하나님나라를 꿈꾸며(Kingdom of God)

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.