하나님나라를 꿈꾸며(Kingdom of God)

9 For you remember, brothers, bour labor and toil: we cworked night and day, that we might not be a burden to any of you, while we proclaimed to you the gospel of God. 10 You are witnesses, and dGod also, ehow holy and righteous and blameless was our conduct toward you believers. 11 For you know how, flike a father with his children, 12 we exhorted each one of you and encouraged you and gcharged hyou to walk in a manner worthy of God, iwho calls you into his own kingdom and glory.

b 2 Thess. 3:8; [Phil. 4:16]

c See Acts 18:3

d ver. 5

e See ch. 1:5

f [ver. 7]; See 1 Cor. 4:14

g Eph. 4:17

h See Eph. 4:1

i ch. 5:24; 2 Thess. 2:14; 1 Pet. 5:10; See Rom. 8:28

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 2:9–12.

9 형제들아 우리의 수고와 애쓴 것을 너희가 기억하리니 너희 아무에게도 폐를 끼치지 아니하려고 밤낮으로 일하면서 너희에게 하나님의 복음을 전하였노라

10 우리가 너희 믿는 자들을 향하여 어떻게 거룩하고 옳고 흠 없이 행하였는지에 대하여 너희가 증인이요 하나님도 그러하시도다

11 너희도 아는 바와 같이 우리가 너희 각 사람에게 아버지가 자기 자녀에게 하듯 권면하고 위로하고 경계하노니

12 이는 너희를 부르사 자기 나라와 영광에 이르게 하시는 하나님께 합당히 행하게 하려 함이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 2:9–12.

 

 

6-9절에서 바울은 데살로니가에서 사랑과 희생의 자세로 복음을 전했음을 밝히고 10-12절에서 하나님 앞에서 성도들을 바로 세우려는 자세로 바르게 사역했음을 밝힌다. 

 

본문에서 기억하다라는 표현은 너희가 아는 바라는 표현과 같은 의미이다. 

 G. K. Beale, 1–2 Thessalonians, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2003), 74.

 

 

일반적으로 바울이 했던 자비량선교를 이름하여 ’tentmaking’이라고 한다. 이는 그가 밤낮으로 했던 일이 장막을 만드는 일이었기 때문이다.(행 18:3) 당시 장막은 주로 길리기아 지방에서 나는 염소 가죽으로 만들어졌는데, 길리기아 다소 출신인 바울은 아려서부터 이 일을 배웠을 것이다. 당시에는 부유한 가정에서 자라는 청년들까지도 한가지씩의 기술을 배워 어떠한 상황에서도 자립할 수 있는 역량을 갖추도록 했다. 

 

-  In the second clause of v. 9 Paul amplifies what he means by his “toil and labor”: νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ (“night and day working in order not to burden any of you, we preached to you the gospel of God”). He employs asyndeton to good effect, thereby placing considerable emphasis on the statement in v. 9b. He had adopted a missionary strategy that necessitated his working for his own livelihood “in order not to burden” any of his converts. Here ἐπιβαρῆσαι alludes to the apostle’s physical labors and clearly denotes financial or material support such as free food and lodging. While he refused to burden those to whom he preached, once Paul had left, he was willing to receive support from churches that he had founded. In fact Phil. 4:16 indicates that the Christian community at Philippi had provided him with financial support while he was at Thessalonica, although this was presumably not of a sufficient amount to enable him to stop working altogether (cf. 2 Cor. 11:7–11).

The refusal to take, let alone demand, support from those to whom he preached was a fundamental principle for Paul as he sought to avoid putting any hindrance in the way of potential or actual converts (1 Cor. 9:12). Barrett (First Corinthians, 207) offers three reasons for this, two of which seem quite important in the Thessalonian situation: (1) Potential converts might have reservations about conversion if they believed that it would entail a financial commitment to the missionaries, and (2) the gospel based on love and the self-sacrifice of Jesus was incompatible with missionaries who sought their own self-interest and financial gain at the expense of their converts.

