하나님나라를 꿈꾸며(Kingdom of God)

5 vBondservants,1 obey your earthly masters2 with fear and trembling, wwith a sincere heart, xas you would Christ, 6 not by the way of eye-service, as ypeople-pleasers, but as bondservants of Christ, doing the will of God from the heart, 7 rendering service with a good will as to the Lord and not to man, 8 zknowing that whatever good anyone does, this he will receive back from the Lord, awhether he is a bondservant or is free. 9 Masters, do the same to them, band stop your threatening, knowing that che who is both their Master4 and yours is in heaven, and that dthere is no partiality with him.

v See 1 Pet. 2:18

1 For the contextual rendering of the Greek word doulos, see Preface; also verse 6 likewise for bondservant in verse 8

2 Or your masters according to the flesh

w [2 Cor. 11:3]

x [ch. 5:22]

y See Gal. 1:10

z See Ps. 62:12

a Gal. 3:28; Col. 3:11

b Lev. 25:43

c John 13:13; [Job 31:13–15]

4 Greek Lord

d See Deut. 10:17

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 엡 6:5–9.

골 3:22-4:1의 내용과 유사

5절) 종들아. 두려워하고 떨며 성실한 마음으로 육체의 상전에게 순종하기를 그리스도께 하듯 하라. 

당시 노예 제도는 고대 사회를 지탱하는 근간에 해당하는 제도였다. 에베소 도시의 경우 전체 인구의 1/3이 노예였을 것으로 추정된다. 그들은 다양한 형태의 노동력을 제공했고 해당 가정의 핵심적인 구성원의 일부로 여겨졌다. 그렇기에 앞선 부부나 부모의 관계처럼 가족 관계안에서 그들의 이야기를 다루는 것이 이상하게 보이지 않는다. 그리스와 로마의 문화속에서 노예들은 일부 제한된 권리만을 가질 수 있었고 착취와 학대의 대상이었다. 어떤 이들은 바울이 노예제도를 인정하는 것이라고 여겨서 이를 비난하기도 하지만 이당시의 사회적 관점에서는 매우 혁명적인 가르침인 것이다. 바울은 노예 제도를 용납하는 것은 아니지만 당시의 시대적인 상황을 인정하면서 믿는 그리스도인 노예들과 상전들에게 주님안에서 서로간의 관계에 대한 지침을 가르쳐주고 있다. 이는 당시의 법적 사회적 질서안에서 어떻게 그들이 행동해야 하는 지에 대한 지침을 주고 있는 것이다. 우리가 익히 아는 바와 같이 기독교의 영향을 통해서 고대 사회의 노예 제도는 서서히 사라졌다. 이 본문을 통해서 오늘날 적용할 수 있는 원칙은 합법적으로 구성된 권력에 대한 복종의 태도이다. 우리는 문화적, 사회적, 법적 테두리 속에서 인정한 권력에 순종해야 한다. 하지만 유일한 예외는 만약 합법적인 권력이 믿는 자들에게 하나님의 말씀에 불순종할 것을 요구한다든지 아니면 그리스도에 대한 우리의 헌신을 근본적으로 위태롭게 할 경우이다.(행 4:19-20) 

See note on 1 Cor. 7:21. It is estimated that slaves composed   p 2273  about one-third of the population of a city like Ephesus. They were considered an integral part of a family, so Paul’s instructions for slaves were a natural part of his dealing with family relationships. In both Greek and Roman culture, slaves had limited rights and were subject to exploitation and abuse. Paul does not condone the system of slavery but instead provides instructions to believing masters and slaves regarding their relationship to each other in the Lord, and how this should be lived out within the bounds of their social and legal culture. The result, as is often observed, is that slavery slowly died out in antiquity through the influence of Christianity (see Introduction to Philemon: Purpose, Occasion, and Background). The principles in this passage apply today in terms of submission to any lawfully constituted authority, the only exception being if such a lawfully constituted authority were to require a believer to disobey God’s Word or to fundamentally compromise one’s commitment to Christ (as in the case of Acts 4:19, 20). Christ. It would be natural for Christian slaves to despise their earthly masters in the name of their heavenly one; however, fulfilling one’s earthly obligations is, in fact, service to the Lord (cf. Eph. 6:6–7).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2272–2273.

