2 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people,2 vfor kings and all who are in high positions, that we may lead a peaceful and quiet life, godly andwdignified in every way.3 This is good, andxit is pleasing in the sight ofyGod our Savior,4 who desireszall people to be saved andato come tobthe knowledge of the truth
vEzra 6:10
wch. 3:4
xch. 5:4
ych. 1:1
zch. 4:10; Ezek. 18:23, 32
a2 Tim. 3:7
b2 Tim. 2:25; Titus 1:1; Heb. 10:26
The Holy Bible: English Standard Version(Wheaton, IL: Crossway Bibles, 2016), 딤전 2:1–4.
2그러므로 내가 첫째로 권하노니 모든 사람을 위하여 간구와 기도와 도고와 감사를 하되
2임금들과 높은 지위에 있는 모든 사람을 위하여 하라 이는 우리가 모든 경건과 단정함으로 고요하고 평안한 생활을 하려 함이라
바울은 앞선 1장에서 자신의 영적인 아들 디모데에게 이단에 대한 경계와 자신의 신앙 간증을 통해서 교회안에 이단, 거짓 선생에 대한 문제와 목회자의 자세에 대하여 권면하였다.
이제 2장부터는 에베소 교회가 당면한 현안 문제를 바로잡기 위한 구체적인 지침들을 주고 있다. 본문은 모든 사람을 위한 기도, 특히 위정자들을 위한 중보기도를 명하고 있다.
The structure of the text yields four basic points. First, Paul commands that prayer be given for all people and for those in authority. What seems puzzling is that the purpose of prayer for all people is left implicit. As we will see below, the purpose clause in v. 2b explains the subsequent prayer focus on those in authority. But the greater interest emerges as the passage unfolds. Second, Paul sets out God’s will concerning salvation, and this in fact determines the thrust of the prayer and of the whole section. The concern is for salvation. But, third, this statement of God’s will is surprising enough, or important enough, to call for its own justification. For this Paul draws on traditional theological concepts and christological materials that demonstrate God’s universal salvific will. Fourth and finally, Paul relates the prayer for the salvation of all to himself and his mission to the Gentiles.
Sharpening the soteriological point of the passage is the repeated use of the term “all.” The term occurs six times in ways that clearly underline the universal scope of the discussion. In vv. 1–2 it is “all people” and “all who are in authority” who are to be prayed for, and the outcome of prayer for government is to be a life lived in “all godliness and holiness.” In v. 4 God’s will is that “all people be saved,” which then resonates with the declaration in vv. 5b–6a that “the human being, Christ Jesus gave himself for ‘all’.”
The theological interests and the universal theme reveal that the prayer practice Paul sought to reinstate in Ephesus had the evangelistic mission to the Gentiles as its target. What is less clear is why this had to be urged. Probably the speculative views of the false teachers or the general atmosphere surrounding the approach to the faith they promoted fostered either some sort of elitism or indifference to those outside the church. The evidence of an excessively realized view of salvation (see Introduction C.2.b.) might have heightened the church’s sense of separation from the world, and it is worth noting that the similar situation in Corinth apparently spawned similar separationist tendencies (1 Cor 5:9–10).
Philip H. Towner,The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 164–165.
1절) 1절에서는 ‘판톤’이라는 모든이라는 의미를 가진 헬라어가 두번 사용되었다. 하지만 한글 성경에서는 앞부분의 ‘판톤’을 번역하지 않고 있다. 이를 포함시켜 번역해보면 ‘그러므로 나는 모든 것 가운데 첫째로 권하노니’라는 의미가 된다. ‘첫째로’라고 번역된 ‘프로톤’은 시간적 의미에 있어서 ‘처음’(막 4:48)도 있지만 중요도에 있어서 ‘으뜸’이란 의미를 가진다. 그러니까 바울은 ‘프로톤 판톤’이라는 두 단어를 사용함으로 지금 자신이 말하고 있는 주제가 무엇보다 중요하다라는 사실을 강조하고 있는 것이다.
‘내가 권하노니’로 번역된 ‘파라칼로’도 옆에서라는 의미를 지닌 전치사 ‘파라’와 부르다, 청하다란 의미의 동사 ‘칼레오’의 합성어로 ‘옆에서 청하다, 간구하다, 빌다, 간청하다’로 번역되는 ‘파라칼레오’의 현재 능동테이다. 헬라어의 현재형은 계속과 반복을 의미하는 것으로 바울은 디모데에게 기도의 중요성에 대해서 권면하고 있는 것이다.
‘간구와 기도와 도고와 감사를 하되’, 바울은 여기서 유사한 의미의 단어 4개를 사용하고 있다.
첫째로 ‘간구’로 번역된 ‘데에세이스’의 원형 ‘데에시스’는 ‘하나님께 드리는 간절하고 긴급한 요청'의 의미이다. 이는 원래 ‘~해야 한다, ~할 필요가 있다’라는 뜻을 지닌 동사 ‘데이’에서 파생된 명사이다. 이것의 동사형은 ‘데오마이’이다. 이처럼 간구는 인간이 어떤 특별한 상황에 직면했을 때 필수적으로 할 수 밖에 없는 ‘간절히 필요로 하는 것의 성취를 위한 탄원’의 의미를 가진다.
둘째 ‘기도’에 해당하는 ‘프로슈카스’의 원형 ‘프로슈케’는 ‘~을 향하여, ~에게 가까이’란 의미의 전치사 ‘프로스’와 그 자체로 ‘권하다, 구하다, 기도하다’라는 의미의 동사 ‘유코마이’의 합성어로 ‘신에게 전한 요청, 청원, 기원’을 의미한다. 여기서는 성도가 일상 생활 가운데 하나님께 드리는 일반적인 모든 종류의 기도를 통칭하는 것으로 모든 형태의 경건한 아룀을 의미한다.
셋째 ‘도고’에 해당하는 ‘엔튝세이스’의 원형 ‘엔튝시스’는 ‘청원하다, 간구하다’라는 뜻의 동사 ‘엔튕카노’에서 유래한 것으로 특히 다른 사람을 위한 중보기도를 의미한다.
넷째 ‘감사’로 번역된 ‘유카리스티아스’의 원형 ‘유카리스티아’는 ‘좋은’이라는 의미의 부사 ‘유’와 ‘주다’라는 뜻의 동사 ‘카리조마이’의 합성어로 ‘좋은 것으로 주는 것, 즉 하나님으로부터 말미암은 축복들에 대해 인간의 사의의 형식으로 돌려드리는 것’을 의미한다.
앞서 간구와 기도와 도고를 하는 성도라면 그의 삶에서 감사는 필수적으로 나올 수 밖에 없다. 위의 네 단어는 모두 복수형으로 사용되어 이러한 종류의 기도가 생활 가운데 일상화되어야 함을 말해준다.
바울은 이 모든 기도를 ‘모든 사람을 위하여’하라고 명한다. 여기서 모든 사람은 누구를 의미하는 것인가? 일차적으로 바울이 모든 인류를 대상으로 기도해야할 것을 요청했다라고 말할 수 있다. 우리 그리스도인들은 이후 4절에서 말하는 것처럼 모든 사람이 구원을 받기 위해서 노력해야하고 이를 위해서 기도하는 것은 당연하다. 하지만 본문의 맥락에 국한해서 본다면 이는 디모데가 당시에 목회하던 에베소 교회안에 있는 여러 인종과 신분의 다양한 사람들을 의미하는 것으로 볼 수 있다. 바울은 이처럼 디모데로 하여금 인종이나 국적, 사회적 지위와 상관없이 모든 사람을 위하여 차별없이 기도하라고 권면하고 있는 것이다.
