proceeds from faith, and thus he would probably have endorsed the views of Jas. 2:14–17. Paul does not specify what the “work of faith” consisted in here, but his readers probably would have understood it in terms of the totality of their new Christian life-style that distinguished them from the pagans around them and from their own past.

The expression “labor of love” (κόπου τῆς ἀγάπης), like the preceding phrase “work of faith,” cannot easily be given a specific content. Like much theological language it is evocative and allows the reader to fill in the detail from his or her own experience. Nevertheless, we may safely say that the love that Paul refers to is both his converts’ love for God and their love for one another (cf. 1 Thes. 4:9; 2 Thes. 3:5). Love was neither a mere emotion for Paul nor simply a social virtue, as Enslin (Ethics, 74) describes it. Instead, as Furnish (Love Command, 94) points out, for Paul love was “the necessary manifestation within Christ’s body of the new creation already underway in the working of God’s Spirit,” and like faith, it was inextricably linked to the activities that proceeded from it. It would appear from 4:10 that the Thessalonians had shown their Christian love toward their fellow believers in Macedonia (cf. 2 Cor. 8:1–5), and this may have been the specific fact in Paul’s mind as he wrote of their “labor of love.” Whether this is correct or not, Paul’s inculcation of love among his converts had an important social function, as we shall see later (see on 3:12).

The choice of ὑπομονῆς (“steadfastness”) to go with ἐλπίδος (“of hope”) would appear to have particular significance in the context of 1 Thessalonians. The letter makes it abundantly clear that Paul’s readers had experienced serious opposition from their fellow citizens (cf. 2:14). Nevertheless, they had remained faithful to the gospel (cf. 3:6) because their hope was fixed on the Lord Jesus Christ. Thus Paul uses the objective genitive phrase τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ (“our Lord Jesus Christ”) with the verbal idea contained in the noun ἐλπίδος: their hope was in Jesus, whom they believed would soon return from heaven to bring about their deliverance (cf. 1:10; 2 Thes. 1:3–10). Therefore, from Paul’s perspective it was their firmly fixed hope in Jesus Christ that gave them the strength to persevere in their new Christian beliefs and behavior in spite of considerable adversity from their non-Christian fellow citizens.

The concluding words of v. 3, ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν (“before our God and Father”), may go either with the preceding words “the hope of our Lord Jesus Christ” or with the participle “remembering” at the beginning of the verse. Bruce (12f.) argues in his comment on 1:3 that “before our God and Father” is too far removed from the participle to be taken with it and therefore takes it with “work of faith,” “labor of love,” and “steadfastness of hope.” But when he comments on 3:9, where “before our God” occurs in a context concerning prayer, he refers back to 1:3 and implies that the phrase relates in 1:3 to the participle “remembering” (68). This seems the better choice because, if the phrase is taken with μνημονεύοντες, it becomes clear that Paul’s “remembering” of the Thessalonians “before our God and Father” refers specifically to his prayers of thanksgiving for them. Thus v. 3 provides part of the grounds for his thanksgiving to God concerning the Thessalonians.

Pol. Polycarp, To the Philippians

 Charles A. Wanamaker, The Epistles to the Thessalonians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 1990), 74–76.

 

아래 NIV의 해석은 흥미롭다. 믿음의 의해 만들어진 역사, 사랑에 의해 촉진된 너의 수고, 소망에 의해 고무된 너의 인내라고 말한다. 

- 3 We remember before our God and Fatherg your work produced by faith,h your labor prompted by love,i and your endurance inspired by hopej in our Lord Jesus Christ.

g See Php 4:20

h Gal 5:6; 2 Th 1:11; Jas 2:14–26

i 1 Th 3:6; 2 Th 1:3; See 1 Co 13:13

j Ro 8:25

 The New International Version (Grand Rapids, MI: Zondervan, 2011), 살전 1:3.