그리스도에 대한 궁극적인 주권이 종과 상전의 관계를 상대화시킨다. 그리스도를 주인으로 모시는 변화된 개인은 이후 사회에 영향을 미치게 된다. 이 중요한 원리를 우리는 우리 시대의 노사관계의 현장에서 적용할 수 있다. 

The ultimate lordship of Christ relativizes the slave-master relationship, transforming individuals who will then influence society. Although Paul does not seek to abolish slavery, he nevertheless instructs believers elsewhere not to become slaves, and he encourages slaves who are able to obtain freedom to do so (1 Cor 7:21, 23; see Introduction to Philemon: Occasion and Purpose). While acknowledging substantive differences with the ancient world, we can cautiously apply the general principles from this passage to our various socioeconomic authority structures, such as the workplace, prison, and the military.

 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), 2409.

본문에서 ‘두려워하고 떨며’라는 표현은 바울이 자주 언급한 표현이다.(고전 2:3; 고후 7:15; 빌 2:12)

(고전 2:3, 개정) 『내가 너희 가운데 거할 때에 약하고 두려워하고 심히 떨었노라』

(고후 7:15, 개정) 『그가 너희 모든 사람들이 두려움과 떪으로 자기를 영접하여 순종한 것을 생각하고 너희를 향하여 그의 심정이 더욱 깊었으니』

(빌 2:12, 개정) 『그러므로 나의 사랑하는 자들아 너희가 나 있을 때뿐 아니라 더욱 지금 나 없을 때에도 항상 복종하여 두렵고 떨림으로 너희 구원을 이루라』

6-7절) 종들의 순종의 태도

눈가림만 하여 사람을 기쁘게 하는 자 처럼 하지 말고 그리스도의 종들처럼 마음으로 하나님의 뜻을 행하고 기쁜 마음으로 섬기기를 주께 하듯 하고 사람들에게 하듯 하지 말라. 

결국 핵심은 주께하듯 하라는 것이다. 주님은 우리의 겉모습만이 아니라 우리의 내면을 아시는 분이시다. 그렇기에 마음을 다하여 성실함으로 행해야만 한다. 세상은 우리의 마음을 알지 못하기에 사람들의 눈앞에서 그들의 마음을 기쁘게 하는 눈가림을 당연하게 여긴다. 주인이 보는 앞에서는 열심히 하지만, 주인이 없으면 딴짓을 하거나 농땡이를 부리는 것을 당연히 여긴다. 하지만 바울은 우리에게 사람에게 하듯 하지 말고 기쁜 마음으로 주를 섬기듯이 행할 것을 명령한다. 사람들은 이런 행동을 미련하다고 하겠지만 이 미련함이 주님이 우리에게 요구하시는 방식이다. 

8절) 종이나 자유자나 각 사람이 무슨 선을 행하든지 주께로부터 이후에 그대로 받게 될 것이다. 

이타적인 섬김, 주께 하듯 하는 마음을 다한 섬김은 하나님이 무시하시거나 잊어버리시지 않으신다. 주님께는 어떠한 차별도 없다. 왜냐하면 주님은 그가 종이든 자유자이든 모든 성실한 종에게 똑같이 상을 주실 것이기 때문이다. 

9절) 상전들아. 

상전들은 종에게 이와 같이 행하고 위협하는 것을 멈춰라. 종들의 상전과 너희의 상전이 되시는 주님께서 하늘에 계시는 것을 알라. 그에게는 사람을 편견을 가지고 취하심이 없다. 

바울은 상전들에게도 종에게 요구되어지는 삶이 태도, 주께하듯 하라고 명하고 있다. 

