하나님나라를 꿈꾸며(Kingdom of God)

And you were kdead in the trespasses and sins 2 lin which you once walked, following the course of this world, following mthe prince of the power of the air, the spirit that is now at work in nthe sons of disobedience— 3 among whom we all once lived in othe passions of our flesh, carrying out the desires of the body1 and the mind, and pwere by nature qchildren of wrath, like the rest of mankind.2

k ver. 5; [ch. 4:18]; See Luke 15:24

l ch. 4:17, 22; 5:8; Col. 3:7; See Rom. 11:30; 1 Cor. 6:11

m [ch. 6:12; Rev. 9:11]; See John 12:31

n ch. 5:6; [1 Pet. 1:14]

o Gal. 5:16

1 Greek flesh

p See Ps. 51:5; Rom. 5:12

q [2 Pet. 2:14]

2 Greek like the rest

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 엡 2:1–3.

1-3절) 그리스도가 없는 소망 없고 무력한 상태. “하나님은 자기 스스로를 돕는 자들을 도우신다”라는 표현은 성경으로부터 나온 것이 아니고 고대 그리스인들에게서 나온 것이다. 바울이 이 부분에서 강조하는 바는 그 진리는 완전히 반대라는 것이다. 하나님은 무력한 자들을 도우신다. 심지어 하나님은 그분의 거룩한 법을 어긴 그분의 적들까지도 도우신다. 

“God helps those who help themselves” is not from the Bible but from the ancient Greeks. As Paul emphasizes in this section, the truth is the exact opposite: God helps the helpless! Even more, he helps his enemies who have transgressed his holy law.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2264.

본문안에 많은 대조의 표현이 등장한다. 

허물과 죄가운데 사는 자들 vs 하나님이 예비하신 선한 일 가운데 사는 자들

이 세상 vs 하늘의 왕국

죽음 vs 생명

죄된 본성 vs 그리스도와의 연합

진노 vs 은혜와 구원

권세 잡은 자 밑에 있음 vs 그리스도와 함께 앉게 하심

본성을 따라 vs 은혜를 따라

행함을 따라 vs 믿음으로

The number of oppositions in this passage is striking: living in transgressions and sins versus living in good works prepared by God; this world versus the heavenly realms; death versus life; sinful nature (lit., “flesh”) versus union with Christ; wrath versus mercy and salvation; under the “ruler” versus seated with Christ; by nature versus by grace; not from works versus through faith.

We make several observations at the outset. Although the niv introduces 2:1 with “As for you,” the Greek text has only “and,” which binds this section closely to 1:15–23.3 Significant parallels exist between 1:18–21 and 2:1–7: “raised,” “seated in the heavenly realms,” “riches,” “ruler,” “this age and the coming age(s),” and the idea of God’s having a people. What was said about Jesus in 1:19–21 is now being applied to Christians: God raised and exalted Christ and he has raised and exalted Christians with him (cf. also Col. 2:12–13; 3:1–4).

niv New International Version

3 Some have even suggested 1:23 should end with a comma instead of a period, but this is unwarranted.

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 94.

1절) 당신들은 허물과 죄로 죽었다. 

본문은 우리들이 어디에 있는지를 설명하고 그 상태, 그 결과는 죽음임을 선언하고 있다. 한글 성경에는 너희를 살리셨도다라는 표현이 등장하지만 원어나 영문성경에는 이런 표현은 등장하지 않는다. 본문 전체를 통해서 걔속해서 두가지의 대조를 보여준다. 허물과 죄 안에 살아가는 삶과 그리스도 안에 살아가는 삶은 죽음과 생명의 차이를 보여준다. 이후의 6, 7, 10절에서는 그리스도안에서의 상태를 강조하지만 본문 속에서는 처절한 허물과 죄안에 있는 우리들의 모습을 나타내고 있다. 

바울은 구원받지 못한 이들에게 죄가 왕노릇 하고 있다라는 사실을 보여준다. 죄의 결과로 사람들은 하나님과 관계를 갖지 못하고 다른 이들과의 사이에 왜곡된 관계를 가지게 되었다. 이들은 변화하기에 무기력하고 절망의 나락에 빠지고 있다. 로마서 5:12-21에 따르면 사망은 죄의 결과이다. 너희의 허물들과 죄들 가운데 죽었다라는 표현은 죄들이 죽음을 야기하고 또한 죄가 죽음의 증거임을 제시한다. 

