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3 fWe always thank God, the Father of our Lord Jesus Christ, when we pray for you, 4 since we heard of gyour faith in Christ Jesus and of gthe love that you have for all the saints, 5 because of hthe hope ilaid up for you in heaven. Of this you have heard before in jthe word of the truth, the gospel, 6 which has come to you, as indeed kin the whole world it is lbearing fruit and increasing—as it also does among you, since the day you mheard it and understood nthe grace of God in truth, 7 just as you learned it from oEpaphras our beloved pfellow servant.2He is pa faithful minister of Christ on your3behalf 8 and has made known to us your qlove in the Spirit.
fEph. 1:15, 16; Philem. 4
gSee 1 Thess. 1:3
gSee 1 Thess. 1:3
hver. 23; See Acts 23:6; Titus 1:2; Heb. 3:6
i2 Tim. 4:8; 1 Pet. 1:4
jSee Eph. 1:13
k[ver. 23; Ps. 98:3]; See Matt. 24:14
lJohn 15:5, 16; [Phil. 1:11]
m[Rom. 16:26; Eph. 4:21]
nSee Acts 11:23
och. 4:12; Philem. 23
pch. 4:7
2For the contextual rendering of the Greek word sundoulossee Preface
pch. 4:7
3Some manuscripts our
q[Rom. 15:30]
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 골 1:3–8.
3절) 기도할 때마다 하나님, 곧 우리 주 예수 그리스도의 아버지께 감사한다.
골로새서는 기독론, 그리스도에 대한 강조가 특징이다. 하지만 그 예수님께서 하나님과 분리되시지 않는다. 도리어 하나님과 매우 밀접한 관계에 있음을, 바로 예수그리스도가 하나님의 아들이시며 그분의 대리자이심을 먼저 밝히고 있는 것이다.
바울은 기도사역에 자신 혼자가 아니라 함께 이 일을 하고 있음을 강조하고 있다. 기도는 이처럼 어떤 상태에서도 매이지 않는다. 이 기도를 통해서 다른 이들의 영적인 성장과 하나님의 도움을 구할 수 있다. 이 기도를 들으시는 대상은 명확하게 하나님 곧 우리 주 예수 그리스도의 아버지이시다. 이처럼 우리의 기도와 예배는 하나님외에 다른 어떤것에 드려져서는 안된다. 오직 하나님만이 우리의 기도를 들으시는 분이시면 우리의 예배를 받으시는 분이시다.
바울의 아버지라는 표현은 구약에서 하나님과 이스라엘의 언약적 관계를 비유한다. 감사는 이처럼 상호 충실함에 기초한 언약적 관계안에서 이루어지는 것이다. 이처럼 하나님을 아버지라고 부르는 것에는 하나님의 신실하심에 대한 인식 뿐만 아니라 언약의 의무에 대한 순종을 포함하는 것이다. 마치 아이가 자신의 부모에게 존경을 돌릴 의무가 있는 것처럼 말이다.
- Paul always gives thanks for God’s work in the lives of others. Here he uses the plural pronoun—we always thank God … when we pray for you—in order to emphasize the corporate nature of his ministry. The prayers he regularly shares with others, such as Timothy (1:1) and Epaphras (1:7–8; see also 4:12), seek to benefit others spiritually without assuming any special status for himself. Further, Paul’s prayer is centered on God, the Father of our Lord Jesus Christ.Worship never congratulates people or focuses on their material needs; rather, Christian worship is rooted in our singular devotion to God, from whom and to whom our salvation is directed.
- Paul’s frequent use of Fatheralludes to an important Old Testament metaphor for God’s covenantal relationship with Israel. Thanksgiving is given to God, then, within the framework of a covenant of mutual fidelity. Thus, to express thanks to God as our Father not only acknowledges God’s faithfulness to us but also assumes our covenantal obligation to obey God in return, even as the child is responsible to bring honor to his or her father. So thanksgiving anticipates our own faithfulness to a faithful God, which is made possible by God’s grace through faith in Christ (see Eph 2:8–10).
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:3.
4-5절) 바울의 감사의 이유는 그리스도 예수 안에 골로새 교인들의 믿음과 모든 성도들에게 베푼 그들의 사랑을 들었기 때문이다. 이러한 믿음과 사랑은 하늘에 쌓아둔 소망으로 말미암은 것으로 이전에 복음 진리의 말씀을 들은 것이다.
