하나님나라를 꿈꾸며(Kingdom of God)

 3 But nthe Lord is faithful. He will establish you and oguard you against pthe evil one.3 4 And qwe have confidence in the Lord about you, that you are doing and will do the things that we command. 5 May the Lord rdirect your hearts to the love of God and to the steadfastness of Christ.

n See 1 Cor. 1:9

o Matt. 6:13; John 17:15

p See Matt. 13:19

3 Or evil

q See 2 Cor. 2:3

r 1 Thess. 3:11

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살후 3:2–5.

3 주는 미쁘사 너희를 굳건하게 하시고 악한 자에게서 지키시리라

4 너희에 대하여는 우리가 명한 것을 너희가 행하고 또 행할 줄을 우리가 주 안에서 확신하노니

5 주께서 너희 마음을 인도하여 하나님의 사랑과 그리스도의 인내에 들어가게 하시기를 원하노라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살후 3:3–5.

 

 

 

πιστός -οῦ, ὁ; (pistos), 형용사. 충성된, 진실한, 신실한. 히브리어 등가: אמן 1 (9), אֵמוּן 2 (2), נְאֻם (2).

1. 충실한 — (누군가 또는 무언가에) 견고한 애정 또는 충성으로 특징된. 관련 주제: 충성심; 충성심.

엡 1:1 Ἐφέσῳ] καὶ πιστοῖς ἐν

골 1:2 τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς

살후 3:3 πιστὸς δέ ἐστιν ὁ κύριος,

딤후 2:13 εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει·

요삼 5 Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς

2. 책임을 져야 할 — 책임감이나 신뢰를 가질 가치가 있거나, 또는 책임이 있는. 관련 주제: 충성심; 충성심.

눅 16:10 Ὁ πιστὸς ἐν ἐλαχίστῳ

골 4:7 ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος καὶ

딤전 1:12 ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν,

딤후 2:2 ταῦτα παράθου πιστοῖς ἀνθρώποις,

히 3:2 πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν ὡς καὶ

3. 확실히 — 분명히 발생하는; 운명적이거나 피할 수 없는.

딤전 1:15 πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος,

딤전 4:9 πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος,

딤후 2:11 πιστὸς ὁ λόγος·

딛 1:9 τὴν διδαχὴν πιστοῦ λόγου,

딛 3:8 Πιστὸς ὁ λόγος,

4. 신뢰하는 것 — 신앙, 신뢰 그리고 의존(예수의 구원에)하는 특징을 가지는.

요 20:27 καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός.

갈 3:9 σὺν τῷ πιστῷ Ἀβραάμ.

딤전 3:11 πιστὰς ἐν πᾶσιν.

딤전 6:2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας

딛 1:6 τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας

1. 신자 — 구원 얻기 위해 예수를 메시야로 믿는 사람. 관련 주제: 자신감; 대담함; 믿음; 신뢰; 기독교; 개종자; 믿음.

고후 6:15 ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου;

딤전 4:3 εὐχαριστίας τοῖς πιστοῖς καὶ

딤전 4:10 μάλιστα πιστῶν.

딤전 4:12 τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν

벧전 1:21 τοὺς διʼ αὐτοῦ πιστοὺς εἰς θεὸν

2. 여성 신도† — 여자인 신자. 관련 주제: 자신감; 대담함; 믿음; 신뢰; 기독교; 개종자; 믿음.

딤전 5:16 τις πιστὴ

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

-  3:3 The transition from the thought of v. 2 to that of v. 3 seems somewhat abrupt even though a word link exists in the use of πίστις/πιστός (“faith-faithful”). Paul shifts from talking about human faith or trust in the gospel to the Lord’s faithfulness. At the same time he moves from his own situation to that of his readers. The connection becomes clearer when we realize that Paul’s awareness of his own need for divine deliverance from evildoers and their wicked designs causes him to assure his readers of divine protection from the evil deeds perpetrated by their opponents. δέ in the phrase πιστὸς δέ ἐστιν ὁ κύριος (“but the Lord is faithful”) is genuinely adversative. The contrast in vv. 2b and 3a is between the faithlessness of non-Christians, who act maliciously toward believers, and the abiding faithfulness of the Lord, who protects and cares for his people.

 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), 276.

 

인도함을 받아야하는 대상은 ‘너희 마음’이다. 마음은 ‘카르디아’이다. 이는 '중심, 마음, 심장'을 의미하는데 ‘사람의 생각, 의지, 감정, 그리고 마음으로써 이해되는 옳고 그름에 대한 지식의 좌소’를 의미한다. 

 

바울이 간구하는 내용은 ‘주께서 너희 마음을 하나님의 사랑과 그리스도의 인내로 들어가게 하시기를’원하고 있다. 본문에 ‘에이스’라는 전치사가 두번 사용되는데 이는 ‘안으로(into)’의 의미이다. 방향과 진입의 의미로 하나님의 사랑과 그리스도의 인내로 들어가게 해달라는 것이다. 

본문에서 ‘하나님의’에 해당하는 ‘투 데우’와 ‘그리스도의’에 해당하는 ‘투 크리스투’는 모두 소유격의 표현인데 이것의 해석은 주격적 소유격과 목적격적 소유격으로 해석할 수 있다. 

