하나님나라를 꿈꾸며(Kingdom of God)

4 For we know, jbrothers2 loved by God, kthat he has chosen you, 5 because lour gospel came to you not only in word, but also in power and min the Holy Spirit and with full nconviction. You know owhat kind of men we proved to be among you for your sake. 6 And pyou became imitators of us qand of the Lord, for ryou received the word in much affliction, swith the tjoy of the Holy Spirit, 7 so that you became an example to all the believers in Macedonia and in Achaia. 8 For not only has the word of the Lord usounded forth from you in Macedonia and Achaia, but your faith in God has gone forth veverywhere, so that we need not say anything. 9 For they themselves report concerning us the kind of wreception we had among you, and how xyou turned to God yfrom idols to serve the living and ztrue God, 10 and ato wait for his Son bfrom heaven, cwhom he raised from the dead, Jesus dwho delivers us from ethe wrath to come.

j 2 Thess. 2:13

2 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi translated “brothers”) may refer either to brothers or to brothers and sisters

k 2 Pet. 1:10

l 2 Thess. 2:14

m 2 Cor. 6:6; See 1 Cor. 2:4

n Col. 2:2; [Heb. 2:3]

o [ch. 2:10; Acts 20:18; 2 Thess. 3:7]

p [ch. 2:14; 2 Thess. 3:7, 9]; See 1 Cor. 4:16

q 1 Cor. 11:1

r Acts 17:5–10

s See Matt. 5:12

t Acts 13:52; Gal. 5:22

u [Rom. 10:18; 2 Thess. 3:1]

v [Rom. 1:8; 16:19; 2 Thess. 1:4]

w ch. 2:1

x See Acts 14:15

y 1 Cor. 12:2; [Gal. 4:8]

z See John 17:3

a See 1 Cor. 1:7

b ch. 4:16; [2 Thess. 1:10]; See Acts 1:11

c See Acts 2:24

d Col. 1:13

e ch. 2:16; 5:9; Matt. 3:7; Rom. 5:9

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 1:4–10.

4 하나님의 사랑하심을 받은 형제들아 너희를 택하심을 아노라

5 이는 우리 복음이 너희에게 말로만 이른 것이 아니라 또한 능력과 성령과 큰 확신으로 된 것임이라 우리가 너희 가운데서 너희를 위하여 어떤 사람이 된 것은 너희가 아는 바와 같으니라

6 또 너희는 많은 환난 가운데서 성령의 기쁨으로 말씀을 받아 우리와 주를 본받은 자가 되었으니

7 그러므로 너희가 마게도냐와 아가야에 있는 모든 믿는 자의 본이 되었느니라

8 주의 말씀이 너희에게로부터 마게도냐와 아가야에만 들릴 뿐 아니라 하나님을 향하는 너희 믿음의 소문이 각처에 퍼졌으므로 우리는 아무 말도 할 것이 없노라

9 그들이 우리에 대하여 스스로 말하기를 우리가 어떻게 너희 가운데에 들어갔는지와 너희가 어떻게 우상을 버리고 하나님께로 돌아와서 살아 계시고 참되신 하나님을 섬기는지와

10 또 죽은 자들 가운데서 다시 살리신 그의 아들이 하늘로부터 강림하실 것을 너희가 어떻게 기다리는지를 말하니 이는 장래의 노하심에서 우리를 건지시는 예수시니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 1:4–10.

 

특별히 바울은 앞서 3절에서 데살로니가 교인들의 믿음의 역사와 사랑의 수고와 소망의 인내로 인하여 감사하며 기도하고 있다. 이어 4절에서 10절에서는 그들의 신앙에 대해서 직접 칭찬하고 격려하는데 4절에서는 하나님의 택하심으로 인해서 감사하고 있다. 