In order to avoid placing a burden on anyone at Thessalonica Paul and his coworkers worked “night and day” while they preached there. The genitive cases of νυκτός and ἡμέρας do not mean that they worked continuously but rather that they worked both at night and during the day. Paul does not mention here or anywhere else what he did, though in 1 Cor. 4:12 he says that he worked with his own hands, which suggests most probably that he was an artisan. According to Acts 18:3 he was a σκηνοποιός. This somewhat unusual word indicates that Paul was a tentmaker, and since tents were made primarily of leather we should probably accept the view of Hock (Social Context, 21) that Paul was essentially a leather worker, but not a tanner, which would have been an unclean trade for Jews. It has often been assumed that Paul in having a profession was merely following the practice of the rabbis who combined the study of the Torah with a trade. Because the evidence for this view comes from a later period, the assumption is questionable (Hock, 22f.). As Hock (31–37; see also “Paul’s Tentmaking,” 555–564) has shown, an artisan such as a leather worker generally worked from dawn to dusk, often for little more than enough money to survive on, and had very little social status. If 1 Cor. 4:11f. is anything to go by, this was certainly Paul’s experience.

 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), 103–104.

 

10절) 바울은 먼저 믿는 자들에게 자신들이 어떻게 거룩하고 옳고 흠없이 행하였는지를 강조하고 있다. 이에 대해서 너희와 하나님이 증인이시다라고 말한다. 

바울과 그의 일행의 삶은 유모가 자녀를 기르는(7절), 목숨까지도 주기를 기뻐하는(8절), 하나님의 복음 전파를 위해서 애쓰는(9절) 삶이었다. 이러한 그들의 삶은 거룩하고 옳고 흠 없는 삶이었다. 

‘거룩하고’로 번역된 ‘호시오스’는 이곳에서만 사용되는 단어인데 도덕적 의무를 준수한다는 의미로, 구별과 성별의 의미의 거룩함을 나타내는 ‘하기오스’와는 다른 뉘앙스의 단어이다. 

‘옳고’로 번역된 ‘디카이오스’는 하나님과 사회의 법을 일탈하지 않고 일치되게 행하는 상태를 의미한다. 이에 대해서 라이트풋이라는 학자는 ‘호시오스는 하나님에 대한 바울 일행의 태도 및 의무를 나타내고 디카이오스는 인간에 대한 바울 일행의 태도 및 의무를 나타낸다’라고 했다. 

‘흠 없이’로 번역된 ‘아멤프토스’는 사람들에게 비난이나 책망거리를 제공하지 않는 상태를 나타내는 부사이다. 앞서 9절에서 살핀것처럼 바울은 데살로니가 성도들에게 경제적 부담을 지우지 않음으로 대적자들의 비난을 무색하게 했다. 

-   Like Paul, we should be blameless (amemptōs) before God’s witnessing presence while awaiting Christ’s imminent, end-time coming, since at that time such behavior will be perfectly consummated and demonstrated before the judicial bar of God’s heavenly court (see the use of the same root in 3:13; 5:23).

 G. K. Beale, 1–2 Thessalonians, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2003), 74.

바울은 이처럼 강한 어조로 자신의 태도가 어떠한지를 밝히면서 하나님과 너희(데살로니가 성도)들을 증인으로 삼고 있다. 이는 그의 사역의 태도와 동기가 얼마나 순수한지를 강조하고 있는 것이다.  

-  ὁσίως and δικαίως were commonly used together to indicate the keeping of divine and human law respectively (F. Hauck, TDNT V, 489–492). Contrary to Best (105) and Bruce (35f.), who read too much of Paul’s Jewish background into the words, they probably have these senses here. This is why Paul specifies that both the Thessalonians and God are witnesses to his and his coworkers conduct. God is witness to the pious or holy way in which they had acted in their responsibility toward God. The Thessalonians are witnesses to the uprightness of their behavior toward the people with whom they had dealings. ἀμέμπτως strengthens the formulation and applies equally well to behavior in relation to God and behavior in relation to the Thessalonians: neither God nor the Thessalonians could reproach their conduct.

TDNT Theological Dictionary of the New Testament, ed. Gerhard Kittel and Gerhard Friedrich; tr. Geoffrey W. Bromiley. Ten volumes; Grand Rapids: Eerdmans, 1964–76.

 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), 105.