 

데살로니가 교인들의 믿음의 역사와 사랑의 수고와 소망의 인내를 하나님 아버지 앞에서 끊임없이 기억하는 주체는 바로 본서의 공동발신자, 바울과 실루아노와 디모데이다. 본문의 기억하다라는 ‘므네모뉴온테스’는 1인칭 복수 현재분사로 이들이 데살로니가 교인들의 소식을 듣고 이를 마음에 두고 잊지 않고 끊임없이 기억하며 기도하고 있다는 것이다. 이를 통해 오래지 않은 기간동안 데살로니가에 머물렀음에도 그들의 소식으로 인해서 너무나 감사하는 모습을 읽을 수 있다.  

 

1 Paul, aSilvanus, and Timothy,

To the church of the bThessalonians in God the Father and the Lord Jesus Christ:

a Acts 15:22; 2 Cor. 1:19; 2 Thess. 1:1; 1 Pet. 5:12

b See Acts 17:1

c Rom. 1:7

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

 

 

 

 

-  If in fact Paul is the real author of 1 Thessalonians, why has he included the names of his fellow workers Silvanus and Timothy in the salutation? Two answers may be given. In the first place, Silvanus and Timothy shared in the missionary work at Thessalonica, and therefore as Paul’s colleagues they had a stake in the development of the church there. Their inclusion as co-senders of the letter thus strengthens the authority of the document by implying unanimity among Paul and his coworkers regarding the situation of the Thessalonians. Doty (Letters, 30) has suggested a second reason. In Hellenistic letters the carrier who was to deliver the letter was often mentioned in order to link him with the writer and thereby “guarantee that what he had to say in interpreting the letter was authorized by the writer.” Since Paul used various colleagues in this way, including Timothy, this may help explain the inclusion of Silvanus and Timothy in the prescript if one or both of them was to deliver the letter (see 3:1–5 on the use of Timothy as an emissary and substitute for Paul’s apostolic parousia or presence).

 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), 68.

 

1:1 Opening. Paul makes no mention of his apostolic status, perhaps because there are no false teachers challenging it within the Thessalonian church. Silvanus and Timothy were coworkers with Paul during his second missionary journey. Silvanus, or Silas, was a Judean Christian (Acts 15:22) who joined Paul after he separated from Barnabas (Acts 15:39–40). Timothy, of Lystra in south Galatia, was a son of a Jewish mother and Greek father and became partners with Paul when Paul passed through his hometown early on his second journey (see Acts 16:1–4; Introduction to 1 Timothy). Timothy had just returned from a visit to the Thessalonian church (1 Thess. 3:6), and his report is Paul’s major source of information as he writes. While Silas and Timothy are included as co-senders, Paul was clearly the main author (see 2:18; 3:5; 5:27). in God the Father and the Lord Jesus Christ. Believers enjoy a mysterious union with both the Father and the Son and hence are supremely secure and safe from spiritual harm. Grace … and peace. See note on Rom. 1:7.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2305.

 

 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), 68.

 

 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), 68–69.

 

 

 

- The name Τιμόθεος occurs in all the letters of the Pauline corpus except Galatians and Ephesians. In six letters Timothy is named as Paul’s co-writer (1 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thes. 1:1; 2 Thes. 1:1; Phm. 1). 1 Cor. 4:17 and 16:10; Phil. 2:19–23; and 1 Thes. 3:1–6 make it clear that Timothy served as Paul’s special assistant and emissary to the churches when Paul was unable to be present.

 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), 69.