- The “first” thing to be addressed (either in sequence or priority of importance)6is the church’s prayer practice, and its “first-mention” placement in the letter indicates the importance in Paul’s mind. The instruction identifies two interrelated objects of prayer: “everyone” and “kings and all those in authority.” The nature of their interrelationship is crucial to an understanding of the passage, and this needs to be teased out from the logic and flow of the argument.
Four terms for prayer combine to express the subject of the passive infinitive “to be made” that supplies the content of the exhortation.7Rather than understand the four terms as descriptive of a systematic liturgy of prayer, the thought is one of completeness—every dimension and action of prayer being focused on the need at hand. Three of the terms are widely used by Paul and occur together in Phil 4:6. The variety evident in the English translations shows the range of meaning covered by the terms, and there is a good degree of overlap.
“Petitions” (“requests,” NIV) accurately captures the sense of the first term. It describes a direct request made to God to intercede in some way for his people.8
“Prayers” translates the most generic term for communicating petitions or requests for intercession to God,9and includes all aspects of prayer from petition to thanksgiving. But this general coverage does not make the term a reference to a general prayer request (“petitions” being the more specific). These first two terms sometimes occurred together (e.g. 5:5; Eph 6:18; Phil 4:6), and probably do so here with the intention of describing prayer activity in the fullest way possible.10
“Intercession” (pl.; 4:5) is limited to this NT letter. It referred originally to formal petitions made among people and usually directed to one of higher rank, and gradually took its place within the church’s prayer vocabulary.11
“Thanksgiving” (pl.; 4:3, 4) refers to prayers that express thankfulness to God. Paul’s letters to churches reveal how fundamental thanksgiving was to his practice.12Within the church’s holistic practice of prayer, thanksgiving not only bolstered confidence by focusing reflection on God’s past responsiveness to petition, but also was an expression of confidence in anticipation of God’s future response (Phil 1:3 [cf.1:6]; 4:6; Col 3:17).
This multi-faceted prayer is first of all to be made “for everyone.” As noted, the term “all” is intentionally universal in thrust (cf. vv. 2, 4, 6; 4:10), and probably calculated to counter a tendency towards insular thinking in the Ephesian church brought on by an elitist outlook or theology.13While in the NT this universalism is possibly most graphically expressed in this passage, Paul was also pushing forcefully in this direction in other contexts (Rom 15:11; 1 Cor 9:22; 2 Cor 5:19; cf. Acts 1:8). The purpose of this first prong of the prayer effort, delayed until vv. 3–4, will link it with the Gentile mission (cf. v. 7). Opposition to Paul’s authority placed this mission in jeopardy, and enlisting the Ephesian church’s active support in this way was designed to ensure the uninterrupted progress of the gospel.
6Gk. πρῶτον (3:10; 5:4; 2 Tim 1:5; 2:6; see discussion at 1:15–16); either to be taken as a superlative (“first” in importance), or simply as an indication of the “first” in a series of items (typical of Greek letters, see Spicq, 356). There is no way to be sure which nuance Paul intends, but often the first item mentioned is of greatest importance or urgency.
7Gk. ποιεῖσθαι is probably passive (TNIV; NRSV; BDF §392.4), taking the subsequent accusative nouns as subject. A middle voice meaning is possible (see Phil 1:4; Luke 5:33; BDAG s.v. δέησις and ποιέω; see Marshall, 419), but there is little difference in meaning.
NIV New International Version
8Gk. δέησις (for Pauline usage see 5:5; 2 Tim 1:3; Rom 10:1; 2 Cor 1:11; 9:14; Eph 6:18[2x]; Phil 1:4[2x], 19; 4:6); H. Greeven,TDNT2:40–41.
9Gk. προσευχή; also used widely by Paul (Rom 1:10; 15:30; Col 4:12; Eph 1:16; etc.). See J. Herrmann, H. Greeven,TDNT2:775–808; H. Balz,EDNT3:164–69.
10Maintaining a rigid distinction between δέησις (“petition”) as a specific request (or the request made by an individual) or and προσευχή (“prayer”) as a general request (or one made communally by the congregation) is not possible in light of such texts as Phil 4:6 and 1 Tim 5:5. But cf. Oberlinner, 66; U. Schoenborn,EDNT1:287.
pl. plural
11Gk. ἔντευξις; for formal petitions to people of rank, see Josephus,Antiquities16.12; 2 Macc 4:8; Philo,Legation to Gaius276.2; in reference to prayer, see the later Shepherd of Hermas,Mandates5.1.6; 10.3.2–3; 10.11.9. See further, Spicq,TLNT2:6–10; O. Bauernfeind,TDNT8:238–45; MM 218.
pl. plural
12Gk. εὐχαριστία; note Paul’s use of the verb in describing his thanksgiving to God (Rom 1:8; 1 Cor 1:4; Phil 1:3; etc.); for the noun in the same sense, 1 Cor 14:16; 2 Cor 4:15; 9:11; Phil 4:6; Col 2:7; 4:2; 1 Thess 3:9. Spicq,TLNT2:9.
13Given a too fully realized eschatology (understanding the present experience of salvation to be fuller than it actually is) a number of factors (such as are more evident in the Corinthian situation) could persuade the church to view itself as a closed society; see Towner, Goal, 33–42. There is no basis for the view that a Gnostic disregard for the State (v. 2) was specifically being addressed (W. Schmithals, “The Corpus Paulinum and Gnosis,” in A. H. B. Logan, A. J. M. Wedderburn, eds.,The New Testament and Gnosis[Edinburgh: T & T Clark, 1983], 117).
Philip H. Towner,The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 165–167.
2절) ‘임금들과 높은 지위에 있는 사람들 위하여 하라’, 1절에서 모든 사람을 위하여 기도할 것을 권했다면 이제 2절에서는 그 기도의 초점을 한정하여 위정자들을 위하여 기도할 것을 권면하고 있다. 이렇게 권면을 한 것은 이것이 중요한 것임과 동시에 당시 성도들 가운데 위정자들을 위한 기도가 소홀했기 때문으로 보인다.
‘임금들’에 해당하는 ‘바실레온’은 왕, 임금을 의미하는 ‘바실류스’의 복수형으로 로마제국의 황제를 비롯한 분봉왕을 함께 지칭하는 것이다. 당시 로마 황제는 자신에 대한 숭배를 강요하며 이를 따르지 않는 이들은 처형에 처하기도 했는데 이렇게 자신들을 죽이려는 대상을 향하여 기도할 것을 요청하는 바울의 명령은 매우 놀라운 것이다.
‘높은 지위에 있는 모든 사람’은 사회의 지배 계층들이었다. 이들도 기독교에 대하여 호의적이지는 않았다. 그럼에도 불구하고 바울이 디모데에게 이들을 위하여 기도하라고 명하는 것은 원수까지도 사랑하라는 주님의 명령에 대한 실천이면서 이들이 가지고 있는 영향력이 너무 커서 이후의 ‘고요하고 평안한 생활’을 위하여 이들의 도움이 필수적이기 때문이었다.
