하나님나라를 꿈꾸며(Kingdom of God)

11 In him we have obtained zan inheritance, ahaving been predestined baccording to the purpose of him who works all things according to cthe counsel of his will, 12 so that we who were the first to hope in Christ might be dto the praise of his glory. 13 In him you also, when you heard ethe word of truth, the gospel of your salvation, and believed in him, fwere sealed with the gpromised Holy Spirit, 14 who is hthe guarantee4 of our iinheritance until jwe acquire kpossession of it,5 lto the praise of his glory.

z Deut. 4:20; 32:9; See ver. 14

a ver. 5

b ch. 3:11; [Rev. 4:11]; See Rom. 8:28

c [Acts 20:27]

d ver. 6, 14; [Phil. 1:11]

e 2 Cor. 6:7; Col. 1:5; 2 Tim. 2:15; [Acts 13:26; 15:7]

f ch. 4:30

g See Acts 1:4

h 2 Cor. 1:22

4 Or down payment

i Acts 20:32; [ver. 18]

j Titus 2:14; See ver. 7

k See 1 Pet. 2:9

5 Or until God redeems his possession

l ver. 6, 12

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 엡 1:11–14.

11절) 

그안에서 기업이 되었다라는 의미의 단어는 ‘클레로’라는 단어로 추첨하여 임명하다, 제비뽑아 얻다의 의미이다. 영어의 문자적인 의미로는 그분 안에서 우리가 기업을 얻었다라는 의미이지만 원어의 의미는 그분안에서 추첨을 통해 어떤 사람을 지명하다라는 의미로 하나님의 예정을 의미한다. 

우리가 천국의 기업을 얻는 것은 바로 하나님의 예정, 하나님의 선택, 추첨에 포함되어야 하는 것인데 하나님께서는 이것을 모두 그분의 목적 안에서 그분의 계획을 따라서 예정하신 것이다. 

하나님은 모든 것에 초월하시면서 자유로우신 분이시다. 그런데 이분은 이방의 변덕스럽고 이해할 수 없고 변덕스러운 신들과는 달리 믿는 자들의 구원을 영원전부터 계획하셨다. 하나님의 예정은 그분의 백성들에게 엄청난 위로를 준다. 왜냐하면 그리스도에게 나아오는 모든 사람은 하나님이 허락하신 은혜와 선택을 통해서임을 알기 때문이다. 

하나님은 모든 일을 그의 뜻의 협의, 결정을 따라 일하시는 분이다. 이 말은 구원과 관련된 모든 일이 그냥 임시 방편이나 임의적으로 일어나는 것이 아니라 하나님의 예정, 삼위의 협의를 통해서 이루어진다라는 것이다. 바울은 이처럼 하나님의 주권, 예정을 강조하면서 동시에 인간의 책임의 중요성도 강조한다. 바울은 복음을 전하기 위한 모든 그의 대단한 노력을 보인 것처럼, 그는 개인 전도와 하나님께 순종하는 양심적인 선택을 하는 것이 하나님의 계획을 이루는데 절대적으로 필수적이라는 사실을 믿었다. 하나님께서는 그가 정하신 일을 성취하기 위해 인간의 수단을 사용하신다. 비극들이나 악에 대해서 바울이나 다른 성경의 기자들을 절대 그들에 대해 하나님을 비난하지 않는다. 오히려 그들은 하나님의 주원 교리를 위로와 확신의 수단으로 보며 악이 승리하지 못할 것을 확신하며 그분의 백성들을 위한 하나님의 선한 계획들이 성취될 것이라고 확신한다. 이처럼 하나님의 주권과 인간의 책임이 이 세상속에서 어떻게 함께 작동하는지는 누구도 충분히 이해할 수 없는 신비이다. 

Who works all things according to the counsel of his will is best understood to mean that every single event that occurs is in some sense predestined by God. At the same time, Paul emphasizes the importance of human responsibility, as is evident in all of the moral commands later in Ephesians (chs. 4–6) and in all of Paul’s letters. As Paul demonstrated in all of his remarkable efforts in spreading the gospel (Acts 13–28; cf. 2 Cor. 11:23–28), he believed that doing personal evangelism and making conscious choices to obey God are also absolutely essential in fulfilling God’s plan. God uses human means to fulfill what he has ordained. With regard to tragedies and evil, Paul and the other biblical writers never blame God for them (cf. Rom. 5:12; 2 Tim. 4:14; also Job 1:21–22). Rather, they see the doctrine of God’s sovereignty as a means of comfort and assurance (cf. Rom. 8:28–30), confident that evil will not triumph, and that God’s good plans for his people will be fulfilled. How God’s sovereignty and human responsibility work together in the world is a mystery no one can fully understand.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2263.

13절) 

성령의 인치심이란 그리스도인들이 천국의 기업을 상속받을 때까지 성령이 그들을 보호하시고 보존하신다는 것을 의미할 수도 있고 또는 성령께서 하나님이 그들을 받아들이신 것이 사실임을 확증하신다는 의미이다. 그러니까 성령의 인침, 왕의 인을 받은 사람은 구원이 보장되었음을 보여주는 것이라는 것이다. 