 

 

 

 

-  “Silas” (the name consistently used in Acts) is a variant of the longer “Silvanus” (the name used in the rest of the NT, including the Greek text here).3 This Silvanus likely was the same person as the Silas mentioned in Acts who was a trusted leader of the church in Jerusalem (Acts 15:22, 27). He, along with Judas (also called Barsabbas), carried a letter to the Gentile church in Antioch from the Jerusalem church. Both men also were prophets, and they ministered to the church at Antioch (15:32, 34).4 Paul later chose the same man as his companion on the second missionary journey (Acts 15:40). The need to select a missionary companion other than Barnabas resulted from the disagreement between Paul and Barnabas over John Mark. The choice of Silas to fill this role probably was motivated both by his gifts (Acts 15:32) and by the esteem in which he was held by the Jerusalem church. His participation in the Gentile mission might well have given the mission credibility in Jewish circles, where Paul was considered theologically suspect. The narrative of the mission to Greece presents Silas as an equal to Paul but Paul as the main spokesman of the team (Acts 16:19, 25, 29; 17:4, 10, 14–15; 18:5). In addition to these references in Acts, Paul named Silvanus in 1 Thess 1:1; 2 Thess 1:1; and 2 Cor 1:19 as a coworker in the mission in Greece.5

Timothy is a prominent character both in Acts and in the Pauline corpus. He was a resident of Lystra and a member of the church there of whom the believers “spoke well.” As the son of a Jewish-Christian mother and a Greek father (probably a non-Christian), he had not been circumcised (Acts 16:1–3). After being recruited and circumcised by Paul, Timothy remained an associate of the apostle during his evangelization of Greece (Acts 17:14–15; 18:5) and his ministry in Ephesus (Acts 19:22; 20:4). He is named in six Pauline letters as a coworker (1 Corinthians; Philippians; Colossians; 1 Thessalonians; 2 Thessalonians; Philemon). Several times he served as a special emissary from the apostle (1 Cor 4:17; 16:10; Phil 2:19; 1 Thess 3:2, 6).6 In the several letters where he is mentioned, Timothy is accorded the respect of a faithful fellow worker in the gospel and at the same time lauded as a beloved son in the faith to Paul (Rom 16:21; 1 Cor 4:17; Phil 1:1; 2:19–23). He also is the named recipient of two letters.7

3 Silvanus (Σιλουανὸς) may be the Latinized form of the Greek name Silas (Σιλᾶς). Considering that the first mention of the man places him in Jerusalem as a representative of the Jewish Christian church, both names may well have been derived from a Semitic original. See BAGD, s.v. “Σιλουανὸς” and “Σιλᾶς.”

4 V. 34 contains a variant reading explaining that Silas decided to stay in Antioch. The variant is a scribal addition inserted to explain Silas’s presence in Antioch later in the narrative (15:40). See B. Metzger, A Textual Commentary on the Greek New Testament (New York: UBS, 1971), 439.

5 Also see B. N. Kaye, “Acts’ Portrait of Silas,” NovT 21 (1980): 13–26.

6 See R. W. Funk, “The Apostolic Parousia: Form and Significance,” in Christian History and Interpretation: Studies Presented to John Knox, ed. W. R. Farmer et al. (Cambridge: University Press, 1967), 249–68, for a discussion of the tasks and authority that characterized such apostolic emissaries.

7 See T. D. Lea and H. P. Griffin, Jr., 1, 2 Timothy, Titus (Nashville: Broadman, 1993), 19–53, for a general introduction to matters related to the authorship and the recipient(s) of 1, 2 Timothy.

 D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 48–49.

 

-  The letter is addressed to the church (ekklēsia). Ekklēsia was not a distinctively Christian word. It means “assembly” and was used of a variety of assemblies in the first-century world—social, political, or religious. Acts 19:32, 39, for instance, identifies as an ekklēsia the gathering of citizens in Ephesus to protest the work of Paul and the church. Ekklēsia is also a synonym for “synagogue” (synagōgē) and was occasionally used of Jewish assemblies in the Septuagint. The early Christian assemblies could have described themselves as ekklēsiai to distinguish their Christian assemblies from the Jewish synagōgai. It seems more likely, however, that ekklēsia was chosen as a word that was both understandable to the Gentile population and at the same time general enough so as not to prejudice the uninformed hearer regarding the character of the assembly.8 In other words, it was not so much separation from the synagogue as access to the Gentile world that made the term ekklēsia useful as a self-designation. Considering the degree of anti-Semitism in the first century Greco-Roman world, it would have been much easier for an inquirer to attend an ekklēsia than a synagōgē.