’모든 경건과 단정함으로 고요하고 평안한 생활을 하려 함이라’, 본문의 헬라어는 ‘히나’라는 접속사로 시작된다. ‘히나’는 본절이 임금들과 높은 지위에 있는 자들을 위해 기도해야 하는 목적을 나타냄을 보여준다.
‘고요하고’로 번역된 ‘에레몬’은 본래 광야, 빈들이란 뜻을 지닌 ‘에레모스’에서 파생된 형용사로 ‘간섭 또는 방해로 괴로워하지 않는’의 의미이다. ‘평안한’으로 번역된 ‘헤쉬키온’의 원형 ‘헤쉬키오스’는 ‘고통받지 않는 그리고 괴로움에서 자유로운’의 의미로 신약에서 2번 사용된다.
혹자는 전자가 외적인 방해가 없는 상태를, 후자가 내적인 근심이나 괴로움이 없는 상태로 보았다. 바울이 고요하고 평안한 생활을 위하여 임금들과 높은 지위에 있는 사람들을 위해 기도하라고 권고하는 것은 하나님께서 그들의 마음을 감동시키셔서 교회에 대한 심한 핍박을 멈추고, 복음 전파가 더 자유롭게 이루어지게 하기 위한 것이다.
위정자들이 박해를 가하게 되면 성도들은 경건과 단정함을 유지하기 어렵게 된다.
경건은 ‘유세비이아’로 하나님을 향한 경건한 행위와 바른 믿음을 의미한다.
단정함으로 번역된 ‘셈노테스’는 존중되거나 존경받을 가치가 있는 자질로 위엄, 존엄을 의미한다.
하나님께서는 유다가 바벨론의 포로라 잡혀가기전 선지자 예레미야에게 이렇게 기도할 것을 명하신다.
예레미야 29:7
7너희는 내가 사로잡혀 가게 한 그 성읍의 평안을 구하고 그를 위하여 여호와께 기도하라 이는 그 성읍이 평안함으로 너희도 평안할 것임이라
- Verse 2 adds a second parallel14prayer object—“for kings and all those in authority”—and follows it up immediately with a statement of its purpose. Generally, Paul has in mind all those who would fit into the structure of civic or government authority (cf. Rom 13:1; 1 Pet 2:13), whose office would be filled at the pleasure of the emperor. The term “king” had wide usage at this time throughout the Hellenistic world for certain local rulers (e.g. various of those in the Herodian line, Mark 6:14; Acts 12:1; 25:13; the ruler of the Nabateans, 2 Cor 11:32).15But its first reference for those in Asia Minor in the first century, where the imperial cult was the fastest growing religion, would have been to the emperor. The plural reference to “kings” would signify successive reigns of emperors16(i.e. pray for the current emperor). Nevertheless, prayer for the local or regional representatives of imperial power is also included in the broad addition “and for all those in authority.” The breadth of the command takes in all kinds of officials. The key term in the phrase “in authority” indicates those in a position of status and corresponds to those holding various imperial appointments throughout the empire.17
Where did this sense of responsibility originate? The precedent for the practice of God’s people praying for pagan rulers goes back to Israel’s exile experience. In this context we find the prophetic instruction to display loyalty to the surrounding power structure: “But seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare” (Jer 29:7; cf. Ezra 6:9–10; 1 Macc 7:33).18This could perhaps be dismissed as an expedient measure designed to help the displaced Jewish people make the best of temporary difficulties. But lying behind the prophetic instruction and evident in the prophetic and Wisdom writings19was a developing theological (and eschatological) awareness that with the exile the lines of Israel’s religious world were being redrawn. YHWH now accomplished his will through pagan leaders whom he called his “ministers” and “servants” (Jer 25:9; Isa 45:1; cf. Isa 5:26–29; 7:18–20; 8:7–8; 13:4–5). In exile Israel’s vision had to expand to encompass all the nations, and it is chiefly in the body of literature that emerges from and after this experience that God’s universal redemptive intentions become increasingly clear. It was a logical (and theological) step for Paul to interpret the church’s prayer responsibility on the basis of the prophetic instruction, because he knew the very existence of the church was linked to the universal promises that came to expression in writings of those times. Also stemming from this development was the awareness of an extensive obligation to serve society (Titus 3:1–2; Rom 13:1–7; 1 Pet 2:13–17).20Within this setting, prayer “for kings and all those in authority” cannot be severed from Paul’s conception of Christian existence as witness and service in the world.
The purpose statement given to explain this prayer seems also at first blush to be an expedient designed to ease the various pressures the church might experience in a hostile society. It divides into two parts. The first part depicts an ideal set of circumstances or environment in which the church might live: “that we might live peaceful and quiet lives.” The second part describes the observable manner in which such a life is to be lived: “in all godliness and holiness.” The two parts must be seen as a whole, but for convenience we shall consider each part separately.
Paul characterizes a “life”21that is observable, lived among people in society in a way that registers.22The two terms (“quiet and peaceful”)23that initially describe this life express the Hellenistic ideal (conveyed variously) of a tranquil life free from the hassles of a turbulent society.24It is obvious enough that Paul envisions the State, with God’s help, as being capable of ensuring the conditions that would make such a life possible.
The next phrase, “in all godliness and holiness,” describes this life’s character and observable shape. The language Paul uses gains its effectiveness by its currency in Hellenistic ethics and by the Christian interpretation he gives it. Many modern commentators have emphasized the former element of the language and ignored the latter, resulting in the conclusion that the writer was endorsing an ethic that conformed to the Hellenistic ideal of respectability. Yet when the theological reshaping of these concepts is taken into account, it becomes clear that Paul had other aims—namely, to express the theology of a dynamic Christian ethics by means of the language of the day. This technique would of course ensure intelligibility. But Paul almost certainly intended also to reinvent the language and subvert alternative claims about the nature and source of godliness associated with the politics and religious cults in the empire.
“Godliness” (“piety”) is a crucial concept in the letters to coworkers.25It serves to describe the whole of Christian existence as the vibrant interplay between the knowledge of God and the observable life that emerges from this knowledge (see Excursus below). As Paul understands it, the potential to live this life characterized by the integration of knowledge and behavior (faith and deeds) is linked to the appearance of Christ in human history (Titus 2:11–12). What should not be confused here are the ideal circumstances for life sought in prayer for the State (“the quiet and peaceful life”) and the authentic Christianity called for. “Godliness” as authentic Christian existence is expected in all situations, tranquil or turbulent (2 Tim 3:12). Prayer for the tranquil setting is prayer for an ideal set of social circumstances in which Christians might give unfettered expression to their faith in observable living. This distinction allows us to place the second prayer (for leaders) into the missiological grid of the passage: the church is to pray for the salvation of “all,” and it participates in that mission by making God present in society in its genuine expression of the new life for all to see.
The second term in the phrase is better translated “respectability” (“holiness”, TNIV), for it conveys the ideas of “seriousness” and “appropriateness”26by which respectability was measured. Although not lacking an inward origin, it focuses more on behavior that is deemed acceptable by other people. Together the pair of terms (“godliness and respectability”) describes Christian existence as a holistic experience of new life produced by faith in God and lived out observably in human society. While not denying the degree to which the testimony of Christ might antagonize unbelievers (2 Tim 3:12), the language Paul chooses and the emphasis on observable respectability describe the Christian life as a life of engagement in society that is worthy of respect. It is a life that truly communicates the realities of faith in Christ in a language understood by all, while it also challenges secular notions about the source of such qualities.
