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1 Paul, aSilvanus, and Timothy,
To the church of the bThessalonians in God the Father and the Lord Jesus Christ:
cGrace to you and peace.
a Acts 15:22; 2 Cor. 1:19; 2 Thess. 1:1; 1 Pet. 5:12
b See Acts 17:1
c Rom. 1:7
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 1:1.
데살로니가전서 1:1
1바울과 실루아노와 디모데는 하나님 아버지와 주 예수 그리스도 안에 있는 데살로니가인의 교회에 편지하노니 은혜와 평강이 너희에게 있을지어다
일반적으로 당시 서신은 인사말, 본문, 결론의 구조를 가진다.
인사말도 세가지의 기본적인 요소로 구성되는데 첫번째 발신자의 이름 두번째 수신자와 세번째 형식적 인사말이다.
바울이 실루아노와 디모데를 동역자로 함께 소개하고 있는 이유
- If in fact Paul is the real author of 1 Thessalonians, why has he included the names of his fellow workers Silvanus and Timothy in the salutation? Two answers may be given. In the first place, Silvanus and Timothy shared in the missionary work at Thessalonica, and therefore as Paul’s colleagues they had a stake in the development of the church there. Their inclusion as co-senders of the letter thus strengthens the authority of the document by implying unanimity among Paul and his coworkers regarding the situation of the Thessalonians. Doty (Letters, 30) has suggested a second reason. In Hellenistic letters the carrier who was to deliver the letter was often mentioned in order to link him with the writer and thereby “guarantee that what he had to say in interpreting the letter was authorized by the writer.” Since Paul used various colleagues in this way, including Timothy, this may help explain the inclusion of Silvanus and Timothy in the prescript if one or both of them was to deliver the letter (see 3:1–5 on the use of Timothy as an emissary and substitute for Paul’s apostolic parousia or presence).
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), 68.
1:1 Opening. Paul makes no mention of his apostolic status, perhaps because there are no false teachers challenging it within the Thessalonian church. Silvanus and Timothy were coworkers with Paul during his second missionary journey. Silvanus, or Silas, was a Judean Christian (Acts 15:22) who joined Paul after he separated from Barnabas (Acts 15:39–40). Timothy, of Lystra in south Galatia, was a son of a Jewish mother and Greek father and became partners with Paul when Paul passed through his hometown early on his second journey (see Acts 16:1–4; Introduction to 1 Timothy). Timothy had just returned from a visit to the Thessalonian church (1 Thess. 3:6), and his report is Paul’s major source of information as he writes. While Silas and Timothy are included as co-senders, Paul was clearly the main author (see 2:18; 3:5; 5:27). in God the Father and the Lord Jesus Christ. Believers enjoy a mysterious union with both the Father and the Son and hence are supremely secure and safe from spiritual harm. Grace … and peace. See note on Rom. 1:7.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2305.
특별히 살전에서는 바울이 자신의 사도성을 강조하고 있지 않다. 이유는 데살로니가 교회 안에 바울의 사도의 지위에 대해서 도전하는 세력이 없었기 때문이다. 다른 서신서에서는 바울의 사도성이나 지위, 책임을 강조하는 내용이 첨언된 반면에 데살로니가서의 경우는 이러한 내용이 없다. 이는 그만큼 데살로니가 교인들과의 관계가 안정되었음을 의미하는 것이다. 또한 바울이 처음 쓴 서신이기에 그만큼 도전도 적었고 이에 대한 준비도 적었을 것이다.
- In most of his letters Paul begins by identifying himself as an apostle (Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1) or as the slave or prisoner of Christ (Phil. 1:1; Phm. 1). The absence of such a self-identification in 1 Thessalonians (and 2 Thessalonians) is therefore noticeable but can perhaps be explained in terms of the situation. In the case of Romans, 1 and 2 Corinthians, and Galatians, Paul’s status and authority were to some degree in question. In the case of Philippians and Philemon the self-description was intended to evoke respect and possibly sympathy from the recipients. Nothing in 1 Thessalonians indicates that Paul’s authority or status was in doubt among his readers, and Paul’s personal situation was certainly not as precarious at the time of writing as it was when Philippians and Philemon were written.
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), 68.
- 실루아노 : 실라는 바나바와 헤어진 뒤 바울에게 합류한 유대출신의 그리스도인이었다. 실루아노(고후 17:1-9)가 라틴식 이름이라면 실라는 그리스식 이름이다. 행 15:22절에는 실라와 유다가 형제들 가운데 지도자로 소개되고 있다. 실라와 유다는 예루살렘 교회의 지도자로 안디옥 교회에 대한 사도들의 결정을 담은 서신을 전달하도록 임명된 인물이었다. 바울과 바나바는 요한 마가가 2차 선교여행에서 동행할지에 대한 의견이 엇갈려 헤어지고 난뒤에 실라가 바울의 선교팀에 동참하게 된다. 바울은 실라가 앞서 예루살렘 교회의 인정을 받은 인물이었기에 자신의 선교활동을 위한 예루살렘 교회의 지원을 확실히 하기 모교회와의 연합과 일치를 위해서 그를 선택했을 것이다. 행 16:37에서 바울은 실라와 자신을 로마 사람으로 묘사한다.