본문의 너희는 이방인들을 의미한다. 바울 시대에 인침은 소유권과 보호를 의미했다. 신자들을 하나님의 백성으로 표시하는데 그 인침을 사용하고 최종 구속을 얻을 때까지 보존하시는 분은 바로 하나님이 약속하신 성령이시다. 

you. The majority of Paul’s readers were probably Gentile. See note on v. 11. marked … with a seal. In Paul’s day, a seal indicated ownership and protection. The seal used to mark believers as God’s people (Ezek 9:4–6; Rev 7:1–8; 9:4) and to preserve them until they attain their final “redemption” (Eph 1:14) is the Holy Spirit whom God promised (Ezek 36:26–27; Joel 2:28–29). Being marked with this seal does not refer to some second blessing or subsequent action; it refers to receiving the Spirit “when” Gentiles believe the gospel.

v. verse in the chapter being commented on

 Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2400.

그렇다면 본문에서 말하는 성령의 인침이 무엇을 의미하는가? 이는 이방인들이 복음을 믿을때 받는 성령을 의미한다. 우리가 복음을 듣고 믿어 구원을 받을때 성령께서 신자들안에 내주하시는데 이것이 바로 성령의 인침이다. 

이 진리의 말씀인 구원의 복음은 유대인들 만이 아니라 이방인들에게도 역사했다. 사도인 베드로 조차도 이방 백부장 고넬료에게 구원이 임하는 것을 처음에는 꺼리고 이해하지 못했지만 이름을 알지 못하는 헬라파 유대인들을 통해서 자연스럽게 복음은 유대인에게서 이방인에게로 전해졌고 그들에게 성령이 부어졌다. 

The gospel is “the message of truth”—“the true message of the gospel,” as it is called in Col. 1:5—because it has God for its author; it is “the gospel of God” (Rom. 1:1). The communication of the gospel to Gentiles was undertaken reluctantly by the first believers, who could scarcely entertain the thought that the fulfilment of God’s promises to Israel should embrace outsiders within its saving scope. Apart from Peter, who required a special revelation from heaven before he could bring himself to accept Cornelius’s invitation to visit him and tell him and his household the way of salvation,91 Gentile evangelization began as the result of private enterprise, when unnamed Hellenists of Cyprus and Cyrene came to Antioch and told the story of Jesus to Gentiles as well as Jews.92 From then on, throughout the provinces of the eastern Roman Empire, many more Gentiles than Jews believed the gospel, and the terms on which they might be admitted became a matter of serious concern in the mother church at Jerusalem. When, as Luke records, “the apostles and the elders” at Jerusalem “were gathered together to consider this matter,” Peter argued that it would be wise to follow the example of God, who gave proof of his acceptance of Gentile believers by “giving them the Holy Spirit just as he did to us; and he made no distinction between us and them, but cleansed their hearts by faith” (Acts 15:6–9).

91 Acts 10:9–20; 11:5–17.

92 Acts 11:19–21.

 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 264–265.

(고후 1:22, 개정) 『그가 또한 우리에게 인치시고 보증으로 우리 마음에 성령을 주셨느니라』

여기서의 논리적인 순서는 구원의 복음을 듣고 이를 믿으면 약속의 성령의 인치심을 받게 되는 것이다. 그러면 그분이 우리의 기업의 보증이 되셔서 최종적으로 그것을 획득할 때까지 보증을 해주시는 것이다. 마치 보증금을 지불하시고 이후에 잔금이 완납될때까지 이를 보증해주시는 것이다. 

The seal of the Spirit was received by the Gentiles here addressed as it had been received earlier by Jewish Christians—when they believed. The verbal form used here is identical with that found in Acts 19:2, where Paul at Ephesus asks a group of “disciples” if they received the Holy Spirit when they believed; it is a participial form meaning “having believed” or “on believing.”94 By giving believers the Spirit, God “seals” or stamps them as his own possession. The Spirit is variously called “the Spirit of God” or “the Spirit of Christ”; “if anyone has not the Spirit of Christ, he does not belong to him” (Rom. 8:9). Here he is called “the Holy Spirit of promise.”95 This might mean “the promised Holy Spirit” (cf. Acts 2:33, “the promise of the Holy Spirit”);96 but more probably it indicates that the Holy Spirit brings with him when he is received the promise of glory yet to come. So, in Eph. 4:30, believers are said to have been sealed with the Spirit “for the day of redemption”—a statement which summarizes the words that follow in our present context.

94 Gk. πιστεύσαντες, to be construed in both places as the “coincident” aorist participle (MHT I, p. 131, n. 1). Here πιστεύω has the same sense as ἐλπίζω in the compound προελπίζω in v. 12. The phrase ἐν ᾧ before καὶ πιστεύσαντες ἐσφραγίσθητε, resumed from the beginning of v. 13, relates to ἐσφραγίσθητε rather than to πιστεύσαντες.

95 Gk. τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ.

96 Gk. τήν … ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου, where πνεύματος is a genitive of definition. In Acts 1:4 the same promise is called τὴν ἐπαγγελίαν τοῦ πατρός where πατρός is subjective genitive.