 

4절) 이제 바울은 새로운 단락을 시작하면서 데살로니가교인들을 향해서 ‘하나님의 사랑하심을 받은 형제들아’라고 부르고 있다. 형제들(아델포스)라고 표현된 이 호칭은 대부분의 성경에서 형제들로 해석하고 있는데 NIV는 형제와 자매들(Brothers or brothers and sisters) 신자들로 해석하고 있다. 이 호칭은 위대한 모세와 같은 이에게 붙여졌던 명예로운 호칭(신 33:12)인데 바울은 이를 이방 성도들에게 붙임으로 이들이 과거 선민인 이스라엘, 하나님께 사랑을 받았던 이들과 동일한 존재라는 사실을 강조하고 있는 것이다. 그런데 바울의 이 짧은 서신, 데살로니가전후서에서 이 표현이 21번이나 등장하고 있다. 이는 바울이 얼마나 이 데살로니가교인들과 친밀한 관계를 맺고 있는지를 드러내는 표현이다. 여기서 ‘사랑하심을 받은’이라는 표현은 사랑하다라는 ‘아가파오’의 현재 완료 분사 수동태 형으로 이전에 받은 사랑의 결과가 현재까지 영향을 미치고 있음을 표현하고 있다. 

The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family; also in 2:1, 9, 14, 17; 3:7; 4:1, 10, 13; 5:1, 4, 12, 14, 25, 27.

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

-  1:4 For we know. The second or “ultimate” reason for giving thanks (cf. note on v. 3) focuses on the activity of God: his election of the Thessalonians. brothers and sisters. In Paul’s two brief letters to the Thessalonians, he addresses his readers with this phrase 21 times, thereby testifying to the warm relationship that the apostle shared with them. loved by God. Paul takes language originally applied to Israel (e.g., Deut 32:15 [in the Septuagint, the pre-Christian Greek translation of the OT]; 33:12; Pss 60:5; 108:6; Isa 44:2; Jer 11:15; 12:7) and reapplies it to the predominantly Gentile congregation of Thessalonica, reflecting his conviction that the church—made up of both Jewish and Gentile Christians—now constitutes the renewed Israel of God. chosen. Although this is its only occurrence in the letter, the rest of the correspondence evokes the theme of divine election with the language of God “calling” and “appointing” (2:12; 4:7; 5:9, 24). Paul nowhere explains this language, which implies that the subject was an integral part of his mission-founding preaching in Thessalonica such that his readers well understand what he references. Paul’s thanksgiving for the Thessalonians is ultimately grounded not in their human achievement but in God’s divine work in their lives.

cf. compare, confer

v. verse in the chapter being commented on

e.g. for example

OT Old Testament

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2151.

-  NT 1 Statistics and usage. (a) The vb. ἐκλέγομαι occurs 22× in the NT, and half of these occurrences are found in Luke-Acts (another 5× in the Gospel of John; otherwise Mark 13:20; 1 Cor 1:27–28 [3×]; Eph 1:4; Jas 2:5). The adj. ἐκλεκτός (most often used as a subst.) also occurs 22×, but its distribution is quite different: Matthew 4×, Mark 3×, Luke 2×, Paul 6×, 1 Peter 4×, 2 John 2×, and Revelation 1×. The noun ἐκλογή occurs 7×, always with ref. to God’s act of election (Acts 9:15; Rom 9:11; 11:5, 7, 28; 1 Thess 1:4; 2 Pet 1:10). The vb. ἐπιλέγω is used twice (John 5:2 [pass. “to be called”]; Acts 15:40 [mid. “to choose”]). The compound adj. συνεκλεκτός, “chosen together,” unattested prior to the NT, occurs only in 1 Pet 5:13 (and then a few times in Christian writers only; the vb. συνεκλέγομαι is extremely rare).

NT New Testament

 Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 149.

-  1:4 The second reason that Paul gives thanks to God for his readers is that he knows of their election by God. His knowledge of their election is based on the transformation that took place in their lives when he and his colleagues preached Christ to them. By placing εἰδότες, ἀδελφοὶ ἠγαπημένοι ὑπὸ [τοῦ] θεοῦ, τὴν ἐκλογὴν ὑμῶν (“knowing your election, brothers [and sisters], beloved by God”) after the statement concerning their “work, labor, and steadfastness” Paul is able to reinforce the connection between their new Christian way of life and the certainty of their salvation at the parousia or public manifestation of Christ.