본문속에서 바울이 항상 강조하는 기독교의 주요 가치인 믿음, 소망, 사랑을 강조하고 있다. 특이한 것은 믿음과 사랑이 소망에 기초하고 있다라는 것이다. 이 소망은 단순히 소망하는 행위가 아니라 어떤 객관적인 것에 기초하고 있는데 그 객관적인 것은 바로 복음, 진리의 말씀으로 그것이 흔들리지 않는 기초가 되는 것이다. 우리가 말씀을 듣고 그것을 깨닫고 마음에 둘때 그것은 마치 하늘에 쌓아둔 소망으로 언제든지 우리가 원하면 접속하여서 주장할 수 있는 것이 되는 것이다. 이런 의미의 소망은 지상의 어떤 통치자나 어둠의 권세들이 앗아갈 수 없는 것이다.
- Paul spoke frequently of the importance of these three Christian virtues (see Rom. 5:1–5; 1 Cor. 13:13; Gal. 5:5–6; Eph. 4:2–5; 1 Thess. 1:3; 5:8), which were seen as foundational to the Christian life (see also Heb. 6:10–12; 1 Pet. 1:3–8, 21–22). In this passage, faith and love are based on hope, which is presented not as the action of hoping but as something objective—in the sense of “the thing hoped for”—that Christians can anticipate with confidence (see Col. 3:4). Because it is laid up for you in heaven, no earthly ruler or demonic power can rob believers of the reality of this hope.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2293.
거짓된 소망은 사랑과 믿음을 위협한다.
사랑은 행동하는 믿음이다. 그런의미에서 그리스도의 십자가가 가장 큰 사랑이다.
- The Fruit of Colossian Faith (1:4–5)* Paul next characterizes the congregation’s life by the familiar triad of faith, love and hope (1 Thess 1:3; 1 Cor 13:13).
- I work best under the pressure of a deadline. Having a particular goal in mind for a task helps me to accomplish it more quickly and effectively. And Paul here lays a goal before his readers. While he uses the triad of faith, love and hope to commend the Colossians, it also serves to set out the objectives of Christian life. Every task that we perform, every calling we hear, every burden we respond to, every act of worship and every opportunity to witness should aim to strengthen our faith, love and hope.
- Paul mentions faithfirst; faith for him occupies the place of prominence in the Christian life. (More than one-half of all the New Testament references to “faith” are found in Pauline writings!) Unlike John, who emphasizes the act of believing, Paul’s phrase your faith in Christ Jesusprobably does not refer to personal decisions for Christ as the object of faith (but see Schweizer 1982:33). Rather, Paul’s idea of faith emphasizes a relationship with Christ which nurtures a distinctive religious identity. Typically, Paul distinguishes the church’s relationship with Christ from other religious traditions (especially Judaism) whose identity in the world is fashioned by different practices (such as observance of the law). Further, in continuity with the Old Testament writers, the content of faith for Paul is a narrative of God’s salvation. The believer trusts in the God whose promised salvation is fulfilled in the life of God’s people through a sequence of historic events, climaxing with the dying and rising of the Messiah. Often, as in the confessions of Colossians 1:13–23, Paul provides his readers with a recital of the redemptive events which are to be trusted as true and effective for salvation (see also Rom 10:9).
- Also note that Paul often uses various prepositions with faithto express different aspects of the church’s vital relationship with Christ. For example, through (dia)is combined with faithto express the means by which reconciliation with God is achieved during the new dispensation (as in Col 2:12 and Rom 3:25). Or when Paul wishes to specify the precise object of human trust, he will use on (epi):a relationship with Christ requires trusting onGod’s gracious action in Christ (Rom 4:5). In the triadic formula of Colossians 1:4–5, Paul uses the preposition in (en)to indicate a place or even a community where people live. A community of faith has been cleansed of sin; it is a place, created by divine grace through human faith, where the Spirit reigns and where believers are liberated from the power and consequences of sin. In this sense, faith in God is the way into Christ, where spiritual resources are found that empower faithful living.
- Paul sees salvation as something Christians experience together. To enter the living Christ by faith is to experience intimate fellowship with him and also with other believers (1 Cor 12; Gal 5:6–11). Christianity is not the private religion of a particular believer. Rather, every believer is baptized with other believers into Christ, where they worship God together and where God’s grace forms them into a community to love one another.
- Appropriately, love (agapē)comes next in Paul’s triad. He uses an article with love (literally, “thelove”) to make more definitive and concrete his idea of love. Paul resists abstractions; for him love is a transforming act, not a moral principle or an empathetic feeling. Love is faith in motion (Gal 5:6), so that even divine love is understood by specific acts, such as Christ’s death. Further, the phrase for all the saintssuggests love’s unconditional and inclusive character: it embraces the entire congregation. Here too the preposition for (eis)is crucial, because it points love in the direction of another person; love is always for someone else.