 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 265.

14절) 성령은 우리가 그 소유를 얻을 때까지 우리의 기업을 보증하시는 분이다. 이는 그의 영광은 찬양하기 위함이다. 

성령은 우리 기업, 구원의 보증이 되시는 분이시다. 보증금을 내야 계약이 이루어져서 그것을 누릴 수 있는 것처럼 성령은 우리의 구원의 기업에 대해 보증금을 지불하신 것이다. 우리가 그것을 완전히 소유할 때까지 말이다. 

성령은 구원을 보증하실 뿐만 아니라 우리에게 다가올 영광스러운 삶을 미리 경험하게 하신다. 

The word translated “possession”104 occurs in the same sense in 1 Peter 2:9, where believers (again, as it happens, Gentile believers) are called “a chosen race, a royal priesthood, a holy nation, a people for [God’s] possession.” Language is there deliberately applied to Gentile believers which in the OT is used of God’s people Israel—notably in Exod. 19:5, where Yahweh calls Israel “my own possession105 among all peoples.” The verb corresponding to the noun “possession” is used in a similar sense in Acts 20:28, where Paul directs the elders of the church of Ephesus to “feed the church of God, of which he obtained possession106 through the blood of his own [Son].” These words also echo an OT passage—Ps. 74:2, where God is entreated: “Remember thy congregation, of which thou hast obtained possession long since.”107 That such language should now be applied to Gentile believers is a token of the security of their new standing within the community of God’s own people, fully sharing present blessing and future hope with their fellow-believers of Jewish stock.

104 Gk. περιποίησις (in 1 Pet. 2:9, λαὸς εἰς περιποίησιν).

105 Heb. (ʿam) seg̱ullāh, LXX λαὸς περιούσιος (cf. Exod. 23:22 LXX; Deut. 7:6; 14:2; 26:18; Tit. 2:14). In Mal. 3:17 seg̱ullāh is rendered εἰς περιποίησιν.

106 Gk. τὴν ἐκκλησίαν τοῦ θεοῦ, ἣν περιεποιήσατο.

107 Ps. 73:2 LXX, τῆς συναγωγῆς σου, ἧς ἐκτήσω.

 F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 266–267.

3 eBlessed be fthe God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing gin the heavenly places, 4 heven as he ichose us in him jbefore the foundation of the world, that we should be kholy and blameless before him. In love 5 lhe predestined us2 for madoption to himself as sons through Jesus Christ, naccording to the purpose of his will, 6 oto the praise of his glorious grace, with which he has blessed us in pthe Beloved.

e 2 Cor. 1:3; 1 Pet. 1:3

f See Rom. 15:6

g ver. 20; ch. 2:6; 3:10; 6:12

h [ch. 2:10; 2 Thess. 2:13; 1 Pet. 1:2]

i James 2:5; [Deut. 7:6; 26:18]

j [2 Tim. 1:9]; See Matt. 13:35

k ch. 5:27; Col. 1:22; 1 Thess. 4:7

l ver. 11; Rom. 8:29, 30

2 Or before him in love,5 having predestined us

m See Rom. 8:15

n ver. 9; [Luke 2:14; Heb. 2:4]; See Luke 12:32

o ver. 12, 14

p [John 3:35; 10:17; Col. 1:13]; See Matt. 3:17

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 엡 1:3–6.

3절) 하나님 곧 우리 주 예수 그리스도의 아버지를 찬양합니다. 그분은 하늘에 속한 모든 신령한 복을 그리스도안에서 우리에게 주셨습니다. 

모든 신령한 복은 이후 4-14절에 언급되는 그리스도 안에서의 하나님의 구원 역사의 전 과정을 포함한다. 여기에는 선택, 양자됨, 구속, 용서와 인침이 포함된다. 이러한 복들은 영적인 것이다. 여기서 바울은 그리스도 중심성을 반복적으로 강조한다. 그리스도 안에서, 그 안에서, 그가 사랑하는 자 안에서라는 표현이 반복된다. 

every spiritual blessing. Verses 4–14 specify the contents of these blessings, which cover the whole scope of God’s saving work in Christ. This includes our election, adoption to sonship, redemption, forgiveness, and sealing. These blessings are spiritual not so much in the sense that they are non-physical but in the sense that the Spirit of God graciously gives them. in Christ. Paul highlights Christ’s centrality in vv. 3–14 by repeatedly noting that God’s plan of reconciliation is accomplished and its blessings made available “in Christ” (vv. 3, 9, 12, 13), “in him” (vv. 4, 7, 11, 13), and “in the One he loves” (v. 6).

 Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2399.

4절) 하나님께서 창세전에 그리스도 안에서 우리를 택하셨다. 그것은 우리로사랑안에서  그분 앞에서 거룩하고 흠이 없게 하셨습니다. 