ἀδελφοί (“brothers”) is used here and throughout the letter when Paul wishes to address his readers directly. This usage is common in the Pauline letters (cf. Rom. 1:13; 7:1, 4; 1 Cor. 1:10, 11, 26; 2 Cor. 1:8; 8:1; Gal. 1:11; 3:15; Phil. 1:12; 3:1; 2 Thes. 1:3, etc.) and in fact is Paul’s favorite form for direct address of his readers. The choice of this word to designate members of the Christian community has considerable importance. “Brother” was used in Judaism to express group identity or a loose sense of group kinship (e.g., Dt. 15:3, 12; Philo, Spec. Leg. 2.79f.; Josephus, Ant. 10.201), and it was undoubtedly from there that it was taken over by the early Christians. With the Christians it fitted neatly with several symbolic relationships that were part of their new self-identity. They called God their “father” (Gal. 4:6; Rom. 8:15), professed themselves to be his adopted children (cf. Gal. 3:26; 4:4–7; Rom. 8:14–23), and understood Christ, the son of God, to be their brother (cf. Rom. 8:29). This logically made them brothers and sisters (cf. 2 Cor. 6:18) of one another and contributed to the emergence of a strong sense of kinship among them. In this way they gained a new social identity as former kinship and social ties broke down under the demands of their new religious commitments.

The idea of election to salvation, like the idea of being part of a family, had its roots in the OT and in Judaism (see Dt. 7:6–11 and cf. Rom. 9:11; 11:5, 7, 28), although the word ἐκλογή (“election”) does not occur in the LXX and is used by Paul of Christians only in this passage (however, compare his use of the adjective ἐκλεκτός in Rom. 8:33; 2 Thes. 2:13, 16; and Col. 3:12). The doctrine of community election had an important social function for Paul and his converts. Paul’s use of ἐκλογή here serves a similar function to the family language of which the terms “brothers and sisters” are a part. It is what Meeks (First Urban Christians, 85) calls “the language of belonging.” Such language helps to create a sense of group identity and, one might add, superiority for a community setting itself over against the wider society of which it is a part. The sense of exclusiveness that belief in divine election engendered among early Christians was one of the powerful internal factors giving Christianity an advantage over its religious competitors like the mystery religions and philosophical competitors like the Stoics and Cynics, who were not exclusivistic and therefore generally failed to create a strong sense of community identity among their adherents (cf. Gager, Kingdom and Community, 131f.). Thus the belief of the Thessalonians in their election by God was of tremendous social significance, since on the one hand it gave them a new identity and sense of belonging to the saved community of God, while on the other it helped symbolically to annihilate the world of their previous social existence, an important and necessary step if they were to remain converted (see pp. 14–16 above).

Spec. Leg. De Specialibus Legibus (Philo)

Ant. Jewish Antiquities (Antiquitates Judaicae) (Josephus)

 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), 76–78.

‘능력과'로 번역된 ‘엔 뒤나메이’는 능력으로라는 의미이다. 뒤나메이는 ‘두나미스’로 이는 힘, 권능, 능력을 의미하는 단어이다. 일반적으로 이적과 기사를 일으키는 초자연적인 능력을 떠올리게 된다. 하지만 정말 놀라운 능력은 이적과 기사를 행하는 힘이 아니라 죄인으로 하여금 복음을 받아들이고 회개하여 구원에 이르게 하는 권능이다. 이 능력은 오직 하나님께로 부터만 가능하다(롬 1:16)

‘성령과’로 번역된 ‘엔 프뉴마티 하기오’ 역시 ‘성령으로, whth the Holy Spirit’라는 의미이다. 복음이 성령으로 임한다는 것은 복음이 전파될 때 성령이 역동적으로 역사한다는 것이며(행 10:44) 듣는 자들의 영혼속에 본질적인 변화를 추동하는 주체가 바로 성령이시라는 의미이다.(고전 12:3)

‘큰 확신으로’는 이 복음을 듣는 자들에게 결과적으로 임한 것이지만 먼저는 복음을 전한 자들에게 임한 것이다. 이 큰 확신은 전도자들에게 주어진 것으로 복음을 전할 때에 하나님께서 듣는 이들을 구원시키실 것이라는 확신이 먼저 전하는 자에게 임한 것이다. 이처럼 전하는 이에게도 큰 확신이 필요하고 이렇게 복음이 능력과 성령과 큰 확신으로 전해질 때 듣는 이들에게도 큰 확신이 임하게 될 것이다. 

 

이후 ‘우리가 너희 가운데서 너희를 위하여 어떤 사람이 된 것은’이라는 표현을 공동 번역에서는 ‘우리가 여러분을 위해서 어떻게 살았는지’로 번역하고 있다. 이는 바울 일행이 앞서 데살로니가에서 짧은 기간 복음을 전하며 사역하던 시기에 어떠한 자세를 보여주었는지를 나타내는 것이다. 이것이야말로 가장 강력한 복음 전도의 도구이다. 목회자가 아무리 현란한 설교를 한다고 해도 실제 그의 삶이 그 메시지를 뒷받침해주지 않는다면 그 메시지는 울림이 없을 것이다. 