고대에는 상전, 주인들이 자신의 노예에 대한 삶과 죽음의 권한을 가지고 있었다. 그래서 종을 때리고 감금하고 팔아넘기는 것이 당연히 여겨지는 시대 속에서 바울은 상전들을 향해서 그들에게 선을 행할 것을 요청한다. 종들에게 요구되어시는 삶의 태도를 동일하게 주인들에게도 요구하고 있는 것이다. 또한 종을 통제하기 위해서 그들을 위협하는 행동을 그칠 것을 요구하고 있다. 지금도 종과 상전의 관계는 아니지만 갑과 을의 관계가 우리 사회에 문제를 일으키고 있다. 갑의 위치에 있는 이들이 피고용인들을 임금이나 승진을 빌미로 위협하는 경우들이 여전히 존재한다. 우리가 하늘에 주님이 계시고 그 주님께서 종이나 상전이나 모두 외모로 보지 않으시고 그들의 중심을 보시는 이심을 깨닫는다면 종을 대하는 우리의 태도는 달라질 것이다. 

Masters in antiquity had the power of life and death over their slaves. Beatings, imprisonment, or sale into harsher servitude were other punishments masters meted out. The duty of masters and all in authority is to do good to those in submission and not to take advantage of their authority by threatening them. There is no partiality with the Lord (see 1 Sam. 16:7; 2 Chron. 19:7; Rom. 2:11): he will judge fairly both masters and servants.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2273.

• In Colossians, Paul wrote that faith in the Lord Jesus Christ necessarily results in the transformation of human relationships, including those between slave and owner (Col 3:5–17; 3:22–4:1). The apostolic preaching of the gospel yields this fruit because it is the trustworthy medium of God’s salvation-creating grace (Col 1:3–12). God’s grace abolishes evil, so there remains no social hierarchy of human value within the congregation that belongs to Christ. No social or economic class of believers is more important to God and to God’s people than any other (Col 3:11). No believer should exercise power over another for selfish reasons. As disciples of Christ, himself a servant of God, we are servants of all, placing the interests of the other over our own (Mk 10:42–45; Phil 2:1–11).
• The spiritual hierarchy within the faith community is based on its confession that Jesus Christ alone is Lord over all things (Col 1:15–20); no other hierarchy is tolerated. The fruit of the gospel brings to an end our human tendency to arrange ourselves into classes, with certain people having power over other people. Simply put, Philemon illustrates the great theological truth that all believers have equal worth before God and all have equal access to God’s grace; our relationships with others should embody this truth.
•  Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993)

• The theme of Philemon is the power of the gospel to transform lives (“formerly he was useless” but “now he is indeed useful,” v. 11) and to impact human relationships (receive him “no longer as a slave but more than a slave, as a beloved brother,” v. 16).
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2353.

• Paul’s strategy follows that prescribed by Greek and Roman rhetoricians of the day: begin by building rapport and goodwill with an audience (vv. 4–10), then lay out the facts in a way that will convince the mind or intellect (vv. 11–19), and finally appeal to the emotions of the audience (vv. 20–21). 
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2354.