- Acts tells us several other things about Silas that may help explain his role with Paul. After the Jerusalem conference recorded in Acts 15, Silas and a man named Barsabbas, both “leading men among the brothers” at Jerusalem (v. 22), were sent with a letter to the Gentile converts in Antioch, Syria, and Cilicia specifying certain moral and ritual purity practices that the Gentile Christians were to adhere to (vv. 22–34). According to 15:36–41, when Paul and Barnabas fell out over whether John Mark should accompany them on a second missionary journey, Paul took Silas with him. While we are unable to confirm these details from Paul’s own letters, it is not beyond the realm of possibility that Paul took Silvanus along precisely because he was a representative of the mother church in Jerusalem. By doing so he perhaps hoped to ensure the support of Jerusalem for his missionary activity and to emphasize the unity of his work with the mother 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), 68–69.
사도행전 15:36–41
36며칠 후에 바울이 바나바더러 말하되 우리가 주의 말씀을 전한 각 성으로 다시 가서 형제들이 어떠한가 방문하자 하고
37바나바는 마가라 하는 요한도 데리고 가고자 하나
38바울은 밤빌리아에서 자기들을 떠나 함께 일하러 가지 아니한 자를 데리고 가는 것이 옳지 않다 하여
39서로 심히 다투어 피차 갈라서니 바나바는 마가를 데리고 배 타고 구브로로 가고
40바울은 실라를 택한 후에 형제들에게 주의 은혜에 부탁함을 받고 떠나
41수리아와 길리기아로 다니며 교회들을 견고하게 하니라
사도행전 15:22
22이에 사도와 장로와 온 교회가 그 중에서 사람들을 택하여 바울과 바나바와 함께 안디옥으로 보내기를 결정하니 곧 형제 중에 인도자인 바사바라 하는 유다와 실라더라
- 디모데 : 바울이 2차 선교여행 초기에 그의 고향을 지나갈 때 동역자가 되었다. 디모데는 남부 루스드라 출신으로 유대인 어머니와 헬라인 아버지를 두고 있었다. 특히 디모데는 갈라디아서와 에베소서를 제외하고 바울 서신의 공동 저자로 이름하고 있다.(고전 1:1; 빌 1:1; 골 1:1, 살전 1:1; 살후 1:1; 몬 1) 뿐만 아니라 디모데전후서의 수신자이다.
- The name Τιμόθεος occurs in all the letters of the Pauline corpus except Galatians and Ephesians. In six letters Timothy is named as Paul’s co-writer (1 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thes. 1:1; 2 Thes. 1:1; Phm. 1). 1 Cor. 4:17 and 16:10; Phil. 2:19–23; and 1 Thes. 3:1–6 make it clear that Timothy served as Paul’s special assistant and emissary to the churches when Paul was unable to be present.
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), 69.
사도행전 16:1–3
1바울이 더베와 루스드라에도 이르매 거기 디모데라 하는 제자가 있으니 그 어머니는 믿는 유대 여자요 아버지는 헬라인이라
2디모데는 루스드라와 이고니온에 있는 형제들에게 칭찬 받는 자니
3바울이 그를 데리고 떠나고자 할새 그 지역에 있는 유대인으로 말미암아 그를 데려다가 할례를 행하니 이는 그 사람들이 그의 아버지는 헬라인인 줄 다 앎이러라
디모데는 유일하게 바울이 직접 할례를 행한 인물로 외조모 로이스와 어머니 유니게의 믿음을 이어받아 바울이 가장 사랑하는 제자, 영적 아들이 되었다.
디모데후서 1:5
5이는 네 속에 거짓이 없는 믿음이 있음을 생각함이라 이 믿음은 먼저 네 외조모 로이스와 네 어머니 유니게 속에 있더니 네 속에도 있는 줄을 확신하노라
디모데는 데살로니가 교회를 방문했다가 방금 되돌아왔고 바울에게 데살로니가 교회의 상황을 전해준 인물이었다.