Paul’s choice of this current ethical language was designed with communication of the gospel in mind. Far from compromising the uniqueness of the gospel and its claims, by employing the common terminology Paul established the relevance and challenge of his message for the culture. The language of “godliness”(eusebeia),among other crucial theological terms which all have their place in Paul’s lexicon (“epiphany,” “savior,” “God,” “Lord”), was so closely linked to the Artemis cult in Ephesus that his choice of this term to define the essence of Christian existence would directly confront the cultural story (see Excursus below). The point would be clear: authenticeusebeiawas neither to be found nor expressed in association with Artemis, but only by faith in Christ.
14Both objects of prayer are indicated by the repeated prepostion ὑπέρ (“on behalf of”) followed by genitive objects.
15Gk. βασιλεύς; see also Josephus,Antiquities17.188; 18.273;Jewish Wars2.20. Spicq,TLNT1:264–65.
16As in Josephus,Jewish Wars3.351; 4.596; 5.563. In light of Josephus, it is unlikely that the plural “kings” is a specific reflection of the later situation in which there were co-emperors in Rome (i.e. post c.e. 137).
17Gk. καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων (for ὑπεροχή as “excellence”, 1 Cor 2:1; 2 Macc 5:13; as “position of authority,” 2 Macc 3:11; Polybius 5.41.3; Josephus,Antiquities9.3); cf. the similar language of Rom 13:1 (πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω) where the parallel term for “authority” is ὑπερέχω (1 Pet 2:13). See MM 653–54; G. Delling,TDNT8:523–24.
1See also Bar 1:10–13;Epistle of Aristeas44–45; Josephus,Jewish Wars2.197, 409; Philo,Legation to Gaius157, 317; E. Schürer,The History of the Jewish People in the Age of Jesus Christ(Rev. Ed. by G. Vermes, F. Millar, M. Goodman; Edinburgh: T & T Clark, 1973–79), 2:311–13; H.-W. Bartsch,Die Anfänge urchristlicher Rechtsbildungen: Studien zu den Pastoralbriefen(Hamburg: Reich, 1965), 34–39; Johnson, 195–96; Marshall, 421–22.
8See also Bar 1:10–13;Epistle of Aristeas44–45; Josephus,Jewish Wars2.197, 409; Philo,Legation to Gaius157, 317; E. Schürer,The History of the Jewish People in the Age of Jesus Christ(Rev. Ed. by G. Vermes, F. Millar, M. Goodman; Edinburgh: T & T Clark, 1973–79), 2:311–13; H.-W. Bartsch,Die Anfänge urchristlicher Rechtsbildungen: Studien zu den Pastoralbriefen(Hamburg: Reich, 1965), 34–39; Johnson, 195–96; Marshall, 421–22.
19Isa 41:2–4; 45:1–7; Jer 21:7, 10; 27:5–6; Dan 2:21, 37–38; 4:17, 25, 32; 5:21; Prov 8:15–16. Sir 10:4; 17:17; WisdSol 6:3.
20See Towner, “Romans 13:1–7.”
21Gk. βίος (“life, activities of life, the means to live”; 2 Tim 2:4; Luke 8:14, 43; etc.) H.-J. Ritz,EDNT219; BDAG, s.v.
22The Gk. verb διάγω carries the same sense in Titus 3:3; see discussion and refs. in Roloff, 116, n. 43.
23Gk. ἤρεμον καὶ ἡσύχιον; the adj. ἤρεμος occurs only here in the NT and is rare in Greek literature (LSJ, s.v); the adj. ἡσύχιος occurs elsewhere in the NT only at 1 Pet 3:3, but the related verb and noun occur in 1 Thess 4:11 and 2 Thess 3:12, respectively, where Paul encourages pursuit of the same ambition of leading the quiet life.
24For the sentiment, see BDAG, s.v., for its occurrence in the closely similar statement “living a quiet and calm life” (ἤρεμον καὶ γαληνὸν τὸν βίον διαγότων); see also Josephus,Antiquities13.407; Philo,Life of Moses2.235.
25Gk. εὐσέβεια (“godliness, piety”); the word group occurs a handful of times in Acts (3x) and 2 Peter (5x) but most prominently in these letters (13x).
TNIV Today’s New International Version
26Gk. σεμνότης. This word group, also significant within Greek ethics, has an important role in developing a view of Christian existence in 1 Timothy and Titus. For the noun, σεμνότης, see 1 Tim 2:2; 3:4; Titus 2:7 (not used elsewhere in the NT); for the adjective, σεμνός, see 1 Tim 3:8, 11; Titus 2:2 (elsewhere in NT only at Phil 4:8). The word group envisages a particular deportment (translated by a wide range of English terms) of seriousness, dignity, respectability, and holiness.
Philip H. Towner,The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 167–171.
3절) 본문의 이것은 앞선 1-2절에서 세상의 위정자들을 포함한 모든 사람들을 위한 중보기도를 가리킨다. 이것이 우리 구주 하나님 앞에 선하고 받으실 만한 것이라고 말하는 것이다.
‘구주’엔 ‘소테로스’로 구원자라는 의미인데 이 단어가 하나님과 함께 사용되었다는 것은 죄인을 구원하시는 것이 바로 하나님의 일임을 강조한다.
이렇게 드려지는 중보 기도는 위정자들을 위해서도, 성도들을 위해서도 매우 중요한 것이다. 이 중보 기도가 하나님의 기쁘신 뜻인 모든 사람들의 구원과 연결되기에 선하고 받으실 만한 것이 되는 것이ㅏㄷ.
4절) ‘모든 사람이 구원을 받으며’, 3절에서 바울은 모든 사람과 위정자들을 위한 중보기도는 선한 것으로 하나님을 기쁘시게 하는 것이기에 이에 힘써야 한다고 말했다. 이제 하나님께서 모든 사람이 구원을 받으며 복음의 진리를 알기 원하기 때문에 중보기도를 해야한다는 것을 이야기하고 있다.
17세기 알미니안주의자들은 본절을 근거로 보편구원론을 주장했다. 모든 사람에 해당하는 ‘판타스 안드로푸스’를 전 인류로 볼 수 있는가가 쟁점이다. 이를 양적 측면에서 전인류를 나타낸다기 보다 질적 측면에서 ‘계층이나 인종이나 국적의 차별이 없는 모든 사람’으로 보는 것이 타당하다. 즉 본절은 문맥상 인종이나 피부 색까, 지위나 신분에 차별 없이 모든 사람들에게 베풀어지는 하나님의 구원을 나타내는 것이다. 알미니안주의자들과는 다르게 칼빈주의자들은 제한 속죄, 하나님께서 선택하신 자들만이 구원에 합당한 믿음을 가지며 영생을 얻는다고 주장했다.(엡 1:4, 11; 행 13:48; 벧전 1:2; 롬 11:5)
바울이 이렇게 모든 사람이 구원을 받는 것에 대해서 말하는 이유는 거짓 교사들이 이방인을 구원하는 것의 중요성을 간과했기 때문이다.
‘진리를 아는데 이르기를 원하시느니라’, 바울은 구원을 받는 것과 진리를 아는 것을 등치시키고 있다. 이는 예수님의 가르침과 일치한다.
