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16 vRejoice always, 17 wpray without ceasing, 18 xgive thanks in all circumstances; for this is the will of God in Christ Jesus for you. 19 yDo not quench the Spirit. 20 Do not despise zprophecies, 21 but atest everything; hold fast what is good. 22 Abstain from every form of evil.
v Phil. 4:4
w See Luke 18:1
x See Eph. 5:20
y [1 Cor. 14:30; Eph. 4:30; 1 Tim. 4:14; 2 Tim. 1:6]
z See 1 Cor. 11:4
a 1 John 4:1; [Job 34:4]; See Eph. 5:10
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 5:16–22.
16 항상 기뻐하라
17 쉬지 말고 기도하라
18 범사에 감사하라 이것이 그리스도 예수 안에서 너희를 향하신 하나님의 뜻이니라
19 성령을 소멸하지 말며
20 예언을 멸시하지 말고
21 범사에 헤아려 좋은 것을 취하고
22 악은 어떤 모양이라도 버리라
대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 5:16–22.
16절) 항살 기뻐하라. ‘판토테 카이레테’
기쁨은 구원받은 그리스도인들에게 있어서 본질적인 표식이다. 본문의 ‘카이레테’는 ‘카이로’의 현재 능동태 명령법에 해당하는 표현이다. 그리스도인들에게 있어서 기뻐하라는 것은 선택이 아니라 필수에 해당하는 명령이다.
- Rejoice always. Joy in Paul’s letters is a basic mark of the Christian (Rom. 14:17) and a fruit of the Spirit (Gal. 5:22). It is often associated with the firm hope of the Christian (e.g., Rom. 5:2–5; 12:12).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2311.
χαίρω (chairō), 동사. 기뻐하다, 즐거워 하다. 미래 능동태. χαϛρῶ; 완료 능동태. κεχάρηκα; 부정과거 능동태. Ἐχάρην; 완료 중간태. κεχάρημαι. 히브리어 등가: גיל (5), שׂמח (5), שָׁלוֹם (2).
동사 용법
1. 기뻐하다 (느낌) — 행복이나 기쁨을 느끼다. 관련 주제: 갈망; 열정; 운동 경기; 기쁨이 있다; 연약함; 기쁨; 기쁨; 행복.
빌 1:18 ἐν τούτῳ χαίρω·
빌 2:17 πίστεως ὑμῶν, χαίρω καὶ
살전 3:9 χαρᾷ ᾗ χαίρομεν διʼ
벧전 4:13 καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν χαίρετε,
요이 4 Ἐχάρην λίαν ὅτι εὕρηκα ἐκ τῶν τέκνων
2. 만세하다 (인사) — 건강과 행복의 소망을 담아 인사하다 (진심이거나 형식이거나 간에).
마 28:9 καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων· Χαίρετε·
눅 1:28 Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.
행 15:23 ἐξ ἐθνῶν χαίρειν.
약 1:1 τῇ διασπορᾷ χαίρειν.
요이 10 καὶ χαίρειν αὐτῷ μὴ λέγετε·
동사. 동사
미래 능동태. 미래 능동태
완료 능동태. 완료 능동태
부정과거 능동태. 부정과거 수동태
완료 중간태. 완료 중간태
Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).
- So far in this section Paul’s exhortation has been directed to matters of responsible behavior in interpersonal relations inside and even outside the community. In vv. 16–22 he turns to the readers’ religious duties. Each of the three actions that he commands in vv. 16–18 either has its source in God, as in the case of the first one, or is directed toward God, as in the case of the last two.
He first instructs his readers, πάντοτε χαίρετε (“rejoice always”). This is an integral part of Christian living, as other Pauline texts such as Gal. 5:22 and Phil. 4:4 reveal. The subject of joy or rejoicing has come up in 1 Thessalonians several times already. In 1:6 we read how the Thessalonians “received the word in much tribulation with the joy of the Holy Spirit.” There the Spirit is portrayed as the source of their joy, and as I suggested in my discussion of that verse, their joy was closely associated with their confidence in future salvation and vindication as part of the community of God’s people. In 3:9 Paul asks the rhetorical question, “What thanks are we able to give to God concerning you for all the joy with which we rejoice on account of you before our God” (cf. 2:20). Paul’s rejoicing is grounded in his knowledge of God’s working among the Thessalonians and is directed toward God. Although Paul does not spell out the source or basis of Christian joy in 5:16, the instruction to “rejoice always” derives its meaning from the earlier passages in the letter. To rejoice always is to see the hand of God in whatever is happening and to remain certain of God’s future salvation. Without such conviction joy would not be possible in the face of affliction, suffering, and death.