- Finally, the community’s shared faith and mutual love result in their common hopefor God’s coming salvation. The NIV’s loose translation of the difficult phrase dia tēn elpida,“for the sake of hope,” correctly indicates that faith and love are the effective yield of hope: faith and love … spring from hope.This should not seem remarkable to us (cf. Moule 1968:49), even though we might expect Paul to view faith or love as the ground of hope. He does speak elsewhere about the impossibility of a hopeless faith (1 Cor 15:12–19) or a hopeless love (1 Thess 3:12–13), and in 1 Thessalonians he combines faith and love to make hope their common foundation (1 Thess 1:3; cf. 5:8). The curious phrase which speaks of hope as stored up in heaven(see also 1:23, 27) may point to the tension between a salvation already realized in heaven but not yet fully realized on earth (3:1–4). Paul recognizes that our experience of God’s salvation is partial, our love still imperfect and our faith yet incomplete (1 Cor 13:10–12). Hope projects the completion of love and perfection of faith into a certain future, when the Risen Christ returns to earth and God triumphs over sin and death “on earth as it is in heaven.”
- Hope may also point to a crisis of faith and love. Biblical writers, especially Paul, are quite clear about the logical relationship between eschatology and present life. For example, if we believe that a restored creation awaits the end of history when Christ returns, then we are likely to view the present order in pessimistic, world-denying ways. We are less likely to work for changes within the cultural order if our hope for change rests only in Christ’s future return. We are likely to view salvation as personal rather than public and as spiritual rather than social. Paul’s concern is for a balanced perspective. On the one hand, he agrees that Christ’s work will have its perfect result in the restoration of all things at his future return. On the other hand, Christ’s work already is transforming believers into the community of faith and love, and the presence of that transformed community does make a positive difference in the surrounding social order.
- Illustrations of this abound. Even now, evil cannot triumph over grace! Paul never promotes a world-denying discipleship; he underscores how life within the world is transformed by God’s grace. Believers who trust Christ for their salvation belong to him and not to the world; they are “in him” and under his lordship (1:15–20), where all things spiritual and material are made new by grace (3:9–10).
- In the case of the Thessalonians, both faith in Christ and love for one another were threatened by a faulty hope. Apparently, new Christians had become confused about the status of those who had died before Christ’s return. They supposed that the “dead in Christ” could not now participate fully in God’s final triumph over sin, discouraging those still “alive in Christ.” Paul wrote 1 Thessalonians to correct a faulty futuristic eschatology (see 1 Thess 4:13–5:11), in order to comfort believers (1 Thess 4:18; 5:11) and encourage a more mature faith (1 Thess 3:2–10; 4:14; 5:8) and active love (1 Thess 3:11–13; 4:9–10; 5:8).
- Perhaps Paul introduces his letter to the Colossians with the faith-love-hope triad to correct another faulty hope that threatened the faith and love of early Christians. Paul’s emphasis in Colossians, however, is on a “realized” rather than “futuristic” eschatology (see introduction; also see R. Martin 1991:48 for a different view). Indeed, there is some evidence that Paul’s Colossian opponents promote a futuristic view of salvation, resulting in a retreat from society (2:16–23; O’Brien 1982:12). While I do not think eschatology is a primary feature of the false teaching at Colosse, Paul clearly writes this letter to find a proper balance between what portion of God’s salvation is already possessed and what portion will be possessed at Christ’s return (3:1–4). Moreover, Paul opposes any retreat from society that neglects the church’s responsibility to confront and convert the lost. I suspect Paul’s stress on hope may even carry evangelistic freight: only when the lost are made to see the hope of their salvation will faith and love spring forth from them.
- *Notes:1:4–5The apocalypticism of earliest Christianity interpreted the effect of Christ’s death in spatial and temporal terms. Spatially, God’s salvation is already realized in heaven but not yet realized on earth. According to Revelation, for instance, God’s triumph over evil, the essential result of Christ’s death, has already had its full effect in heaven (Rev 5:9–10; 11:19; 12:1–12). God’s triumph over evil on earth,however, has not yet been realized, for Christ must return before evil and death are purged from the created order (Rev 14:6–20:15). Temporally, what has already taken place because of a past event (the death of Jesus) awaits a future event (the Second Coming of Jesus) to complete God’s salvation as a “new creation.” According to Revelation, then, Christ’s death and exaltation have triggered a new age of God’s salvation that will ultimately fulfill in human experience what has taken place in heavenly existence. See my Revelation(Wall 1991:12–25) for a discussion of the spatial and temporal ingredients of Christian apocalypticism.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:4.