-  With three adverbs (which tend to work better as adjectives in English93), Paul once more puts all the emphasis on his observable behavior. The first word (hosiōs), which appears only here in the New Testament, puts the emphasis on living in a way that is pleasing to God, thus picking up on God as his witness.94 The second word (dikaiōs) puts the emphasis on living in a way that is upright before others. At this point Paul is reflecting language about personal integrity that is common to the ancient world, both Greek and Jewish. Thus Josephus speaks of Samuel as a man who “governed the nation hosiōs kai dikaiōs (in a holy and just way),”95 while much earlier Plato had referred to the value of a person’s living “out his days in dikaiōs kai hosiōs (justice and piety).”96

The third adverb (amemptōs) puts emphasis on observable behavior that is without fault, thus “blameless.”97 That the emphasis is still on observable conduct is made clear in this instance by its recurrence in this letter (3:1398 and 5:23) in contexts that refer to the behavior of the Thessalonian believers, but with orientation toward their being thus before God at the Parousia. In the present instance all the emphasis is on Paul’s and his companions’ conduct “toward99 you who believe,” meaning “in our relationship with you while present with you.”

93 Thus most English translations have done as the TNIV; see the following note.

94 The difficulty with translating adverbs into a second language is that the range of meanings is broad enough so that translations tend to cover the gamut of possibilities. Here one finds “holy” (T/NIV, ESV), “pure” (NRSV, GNB), “devout” (REB), and “impeccably fair” (REB), the latter having joined the first two adverbs together.

95 Ant. 6.87 (LCL 5.310).

96 See Republic 1, p. 331A (LCL 5.18).

97 Indeed, these two ways of putting it (blameless, without fault) occur in most of the English translations.

98 In this case it occurs as an adjective, which in some of the Greek MSS (B L 0278 33 81 1241 et al.) was changed into the adverb.

99 Paul’s Greek is a straight dative, which Rigaux interprets as referring to his comportment when “among them,” a view reflected in the T/NIV. But as Best (105) points out, that view could have been expressed more easily with a preposition, as it is in 2:13 below.

 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), 79–80.

‘자녀’에 해당하는 ‘테크나’는 7절에서 자녀로 번역된 단어와 같다. 이는 아직 성숙하지 못하여 부모의 보살핌이 필요한 어린아이를 가리킨다. 이러한 자녀들에 대한 부모의 사랑은 거의 일방적이다. 바울과 그 일행은 복음을 전하는 사역자로서 데살로니가 교인들을 마치 자신의 자녀처럼 돌보았던 것이다. 바울은 고전 4:15에서 

자신이 스승이 아니라 부모의 역할을 감당했음을 밝히고 있다. 

-  Paul employs the father—children metaphor here and on several other occasions to express an important aspect of his relationship with his converts (cf. Gal. 4:19f.; 1 Cor. 4:14–21; 2 Cor. 6:11–13). The father in the ancient world was normally responsible for the moral instruction and behavior of his offspring (cf. 1 Cor. 4:14), and he took the leading role in socializing his children into the socio-economic and cultural way of life into which they were born. Paul of necessity took responsibility for resocializing his “children in the faith” to the sometimes radically different demands of their new social existence as Christians. Religious conversion requires resocialization to the distinctive ideas and values of the new religion if the convert is to be effectively incorporated into it (see Wilson, Religion, 118–120 and pp. 14f. above).

Petersen (Rediscovering Paul, 128–131) has pointed out that the father-children metaphors in Paul’s letters imply a hierarchical relation between Paul and his converts and serve to inculcate his “loving yet superordinant position.” Within this hierarchical relationship Paul expected his converts to respond like obedient children to their father when he taught and exhorted them concerning the Christian way of life. This is exactly how the metaphor is employed here to describe Paul’s role in resocializing converts. Once his converts had accepted the new beliefs that he and his colleagues articulated, it was necessary for their “father in the faith” to begin exerting his authority in the process of resocializing them into a distinctively Christian way of life.

 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), 106.

 

본문에서 부모의 역할을 권면과 위로와 경계라고 말한다. 

권면하고에 해당하는 ‘파라칼레오’는 권면과 위로와 격려를 의미하는 단어로 ‘보혜사’(요 14:26)를 의미하는 ‘파라클레토스’의 어근이다. 

위로하고에 해당하는 ‘파라뮈데오마이’는 병든 자나 그의 가족을 위로하는 것, 그리고 심적으로 연약한 자를 위로하고 격려하는 것을 의미한다. 