요한복음 17:3
3영생은 곧 유일하신 참 하나님과 그가 보내신 자 예수 그리스도를 아는 것이니이다
진리(알레데이아) 곧 그리스도 안에 나타난 하나님의 특별한 계시를 아는 것이 구원의 궁극적인 목표가 되어야함을 드러낸다. ‘아는’으로 번역된 ‘에피그노신’은 강의적인 의미로 사용된 ‘에피’와 지식을 의미하는 ‘그노시스’의 합성어로 진리에 대한 단순한 지식이 아니라 충만한 지식(딤후 3:7)을 의미한다.
바울은 인종이나 계층, 국적을 초월하여 모든 사람을 위하여 중보기도를 해야하는 이유가 바로 그들로 하여금 구원을 통해 진리를 아는데에 이르도록 하는 것이 하나님이 원하시는 바이기 때문이다. 본문에서 ‘원하시느니라’에 해당하는 ‘델레이’는 현재 능동형으로 하나님의 원하심이 끊임없이 지속되고 있음을 보여준다.
- Evangelistic prayer for all people is rooted in the fact that Goddesires all people to be saved. It appears that Paul is countering an exclusivist tendency in the false teachers or at least their downplaying of the importance of evangelizing the Gentiles (along with their emphasis on the Jewish law). This statement figures prominently in theological disagreements over the extent of the atonement. It cannot be read as suggesting that everyone will be saved (universalism) because the rest of the letter makes it clear that some will not be saved (4:1; 5:24; 6:10; cf. Matt. 25:30, 41, 46; Rev. 14:9–11). Does that mean God desires something (all people being saved) that he cannot fulfill? Both Arminian and Calvinist theologians respond that God “desires” something more than universal salvation. Arminians hold that God’s greater desire is to preserve genuine human freedom (which is necessary for genuine love) and therefore he must allow that some may choose to reject his offer of salvation. Calvinists hold that God’s greater desire is to display the full range of his glory (Rom. 9:22–23), which results in election depending upon the freedom of his mercy and not upon human choice (Rom. 9:15–18). However one understands the extent of the atonement, this passage clearly teaches the free and universal offer of the gospel to every single human being; “desires” shows that this offer is a bona fide expression of God’s good will.Come to the knowledge of the truthhighlights the cognitive aspect of conversion, i.e., individuals must come to understand key truths in order to be converted. “The truth” occurs often in the Pastorals as a synonym for the gospel (cf. 1 Tim. 3:15; 4:3; 2 Tim. 2:15, 18, 25; 3:7, 8; 4:4; Titus 1:1, 14).
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2327.
- Thus Paul explains that prayer for the salvation of all people, and specific prayer for the effectiveness of the civic powers, conforms to the will of God. It is not simply an optional church practice that pleases God, but a practice as integral to the church’s life with God as was sacrifice in the time before Christ.
But the enormity of what Paul calls for—a kind of prayer that encompasses the whole world—elicits a specific elaboration of the will of God concerning salvation (v. 4). The added relative clause not only describes the preceding “God our Savior” (v. 3), but also explains why the prayer for all people is good and acceptable to him. The reason is that God “wants [wills] all people to be saved.” There are several points to consider.
First, the verb “to will” should be understood in the strongest sense as indicating God’s will.33In this statement of God’s purpose for humankind, however, the element of human response to the gospel is not minimized within the process. It is God’s universal intention, as opposed to some form of exclusivism, that is mainly in mind.
Second, the purpose of the reference to “all people,” which continues the theme of universality in this passage, is sometimes misconstrued. The reference is made mainly with the Pauline mission to the Gentiles in mind (v. 7). But the reason behind Paul’s justification of this universal mission is almost certainly the false teaching, with its Torah-centered approach to life that included either an exclusivist bent or a downplaying of the Gentile mission.34This kind of corporate self-centeredness was at least latent in other Christian communities to which Paul addressed letters that argued for Jew-Gentile equality and the divine origin of his calling to the Gentiles (Galatia, Rome). Here the presence of an overly realized view of salvation may have encouraged the belief that Christians are not part of this world (see also 1 Corinthians; Introduction C.2.b.)
Third, the meaning of God’s will to save “all people” has been equally problematic. As a statement of the breadth of God’s will about salvation,35this echoes Paul’s statements in Rom 3:27–31 and 11:26–32. There and here the chief concern is to clarify that God’s salvific intentions fully include the non-Jewish world, and that Paul’s unique mission to reach that world is indeed God’s means to fulfill his universal redemptive promises (v. 7).36But this salvation statement is not simply about a life after death. As Johnson maintains, Paul’s statement “is less about future destiny (‘eternal life’), than about present location.”37“Salvation” in its theological sense here (following “savior”) carries the full meaning of deliverance from sin (1:15; 1:1; Titus 2:14; 3:5–7). Yet Paul’s focus is on the building of a people of God that incorporates all people regardless of ethnic, social or economic backgrounds, and who are characterized by a manner of life that is qualitatively different from society at large (v. 2). In Pauline thought the presence of this combination of features (deliverance from personal and social sin) is present salvation. While the theological and eschatological elements of salvation persist, the primary concern in Ephesus is for a church that has tilted off this Pauline axis or is in danger of doing so.38
From the human side, the process of salvation, of coming to faith, can be described in various ways. Paul explains the process here by means of the phrase “to come to a knowledge of the truth.”39The term translated “knowledge” (or “recognition”) is frequent in Paul, and especially in this phrase with the verb “to come to” reflects the cognitive process of knowing (here the content is “truth”).40In these letters to coworkers the term occurs only in the technical phrase “knowledge of the truth” (1 Tim 2:4; 2 Tim 2:25; 3:7; Titus 1:1),41which, with appropriate verbs,42expresses the idea of conversion as a rational decision to embrace “the truth.”43It may also regard authentic Christianity from the perspective of one’s understanding of and commitment to “the truth” (so 1 Tim 4:3).
“Truth” language (2 Tim 2:15; Titus 1:1, 14), as used by Paul, is intentionally polemical, inviting the reader/hearer to distinguish between his assessment of the gospel (= the truth) and fallacious competing claims (cf. 6:20). The same standard of measure was employed in Qumran to determine genuine membership in the Sect on the basis of a commitment to “the truth” that separated the community from corrupt mainline Judaism.44However much he was indebted to this tendency, Paul’s other letters suggest that he first deployed the “truth” category in Christian mission. He applied it, among other overlapping concepts, with various verbs of perception to emphasize the divine origin of his message over and against pagan falsehood.45In these letters to coworkers, “truth” stands for God’s authoritative revelation (as represented in Paul’s gospel). The polemical intention is clear from the descriptions, which employ various key verbs, of the opponents’ departure from “the truth.”46Consequently, “coming to the knowledge of the truth” combines a statement about the quality of the gospel message and commitment to it. In the Ephesian context of false teaching, Paul emphasizes that salvation and adherence to the apostolic message are inseparable. God’s will is that all people will commit themselves in faith to the truth about Christ.
33Gk. θέλω can express the weaker sense of “desire,” and for some this sense is preferable to a statement about God’s will that human indecision can thwart (see M. Limbeck,EDNT2:137–39; D. Müller,NIDNTT3:1015); but the stronger sense is best (see Rom 9:18; 1 Cor 4:19; 12:18; etc.; cf. the noun θέλημα 2 Tim 1:1; 1 Cor 1:1; Col 1:9; G. Schrenk,TDNT3:44–62; Marshall, 427. See further P. H. Towner, “Will of God,” inDictionary of Biblical Theology,ed. W. Elwell (Grand Rapids: Baker, 1996), 820–22.