소망없는 믿음은 불가능하다. 마찬가지로 소망없는 사랑도 불가능하다.
6절) 이 복음이 골로새 교인들에게 이르매 이들이 듣고 하나님의 은혜를 깨달은 날부터 그들 중에서와 같이 또한 온 천하에서도 열매를 맺어 자라갔다.
당시는 예수 그리스도께서 죽으시고 부활하신 이후 한 세대, 30여년이 지난 시점이다. 그분이 지상명령으로 제자들에게 맡기신 복음이 예루살렘에서 시리아, 소아시아, 그리스, 이탈리아와 이집트, 북아프리카, 페르시아등으로 전해졌고 이 과정에 골로새에 있는 이들에게도 들려져서 열매를 맺은 것이다.
본문 5절과 6절에서 반복적으로 사용되는 중요한 단어는 들음이다. 골로새 교인들은 복음을 들었고 그로 인해서 삶이 변화되어 열매를 맺은 것이다. 여기서 복음 선포와 변화는 들음을 통해서 일어나는 것이다. 이를 위해서는 전하는 자가 있어야 하고 듣는 이들이 있어야하는 것은 당연한 것이다. 이스라엘의 문제는 듣지 않은 것이다. 구약의 많은 선지자들이 하나님의 언약의 말씀을 들으라고 외쳤다. 주님의 명령을 순종하지 않으면 저주가 임할 것이라고 소리 높여 선포했다. 이스라엘은 그것을 들었지만 듣지 않았다. 물리적으로는 그 외침을 들었겠지만 그들의 삶으로는,, 순종의 자리로는 듣지 않은 것이다. 우리들도 여전히 많은 메시지들을 듣고 있다. 그런데 우리는 삶으로 그것을 듣고 있는가? 바울의 경우에 그는 확신을 가지고 믿는 자들을 박해하기 위한 길을 가고 있던 도중에 주님의 음성을 듣는다. 그리고 그의 인생은 뒤바뀌게 된다. 이처럼 듣는자는 열매를 맺게 되고 듣지 않는 자는 열매를 맺을 수 없는 것이다.
- Paul shifts from thanking God for what we have heardabout the Colossians to what you have already heard about … the gospel.The common verb hearlogically relates Paul’s favorable report of the Colossians’ life with the Colossians’ reception of the gospel, so that the one results from the other: because the Colossians have already heardthe Christian gospel (and presumably believed it to be true), their lives have been transformed. This connection of proclamation and transformation makes perfect sense to Paul, whose missionary experience is of the gospel … bearing fruit and growing(see Luke 8:1–15). Moreover his personal experience is validated by Scripture, whose stories of Old Testament prophets heralded the good news of God’s salvation as the final solution to Israel’s spiritual and sociological woes. We should not be surprised, then, that Luke’s narratives of Paul’s calling on the Damascus Road (cf. Acts 9:1–19; 22:6–21; 26:9–23) and Paul’s own allusions to the same event reverberate with echoes of the prophets called by God to their evangelistic tasks (compare Gal 1:11–17 and Jer 1:4–19). Like the prophets of old, Paul is called to preach the gospel; and as with the Israel of old, the church’s believing response results in restoration by God’s powerful grace.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:5.
바울의 복음의 내용은 바로 진리의 말씀이다. 구약에서 진리의 말씀이라는 구절은 토라로 하나님의 계시의 내용을 의미한다. 이는 하나님의 언약적 은혜로 우리를 이끄는 가이드이다. 골로새 교회가 거짓된 가르침에 어려움을 받는 상황에서 이 진리의 말씀이 무엇보다 중요했으리라.
- The content of Paul’s gospel is the word of truth. Even as the prophets of God proclaimed “the word of the Lord,” so does Paul. The subject matter of Paul’s gospel is theological because its source is God; its claims can be trusted as true because God is Truth. Significantly, the phrase word of truth translates a Hebraism more naturally rendered “God’s true word” (as in Ps 119:43). In the Old Testament the phrase refers to the content of God’s revelation given in Torah (literally, Law), which is a reliable guide to God’s promised blessing. This intimate union of revealed truth and experienced life is noted elsewhere in Paul’s writings, where the reconciling “word” (2 Cor 5:19) comes from God (1 Cor 14:36), the Lord (1 Thess 1:8) or Christ (Col 3:16) in order to shape the life of the faith community (Phil 2:16). This equation of divine revelation and human experience anticipates Paul’s argument against the Colossian “philosopher,” whose teaching is a “word of falsehood” and results in spiritual and eschatological death rather than in life (see O’Brien 1982:12). The “deceptive philosophy” of Colosse, which fashioned a private and mystical religion, would also diminish interest in the work of evangelism and thereby undermine the prospect of changed lives.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:5.