바울은 지속적으로 3-14절에서 신자들로 하여금 아래의 방식에 따라서 구원을 받는 하나님의 영원한 결정을 강조합니다. 그가 우리를 택하심(4절), 그가 우리를 예정하심(5절), 예정을 입어 또한 우리가 선택됨(11절). 이러한 신자에 대한 신적인 선택이 창세전에 일어났다. 이는 인간의 어떤 공로에 의해서가 아니라 오직 하나님의 은혜로운 결정에 의한 것이다. 

he chose us. In vv. 3–14 Paul emphasizes God’s eternal decision to grant salvation to believers in the following ways: “he chose us” (v. 4), “he predestined us” (v. 5), and “we were also chosen, having been predestined” (v. 11). Since this divine election of believers occurred “before the creation of the world” (v. 4), it is based solely on God’s gracious decision and not on any human merit (cf. God’s choosing Israel to be his treasured possession in Deut 7:6–8, or God’s choosing of Jacob over Esau before they “were born or had done anything good or bad” in Rom 9:11). See also John 5:21; 6:37, 39, 44; 15:16; 17:6; Rom 8:29–30; 9:6–26; 11:5, 7, 28; Col 3:12; 1 Thess 1:4; 2 Thess 2:13; Titus 1:1; 1 Pet 1:1; 2:9; Rev 17:8.

 Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2399.

성부, 성자, 성령은 삼위일체로서 동일한 위격을 가지시지만 성부가 삼위일체 세 위격 가운데 이끄시고 지휘하시는 역할을 맡고 계심을 보여준다. 신자를 죄와 사망에서 구속하시는데 있어서 하나님의 주도권은 자의적이거나 변덕스러운 결정이 아니라 그리스도 안에서 하나님께서 계속해서 계획하셨던 것이다. 하나님께서 그의 백성을 그분의 사랑안에서 선택하셨기 때문에 그들은 그들의 구원에 있어서 어떤 공로도 취할 수 없다.(어떤 공도 내세울 수 없다.)

하나님께서 우리를 택하신 목적은 그분 앞에서 거룩하고 흠이 없게 하시기 위함이다. 이 목적은 그리스도인의 선택사항이 아니라 선택의 목적 자체이다. 거룩함이 도덕적 순결을 표현한 것이라면 흠이 없음은 그리스도인이 이전에 행했던 허물과 죄책으로부터의 자유를 표현한다. 

This indicates that for all eternity the Father has had the role of leading and directing among the persons of the Trinity, even though Father, Son, and Holy Spirit are equal in deity and attributes. God’s initiative in redeeming the believer from sin and death was not an arbitrary or whimsical decision but something God had planned all along “in Christ.” Since God chose his people in his love, they can take no credit for their salvation. God was determined to have them as his own (see note on 2:8). holy. God chose them with the goal that they be holy and blameless before him. This goal is not optional for Christians—it is the purpose of election. Holiness here expresses moral purity, while blamelessness expresses freedom from the guilt of trespasses and sins in which the Christian formerly walked (1:7; 2:1, 5).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2262.

5절) 그의 뜻의 선한 목적을 따라서 하나님께서 우리를 예정하사 예수 그리스도로 말미암아 그분의 아들들이 되게 하셨다. 

로마제국 시절에 가족의 성을 이어가고 주인의 재산권을 유지하기 위해서 아들로 입양되었다. 입양된 아들은 더이상 그의 친아버에게 책임이 없고 그의 새로운 양 아버지에게 책임이 있었다. 이와 유사하게 모든 신자들은 남자이든 여자이든 양자됨의 영을 받은 자는(롬 8:15, 23) 그에 걸맞는 특권과 책임을 가진 새로운 지위를 획득하게 된다. 우리는 더이상 우리의 옛 아저비인 악마에게 책임이 없다.(요 8:38, 44) 

In the Roman world, sons were adopted to carry on the family name and maintain property ownership. The adopted son was no longer responsible to his natural father but was only responsible to his new adoptive father. Similarly, all believers, male and female, who receive the Spirit that brings about adoption (Rom 8:15, 23) acquire a new status with its accompanying privileges and responsibilities. We are no longer obligated to our old father, the devil (John 8:38, 44).

 Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2400.

하나님께서는 그의 기쁘신 뜻으로 우리를 예정하셨다. 하나님께서 우리를 예정하시는데에 있어서 어떤 외부적인 외압이 있을 수 없다. 오직 그분의 확고한 뜻을 따라서 하나님께서는 우리를 예정하시고 자기의 아들 삼으신 것이다. 

본문에서 그분의 기쁘신 뜻이라는 표현은 원래 그의 뜻의 그 목적(호의)라는 의미인데 여기의 목적에 해당하는 단어가 ‘유도키아’로 신약에 명사형태로 9번 등장하는데 복음서에서 3번(요한복음에는 등장하지 않음) 등장하고 바울서신에 6번 등장한다. 에베소서에는 1:5, 9에 사용된다.  