34The view that a Gnostic exclusivism underlay this emphasis (Roloff, 119; Oberlinner, 72–73; Bassler, 52; Kelly, 63; J. Sell,The knowledge of the Truth[Frankfurt: Lang, 1982], 11–16) is not supported by the evidence (see the discussion in Towner,Goal,22–24).
35For the meaning of Gk. σῴζω, see discussion at 1:15; see also Quinn-Wacker, 180–81.
36See also Marshall, 426–27; Knight, 119.
37Johnson, 191; see also, id., “The Social Dimensions ofSoteriain Luke-Acts and Paul,” inThe SBL 1993 Seminar Papers,ed. E. H. Lovering (Atlanta: Scholars Press, 1993), 520–36.
38The possibility that this text expresses a thoroughgoing “universalism” (God will save all people regardless of their disposition towards the gospel; e.g. V. Hasler, “Epiphanie und Christologie in den Pastoralbriefe,”TZ33 [1977], 204–207) is removed by the consistent emphasis on faith for salvation in 1 Timothy (1:16; 3:16; 4:10; cf. 2 Tim 1:5).
39The conjunction, καί (“and”), which links the two parts of v. 4, is epexegetical (see BDF §442.9): “… all people to be saved, that is, to come to a knowledge of the truth”; or even “all people to be savedbycoming to a knowledge of the truth” (cf. BDAG, s.v. 1.δ).
40Gk. ἐπίγνωσις; see Rom 1:28; 3:20; 10:2; Col 1:9–10; 2:2; 3:10; Phlm 6; R. Bultmann,TDNT1:689–714.
41Gk. ἐπίγνωσις ἀληθείας; see also Heb 10:26. The verbal equivalent occurs at 1 Tim 4:3.
42From the human side, the action is described with the verb “to come to” (Gk. ἐλθεῖν; 2:4; 2 Tim 3:7; in 1 Tim 4:3, the verbal form of the formula is equivalent); from God’s side the action is described in terms of a gift: “to grant them repentance to the knowledge of the truth” (2 Tim 2:25).
43See esp. Sell,Knowledge of the Truth,3–7,et passim;Quinn, 276–82; Dibelius and Conzelmann, 41.
44For the parallel Hebrew phrase,דעת אמת, see 1QS 9:17–18. The polemical thrust of this use of “truth” is clear: “The Instructor must not reprove the Men of the Pit, nor argue with them about proper biblical understanding. Quite the contrary: he should conceal his own insight into the Law when among perverse men. He shall save reproof—itself founded on true knowledge and righteous judgment—for those who have chosen the Way” (1QS9:16b–19a; Wise, Abegg, Cook). For the place of “truth” in the Sect’s self-identity, see 1QS 6:15 where initiation into the Sect is described as “returning to the truth …”
45See 2 Thess 2:10, 12, 13–14; Col 1:5–6; Eph 1:13 for the combination of “truth” with “word,” “gospel,” and “faith,” and verbs such as “to hear,” “to believe,” “to know” (ἐπιγινώσκω) and “to receive.” Marshall, 122; Wolter,Paulustradition,71.
46Thus in 1 Tim 6:5 “robbed of the truth” (ἀποστερέω); 2 Tim 2:18 “wandered from the truth” (ἀστοχέω; cf. 1 Tim 6:21); 2 Tim 4:4; Titus 1:14 “reject the truth” (ἀποστρέφω).
Philip H. Towner,The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 177–179.
14 And we urge you, brothers, admonishpthe idle,3qencourage the fainthearted,rhelp the weak,sbe patient with them all.15 See thattno one repays anyone evil for evil, but alwaysuseek to do good to one another and to everyone.
p2 Thess. 3:6, 7, 11
3Ordisorderly, orundisciplined
qIsa. 35:4; [Heb. 12:12]
rActs 20:35; See Rom. 15:1
sSee 1 Cor. 13:4
t1 Pet. 3:9; See Rom. 12:17
u[Rom. 12:9]; See Gal. 6:10
The Holy Bible: English Standard Version(Wheaton, IL: Crossway Bibles, 2016), 살전 5:14–15.
데살로니가전서 5:14–15
14또 형제들아 너희를 권면하노니 게으른 자들을 권계하며 마음이 약한 자들을 격려하고 힘이 없는 자들을 붙들어 주며 모든 사람에게 오래 참으라
15삼가 누가 누구에게든지 악으로 악을 갚지 말게 하고 서로 대하든지 모든 사람을 대하든지 항상 선을 따르라
14절) '게으른 자들을 권계하며’, 본문의 게으른으로 번역된 헬라어는 ‘아탁투스’로 이 원형인 ‘아탁토스’는 부정접두사 ‘아’와 ‘배열하다, 배치하다’라는 의미를 지닌 ‘탓소’의 합성어이다. 그래서 원어의 의미는 '대열을 벗어난, 이탈한’이라는 의미로 행군중 대열에서 이탈하여 낙오한 병사를 가리키는 단어인데 이들이 대열에서 벗어난 것은 체력의 문제가 아니라 규율에 대한 반항과 게으름 때문이다. 본문에서는 ‘무질서한, 규율이 없는’의 의미의 형용사형으로 신약성경에서 해당 본문에서만 한번 이 단어가 사용되고 있다.
이 표현이 부사로 사용된 곳은 2곳(살후 3:6. 11)이다.
교회의 질서를 무시하고 규율에 따르지 않고 제멋대로 행동하는 사람들, 전통을 따르지 않고 게을러 일하기를 싫어하고 문제를 만들기만 하는 사람들을 지칭하는 단어이다. 이런 이들을 권계하라고 권면하고 있다.
‘권계하며’라고 번역된 ‘누데테이테’는 ‘누테테오’의 현재 명령형이다. 앞서 12절에서 리더의 중요한 역할 중에 하나가 ‘권하는’일이었는데 이와 같은 표현이다.
‘마음이 약한 자들을 격려하고’, ‘마음이 약한’으로 번역된 ‘올리곱쉬코스’는 ‘규모가 작은’을 의미하는 ‘올리고스’와 ‘영혼, 마음’을 뜻하는 ‘프쉬케’의 합성어로 ‘마음이 작은, 용기없는 심약한’이라는 의미이다. 이것의 반대말은 ‘메갈롭쉬코스’로 ‘기가 센, 자기 충족적인, 확신이 넘치는’의 의미를 가진다. 이들이 마음이 약한 이유는 박해(살전 3:3-4)나 주의 재림때에 죽은 자들에 대한 생각때문(4:13~5:11)이었다. 결국 이러한 박해나 재림에 대한 온전한 소망없음으로 인해서 마음이 약해진 이들을 격려할 것을 권면하고 있는 것이다. 박해나 재림에 대한 두려움을 이길 수 있는 것은 부활에 대한 소망과 확신이다. 주님의 부활을 목도하기전 제자들은 두려움에 떨었지만 부활하신 주님을 만나고 나서 제자들은 담대하게 복음을 전하며 모두가 순교의 길을 갔다. 바울도 주님을 따르는 이들을 박해하다가 부활하신 주님을 만나자 이전에 추구하던 모든 것을 배설물로 여기고 복음을 전하기 위해서 온전히 헌신했다. 마음이 약한 자들을 격려하기 위해서는 이를 온전히 알게 하는 것이 필요하다.