7-8절) 또한 바울은 골로새 교회가 자신에 의해서가 아니라 에바브라에 의해서 세워졌음을 밝히고 있다. 이처럼 에바브라는 너희를 위한(우리를 위한) 그리스도의 신실한 일꾼이고 성령안에서 너희의 사랑을 우리에게 알게 한 자이다.
본문의 배웠다라는 단어는 ‘만타노’라는 단어로 제자(마테테스)라는 단어의 어근과 관련이 있다. 이는 단순히 복음의 내용을 듣는 것을 넘어서는 것이다. 본문에서 에바브라가 가르친, 골로새 교인들이 배운 그 복음의 말씀은 믿음안에서 조직신학적인 가르침과 그리스도인으로서 어떻게 살아야할지에 대한 것을 모두 포함하는 것이다. 우리는 제자훈련, 혹은 성경공부를 대할때 이것을 그저 단계를 마치고 어떤 내용을 숙지하는 것으로 생각할 수 있다. 하지만 열매맺는 삶을 위해서는 바른 배움은 삶을 통해서 드러나야 하는 것이다.
에바브라는 에베소에서 바울의 복음을 듣고 회심하여 그리스도인이 되었고 이후 골로새, 라오디게아, 히에라볼리 3개의 교회의 설립자가 되었다. 바울은 그를 우리와 함께 종 된 사랑하는 에바브라라고 호칭했다.
- Probably one of the residents of Asia who heard Paul’s preaching in Ephesus and became a Christian (Acts 19:10). He became the founding evangelist of all three churches in the Lycus Valley: Colossae, Laodicea, and Hierapolis (Col 4:13). As Paul’s beloved fellow servant of Christ, he was a reliable source of the gospel.
- Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2428.
바울은 에바브라를 신앙의 본으로 삼을 것을 골로새 교인들에게 요청하는 것이다. 그는 에바브라의 믿음과 사랑과 소망을 배우라는 것이다. 이처럼 에바브라는 모범을 보여주며 바울의 메시지의 중재자, 실천가이 모습을 보여주고 있다. 복음이 능력있게 전해지기 위해서는 공허한 외침, 가르침보다 삶으로 생생하게 살아내는 구체적인 표지가 필요하다. 우리에게는 에바브라가 필요하고 우리가 에바브라가 되어야 한다.
- A third “just as” clause (omitted by the NIV) issues in the prayer’s vertex, where Paul’s pivotal point is made (see the discussion of chiasmus, above): the fruitproper to the hearing and understanding of the gospel is exemplified by the evangelist Epaphras (see “The Crisis at Colosse” in the introduction). In another sense, Paul’s pastoral concern provides his readers with a personal illustration of his earlier triad: Epaphras is faith, love and hope in action. Thus, his faith in Christ Jesus(1:4) is embodied in his work as a faithful minister of Christ; his love for all the saints (1:4) is embodied in his support of Paul and ministry to the Colossians (Lohse 1976:23; compare Rom 5:5; 15:30; Gal 5:22); finally, his ministry, through which the Colossians learnedthe good news of God’s grace, has grounded them in their hope that is stored up … in heaven(1:5). Epaphras, then, is the exemplary mediator of the message. He illustrates what Paul insists upon: that the good news about God’s salvation in Christ must be proclaimed.
- I am not at all convinced of the value of “church growth” strategies that encourage church planting without evangelism; nor am I convinced of the value of expository preaching that fails to call the congregation to conversion and spiritual renewal by the simple preaching of the gospel. Even mature believers must be reminded with some regularity of the truth that calls people to Christ. Central to Paul’s definition of the church is its missionary activity: we must be a people of the gospel. Paul contends that the preaching of the gospel yields a healthy harvest in the congregation’s spiritual life. The ministry of evangelism is prudent not only because it illumines the truth about Christ and leads people into Christ, but also because there, in Christ, lives and relationships are transformed. The example of Epaphras reminds believers that the ministry of evangelism can revitalize the whole church, making it stronger and even more productive for the Lord.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:7.
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