Elsewhere Paul views death as a tyrant that dominates unredeemed humanity, both in their present living and in their destiny in the grave.10 Ernest Best describes the view in 2:1 as “a realized eschatological conception of death.”11 In other words, the end result has invaded and permeated the present. Death controls life. It is nonrelational, powerless, and corrupting. As a consequence of sin, people have no relation to God and distorted relations with each other. They are powerless to change and are being pulled down to destruction.

As in Romans 5:12–21, death is a result of sin. The expression “dead in your transgressions and sins” suggests that sins both cause death and are evidence of death. No attempt should be made to distinguish between “transgressions” and “sins;” for both words are used to express one idea concerning the variety and dominance of sins.12

10 See especially Romans 5:12–21; 6:15–23; 7:5, 24; 8:6–13.

11 Ernest Best, “Dead in Trespasses and Sins,” JSNT 13 (1981): 16.

12 The two words are used interchangeably both in the singular and in the plural (e.g., Rom. 5:20; Col. 1:14; 2:13. Regarding the word “sin” (hamartia), 48 of the 64 Pauline occurrences of this word are in Romans, of which only three are plural. In Romans Paul views sin not so much as individual misdeeds as the tyrant that dominates human life. Of the 16 occurrences outside Romans, 9 are in the plural.

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 95–96.

1-2절에서는 대명사로 너희를 사용하는데 3절 부터는 우리라는 대명사를 사용하고 있다. 본문에서 너희는 이방인들을, 우리는 유대 그리스도인을 나타낸다고 말한다. 하지만 이러한 구분이 명확한 것은 아니다. 

2절) 너희는 한 때 그 가운데 행하여 이 세상의 방식을 따르고, 공중의 권세 잡은 자를 따랐다. 그 영은 지금 불순종의 아들들 가운데서 역사한다. 

본문에서 행하여라고 표현된 ‘페리파테오’라는 단어는 걷다라는 의미로 신약 성경에서 삶의 방식을 묘사할 때 주로 사용된 단어이다. 이 단어는 바울이 에베소서에서 주로 사용한 단어로 구약의 여호와의 도를 행하는 것의 의미를 담고 있다. 

The word translated “live” is actually “walk,” a word used frequently in New Testament texts to describe a way of life. The instructions in chapters 4 and 5 are framed around this word. While more frequent in Ephesians than other Pauline letters, this word is at the center of Paul’s ethical thinking.13 The metaphor has its origin in the Old Testament idea of walking in the way of the Lord (e. g., Deut. 5:33; Ps. 1:1; Isa. 30:21.)

13 See Romans 6:4; 8:4; 1 Corinthians 3:3; 7:17; 2 Corinthians 4:2; Galatians 5:16. This use of “walk” also occurs in the Johannine literature and elsewhere in the New Testament (e. g., John 8:12; 11:9–10; 1 John 1:6–7; Acts 21:21).

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 96.

바울은 본문을 통해서 우리 그리스도인들이 과연 어떤 영역에서 걸을 것인지, 삶을 살아갈 것인지를 묻고 있는 것이다. 그리스도 안에서 행할 것인지 아니면 죄와 허물가운데서 행할 것인지를 말이다. 이처럼 허물과 죄는 이전 삶이 방식을 말하는 것이다. 

2절의 본문에서 이전 삶에 대한 두가지 묘사가 나오는데 이는 이 세상의 방식과 공중 권세 잡은 자를 따르는 것이다. 본문의 이 세상의 방식, 세상 풍조라는 표현은 ‘이이온’과 ‘코스코스’라는 단어의 반복인데 이와 비슷한 표현이 1:21에서는 이 세상과 오는 세상으로, 2:7에서는 하나님의 은혜가 나타날 오는 세대로 사용된다. 여기서의 세상은 부정적인 의미로 사용된다. 신약에서 세상은 창조, 사람, 그리고 세상의 시스템을 포관하는 넓은 범위의 의미를 가지는데 이는 하나님을 그림 밖으로 나오게 하거나 또는 공개적으로 그를 적대시합니다. 분명한 바울의 의도는 여기서 하나님을 의도하지 않는 체계에서 형성된 세상의 방식에 초점을 맞추는 것이다. 말하자면 죄 가운데 사는 것은 공중 권세 잡은 자에게 순응하여 살아가는 것이다. 앞서 1:21-23에서 그리스도는 모든 권세와 만물위에 높임을 받으셨다. 하지만 여전히 다른 권세들도 일하고 있다. 