본문의 격려하다라는 표현은 ‘파라뮈데오마이’로 위로하고 확신의 말로 용기를 북돋워주는 것을 의미한다.
‘힘이 없는 자들을 붙들어 주며’, ‘힘이 없는’으로 번역된 ‘아스데논’의 원형은 ‘아스데네스’로 부정어 ‘아’와 ‘힘셈’아리는 의미를 지닌 ‘스데노스’의 합성어로 육체와 정신과 영혼이 연약한 모든 것을 일컫는 말이다. 본문에서는 단지 육체적으로 힘이 없는 상태라기 보다는 영적으로 연약한 자들로 여러가지 어려움과 유혹에 넘어지기 쉬운 이들을 의미하는 것이다. 힘 없는 자들은 외부의 충격에 쉽게 넘어지게 된다.(노약자) 이런 이들을 붙들어주라는 것이다.
‘붙들어 주며’에 해당하는 ‘안테케스데’의 원형’안테코’는 ‘헌신하다, 참석하다, 지키다, 붙들다’라는 의미를 지닌다.(마 6:24; 눅 16:13; 딛 1:9) 이 세상은 약육강식의 원리가 작동한다. 힘 있는 자가 힘 없는 자를 압제하고 빼앗는 것이 당연한 세상가운데서 교회는 이에 대한 대안 문화로서 연약한 자들을 붙들어 주어야 한다. 왜냐하면 바로 주님께서 그렇게 우리가 연약할 때에 우리를 대신하여 죽으셨기 때문이다.(롬 5:6) 그렇게 주님께서는 본을 보이셨고 이 본을 따르며 실천하며 사는 공동체로 당신의 교회를 세우셨다.
‘모든 사람에게 오래 참으라’, ‘오래 참으라’로 번역된 ‘마크로뒤메이테’의 원형 ‘마크로뒤메오’는 불행과 고생과 같은 어려운 상황중에도 끈기 있고 용기 있게 참는 것, 복수할 일에 대해서도 온화하게 참아주는 것(마 18:28, 벧후 3:9)을 의미한다. 특히 멸망받을 죄인에 대해서 속히 진노하여 징계하지 않으시고 오래 참으시는 하나님의 속성을 나타낼때 자주 사용되는 단어이다. 하나님께서 우리에 대해서 ‘오래 참으심’은 힘이 없어서나 죄를 미워하지 않으시거나 징계하실줄 몰라서가 아니다. 비록 죄인이지만 그들로 하여금 멸망의 길에서 돌이켜 회개하고 구원받기를 원하시는 그분의 사랑에 기인한 것이다.
또한 고전 13:4에서 말하는대로 사랑의 속성은 바로 ‘오래 참음’이다. 이처럼 하나님의 오래 참으심을 본받아 우리들을 향해서도 모든 사람에게 대하여 오래 참으라고 말한다. 여기에서 모든 사람은 내가 사랑하는 사람, 공동체 안에 있는 그리스도인들뿐만 아니라 내가 불편해 하는 더욱 나아가 나에게 해를 끼치는 이들에 대해서도 사랑으로써 참아주라는 것을 의미한다. 이로 인해서 그 영혼을 얻을 수도 있기 때문이다. 하나님의 택하심을 입은 자들에게는 오래참음으로 옷을 입는 것은 필수적이다.(골 3:12)
- 5:14The introductory formula “we exhort you, brothers [and sisters]” marks v. 14 as introducing a new topic. The formula is reproduced from v. 12 except that the synonymous termπαρακαλοῦμενis substituted forἐρωτῶμεν. With Findlay (124) and others, it is tempting to see v. 14 as addressed to the leaders of the community becauseνουθετεῖν(“to admonish”) was used in v. 12 of the leadership function and in this verse Paul instructs those who are addressed to “admonish.” Against this is the fact that nothing in the text itself hints that any particular group is being spoken to (cf. Best, 229). As Holmberg (Paul and Power,117f.) recognizes, although the whole church is addressed in v. 14 (cf. 4:18; 5:11), Paul does differentiate functions within the community, as 5:12f. and 1 Cor. 16:15f. show, and therefore some were more responsible than others for the sorts of actions Paul calls for in v. 14.
First Paul urges his readers:νουθετεῖτε τοὺς ἀτάκτους(“admonish the idle”).ἀτάκτουςhas two possible meanings, either of which is appropriate to the context. The original denotation of the word concerned undisciplined or disorderly actions or persons, but in papyri from the Hellenistic period it is used of idle or lazy individuals as well. If we accept the Pauline authorship of 2 Thessalonians, then the latter meaning is the more likely here. The verbἠτακτήσαμεν(“we were not idle”) occurs in 2 Thes. 3:7 and the adverbἀτάκτωςappears in 3:6 and 11. While both meanings might fit for 2 Thes. 3:6, in 3:7 and 11 the concern is clearly idle behavior, and it can be assumed that the same is true of 3:6 as well. When this is coupled with the reminder in 1 Thes. 4:11 that the Thessalonians should work with their own hands, a strong case appears for understandingἀτάκτουςin 1 Thes. 5:14 as those who were idle or lazy. Nevertheless, the close connection between laziness and disorderly behavior should not be ignored. In 4:11 not only does Paul call for people to work with their hands, but he also exhorts them to aspire to live quietly and mind their own business. The same point applies in 2 Thes. 3:11, where Paul says, “For we hear some among you are living idly, not working, but being busybodies.” He goes on to order such people to work quietly (μετὰ ἡσυχίας), an obvious verbal link with the exhortation in 1 Thes. 4:11 “to aspire to live quietly” (φιλοτιμεῖσθαι ἡσυχάζειν).
The connection between the exhortation to admonish the idle in v. 14 and 2 Thes. 3:6–15 has significance in another important way. The instruction to admonish the idle in 1 Thes. 5:14 reads like a reminder to do something the community has previously been instructed to do (see 4:11). In 2 Thes. 3:10f., on the other hand, it looks as though Paul has only just heard of the problem of the idle, and in fact it would appear that the emerging problem of indolence was one of the main reasons why 2 Thessalonians was written in the first place. The apparent relation between 2 Thes. 3:6–15, which treats the problem of the idle as a new one, and 1 Thes. 5:14, which treats it as an existing problem, favors my view that 2 Thessalonians was written before 1 Thessalonians.
Paul also urges his readers in v. 14:παραμυθεῖσθε τοὺς ὀλιγοψύχους(“encourage the faint-hearted”). The verbπαραμυθεῖσθεcan be used in the general sense of “to encourage” (cf. 2:12) or in the more specific sense of “to console” or “to comfort” in the face of death or a tragic event. The adjectiveὀλιγοψύχουςis rather indefinite in meaning and could apply to worry, fear, or discouragement, according to Best (230). Paul could have in mind those who were shaken by the persecutions experienced by the community (cf. 2:14) or those who had doubts and anxiety regarding various aspects of the parousia (cf. 4:13–5:10). Obviously, Paul was concerned for any who struggled with worry or doubt regarding their new faith, or feared rejection or persecution because of it. Such people, Paul recognized, needed encouragement from the stronger and more confident members of the community to enable them to persevere.