- 심적 표상, 정보 장악력 / 설교자, 저자가 정말로 이 부분을 이해하고 있는지, 살아내고 있는지가 중요하다. 

당시 많은 순회 철학자들이 금전적인 이익과 명예를 위해서 가르침을 베풀었던 것과는 확실히 다른 자세를 보여주었던 것이다. 이처럼 복음이 ‘능력과 성령과 큰 확신’뿐만 아니라 ‘삶의 어떠함’이 더해질 때 강력하게 역사하게 된다. 

 

6-7절) 앞서 4절에서 택하심의 중요한 증거가 바로 환난 가운데서 기쁨으로 주를 본받는 자가 되는 것이다. 무엇보다 바울과 그 일행은 데살로니가 교인들의 삶의 극적인 변화를 보고 그들이 하나님의 택한 백성이 되었다는 사실을 확신하게 되었다. 

‘본받은 자’라는 표현은 ‘미메타이’로 이는 ‘미메테스’의 복수형이다. 미메테스는 다른 사람의 흉내를 내는 광대를 가리키는 단어 ‘미모스’에서 유래하여 모방하는 자, 흉내내는 자라는 의미이다. 최근에 SNS나 틱톡과 같은 플랫폼에 밈이라고 칭해지는 짧은 영상들이 넘쳐나고 있다. 이 밈 현상은 이른바 ‘짤’이라고도 불려지는 것으로 유명인들의 어떤 모습을 흉내내는 것을 의미한다. 데살로니가 교인들은 바울과 그의 동역자들의 삶을 흉내낸 것이다. 나아가 주를 흉내내는, 모방하는 삶을 살았다. 데살로니가 교인들에게 바울과 그 일행의 모습은 살아있는 복음 교과서였던 것이다. 바울은 고린도 교인들에게 ‘내가 그리스도를 본받는 자 된 것 같이 너희는 나를 본받는 자 되라(고전 11:1)’고 자신있게 말했고 실제로 이들은 바울의 모습을 본받았고 나아가 마게도냐와 아가야의 성도들의 믿음의 본이 되었다. 

제자훈련의 가장 중요한 방법은 바로 제자를 가르치는 선생, 멘토, 리더가 먼저 주를 본받는 삶을 살아내는 것이다. 그리고 함께 하는 팔로워, 멘티들에게 ‘너희는 나를 본받아라’라고 말하고 이를 권하는 것이다. 우리가 따라야할 가장 완전한 모델은 바로 주 예수 그리스도이시다. 하지만 이를 현실의 삶에서 직접 볼 수 없기에 내가 주를 따르니 너는 나를 따라라라고 말하는 것이야 말로 강력한 제자훈련이다. 그리고 때가 되면 나를 따르지 말고 네가 직접 주를 따르라고 이야기해주어야 한다. 

-  1:6 imitators of us. The Thessalonians followed Paul’s example even as Paul followed Christ’s example. for you received the word in much affliction. See Acts 17:5–9; 1 Thess. 2:14. Suffering affliction is normal for those destined to be saved at the end (see Rom. 8:17–18; 1 Pet. 4:12–14). with the joy of the Holy Spirit. The remarkable joy in suffering that characterized the Thessalonian Christians was patterned after the joy of Jesus and Paul.

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

-  The final words of the verse, μετὰ χαρᾶς πνεύματος ἁγίου (“with the joy of the Holy Spirit”) are particularly important. They remind the readers of the tangible proof of their election. It was not only in that they received the word in distress that they became imitators of Paul and the Lord, but also in that they had a sense of joy in this situation that could not be accounted for in human terms. Their joy was, according to Paul, inspired by the Holy Spirit.

 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), 82.

 

6절의 결과가 바로 7절이다. 그러므로에 해당하는 ‘호스테’라는 접속사는 결과를 나타내는 표현으로 논리적인 추론 만이 아니라 눈에 보이는 결과를 말한다. ‘본’이라는 표현은 ‘튀포스’, typos로 진흙이나 밀랍 등의 재로를 주조틀 같은 것에 찍어서 만든 형상을 가리키는 말이다. 요 20:25에서 ‘못에 박혔던 자국’이라는 의미로소 쓰였다. 