경계하노니에 해당하는 ‘마르튀레오’는 원래 증거하다, 증언하다라는 의미인데 본문에서는 ‘잘못된 길에 빠져 있거나 나태한 자들에게 바른 길을 제시함으로써 바른 길에 서게 하다’라는 의미로 사용되었다. 

이처럼 마땅히 무엇을 해야할 지 모르는 자녀들을 바른 길로 인도하기 위해서 권면하고 위로하고 경계하는 것은 부모로서의 마땅한 덕목이자 교회 지도자의 마땅한 자질이라고 할 수 있다. 

-  He, along with his coworkers, did this by “exhorting” (παρακαλοῦντες), “admonishing” (παραμυθούμενοι), and “testifying” (μαρτυρόμενοι) to their converts concerning the way in which they should behave. The first two participles, παρακαλοῦντες and παραμυθούμενοι, are closely related to one another semantically and in fact παραμυθέομαι and its nominal cognates are always found in Paul’s letters with παρακαλεῖν or its nominal cognate, παράκλησις (cf. 5:14; 1 Cor. 14:3; Phil. 2:1). παρακαλεῖν and παράκλησις occur frequently in Paul’s letters and can refer to missionary preaching, as in 1 Thes. 2:3, or to giving comfort or consolation, as in 3:7, or can serve “as a kind of formula to introduce pastoral admonition” (O. Schmitz, TDNT V, 799), as in 4:1. Often both admonition and comfort are meant where the verb is used, which is also true of παραμυθεῖσθαι (G. Stählin, TDNT V, 821).

All this makes it difficult to distinguish between the two terms in the present context. In spite of Stählin’s hesitation to say that παραμυθεῖσθαι places a more pronounced emphasis on comfort in the NT and in particular in 2:12, it seems reasonable to suggest that it has this connotation for Paul, while παρακαλεῖν means “to exhort.” This assumption enables us to avoid viewing παραμυθούμενοι as tautological. By using the two words together Paul brings out very clearly how he and his fellow missionaries both exhorted the Thessalonians to Christian conduct and comforted them (perhaps on account of the tribulation they experienced) with the knowledge that they would be saved in the day of judgment, as the end of v. 12 suggests. The third participle, μαρτυρόμενοι, is much stronger than the previous two terms. It indicates that the missionaries, with the authority of God, “insisted” on a certain standard of behavior from their converts.

TDNT Theological Dictionary of the New Testament, ed. Gerhard Kittel and Gerhard Friedrich; tr. Geoffrey W. Bromiley. Ten volumes; Grand Rapids: Eerdmans, 1964–76.

TDNT Theological Dictionary of the New Testament, ed. Gerhard Kittel and Gerhard Friedrich; tr. Geoffrey W. Bromiley. Ten volumes; Grand Rapids: Eerdmans, 1964–76.

 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), 106–107.

 

 

12절) 부모가 자녀를 양육하듯 성도들을 복음으로 이끌기 위해서 노력하는 것은 하나님앞에서 합당히 행하게 하기 위해서이다. 

이는 복음 사역의 목적이 무엇이어야 하는지를 밝히고 있다. 교회의 설교나 교육, 상담의 목적이 단순히 사람들의 필요를 채우고 그들의 귀를 즐겁게 하거나 우울한 기분을 조금 좋게 하는 것이 아니라 하나님 앞에서 온전한 자로 서서 자신을 부르신 하나님앞에서 합당히 행하며 살아가도록 하는 것이어야 한다. 

‘합당히’로 번역된 ‘악시오스’는 ‘어떠한 사실에 부합하게, 훌륭하게, 어울리게’라는 의미이다. 

‘행하다’로 번역된 ‘페리파테오’는 ‘~둘레에’의 의미를 지닌 ‘페리’와 걷다, 밟다라는 동사인 ‘파테오’의 합성어로 문자적으로 ‘주변을 거닐다’라는 의미이다. 따라서 합당히 행한다는 것은 우리를 부르신 하나님의 뜻을 이해하고 이를 충족시키며 살아가는 것을 의미한다. 

그런데 여기서 중요한 것은 그 하나님이 어떤 하나님이신지를 밝히고 있다는 것이다. 우리가 주변을 거닐며 함께 걸어가야하는 분은 바로 ‘우리를 부르사 자기 나라와 영광에 이르게 하시는’하나님이시다. 