1) 주격적 소유격 : ‘하나님께서 성도를 사랑하신 그 사랑과 그리스도께서 인내하신 그 인내에 들어가게 한다’라는 의미가 된다. 여기서 사랑을 의미하는 ‘아가페’는 하나님의 속성을 의미하는 말로 자격 없는 죄인들에게 무죄한 독생자를 보내 희생하게 함으로써 구원하시는 사랑을 나타낸다. 또한 그리스도의 인내를 나타내는 ‘휘포모넨’의 원형 ‘휘포모네’는 문자적으로 무거운 짐 아래 머물러 있는 것을 나타내며 곧건한 자세와 능동적 태도로 이를 참아내는 것을 의미한다. 이런 그리스도의 인내는 십자가 위에서 그 절정을 보여준다.(롬 5:5; 8:39, 고후 13:13) 

2) 목적격적 소유격 : ‘하나님을 사랑하는 사랑과 그리스도를 기다리는 인내에 들어가게 한다’라는 의미이다. 여기서 그리 사랑하는 주체와 인내하는 주체는 성도들이 된다. 또한 그리스도를 기다리는 인내라는 것은 재림하실 예수 그리스도를 대망하는 것이다. 

 

-  3:5 The general exhortation begun at 3:1 ends with a benedictory wish-prayer. As with the thoughts in the preceding verses, the connection with what has come before is not immediately obvious, but on closer reflection it would appear that Paul intends the wish-prayer to support the indirect call for obedience in v. 4 and the explicit call for obedience in the following verses.

The opening phrase, ὁ δὲ κύριος κατευθύναι ὑμῶν τὰς καρδίας (“now may the Lord direct your hearts”) is reminiscent of a number of LXX texts employing κατευθῦναι (“to direct”) in a metaphorical sense. Particularly interesting in this respect are 1 Ch. 29:18; Pr. 21:2; and Sir. 49:3, which speak specifically of the Lord directing the heart. καρδίας (“heart”) denotes the inner existence of individuals. In the present context it probably includes the thinking and willing dimension of human existence because Paul apparently wishes his readers to reflect on the love of God and the patience of Christ with a view to encouraging obedience in the area of Christian behavior.

The genitive τοῦ θεοῦ (“of God”) goes with τὴν ἀγάπην (“the love”) and may either be objective, referring to human love directed toward God, or subjective, denoting God’s love for the followers of Christ. Most commentators, on the basis of normal Pauline usage (cf. Rom. 5:5; 8:39; 2 Cor. 13:13), maintain that τοῦ θεοῦ is subjective genitive after ἀγάπη (cf. Frame, 296; Rigaux, 699; Best, 330; Marxsen, 98). But Trilling (139), who rejects the Pauline authorship of 2 Thessalonians, argues that Paul’s customary usage cannot serve as a criterion for determining the meaning of “the love of God” here. On the basis of the reference in 2:16 to God’s love for the Thessalonians, he contends that in 3:5 the pseudonymous author of the letter wished to direct his readers’ hearts to love for God. Trilling’s position is, however, doubtful for three reasons: (1) The idea that the Lord should direct people to love for God seems somewhat unusual; love for God should be the response of individuals to God’s prior love. Such a response should hardly require the direction of the Lord. (2) If the author, whoever he was, had wished to call his readers to love God, then it would have been much more natural and decisive to have employed the infinitive τὸ ἀγαπᾶν with the object τὸν θεόν. (3) The context necessitates that v. 5 encourage obedience in areas of Christian behavior. Reflection on the character of God’s love and commitment to the followers of Christ would appear to be a stronger motivational force for Christian behavior than a call for Christians to love God without at the same time offering a precise reason for doing so. Trilling’s reference to 2:16 is unconvincing as it is too distant to serve this purpose. Thus I would conclude with the majority of commentators that Paul is concerned in v. 5 to direct his readers to God’s love for them as a motivating factor in proper Christian behavior (cf. Best, 330).

A similar grammatical complication exists with the second prepositional phrase εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ (“to the perseverance of Christ”) since the genitive τοῦ Χριστοῦ may be either objective or subjective. Scholars taking it as objective genitive have offered several different interpretations. Von Dobschütz (309) sees it as a reference to the need for the Thessalonians to have a patient expectation for the coming of Christ. Trilling (330f.) claims that it means steadfastness directed toward Christ in the face of “distress and disturbance” (cf. Turner, Syntax, 212). Two factors militate against either of these possibilities: (1) The two prepositional phrases should be grammatically parallel as they are linked by a coordinating conjunction. If the first genitive is subjective, then we should also expect τοῦ Χριστοῦ to be subjective. (2) Both von Dobschütz’s and Trilling’s interpretations necessitate amplifying the text with ideas not contained in the immediate context.

In light of τοῦ θεοῦ being subjective genitive, it seems probable that τοῦ Χριστοῦ should also be rendered as subjective genitive. Once this possibility is accepted it is still necessary to interpret the meaning of “the perseverance of Christ.” Best (330) offers two possibilities. Either it refers to taking Christ’s perseverance as an example (cf. Jas. 5:11; Pol. 8:2), or accepting the perseverance that comes from Christ (cf. Rom. 15:4f.). In keeping with the interpretation suggested above for the first prepositional phrase, the former seems the more likely possibility. The perseverance exercised by Christ is a more obvious topic for Christian reflection than the steadfastness given by Christ. Similarly, it is a more powerful force in motivating Christian behavior. Thus Paul’s wish-prayer is for the Lord to direct the readers’ hearts to God’s love for them and to the perseverance which Christ demonstrated as a basis for encouraging what Paul considers proper Christian behavior.

Pol. Polycarp, To the Philippians

 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), 278–279.