8 For a more detailed discussion see K. L. Schmidt, TDNT, s.v. “kaleō … ekklēsia.”

 D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 49–50.

 

 

 

Paul wishes his readers grace and peace, as he does in all his letters. the context does not narrow the meaning of these words, which should therefore be taken in their widest sense. There is a considerable overlap of meaning between them. Grace here means, not physical gracefulness and not a specific favor, but God’s willingness to look upon Christians as his people, and to give them good gifts, such as forgiveness. In secular Greek peace meant the cessation or absence of war, just as it usually does in modern English. Paul, however, uses the term to mean a right and harmonious relationship among men or between men and God, a total well—being which God himself gives. TEV FrCL GeCL NEB, like older translations, retain the traditional nouns, grace and peace.

TEV Today’s English Version

FrCL French common language translation

GeCL German common language translation

NEB New English Bible

 Paul Ellingworth and Eugene Albert Nida, A Handbook on Paul’s Letters to the Thessalonians, UBS Handbook Series (New York: United Bible Societies, 1976), 3.

 

 

-  In a play on words that produces a uniquely Pauline and distinctively Christian construction, the Greek salutation (chairein) “be glad” or “greeting” (which was stylized at the beginning of Hellenistic letters and had as little content in the first century as “Dear …” has for writers today) was replaced by (charis) “grace.” The Jewish greeting (shalom) “peace” is added in Greek (eirēnē). The combined effect turns a perfunctory “hello” into a theologically meaningful salutation. “Grace” would remind the reader of the goodness of a God who gives blessings even to those who are undeserving and particularly of the preeminent work of undeserved benevolence—the giving of his Son.12 “Peace” reflects the Hebrew wish for wellness and wholeness and ties the grace of the Christ to the foundation of the God of the Jews, the one true God.13

12 See H. Conzelmann, “χαίρω,” TDNT (which contains also a discussion of the Heb. equivalents of charis by W. Zimmerli); C. L. Mitton, “Grace,” IDB, and Holladay, “Grace in the Old Testament.”

13 See W. Foerster, “Εἰρήνη,” TDNT. Included in this article is a brief treatment of shalom by G. von Rad.

 D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 51–52.

데살로니가전서 서론

 

데살로니가 : 로만 마케도니아의 수도, 현재 그리스의 데살로니키

데살로니가는 마케도냐의 수도로 특권적인 지위를 누렸고 분화한 동서 방향의 에그나티아 가도를 따라 자연 항구에 위치해 있었다. 

 

1. 저자와 제목

본문 1장 1절에서 밝히는 것처럼 데살로니가인의 교회를 향한 바울의 편지이다. 실루아노와 디모데를 공동 발신자로 언급하고 있는데 이는 이들이 한 선교팀임을 소개함으로 바울이 데살로니가를 방문하러 오지 않고 디모데를 보낸것에 대한 실망을 상쇄하기 위함일 것이다. 

 

2. 저작 연대

대부분의 학자들은 데살로니가 전서가 바울이 2차 선교여행기간 중(행 18:1-18) 고린도에 18개월 머무는 동안 기록한 것으로 본다. 행 18:12절에 언급된 갈리오라는 총덕은 실제로 클라우디우스 황제가 델파이시에 보낸 서신의 내용과 일치한다. 당시 갈리오가 51-52년경에 총독으로 재위한 것으로 보인다. 