- “Silas” (the name consistently used in Acts) is a variant of the longer “Silvanus” (the name used in the rest of the NT, including the Greek text here).3 This Silvanus likely was the same person as the Silas mentioned in Acts who was a trusted leader of the church in Jerusalem (Acts 15:22, 27). He, along with Judas (also called Barsabbas), carried a letter to the Gentile church in Antioch from the Jerusalem church. Both men also were prophets, and they ministered to the church at Antioch (15:32, 34).4 Paul later chose the same man as his companion on the second missionary journey (Acts 15:40). The need to select a missionary companion other than Barnabas resulted from the disagreement between Paul and Barnabas over John Mark. The choice of Silas to fill this role probably was motivated both by his gifts (Acts 15:32) and by the esteem in which he was held by the Jerusalem church. His participation in the Gentile mission might well have given the mission credibility in Jewish circles, where Paul was considered theologically suspect. The narrative of the mission to Greece presents Silas as an equal to Paul but Paul as the main spokesman of the team (Acts 16:19, 25, 29; 17:4, 10, 14–15; 18:5). In addition to these references in Acts, Paul named Silvanus in 1 Thess 1:1; 2 Thess 1:1; and 2 Cor 1:19 as a coworker in the mission in Greece.5
Timothy is a prominent character both in Acts and in the Pauline corpus. He was a resident of Lystra and a member of the church there of whom the believers “spoke well.” As the son of a Jewish-Christian mother and a Greek father (probably a non-Christian), he had not been circumcised (Acts 16:1–3). After being recruited and circumcised by Paul, Timothy remained an associate of the apostle during his evangelization of Greece (Acts 17:14–15; 18:5) and his ministry in Ephesus (Acts 19:22; 20:4). He is named in six Pauline letters as a coworker (1 Corinthians; Philippians; Colossians; 1 Thessalonians; 2 Thessalonians; Philemon). Several times he served as a special emissary from the apostle (1 Cor 4:17; 16:10; Phil 2:19; 1 Thess 3:2, 6).6 In the several letters where he is mentioned, Timothy is accorded the respect of a faithful fellow worker in the gospel and at the same time lauded as a beloved son in the faith to Paul (Rom 16:21; 1 Cor 4:17; Phil 1:1; 2:19–23). He also is the named recipient of two letters.7
3 Silvanus (Σιλουανὸς) may be the Latinized form of the Greek name Silas (Σιλᾶς). Considering that the first mention of the man places him in Jerusalem as a representative of the Jewish Christian church, both names may well have been derived from a Semitic original. See BAGD, s.v. “Σιλουανὸς” and “Σιλᾶς.”
4 V. 34 contains a variant reading explaining that Silas decided to stay in Antioch. The variant is a scribal addition inserted to explain Silas’s presence in Antioch later in the narrative (15:40). See B. Metzger, A Textual Commentary on the Greek New Testament (New York: UBS, 1971), 439.
5 Also see B. N. Kaye, “Acts’ Portrait of Silas,” NovT 21 (1980): 13–26.
6 See R. W. Funk, “The Apostolic Parousia: Form and Significance,” in Christian History and Interpretation: Studies Presented to John Knox, ed. W. R. Farmer et al. (Cambridge: University Press, 1967), 249–68, for a discussion of the tasks and authority that characterized such apostolic emissaries.
7 See T. D. Lea and H. P. Griffin, Jr., 1, 2 Timothy, Titus (Nashville: Broadman, 1993), 19–53, for a general introduction to matters related to the authorship and the recipient(s) of 1, 2 Timothy.
D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 48–49.
바울은 이 편지를 데살로니가에 살고 있는 일반인들을 대상으로 쓴 것이 아니라 그 도시안에 있는 그리스도인들, 교회를 향해 썼다. 교회(에클레시아)는 어떤 특정한 건물이 아니라 함께 모인 사람들을 의미한다. 그러니까 '데살로니가인의 교회’라는 표현은 데살로니가인들로 구성된 그리스도인 공동체’를 의미한다.
교회는 에클레시아로 원래 이 단어는 총회라는 의미로 사용되었는데(행 19:32, 39) 예수를 믿는 신자들의 무리를 뜻하는 의미로 전용되었다. 이 말의 동의어인 회당(시나고게)는 유대인의 모임을 뜻하는 말이 되었다.
- The letter is addressed to the church (ekklēsia). Ekklēsia was not a distinctively Christian word. It means “assembly” and was used of a variety of assemblies in the first-century world—social, political, or religious. Acts 19:32, 39, for instance, identifies as an ekklēsia the gathering of citizens in Ephesus to protest the work of Paul and the church. Ekklēsia is also a synonym for “synagogue” (synagōgē) and was occasionally used of Jewish assemblies in the Septuagint. The early Christian assemblies could have described themselves as ekklēsiai to distinguish their Christian assemblies from the Jewish synagōgai. It seems more likely, however, that ekklēsia was chosen as a word that was both understandable to the Gentile population and at the same time general enough so as not to prejudice the uninformed hearer regarding the character of the assembly.8 In other words, it was not so much separation from the synagogue as access to the Gentile world that made the term ekklēsia useful as a self-designation. Considering the degree of anti-Semitism in the first century Greco-Roman world, it would have been much easier for an inquirer to attend an ekklēsia than a synagōgē.