성령의 기쁨으로 말씀을 받아서 많은 환난 가운데서 바울의 일행과 주를 본받은 자가 된 결과 데살로니가 교인들은 마게도냐와 아가야에 있는 모든 믿는 자의 본이 되었던 것이다. 결국 우리의 삶은 무엇을 모방하며, 무엇을 따라 살아가느냐에 달려있다. 주를 따르며 살 때 우리는 주를 본받게 되고 세상을 따르며 살 때 우리는 세상을 본받게 된는 것이다. 

 

마게도냐는 데살로니가를 중심으로한 북쪽 지역을, 아가야는 고린도를 중심으로 한 남쪽 지역을 가리킨다. 마게도냐에는 빌립보, 데살로니가, 베뢰아 교회가 포함되고 아가야에는 고린도, 아덴, 겐그레아등이 포함된다. 

 

본문의 ‘기다리다’라는 표현은 신약에 여기서 단 한 번 등장하는 ‘아나메노’라는 표현으로 ‘장차 오길 약속되어 있는 사람을 인내와 신뢰로써 기다린다’라는 의미이다. 그들이 기다리는 대상은 바로 살아계신 하나님의 아들이신데 그분이 다시금 재림하실 것을 기다린다는 것이다. 본문의 하늘로부터의 강림이라는 표현은 셈어의 관용적 표현으로 하나님이 계시는 처소에서부터 내려오심을 나타내는 표현이다. 

예수 그리스도가 하나님이 계시는 처소에서부터 내려오신다는 사실은 주님의 십자가의 죽음으로 모든 것을 끝낸 것이 아니라 부활 승천하셔서 하나님 보좌 우편에 올라가셨음을 보여준다. 주님음 부활하여 지금도 하나님 우편에 계시며(행 7:55, 롬 8:34) 장차 호령과 천사장의 나팔 소리와 함께 이 땅에 심판주로 재림하실 것이다.(살전 4:16, 마 24:30-31)

-  1:9–10 The Greeks from other areas report that the Thessalonians had repented of their idolatrous past, had committed themselves to serve God, and were waiting for Jesus’ second coming—the key traits of genuine Christian conversion. living and true God. In contrast to idols, God is the only real Deity. wait for his Son. This is the first of many references to the second coming in this letter (cf. 2:12, 19–20; 3:13; 4:13–18; 5:1–11, 23–24). whom he raised from the dead. This may anticipate 4:13–18, where Paul affirms the Thessalonians’ hope for the deceased on the foundation of Jesus’ resurrection from the dead (4:14). delivers us from the wrath to come. This may anticipate 5:1–11, where Paul emphasizes that the Thessalonians are not destined for wrath at the final judgment.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2306.

-  Three points are made by Paul in this concluding sentence: (1) the contrast between the Thessalonians’ “before” and “after,” with scarcely hidden Jewish scorn for idolatry and a typically Jewish designation of God as “the living and true God”; (2) that they are currently “between the times” and are waiting for the conclusion of their salvation, which includes escaping the coming wrath (which their persecutors will indeed experience); and (3) that the one responsible for their salvation is the risen Jesus, here designated as “the Son of God.”

One should note, first, that the passage breathes the perspective of Jewish monotheism. Both epithets, “the living God” and “the true God,” reflect the language of such monotheism in Israel’s long struggle against idolatry. To be sure, the two terms appear together only in Jeremiah 10:10 (“But Yahweh is the true God; he is the living God, the eternal King”);76 nonetheless, they appear separately in a variety of polemical contexts.77 Whatever else is true of the God of the Jews, he is “the living God,” over against the lifeless idols of the pagan world; and precisely because he alone is the living God, he is therefore “the [one] true God” over against the false gods of idolatry. Moreover, the living and true God is further identified, here for the first time in the corpus, as the God “who raised [his Son] from the dead.” This remarkable way of identifying the God of Israel occurs just often enough in Paul for Hans Küng to remark that “ ‘he who raised Jesus from the dead’ becomes practically the designation of the Christian God.”78