In all other passages it is God’s purpose, resolve, choice that is spoken of. (a)   V 2, p 315  God has decided that all the fullness of the deity should dwell in Christ (Col 1:19). It is God’s purpose to give the kingdom to the little flock (Luke 12:32). He was pleased to reveal Jesus Christ to Paul (Gal 1:15) and to save believers by the folly of the preaching of the cross (1 Cor 1:21). We also read, however, that God was not pleased with the majority of the Israelites in the wilderness period, and thus he repudiated them (1 Cor 10:5). Nor is he pleased with those who shrink back (Heb 10:38, citing Hab 2:4). God takes no pleasure in sacrifice (Heb 10:6, 8, citing Ps 40:6–8 [39:7–9]; here εὐδοκέω is used in par. with θέλω G2527); but Christ does the will of God by offering himself as a sacrifice; he thus gains God’s good pleasure.

(b) At the baptism of Jesus, God’s voice sounded out from heaven: “This is my Son, whom I love; with him I am well pleased [εὐδόκησα]” (Matt 3:17 par. Mark 1:11 and Luke 3:22; cf. Gen 22:2; Ps 2:7; Isa 42:1; 2 Pet 1:17). According to Matt 17:5, this voice resounded with the same words at Jesus’ transfiguration (cf. 12:18). Here, too, it is a case of God’s choice and determination, by which he has installed Jesus as Messiah. In 11:26 εὐδοκία describes the transcendent purpose of God.

(c) Of partic. interest is Luke 2:14, where the orig. reading is surely εἰρήνη ἐν ἀνθρώποις εὐδοκίας (over against the TR, which reads the nominative εὐδοκία, yielding the sense, “peace, good will to men” [so KJV]). But the meaning of the clause is not “peace among people who manifest goodwill.” The angelic song hardly has in view people who somehow approved of this event or who contributed to it or who were well-intentioned. Rather, the expression corresponds with the phrases adduced above from the DSS (see JL 3). The word εὐδοκία refers to the good pleasure of God, and thus the people in view are those who are recipients of the divine favor, i.e., those he has chosen (see ἐκλέγομαι G1721). The song proclaims a divine event and activity: God has sent the Christ to earth. Because of this saving act he is glorified in heaven; the effect on earth is peace, i.e., eschat. fulfillment. (See E. Vogt, “ ‘Peace among Men of God’s Good Pleasure’ Lk 2,14,” in The Scrolls and the New Testament, ed. K. Stendahl [1958], 114–17; P.-R. Berger, “Lk 2,14: ἄνθρωποι εὐδοκίας: Die auf Gottes Weisung mit Wohlgefallen beschenkten Menschen,” ZNW 74 [1983]: 129–44.)

(d) Several Pauline passages require comment. In Phil 2:13–14 Paul summons the congregation to work out their salvation on the grounds that God himself is enabling them “both to will and to work for his good pleasure [ὑπὲρ τῆς εὐδοκίας]” (NRSV; NIV, “in order to fulfill his good purpose”). The passage brings together in striking fashion divine sovereignty and human responsibility. “God’s working in us is not suspended because we work, nor our working suspended because God works. Neither is the relation strictly one of cooperation as if God did his part and we did ours.… [Rather,] the relation is that because God works we work.… The more persistently active we are in working, the more persuaded we may be that all the energizing grace and power is of God” (J. Murray, Redemption: Accomplished and Applied [1961], 148–49).

In Eph 1:5, 9, 11 εὐδοκία is roughly synonymous with such terms as θέλημα G2525 (“will, intention”), βουλή G1087 (“will, resolve”; see βούλομαι G1089),   V 2, p 316  and πρόθεσις G4606 (“design, plan, purpose”; see προτίθημι G4729). Believers have a place in God’s eternal will and election; salvation is the goal, and God’s free grace is the central point of the statements.

The concise formulation in the prayer of 2 Thess 1:11, πληρώσῃ πᾶσαν εὐδοκίαν ἀγαθωσύνης (lit., “[that God] may fulfill all goodwill for goodness”) prob. also means God’s elective purpose directed toward the conduct of Christians. Paul therefore prays at the same time that God’s will may be done and reach its goal. But it is also poss. to understand it as referring to the human will (cf. NRSV, “every good resolve”).

 Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 314–316.

6절) 그분이 우리를 예정하신 이유는 그의 사랑하시는 자 안에서 우리에게 거저 주신(복주신) 그의 영광스러운 은혜를 찬송하기 위함이다. 

하나님의 궁극적인 목적은 구속 그 자체가 아니라 구속을 통해 자신의 영광스러운 이름이 찬양을 받으시는 것이다.(12, 14절)  

God’s ultimate purpose is not redemption as such but the praise of his glorious name through redemption. This theme is repeated at key junctures in the argument (see vv. 12, 14).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2262.

하나님께서 우리에게 주시는 가장 큰 신령한 복은 바로 우리를 창세전에 선택하시고 예정하심으로 그리스도로 말미암아 우리를 아들 삼아주신 것이다. 바로 그 이유는 우리로 거룩하게 흠이 없게 하심으로 하나님의 은혜의 영광을 찬송하게 하기 위한 것이다. 우리에게는 구속이 가장 큰 은혜이고 목적이 되겠지만 하나님께는 구속을 통해서 그분을 찬송하게 하시는것이 더 큰 목적이다. 그 신령한 복을 알고 깨닫고 누리는 것이 우리의 신앙의 삶이다. 