고대 세계에서는 공중을 땅과 하늘 사이의 영들이 지배하는 영역으로 보았다. 이러한 표현은 욥기 1-2장에서 사탄이 하나님의 보좌앞에서 이야기하는 것에서도 찾아볼 수 있다.

Two other descriptions of this former life are given in 2:2: following “the ways of this world and of the ruler of the kingdom of the air.” “The ways” of this world is an appropriate translation, but a nuance is lost from the more literal “age of this world”—the same word used in 1:21 of the present and the coming age, and in 2:7 of the coming ages throughout which God’s grace will be demonstrated. The former way of life of these believers involved conformity with the present worldly age.15 “World” has a broad semantic range in the New Testament, covering creation, people, and a world system that either leaves God out of the picture or is openly hostile to him. Clearly Paul’s intent here is to focus on this world system, a way of life shaped by a system that does not consider God (similar to the expression “living according to the flesh”).16

Living in sins is also living in conformity with “the ruler of the kingdom of the air.” Christ is exalted over all the powers and fills all things (1:21–23), but another power is also at work. Although Paul does not name this ruler, he is clearly talking about a life that follows the evil one (6:16) or the devil (4:27; 6:11).17

Exactly what is intended with “the ruler of the kingdom of the air” and how it relates to the words that follow are unclear. The word translated as “kingdom” is actually the word usually translated by “authority.”18 Colossians 1:13 has a similar theology; Christians are delivered from the realm or dominion of darkness. According to 3:10 and 6:12 the domain of the rulers and powers is in the heavenly realms. The ancient world apparently viewed the air between heaven and earth as the domain of spirits.19 From a biblical perspective, this may have been enhanced by Job 1–2, which speaks of Satan appearing before the throne of God, though that is uncertain. The ruler has control of this godless domain, the atmosphere, and instead of living in accord with God’s domain, people choose a tyrant instead of the God who created them.20

15 The attempt by Schnackenburg, Ephesians: A Commentary, 91 and 96, to see “age” in 2:2 as pointing to a personified being does not do justice to the temporal meanings of the word in 1:21 and 2:7.

16 Compare Galatians 1:4, which speaks of Christians being rescued from the present evil age, and Romans 12:2, which cautions Christians not to be conformed to the present age (niv, “the pattern of this world”).

17 Compare “the prince of this world” in John 12:31; 14:30; 16:11, and “the prince of the demons” in Matthew 9:34; 12:24, in which the word “prince” (archon) translates the same word rendered “ruler” here. References to “rule” or “rulers” in Ephesians 1:21; 3:10; 6:12 use a related word arche.

18 Exousia; the neb translates this singular word as a collective noun, “spiritual powers,” but that is without warrant.

19 See Clinton E. Arnold, Ephesians, Power, and Magic, 60–61; Everett Ferguson, Demonology of the Early Christian World (Lewiston, N.Y.: Edwin Mellen, 1984). 45–47, 75–86

20 Walter Wink, Naming the Powers, Vol. 1: The Powers (Philadelphia: Fortress, 1984), 83. It is possible that exousia (“authority,” the word translated “kingdom”) is a genitive of apposition. If so, we should translate, “the ruler, the authority of the air.”

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 96–97.

3절) 전에 우리 모두는 우리 육체의 욕심을 따라 살았다. 몸과 마음이 원하는 것을 하며 다른 이들과 같이 본질상 진노의 자녀였다. 

바울은 앞선 공중 권세잡은 자들의 영향이 아니라 본질상 우리가 육체의 욕심을 따라 살아가는 죄인임을 강조한다. 우리들이 불순종하는 자들 가운데 살아가는것뿐만 아니라 그들과 같이 생활한다는 것을 말한다. 

누구의 자녀라는 표현은 어떤 특징을 지닌이라는 의미이다. 본문의 본질상이라를 표현은 죄의 보편성을 이야기하는 것이다. 죄가 얼마나 인간의 내면에 깊이 침투해 있는지를 의미하는 것이다. 이러한 부패는 인간의 모든 생각과 행동에 영향을 미친다. 

죄로 인해서 인간은 살아있는 죽은 자이다. 그들은 하나님을 무시하고 불순종을 일으키는 폭군과 일하는 세상 질서를 따라 살고 있습니다. 노예상태에서 그들은 그들의 욕망을 따르고 그림 밖으로 신을 떠나게 하는 왜곡된 생각을 따르고 있습니다. 그러므로 그들은 하나님의 진노아래 있습니다. 그러나 에베소서 2:1-10의 주요 논점은 하나님은 그림밖에 머물지 않을 것이라는 것입니다. 