하나님은 먼저 성도들을 부르시는 분이시다. ‘칼룬토스’는 ‘칼레오’의 현재 분사형으로 계속해서 지금도 부르고 계시는 모습을 연상시킨다. 하나님은 죄와 사망 가운데 살고 있는 당신의 백성들을 복음 선포를 통해 자기 나라와 영광으로 부르신다. 본문의 자기 나라는 바로 하나님나라이다. 

나라에 해당하는 단어가 ‘바실레이아’이며 영광에 해당되는 단어가 ‘독사’이다. 본문의 나라는 공관복음에서 강조하는 ‘하나님나라’로 그리스도의 오심으로 이미 도래하였으나 아직 완성되지 않은 하나님의 통치를 가리킨다. 이 하나님나라는 인간의 죄악된 본성을 극복하고 성령의 감동하심에 순종하는 삶을 통해 참여할 수 있다. 그의 나라는 장차 재림하시는 예수 그리스도로 인해 완성될 것인데 그 때에 그 나라에 거하고 있던 자들은 하나님의 영광을 체험하게 된다.(롬 8:18) 

 

-  Paul does not often use the term βασιλεία. (Customarily it is translated “kingdom” but “God’s dominion” is a better approximation of the meaning of ὁ βασιλεία τοῦ θεοῦ since “dominion” can mean both “rule or power to rule” and “that which is ruled or governed.”) It occurs frequently in the Gospels, where it is the hallmark of Jesus’ teaching. Beker (Paul the Apostle, 146) suggests that its infrequent usage by Paul results from Paul’s modification of the apocalyptic schema of the two ages on the basis of his belief that the new was proleptically present in the old order. This view is not altogether convincing. For Paul “dominion” usually denotes the place in which God’s rule is exercised, and for the Christian this is something to be inherited in the future (2 Thes. 1:5; 1 Cor. 6:9, 10; 15:24, 50; Gal. 5:21). In 1 Thes. 2:12 this eschatological note is present, since the readers have not finally entered the dominion of God and cannot until the parousia of Jesus (cf. 1 Cor. 15:23–28; 50–57). Therefore the apocalyptic motif of the duality of this age over against the age to come is present here. This is underscored by “glory.” Elsewhere Paul teaches that the Christian is to participate “physically” in the glory of God when salvation has been fully realized in the future through the resurrection of the dead and the transformation of the body (cf. Rom. 8:18–23; 1 Cor. 15:42–44; Phil. 3:20f.).

 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), 107–108.

 

-  Here is motive enough for perseverance—to live in such a way as to be “worthy of God.” This kind of language in Paul places perseverance and Christian behavior in their ultimate context. Even though Paul serves as a surrogate “father” to them, his real concern is that they learn to live in such a way that they reflect God’s own character, that they are worthy children of their heavenly Father.115 This is not perfectionism but reality, since for Paul the goal of salvation is the restoration of Eden and the reshaping of God’s people back into his own image, as that has been put on full display in the incarnation of his Son (Rom 8:29–30).116 Thus the present emphasis is not on the future as such, but on their life in the present, life under God’s present rule—with future glory as the ultimate goal of God’s calling.

115 Rigaux (432–33) and Marshall (74) have pointed out that this idea can also be found in some expressions of Greek religion. Since one ultimately becomes like the God one worships, the differences between Paul and the philosophers on this point is immense indeed.

116 On this matter see my Pauline Christology, 249–51.

 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), 84.

 

바울은 지금 불신의 세계에 살다가 이제 하나님의 다스림 속으로 들어온 데살로니가 성도들을 향해서 조언하고 있다. 여기에는 반드시 재사회화과정이 필요하다. 이전에 내가 살아가던 방식이 아니라 하나님나라의 백성으로서 어떤 삶을 살아야 할지를 가르치는 것이다. 무엇보다도 강력한 제자훈련은 지식의 전달이 아니라 삶으로 보여주는 것이다. 그런 의미에서 바울은 믿는 자들을 향해서 자신이 하나님의 복음안에서 어떤 삶을 살았는지를 아버지가 자녀에게 하듯 권면하여 가르치고 있는 것이다.