• Although Christians do not always know God’s will in prayer, the Spirit himself intercedesfor them in and through their unspeakable groans (cf. v. 23). This does not refer to speaking in tongues, since what Paul says here applies to all Christians and, according to 1 Cor. 12:30, only some Christians speak in tongues.
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171.

• Paul gives one specific instance of this weakness: we do not know what to pray for as we should(better than niv). As Cranfield points out (1975:421), this is not discussing how we should pray or the general content of our prayer but rather the specific content, the very thing we are praying for, namely, our troubles. As we shouldconnotes praying according to divine necessity, that is, praying according to the will of God (note the parallel with the Spirit interceding “in accordance with God’s will” in v. 27). O’Brien (1987:67–68) says there are two aspects of this: we do not know what to ask for in accordance with the will of God, and even when we know what we want we cannot know whether it is in line with his purposes. When I pray for healing, financial aid, social relationships and so on, I do not know what is the actual will of the Lord in the circumstance. This is a very important qualification, especially for those who think that faith always gets its request from God. God is clearly sovereign over our prayers and knows when to say no to them. In fact, from the perspective of true faith, God’s no is actually a yes, for it is an affirmation of his love in giving us what we need rather than what we want. This is essentially the message of Hebrews 12:5–11, in which trials are said to be the result of a loving Father who disciplines us “for our good, that we may share in his holiness” (v. 10). 
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 216–217.

• But the most wonderful thing about our finite prayers is that we are not alone. What a joyful truth this is! When we feel that somehow God has forgotten us, when we complain as Israel did in Isaiah 40:27 (“My way is hidden from the Lord; my cause is disregarded by my God”), at that very moment the Spirit is closer to us than at any other time. As we groan in our infirmities, the Spirit himself intercedes for us with groans that words cannot express.*Far from being unaware of our troubles, at that very moment the Spirit is entreating or petitioning God more deeply than we ever could! Far from being an uncaring God, the Spirit is groaning along with us! These intercessory groans are an expression of the Spirit’s deep love and concern for us, and they are the Spirit’s own, words that in a sense are “too deep for human utterance.” Our own prayers are insufficient, for they are finite and ignorant of God’s true plan. But that is the very source of our greatest comfort. While we do not know, the Spirit does, and he is praying for us more deeply than we are praying for ourselves. Moo quotes Luther here (1996:526 n.): “It is not a bad but a very good sign if the opposite of what we pray for appears to happen. Just as it is not a good sign if our prayers eventuate in the fulfillment of all we ask for. This is so because the counsel and will of God far excel our counsel and will.” O’Brien goes a step further (1987:70, 73): Our very weakness in prayer is part of the main idea of verses 18–30, the glory to come. Our inadequacy points forward to the intercessory power of the Spirit, and that very intercession is a foretaste of the future glory that will be ours.
• *8:26Some scholars (Käsemann 1971:122–37; 1980:239–41; Fee 1994:580–85) interpret the intercedes for us with groans that words cannot expressas praying in tongues. They argue that the language is similar to glossolalic prayers in 1 Corinthians 14:14–15 and Ephesians 6:18 and that tongues best explain how the Spirit groanswith our Spirit, namely, as he inspires the charismatic prayer. However, most (Cranfield 1975; Wilckens 1980; Dunn 1988a; Morris 1988; Moo 1996; Schreiner 1998) do not see a reference here to speaking in tongues. For one thing, glossolalia is a charismatic gift given to those chosen by the Spirit (1 Cor 12:11, 30) while these are the prayers of all believers. Moreover, “without words” does not necessarily mean apart from human speech (i.e., tongues) but is closer to inaudible speech, that is, unspoken groanings. Also, while some believe it likely that the Spirit is interceding through our prayers (e.g., Murray 1968; Morris 1988; Stott 1994; neb “through our inarticulate groans”), that is not stated here. These are the Spirit’s groans not ours (see Hendriksen 1981:275–76), and they would naturally not be uttered in audible words. This groaning is metaphorical and expresses the Spirit’s deep concern for our needs.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 217–218.

• God always answers the requests of the Spirit in the affirmative, since the Spirit always prays in accord with God’s will
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171.