The same sort of imprecision also characterizes the next exhortation. Paul summons his readers to a third task:ἀντέχεσθε τῶν ἀσθενῶν(“help the weak”). Best (230f.) suggests that “the weak” are to be understood as Christians who sought guidelines on how to indicate their rejection of paganism. He bases his view on such texts as 1 Corinthians 8 and 10 and Rom. 14:1–15:6. Marshall (151) argues that Paul has in mind those who are susceptible to temptation and sin, on the strength of passages like Rom. 4:19; 5:6; 8:3, 26; 1 Cor. 2:3; and 2 Cor. 12:5, 9f. Linguistically it could also refer to the physically weak or to the economically needy. This latter deserves some consideration sinceπροϊσταμένους(“those who care for”) from v. 12 might allude to caring for the needy. Perhaps Paul left these exhortations intentionally vague knowing that his readers would recognize whom he was speaking about and then try to meet whatever their particular needs were, a view Best (231f.) appears to have some sympathy for. If this is what Paul was attempting to do, he sought to give the whole community a sense of pastoral responsibility.
The final charge,μακροθυμεῖτε πρὸς πάντας(“be patient toward everyone”), is probably intended to enjoin patience on those who admonish, encourage, and help fellow Christians. Patience is an important virtue for the Christian according to Paul (Gal. 5:22) and is in fact a manifestation of love (1 Cor. 13:4). The need for patience in dealing with the sorts of people Paul has in mind in v. 14 is obvious since such people often become irritating and burdensome to those who seek to care for them.
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), 196–198.
15절) ‘삼가 누가 누구에게든지 악으로 악을 갚지 말게 하고’, ‘갚다’라는 의미로 번역된 ‘아포도’의 원형 ‘아포디도미’는 ‘~로부터, ~때문에’라는 의미의 전치사 ‘아포’와 ‘주다’라는 뜻의 동사 ‘디도미’의 합성어로 받은 만큼 충분하게 되돌려 주는 것을 의미하는 표현이다. 이는 어떤 받을 자격이 있는 바에 따라 보상하거나 처벌하는 것을 의미한다.
누군가 나에게 해를 끼치고 악을 행했을때 그것에 보응하는 것은 당연한 것이고 동일 보복의 원리에 해당된다. 하지만 주님께서는 이를 승화시키셔서 원수까지도 사랑하고, 왼쪽 뺨을 때리면 오른쪽 뺨을 내주라고 말씀하셨을 뿐만 아니라 실제로 십자가 위해서 자신을 죽이는 이들을 용서하셨다. 이러한 주님의 사랑의 원리를 따라 살아가는 이들이 바로 그리스도인들이다.
데살로니가 교인들은 동족들로부터 극심한 핍박을 받았다.(2:14) 그래서 인간적인 복수를 생각했을지도 모른다. 그런데 바울은 그러한 복수에 대한 금지를 명하고 있는 것이다.
본문에서 악은 ‘카코스’로 도덕적으로 부당한 행동을 의미하며, 선은 ‘아가토스’로 도덕적 탁월함이나 우수성을 의미한다.
‘서로 대하든지 모든 사람을 대하든지 항상 선을 따르라’, 이제 마지막 여섯번째 권면은 악으로 악을 갚지 말라는 소극적인 명령이 아니라 더욱 나아가 적극적으로 선을 행할 것을 명령하고 있다.
‘따르라’로 번역된 ‘디오케테’는 사냥개가 사냥감을 추적하는 것과 같이 필사적으로 추구하라는 의미이다. 그냥 '착하게 살라’ 정도가 아니라 악으로 우리를 위협하고 대적하는 이들을 향해서 선한 것으로 갚으라는 의미인 것이다.
유대교 전통은 선민 사상에 입각해서 유대인과 이방인을 나누고 구분하는 입장에 서있다. 그런 면에서 모든 사람에 대해서 선을 행하라는 명령이 그들에게는 불편해 보인다. 하지만 기독교는 끊임없이 이 부분을 강조한다.
- 5:15A tendency exists among commentators to link the negative and positive statements of this verse with the general injunction at the end of v. 14 calling for patience toward everyone (cf. Frame, 198f.; Best, 233; Marshall, 152). This is unnecessary. Paul is merely presenting a series of exhortations loosely connected by the fact that they prescribe (or in v. 15a, proscribe) certain types of conduct among members of the community. These exhortations are intended to encourage the cohesion of the community. Only within a stable community could the plausibility of people’s faith and commitment be maintained. As Berger (Social Reality,55) has pointed out, “The reality of the Christian world depends upon the presence of social structures within which this reality is taken for granted.…” By his exhortations in 1 Thessalonians Paul sought to shape the Christian community into a stable environment in order to ensure that Christianity would remain real to his converts.
In v. 15 the exhortation takes the form of an aphorism with general applicability for regulating relations both inside and outside the community, asεἰς ἀλλήλους καὶ εἰς πάντας(“toward one another and toward everyone”) at the end of the verse demonstrates. The whole sentence,ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ, ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε[καὶ]εἰς ἀλλήλους καὶ εἰς πάντας(“See that no one returns evil for evil, but always pursue what is good toward one another and toward everyone”), contains several unusual features. First, it is the only instance of Paul usingὁρᾶτε(“see”) as a parenetic verb. Second, a shift occurs from second personὁρᾶτεto the indefinite pronounτις, the subject of the negated aorist subjunctive verbἀποδῷ(“returns”), which itself has the force of an imperative. The indefiniteness of the subject in the negative statement after the definiteness of the second person pluralὁρᾶτεand the shift back to the second person plural in the second half of the verse suggest that Paul is quoting an aphorism.
The proscription of retaliation has its roots in the sapiential tradition of Judaism that rejected thelex talionisof Israelite religion (cf. Pr. 20:22; Sir. 28:1–7). But Paul does not merely forbid any form of retaliation, he goes on by way of contrast to say, “but pursue what is good toward one another and everyone.” This further imperative gives the impression that Paul believed in and inculcated an unqualified selflessness on the part of Christians. Such an impression stands in tension with other statements in Paul where an underlying motive is mentioned that undermines the high moral tone of v. 15b. In Rom. 12:17–21 Paul expresses the same thought as in 1 Thes. 5:15 when he urges: “Repay no one evil for evil, but have regard for what is noble in the eyes of everyone.” He then motivates this on the grounds that God’s wrath will exact retribution in the judgment so that it is unnecessary for Christians to avenge themselves in the here and now. The same idea of God’s judgment as revenge is to be found in 2 Thes. 1:6, where Paul declares that God will afflict in turn those who afflict the Thessalonians at the time of the judgment.
While Christianity was a tremendous force for what we today would call the humanizing of its world and the humanizing of relations between people, its roots in the apocalyptic tradition of Judaism also carried with it the seeds of a “loveless Christianity” toward those who were outsiders. Paul himself, whether consciously or unconsciously, reflects that tension, and when 1 Thes. 5:15 is read alongside 2:14–16 and 2 Thessalonians 1 it is clear that the tension existed in his teaching to the Thessalonians. Nevertheless, in 1 Thes. 5:15 the apostle demands an unqualified concern on the part of all his readers for the well-being of both those within and outside the community without offering either negative or positive motivation. For this reason it seems likely that Paul is reiterating here what he had previously taught the Thessalonians. Whatever may have been his explicit motivation, the underlying motives probably reflect his desire to foster solidarity in the community and to encourage the sort of behavior toward those outside that might lead to their conversion and inclusion in it, even among those who had been responsible for afflicting the community at an earlier stage.
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), 198–199.