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), 199–200.
17절) 쉬지말고 기도하라. ‘아디알레입토스 프로세우케스테’
기도는 하나님과의 대화이며 성도들에게 있어서 영적 호흡이라고 말할 수 있다. 이는 하나님과의 관계, 교제에 대한 성도들의 자세에 해당하는 말씀이다.
‘프로세우코마이’는 기도하다, 간구하다라는 의미이다.
‘아디알레입토스’는 '쉬지 않고, 끊임 없이, 멈추지 않고'의 의미이다.
- Not surprisingly Paul wished his converts to be people of prayer. He himself was devoted to prayer as a fundamental activity in his life (cf. 1:2f.; 2 Thes. 1:11; Rom. 1:10; Col. 1:3, 9). In several of his letters he instructs his readers to devote themselves to prayer (cf. 5:25; 2 Thes. 3:1; Rom. 12:12; Phil. 4:6; Col. 4:2, 3). Undoubtedly he believed it was the Christian’s duty to engage in prayer regularly. Since the next injunction concerns giving thanks, which is an integral part of Christian prayer (cf. 1:2f.), when Paul writes ἀδιαλείπτως προσεύχεσθε (“pray without ceasing”), he may well have in mind intercessory prayer (cf. 5:25), though the term is actually a general one for prayer. Obviously he does not mean this to be taken literally, but he does expect his converts to remember continually to pray for their own needs and the needs of others. This was presumably to be done both privately and in the corporate prayers of the church.
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), 200.
18절) 범사에 감사하라. ‘엔 판티 유카리스테이테’
‘엔 판티’는 항상(at all times) 이라는 의미와 범사에, 모든 상황에서(in every situation)이라는 의미를 가진다.
본문의 감사하다라는 표현인 ‘유카리스테오’는 누군가에게 감사를 표현하거나 감사를 보여주는 것이 주된 의미(37/39)이고 부차적인 의미로 받은 친절 때문에 감사의 느낌으로 감동을 받고 그것을 인정할 준비가 되어있다라는 의미를 가진다(2/39)
이어서 18절 하반절은 이것이 ‘그리스도 예수 안에서 너희를 향하신 하나님의 뜻’이라고 말한다. 앞서 4:3에서 하나님의 뜻은 ‘거룩함’이라고 했는데 본문에서는 16-18절을 통해서 기뻐하고 기도하고 감사하는 것이라고 말하고 있다.
앞서 바울은 이미 1:2과 2:13을 통해서 감사에 대한 교훈을 했다.
Paul’s third injunction, ἐν παντὶ εὐχαριστεῖτε (“give thanks …”), requires the interpreter to decide whether ἐν παντί is temporal (“at all times”) or expresses the circumstance (“in every situation”) in which thanksgiving should be made to God. In favor of the former is that temporal adverbs qualify the previous two instructions and that in 1:2 and 2:13 Paul employs temporal adverbs with εὐχαριστοῦμεν (“we give thanks”). Against it is that temporal use of ἐν παντί does not seem to occur elsewhere in Paul (Best, 236). While the temporal understanding is to be favored slightly, the sense of what Paul is saying is not appreciably affected. To thank God at all times is to see God working in every situation to bring about the divine saving will. This is not to say that God causes suffering and affliction, but to acknowledge, as Paul does in Rom. 8:28, that God works for the good of the elect through every situation. For this reason the Christian is obliged to give thanks to God at all times.
Paul concludes the three commands of vv. 16–18 with the motivational observation, τοῦτο γὰρ θέλημα θεοῦ ἐν Χριστῷ Ἰησοῦ εἰς ὑμᾶς (“for this is the will of God in Christ Jesus for you”). There is no good reason for limiting this statement to only the last of the three injunctions. The parallel imperatival form of all three indicates an equal stress on each one. It would be indeed peculiar if Paul thought only giving thanks was the will of God, but not rejoicing and especially praying. Somewhat surprisingly Paul almost never grounds either ethical or what we might call spiritual behavior in the will of God (cf. 4:3, the only other instance). That he does so here places a very strong warrant on the behavior commanded by him. This in turn indicates how much importance he places on it for his converts. For Paul praise, intercession, and thanksgiving were not optional for the Christian, but were required just as much as proper ethical conduct.
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), 200–201.
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