하나님나라를 꿈꾸며(Kingdom of God)

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.