What is striking, therefore, on further reflection, is the designation of Christ as “his Son from heaven,79 whom he raised from the dead—Jesus, who rescues us from the coming wrath.” That is, the “living and true God” has a Son, who is currently “in heaven” by virtue of the Father’s having raised him from the dead;80 and this Son is none other than the earthly Jesus, the one who also rescues81 us from the wrath of God that will be poured out on all who do not obey him (cf. 2 Thess 1:6–10). It should be noted that this is the earliest known reference in Christian literature to the resurrection of Christ, the single most crucial event in early—and all—Christian faith. What is further significant in this reference is the absolutely presuppositional way it is mentioned,82 in the same way as the Son’s present exaltation in heaven is assumed throughout the letter. This primary Christian assumption thus especially lies behind several items that follow: the prayer directed to him in 3:12–13; the mention of his Parousia in 3:13; and the whole argument about the resurrection of believers in 4:13–18 (esp. v. 16).

With the designation “[God’s] Son” what was assumed in 1:1 about God as Father now becomes explicit. Although the designation “Son” is not especially frequent in Paul, occurring only here in the Thessalonian correspondence,83 it is expressed in such a presuppositional way that Paul assumes his readers to be on the same page with him. This designation of the risen Christ as “Son” appears again in 1 Corinthians 15:28; but it occurs most often in Paul’s letters with reference to the Son’s “giving his life” for us (2 Cor 1:19; Gal 2:20; 4:4–5; Rom 8:3, 32; Col 1:13). Paul also designates Christ as “Son” when he thinks of salvation as effecting the new creation, in which we are being transformed back into the divine image, whose perfect expression is to be found in God’s Son (Rom 8:29–30).

76 But see also Jos. Asen. 11:9–10.

77 For “the living God,” see, among other things, the oath formula in Num 14:21, 28 (“as [surely as] I live”); cf. Hos 2:1 (cited by Paul in Rom 9:26). It became a standard formula in the polemics of Second Temple Judaism (Dan 5:23 [LXX]; Bel 5 [Theod]; Sir 18:1; Jub. 21:3–4; Jos. Asen. 11:9–10). In the NT see esp. Acts 14:15, where the wording of conversion is just as it appears here; cf. 1 Tim 4:10; Heb 3:12; 9:14; 10:31; 1 Pet 1:23; Rev 7:2; 15:7. For “the true God,” see Wis 12:27; Josephus, Ant. 11:55; and in the NT esp. the Johannine literature (e.g., John 7:18; 8:26).

78 On Being a Christian (Garden City, N.Y.: Doubleday, 1976), 361; besides the present text, see 1 Cor 6:14; 2 Cor 4:4; Gal 1:1; Rom 4:24; (6:4); 8:11 (2x); 10:9; Col 2:12; Eph 1:20; cf. 1 Pet 1:21. Wanamaker (87) seems quite wrong, therefore, to refer to this phrase as an “afterthought.”

79 A considerable literature has suggested that the “background” to this usage is Daniel’s “son of man” (Dan 7:13). Understandable as this might be, given (1) Paul’s language “await … from heaven,” and (2) the fact that Jesus almost certainly used this Danielic “title” with reference to himself, there is nonetheless scarcely a hint of any kind in the Pauline corpus that Paul is influenced by this language. What can be demonstrated is that he associates “Son of God” with the Davidic kingship (see Fee, Pauline Christology, ch. 14).

80 For a full discussion of the significance, and absolute uniqueness, of this reality for the earliest Christians, see N. T. Wright, The Resurrection of the Son of God (Minneapolis: Fortress, 2003), whose title reflects this earliest mention of the resurrection in the NT documents.

81 Gk. τὸν ῥυόμενον; the present tense here is probably not so much trying to say something about the “time” of the rescue—which in 5:9–10 is expressed in the past tense to refer to the saving event itself—as it is to put emphasis on the now exalted Son as the “Rescuer.”

82 This is the case in every mention of the resurrection in the NT outside the Gospels; moreover, it lies behind the earliest known prayer among the early Christians, the Aramaic Marana tha (“Lord, come”) used by Paul in 1 Cor 16:22.

83 And only 17 times in all, 11 of which occur in Galatians (4x) and Romans (7x). In the latter it appears as the first thing up (1:3–4), where it has both messianic and eternal implications; cf. Col 1:13–17. See the discussions in Fee, Pauline Christology, 240–44 and 293–303.

 Gordon D. Fee, The First and Second Letters to the Thessalonians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2009), 47–48.

 

데살로니가전서에 나타나는 재림에 대한 표현