• The result (v. 28)*is one of the most famous passages in Scripture. Paul begins with the by now familiar and we know(cf. 2:2; 3:19; 6:6; 7:14; 8:22) pointing to common knowledge of a key truth. This truth is not only a traditional early church teaching but it is experienced on a regular basis in their lives. While many believe this starts a new paragraph, it follows so closely with the previous section on the Spirit’s intercession that it is more likely a continuation of that thought. The progression of these verses is illuminating. We do not know how to pray. But as we struggle in prayer in the midst of our difficulties, the Spirit is groaning in intercession more deeply than we are, and he does know the will of God. Therefore, God hears our prayer as well as the Spirit’s intercession, and so he acts. As a result of that action, the entire situation turns out for the best. Moreover, we must take all thingsseriously. While the phrase most closely refers to “all[a word not present in niv] our present sufferings” (v. 18), it may even include our sins as turned around by God for good; that is, in his sovereignty he overcomes our errors (so Cranfield 1975; Moo 1996). The sovereignty of God responding to the Spirit’s cry on our behalf turns everything around for the best. The verb workscould mean that all events “work together with” each other in producing the good, but that is too complex and not fitting with God’s sovereignty in this context. Finally goodmust be understood in terms of the already-not yet tension of the whole chapter. It is the present good,that which is in accordance with God’s will and with our new life in the Spirit, and it is also the final joy and peace that we will have with Christ in eternity. Moreover, gooddoes not mean we will always get what we want; rather we will be given what is best for us.
• *8:28The key difficulty in this verse is the implied subject of “all things work together for good.” This is hardly a statement of chance or blind luck, as if somehow everything worked out fine in the end. The question is whether the Spirit or God (as in the niv) is the implied force behind the guarantee. From verses 26–27 it could well be the Spirit, saying that on the basis of the Spirit’s intercession for us, the third member of the Trinity made certain that it all worked out (so M. Black 1962:169–72; Bruce 1985; Fee 1994:588–90; neb). But from verses 29–30 the subject could also be God, and indeed several ancient manuscripts (p46as well as codices Vaticanus and Alexandrinus) place Godafter the verb (so Sanday and Headlam 1902). However, it is more likely that later scribes added Godto clarify the uncertainty and that the original had “all things” for its subject (the verb normally is intransitive, that is, without an object). Still, of the two options, it is better to take God as the active force. An intercessor does not normally provide the response, and it is better to see God as answering the petition of the Spirit.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 219–220.

• Verses 29–30 explain why those who believe in Christ can be assured that all things work together for good: God has always been doing good for them, starting before creation (the distant past), continuing in their conversion (the recent past), and then on to the day of Christ’s return (the future). Foreknewreaches back to the OT, where the word “know” emphasizes God’s special choice of, or covenantal affection for, his people (e.g., Gen. 18:19; Jer. 1:5;   p 2172  Amos 3:2). See Rom. 11:2, where “foreknew” functions as the contrast to “rejected,” showing that it emphasizes God’s choosing his people (see also 1 Pet. 1:2, 20). God also predestined(i.e., predetermined) that those whom he chose beforehand would become like Christ.
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2171–2172.

• The chain that begins with the word “foreknew” in v. 29 cannot be broken. Those who are predestinedby God are also calledeffectively to faith through the gospel (see 2 Thess. 2:14). And all those who are called are also justified(declared to be right in God’s sight). Because not all who are invited to believe are actually justified, the “calling” here cannot refer to merely a general invitation but must refer to an effective call that creates the faith necessary for justification (Rom. 5:1). All those who are justified will also be glorified(receive resurrection bodies) on the last day. Paul speaks of glorification as if it were already completed, since God will certainly finish the good work he started (cf. Phil. 1:6).
•  Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2172.