8 For a more detailed discussion see K. L. Schmidt, TDNT, s.v. “kaleō … ekklēsia.”
D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 49–50.
데살로니가의 신앙 공동체는 하나님의 교회 라 불리지 않고 “하나님 안에 있는‘ 교회 라고 불린다. 이 것은 바울 서신에서는 드문 표현이다. 바울 서 신에 서 “하나님 안에 있는” 이라는 말은 하나님 안에서 자랑함( 롬 2 : 17 : 5 : 1 1 ) 이나 하나님 안에 감추어짐 ( 엡 3 : 9 : 골 3 : 3) 이란 용례로 사용되었다. 반면에 “그리스도 안에 서 “그리스도 예수 안에서 ” 또는 ‘ 주 안에서”는 바울이 사용하는 특징적인 표현이 다. 특히 이 말은 “연합”의 의미를 가지는 것으로서 신자들이 그리스도의 부활의 생명에 참여하는 것 또는 그의 몸의 지체가 되었음을 가리키는 말이 다. 만일 이 러한 의미가 “주 예수 그리스도 안에 있는” 이라는 구절의 의미라면， ‘하나님 아버지 . . . ( 안에 있는) "도 동일하게 이해되어야 할것이다. 이 것은 바울 서신 의 특징적인 언어가 아니기 때문에 베스트(Best， 62) 는 전치사 ‘ 안에"(낭/1 - 엔) 를 분명히 도구적 의미를 갖는 것으로 여기 고 ‘하나님 아버지와 주 예수 그리스도로 말미 암은 기독교 공동체” 라고 해석했다(WBC 62)
은혜와 평강
Paul wishes his readers grace and peace, as he does in all his letters. the context does not narrow the meaning of these words, which should therefore be taken in their widest sense. There is a considerable overlap of meaning between them. Grace here means, not physical gracefulness and not a specific favor, but God’s willingness to look upon Christians as his people, and to give them good gifts, such as forgiveness. In secular Greek peace meant the cessation or absence of war, just as it usually does in modern English. Paul, however, uses the term to mean a right and harmonious relationship among men or between men and God, a total well—being which God himself gives. TEV FrCL GeCL NEB, like older translations, retain the traditional nouns, grace and peace.
TEV Today’s English Version
FrCL French common language translation
GeCL German common language translation
NEB New English Bible
Paul Ellingworth and Eugene Albert Nida, A Handbook on Paul’s Letters to the Thessalonians, UBS Handbook Series (New York: United Bible Societies, 1976), 3.
은혜(카리스) : 하나님께서 기꺼이 그리스도인들을 자신의 백성, 자녀로 여기시며 용서와 같은 선물을 주시려는 마음
평강(에이레네, 샬롬) : 전쟁의 중단 또는 부재 하지만 바울은 사람 사이 또는 사람과 하나님 사이의 올바르고 조화로운 관계, 즉 하나님께서 친히 주시는 완전한 웰빙을 의미한다.
일반적으로 당시 ‘카이레인’이라는 표현이 헬라식의 편지의 서두에 인사말로 쓰였는데 이는 지금으로는 '친애하는(Dear)’에 해당하는 표현이다. 그런데 바울은 이를 ‘카리스’라는 신학적 표현으로 바꾸었다. 이는 형식적인 인사말을 신학적인, 기독교적인 표현으로 바꾸어 낸 것이다.
- In a play on words that produces a uniquely Pauline and distinctively Christian construction, the Greek salutation (chairein) “be glad” or “greeting” (which was stylized at the beginning of Hellenistic letters and had as little content in the first century as “Dear …” has for writers today) was replaced by (charis) “grace.” The Jewish greeting (shalom) “peace” is added in Greek (eirēnē). The combined effect turns a perfunctory “hello” into a theologically meaningful salutation. “Grace” would remind the reader of the goodness of a God who gives blessings even to those who are undeserving and particularly of the preeminent work of undeserved benevolence—the giving of his Son.12 “Peace” reflects the Hebrew wish for wellness and wholeness and ties the grace of the Christ to the foundation of the God of the Jews, the one true God.13
12 See H. Conzelmann, “χαίρω,” TDNT (which contains also a discussion of the Heb. equivalents of charis by W. Zimmerli); C. L. Mitton, “Grace,” IDB, and Holladay, “Grace in the Old Testament.”
13 See W. Foerster, “Εἰρήνη,” TDNT. Included in this article is a brief treatment of shalom by G. von Rad.
D. Michael Martin, 1, 2 Thessalonians, vol. 33, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 51–52.
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