Paul uses sarx in various ways in his letters, usually with negative ethical connotations as here. It usually refers to that which leaves God out of the picture, that which is merely human and left to its own devices. Implicit is the thought that without God, desires are the lord in control. They must be gratified and followed. In the former life we lived by our sinful desires, doing whatever they told us. “Cravings” and “desires” refer to legitimate human needs that are distorted, subverted, and heightened to produce an irrational self-centeredness (see comments on 4:17–19, 28–29). Once again Paul focuses on the mind. The former life is marked by a misaligned reasoning process that causes people to do what the sinful nature says. Sin causes a distortion in the mind (see esp. Rom. 1:21–22, 28).

The result is that all people are “by nature objects of wrath.” That is, all people are headed for an encounter with God’s wrath. “Objects of wrath” is literally “children of wrath.” “Children of” (or “son of”) is a Semitic way of saying “characterized by” or “described by.” 23 These people are under God’s wrath, both his present wrath (cf. John 3:26; Rom. 1:18)24 and his future wrath (cf. Rom. 5:9; Eph. 5:4). Both are implied here. Paul is not thinking of uncontrolled outbursts of angry passion on God’s part nor of some impersonal wrath; rather, wrath points to God’s constant displeasure and reaction against sin.

“Nature” (physis) has a variety of meanings: for example, the order of nature (Rom. 1:26; Rom. 11:21; 1 Cor. 11:1425), every kind of animal (James 3:7), and what one is by constitution rather than from experience or circumstance (e.g., Rom. 2:27; Gal. 2:15; 4:8; 2 Peter 1:4). The use in Ephesians 2:3 falls into this third category. By their very nature human beings in this fallen world are sinful and therefore under God’s wrath, even though the text does not explain how this came about.

This text speaks of the universality of sin, but it does not reject the value of humanity. It points to pervasive depravity, a depravity that extends to all human thought and action, but it does not suggest total depravity in the sense of absolute worthlessness. All humans—whether believers or not—are created in the image of God and have enormous value and capability. Despite depravity, God finds something worth loving.26

The picture the text paints is bleak. Because of sins, humans are the living dead. They live in keeping with a world order that ignores God and in keeping with a tyrant who works to cause disobedience. In their enslavement they follow desires and distorted reasonings that leave God out of the picture and, therefore, they are under God’s wrath. But, the main point of Ephesians—and especially of 2:1–10—is that God will not stay out of the picture.

23 Compare Deuteronomy 25:2, where “deserves to be beaten” is literally “a son of stripes,” and 1 Samuel 26:16, where “deserve to die” is literally “sons of death.”

24 The contrast with the mercy of God in verse 4 seems to require that the wrath in verse 3 is also present.

25 The meaning here is virtually “custom” and is the loosest use of this term.

26 Whether “by nature objects of wrath” was intended to teach a doctrine of original sin is debated. The Semitism “children of wrath,” which stands behind this expression, does not refer to babies. Paul is describing adults, not children, so this part of the statement is not about original sin. The key word is the word “nature.” It is probably better to say this text assumes a doctrine of original sin than teaches it. How sin gains entrance or is transmitted is not discussed here or elsewhere; that sin has infected the human race is presupposed. This text is similar to Paul’s discussion in Romans 5:12–14. The strongest recent argument for the relevance of Ephesians 2:3 to the doctrine of original sin is that by David L. Turner, “Ephesians 2:3c and Pecattum Originale, GTJ 1 (1980): 195–219.

 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 98–99.

본질상 진노의 자녀의 상태에 있었던 우리들, 우리들은 세상풍조를 따르고 공중 권세 잡은 자들을 따름으로 뿐만 아니라 본질적으로 나면서부터 육체의 욕심을 따라 지내며 육체와 마음이 원하는 것을 하는 자들이었다. 이는 전적인 타락, 그러니까 우리의 적극적인 행동때문만이 아니라 적극적인 행동이 없는 그 상태에서도 우리의 무기력함, 소망없음을 나타내는 것이다. 한글 번역에는 5절의 살리셨고라는 표현을 미리 1절에서 하고 있지만 원문에는 처절한 죄가운데 있는 우리의 상태를 표현한다.