• To understand Philemon as an illustration of Paul’s central moral claim that faith in Christ abolishes enmity between people (Eph 2:11–22), we must first of all understand something of Paul’s social world.1Letters are not written in a vacuum but are shaped by the conventions and circumstances of the writer’s world. Paul’s letter to Philemon is certainly no exception to this rule of interpretation.
• The Roman world of Paul’s day was a complex society of classes. The empire’s success and stability depended on maintaining proper relations between these social classes within many rural and urban cultures. The great majority of people belonged to the working class and lived a hand-to-mouth existence. Political and economic power belonged to the few who owned the farms and ruled the civil bureaucracies and the military. Life was hard and short for those who belonged to the working class. Without a network of influence, most workers were powerless to determine their destiny; upward social mobility was an impossibility for many.
• One of the most important groups of workers was the slaves, especially within the urban culture. In the cities ruled by Rome nearly one-third of the population was owned, and a second third consisted of former slaves (freedpersons). Everywhere one looked, there were slaves living relatively normal lives. The slave class consisted of a variety of ordinary persons who were conscripted to work a variety of ordinary jobs. Some of these tasks were considered important in maintaining the cultural order, and considerable education and skill were required. Unlike the slaves and slave owners of pre-Civil War America, slave and master in the Roman Empire were often indistinguishable in race or religion, education or work. And even though it was against the law for a slave to own property, the historical record clearly shows that the opposite was more often true: slaves did own property and had money. So free people sometimes took the risk of selling themselves into slavery in order to find important and meaningful work—perhaps as often as impoverished parents sold their children into slavery so that they would survive.
• Clearly, the treatment and status of slaves varied. The essential negative consequence of belonging to the slave class was that slaves had no legal right to the basic human freedoms granted to every Roman citizen, freeborn and freed. As a result, slaves were more easily exploited and abused. Whatever hope a slave had for a successful future was solely determined by the success of another—the master. A powerful owner determined the destiny of the powerless slave. Even if slave and master were equal educationally and financially, they were never political and social equals. Slaves were typically viewed as economic investments, and the owner had legal right to spend his dividend as he wished.
• Some philosophers, especially among the Stoics, had taken up the cause of slaves in the Roman world, and by Paul’s day certain reforms had been instituted to protect slaves from inhumane treatment. But no abolition movement existed, not even within the first-century church. The slaves formed a stable class of powerless people who generally served the interests of the powerful.
• Another element of Paul’s hierarchical and authoritarian world that may be especially important for our reading of Philemon was the patronage system. Similar to the slave-owner relationship, the interdependence of patron and client was useful in binding together higher and lower social classes of the social order. By supplying a letter of recommendation or even money in exchange for the client’s loyalty and public expressions of honor, the patron would provide those on the lower end the opportunity to move up (Martin 1990:22–30). It may well be that the relationship between Onesimus and Paul was rooted in this social convention. Paul’s letter to Philemon could be viewed as a patron’s favor for his new client, Onesimus, helping to gain him a restored status within Philemon’s household and even in the Christian congregation that met in Philemon’s home.
• The earliest church was a part of this class-oriented world, and to a significant degree grew up in conflict with it. The memories of Jesus’ ministry to society’s least and last, coupled with Paul’s insistence that in partnership with Christ all social barriers that prevent loving relationships between believers are dismantled, helped to form an alternative community within which slaves no longer were “investments” but rather sisters and brothers, even equal partners in the Christian enterprise.
• Not surprisingly, the abolitionist movement in both North America and England had Christian roots. Most liberation movements within modern society have roots in biblical Christianity, because it teaches that every person—whether slave or free, black or white, male or female, rich or poor, influential or powerless—has an equal need for and access to God’s saving grace and accepting love. God’s salvation is offered to every person through Christ without prejudice. This spiritual truth is now embodied in the church’s sociology: believers live together in common love and faith without prejudice in witness to God, whose love is poured out on every person equally. Philemon is today’s reminder that relationships that accord with the values of God’s reign represent an alternative to class structures and the enmity they naturally produce between people.
• 1Notes: Introduction1Bartchy 1992b is the best available general introduction to the institution of Roman slavery. From a more detailed and scholarly perspective, the best of several recent books on ancient slavery—both as a feature of the New Testament’s social world and as a theological motif in Paul’s writings—is Martin 1990.
•  Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 

• Quite apart from these historical considerations, which are often too speculative to be of much use, the canonicity of Philemon is in fact a theologicalmatter. Philemon continues to have authority in our lives because its content confirms and deepens our understanding of what it means to be God’s people and to do as God’s people ought. The ancient church recognized this book’s divine inspiration through their use of Philemon in nurturing a Pauline (and therefore apostolic) understanding of Christian discipleship. Philemon was preserved by its first readers and eventually included in the New Testament because its readers have continually recognized the same thing: that Philemon is useful for forming a life and faith that is truly Christian.
•  Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993),