 

데살로니가전서에서 가장 눈에 띄는 주제는 예수님의 재림이다. 재림은 이 책에서 장마다 언급된다(1:10, 2:19~20, 3:13, 4:13~18, 5:1~11, 23~24) 예수님이 장차 오실 때 그리스도 안에서 죽은 자들은 부활하여 산 자들과 함께 꿀어 올려져 공중에서 주님을 영접할 것이다 (4:15~17). 불신자들은 주님의 진노의 대상이 되겠지만 그리스도인들은 이 진노에서 구출되어 진노 대신 구원을 유업으로 받게 될 것이다(1:10, 5:2~4, 9~10). 성도(‘거룩한 자들’)로서 재림에 참여하도록 예정된 이들은 거룩하고 흠이 없어야 하며 (3:11~4:8, 5:23) 신실하신 하나님은 자신이 부르시는 이들의 삶 속에서 거룩함이 생겨나게 히실 것이다 (5:24).

 

 

 

1) 하나님의 진노는 복음을 거부하는 이들에게 임한다 (2:16, 5:3).

2) 예수님의 죽음과 부활은 그리스도인의 소망의 기초다 (4:14, 5:10).

3) 그리스도인은 예수님이 재림하실 때 진노가 아닌 구원을 받도록 예정되어 있다(1: 10, 5:4, 9).

4) 죽음을 겪는 그리스도인도 재림에 온전히 참여할 것이다 (4:14~17, 5:10).

5) 복음에 반응하는 이들은 역사 이전에 하나님께 선택받았고 하나님께 부르심 받았으며 이 땅에 사는 내내 계속해서 하나님께 부르심 받는다(1: 4, 2:12, 4:7, 5:9, 24).

6) 그리스도인은 전반적으로 거룩한 삶을 살아야 한다 (3 : 13, 4:3~8, 5:23).

7) 그리스도인은 일해야 할 의무를 회피해선 안 된다 (4:9~12, 5:14).

8) 복음의 신뢰성은 복음 전파자들의 진실성을 통해 확인된다(1: 5, 2:1~12).

10) 그리스도인은 예언된 새 언약의 실재를 경험한다 (4:8~9).

 

이 편지의 뚜렷한 문예적 특정들은 다음과 같다. 강력한 변증적 자전적 요소 그리스도인으로서의 삶을 바르게 살아가는 사람들에 대한 기쁨 가득한 감사의 표현, 펀지의 수신자들에 대한 반복적인 직접적 호칭, 일부 도덕적 권면마저도 재림 교리와 관련될 만큼 그리스도의 재림에 대한 자세한 가르침, 각 장이 그리스도의 재림에 대한 언급으로 마무리되는 점이다. 

 

1. A Strategic Location. Thessalonica enjoys the best natural harbor in the Aegean Sea. The city was located at a juncture of the Via Egnatia (a major east-west Roman highway) and a road north to the Danube. These two geographic features caused Thessalonica to become the most populous (100,000 people) and important (provincial capital) city in Macedonia.

2. A Favored Status. As a reward for siding with the victorious Octavian in the Roman civil wars, Thessalonica was granted the designation “free city.” This favored status resulted in more autonomy over local matters, the right to mint its own coins, tax concessions, and freedom from military occupation.

3. A Unique Political Structure. As a free city, Thessalonica was allowed to keep its traditional city institutions. The lowest level involved the “citizen assembly” (“crowd” in Acts 17:5), and the highest level involved the city council, made up of unique officers called “politarchs” (“city officials” in Acts 17:6, 8).

4. A Religiously Pluralistic Setting. Archaeological and inscriptional evidence indicates the presence of various Greco-Roman deities, such as Dionysus, Asclepius, Aphrodite, Demeter, and Zeus. The Egyptian gods Isis and Serapis were also popular, as was the imperial cult with its worship of the Roman Empire. The city also housed a large Jewish synagogue consisting of “a large number of God-fearing Greeks and quite a few prominent women” (Acts 17:4). Most of the Thessalonian church had participated in these various cults before they “turned to God from idols” (1 Thess 1:9).

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2148.

 

데살로니가 시에 대한 4가지 특징

1) 전략적 위치 : 에게해 연안의 자연 항구로 동서로는 에그나티아 가도(로마의 동서 주요 도로)를 북쪽으로는 다뉴브강에 이르는 위치로 당시 10만명 이상의 인구가 거주한 마케도냐의 주요 도시였다. 