• a. Those God foreknew he also predestined.The verb is connected to the Hebrew yada(Gen 18:19; Ps 1:6; 18:43; Jer 1:5) for God’s loving knowledge of his people, but it adds the idea of “knowing beforehand,” referring to God’s eternal foreknowledge of all events. This is the key term in the Calvinist-Arminian debate over the doctrine of election. The majority of commentators (Murray 1968; Cranfield 1975; Hendriksen 1981; Bruce 1985; Morris 1988; Stott 1994; Moo 1996; Schreiner 1998) take “foreknew” as virtually equivalent to “predestined” on several grounds: (1) The relational love inherent in “foreknew” goes further than mere knowledge of choices and means “to determine to enter a relationship,” that is, God’s choice or election (as in Rom 11:2; 1 Pet 1:2, 20); (2) it relates to his preordained plan from verse 28; (3) it is a foreknowledge that determines rather than just knows what is to happen; (4) the emphasis is on the second verb, predestined,and the first verb simply prepares for it; (5) it connotes that God knew his people, not just about what they would decide to do; (6) since it refers to a prior intimate knowledge of believers, it by nature becomes synonymous with God’s choice “before the creation of the world” (Eph 1:4; 1 Pet 1:20). This is very impressive, even persuasive, for it fits the emphasis on divine sovereignty throughout this passage (leading into chaps. 9–11). Yet one wonders if it is the most natural understanding of the verb. For one thing, none of the other five stages are virtually equivalent (even predestinedand calledare different stages); rather, each one prepares for the next. Why should the first two be synonymous? Moreover, God’s knowledge here is certainly of believers, for they are the subject of 8:9–39. But that does not mean God determines their decisions beforehand. Also, the other passages using foreknowledge,especially 1 Peter 1:2 (“chosen according to the foreknowledge of God the Father,” where the choosing is based on the foreknowing; see below on 11:2), also probably separate it from predestination. And the passages on knowing “before the creation of the world” more naturally would connote God’s foreknowledge of who would make a faith decision. Therefore, it is better to link this with the emphasis on faith decision in 3:21–4:25 (seventeen times) and interpret it as God’s knowledge regarding those who would respond in faith to his call (see Godet 1969; Lenski 1945; Cottrell 1975:57–62; Marshall 1969:93; Osborne 1975:178). Marshall says (1969:93), “But justification in Paul is always by faith,and therefore the completion of this chain of blessings applies only where men have faith.” So it means that on the basis of divine foreknowledge of each one’s faith decision, God chooses those who turn to Christ to be his children. Several have taken this corporately of the choosing of the church rather than individuals (Shank 1970:45–55; W. W. Klein 1990:163–64), but it is hard to see why such a distinction should be maintained. God has chosen individuals who form the church. The corporate includes the individual.
• b. Predestined to be conformed to the likeness[= image] of his Son, that he might be the firstborn among many brothers.Marshall (1975:140–42) believes that election language in the New Testament does demonstrate that God takes the initiative and calls people to himself, but this is not effectual. Rather, it places people in a position to accept or reject that call. In this context, in fact, the election deals more with sanctification than with justification, with conformity more than conversion. The purpose of predestination here is for Christ-likeness. It is debated whether this deals with present spiritual growth (Hodge 1950; Käsemann 1980; Fitzmyer 1993b) or with final conformity to Christ’s eschatological glory at the end of this earthly order (Murray 1968; Barrett 1957; Byrne 1996; Dunn 1988a; Moo 1996). Yet in light of the already-not yet teaching throughout, Cranfield (1975:432) says it best, “Paul is here thinking not only of their final glorification but of their growing conformity to Christ here and now in suffering and in obedience” (so also Sanday and Headlam 1902; Schreiner 1998). Kinghorn (1997:66–67) calls this a shared union with Christ and believes it is the essential core of true holiness, a corporate event in which believers become members together in the family of Christ. Life in the Spirit is stated well in 2 Corinthians 3:18, “And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit” (also Col 3:10). It is difficult to imagine a verse that more closely catches the thrust of verses 29–30. Humanity was created in the image of God (Gen 1:26–27), but as a result of Adam’s sin that image was lost. Christ through his atoning sacrifice has restored that image, and in him we are conformed once more to it. In this progressive conformity, then, Christ will become the firstborn among many brothersand sisters. Schreiner (1998:453–54) sees the manyas a fulfillment of the Abrahamic covenant, as “all peoples” are blessed in Abraham (Gen 12:3). As Israel was the firstborn of God (Ex 4:22), Christ is the firstborn who brings many other children into God’s family (so Rom 8:15–18).
• c. Those he predestined he also called.*Again the issue is whether this is an effectual call (= irresistible grace, for which see Pyne 1993:211–15) or a call to faith decision. On the basis of the above argument, it is more likely the latter. Fitzmyer (1993b:524) says it means “called by God’s plan to be followers of Christ his Son and now stand in that vocation.” It is definitely an elective call, but it is resistible, as seen also in the next stage of justification, in light of the centrality of “justified by faith” in 3:21–4:25. God calls us to salvation, but we must respond.
• d. Those he called, he also justified.Many from the time of Luther have called this the central theme in Romans, perhaps in all of Paul. While that is an overstatement, there is no denying the centrality of the theme of justification in the soteriology of Romans. Yet once more, the emphasis is on the balance between the divine and the human in “justified by faith” (3:30; 4:11–13, 16, 25). As Moo says (1996:535), “Paul’s focus on the divine side of salvation in no way mitigates the importance of human response. It is, indeed, God who ‘justifies’; but it is the person who believes who is so justified.”
• e. Those he justified, he also glorified.The final stage is another of the major themes of this section, glory (vv. 18, 21). Again, there is an inaugurated sense, for the final glory we will enjoy in eternity with Christ has already begun in that we have been adopted as God’s children and joint heirs with Christ. It is difficult to think that Paul would leap from the emphasis on justification to final glory here with no thought of the present glory of the believer (again, see 2 Cor 3:18; Col 3:10). Those who take this as future fail to note that the tense of glorified is aorist, the same as the other verbs in the series. So it describes a process that has already begun and will be consummated at Christ’s return. God is in control, and the believer’s security is anchored in his divine intention to bring his people to glory, a process that is firmly established in the fact that the Holy Spirit is our “seal” and “deposit” guaranteeing our future inheritance (Eph 1:13, 14).
• *8:28Theologians constantly debate the question of whether the callhere is effectual (meaning it cannot be resisted; so Augustine; Moo 1996; Schreiner 1998) or it implies choice on the part of the individual (so Origen; Chrysostom; Theodoret). Neither side is implied in the text. It is certainly speaking of a Christian being called here, but Paul is clearly not speaking of the process of coming to salvation (i.e., conversion) in this context. That is outside this text (it may be inferred from v. 29) and must be decided on the basis of the whole counsel of God. Fitzmyer (1933b:524) takes this not as individual predestination but as corporate, the complement to those who love him.For myself, I believe faith decision is too essential to the New Testament (see for example the Gospel of John) to allow for the doctrine of irresistible grace (see Osborne 1975). See especially the discussion of verse 29 below (a major argument for the effectual calling position) as well as the discussion of chapters 9–11.
•  Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 221–224.