하나님나라를 꿈꾸며(Kingdom of God)

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.