2) 우호적인 지위 : 로마 시민 전쟁에서 승리한 옥타비아누스 편에 선 대가로 자유도시라는 칭호를 받았다. 이 우호적인 지위는 지역 문제에 대한 많은 자치권을 보장해주었는데 자체 주화를 주조할 권리, 세금 혜택 및 군대 주둔으로부터의 자유를 가져왔다.

3) 독특한 정치 구조 : 자유도시로서 데살로니가는 전통적인 도시 체제를 유지하는 것이 허용되었다. 가장 낮은 수준인 시민 모임(행 17:5의 군중)과 가장 높은 수준인 정치가(행 17:6, 8의 시 관리들)로 불리는 독특한 관료들로 이루어져있다. 

4) 종교적으로 다원화된 환경 : 고고학 및 비문 증거는 디오니소스, 아스클레피오스, 아프로디테, 데메테르, 제우스와 같은 다양한 그리스-로마 신들의 존재를 보여준다. 이집트 신들인 아이시스와 세라피스도 인기가 있었고 로마 제국을 숭배하는 제국 숭배도 인기가 있었다. 그 도시에는 ‘하나님을 경외하는 많은 수의 헬라인과 소수의 저명한 여인들’(행 17:4)로 구성된 유대 회당이 있었다. 대부분의 데살로니가 교회는 그들이 ‘우상을 버리고 하나님께로 돌아오기(살전 1:9)’전에 이러한 다양한 우상에 참여했었다. 

 

 

-  As a result of the support it lent to the Second Triumvirate in the civil war after Julius Caesar’s murder, Thessalonica was made a free city in 42 BC by Marcus Antonius (Mark Antony). This had several important consequences, as Jewett (Thessalonian Correspondence, 123) observes. First, it meant that the city was given a degree of local autonomy, as well as the right to mint both its own and imperial coins (see Larsen, “Roman Greece,” 449). Second, the city was promised freedom from military occupation and granted certain tax concessions. Third, it meant that the city did not become a Roman colony. This had two important effects: (1) Ius Italicum, which would have replaced local legal institutions, was not imposed, and (2) Thessalonica did not have to absorb a large settlement of demobilized Roman soldiers as happened at Philippi, Cassandra, and elsewhere. This naturally left the local ruling elite in control of the city with its traditional institutions intact.

 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), 3.

 

데살로니가(Θεσσαλονίκη, 테살로니케). 현대의 테살로니키 또는 살로니카. 헬레니즘 시대부터 현재까지 지속적으로 점유되는 몇 안 되는 그리스 도시 중 하나. 사도행전 17:1-13, 27:2; 빌 4:16; 딤후 4:10에 언급됨. 데살로니가 전서와 후서는 그곳에 기반한 초대 교회를 위해 기록되었다.

데살로니가는 마케도니아 시대부터 현재까지 지중해의 핵심 도시로 기능했다. 마케도니아 왕 카산드로스(Cassander)는 BC 315년 무렵에 데 살로니가를 세워서 아내인 테살로니케("테살리아의 승리")의 이름을 따서 이 도시를 명명했다. 이 도시는 고대 테르메의 자리 또는 그 근처에 건설되었으며, 이 지역에 있던 약 25개의 다른 마을을 통합했다. 이는 그것이 초기부터 엄청난 규모였음을 보여 준다(Strabo, Geography. 7.7, 21; Papagiannopoulos, History, 14).

 Andrew R. Talbert, “데살로니가,” ed. John D. Barry, Lexham 성경사전 (Bellingham, WA: Lexham Press, 2020).

 

 김세윤, 데살로니가전서 강해 (서울시 용산구 서빙고동 95번지: 두란노, 2002), 11.

 

 

 

 

 

 김세윤, 데살로니가전서 강해 (서울시 용산구 서빙고동 95번지: 두란노, 2002), 12–13.