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■ 데살로니가전서 2장
1. 형제들아 우리가 너희 가운데 들어감이 헛되지 않은 줄을 너희가 친히 아나니
For yourselves , brethren , know our entrance in unto you , that it was not in vain :
2. 너희 아는 바와 같이 우리가 먼저 빌립보에서 고난과 능욕을 당하였으나 우리 하나님을 힘입어 많은 싸움 중에 하나님의 복음을 너희에게 말하였노라
But even after that we had suffered before , and were shamefully entreated , as ye know , at Philippi , we were bold in our God to speak unto you the gospel of God with much contention .
3. 우리의 권면은 간사에서나 부정에서 난 것도 아니요 궤계에 있는 것도 아니라
For our exhortation was not of deceit , nor of uncleanness , nor in guile :
4. 오직 하나님의 옳게 여기심을 입어 복음 전할 부탁을 받았으니 우리가 이와 같이 말함은 사람을 기쁘게 하려 함이 아니요 오직 우리 마음을 감찰하시는 하나님을 기쁘시게 하려 함이라
But as we were allowed of God to be put in trust with the gospel , even so we speak ; not as pleasing men , but God , which trieth our hearts .
5. 너희도 알거니와 우리가 아무 때에도 아첨의 말이나 탐심의 탈을 쓰지 아니한 것을 하나님이 증거하시느니라
For neither at any time used we flattering words , as ye know , nor a cloke of covetousness ; God is witness :
6. 우리가 그리스도의 사도로 능히 존중할 터이나 그러나 너희에게든지 다른 이에게든지 사람에게는 영광을 구치 아니하고
Nor of men sought we glory , neither of you , nor yet of others , when we might have been burdensome , as the apostles of Christ .
7. 오직 우리가 너희 가운데서 유순한 자 되어 유모가 자기 자녀를 기름과 같이 하였으니
But we were gentle among you , even as a nurse cherisheth her children :
8. 우리가 이같이 너희를 사모하여 하나님의 복음으로만 아니라 우리 목숨까지 너희에게 주기를 즐겨함은 너희가 우리의 사랑하는 자 됨이니라
So being affectionately desirous of you , we were willing to have imparted unto you , not the gospel of God only , but also our own souls , because ye were dear unto us .
9. 형제들아 우리의 수고와 애쓴 것을 너희가 기억하리니 너희 아무에게도 누를 끼치지 아니하려고 밤과 낮으로 일하면서 너희에게 하나님의 복음을 전파하였노라
For ye remember , brethren , our labour and travail : for labouring night and day , because we would not be chargeable unto any of you , we preached unto you the gospel of God .
10. 우리가 너희 믿는 자들을 향하여 어떻게 거룩하고 옳고 흠 없이 행한 것에 대하여 너희가 증인이요 하나님도 그러하시도다
Ye are witnesses , and God also, how holily and justly and unblameably we behaved ourselves among you that believe :
11. 너희도 아는 바와 같이 우리가 너희 각 사람에게 아비가 자기 자녀에게 하듯 권면하고 위로하고 경계하노니
As ye know how we exhorted and comforted and charged every one of you , as a father doth his children ,
12. 이는 너희를 부르사 자기 나라와 영광에 이르게 하시는 하나님께 합당히 행하게 하려 함이니라
That ye would walk worthy of God , who hath called you unto his kingdom and glory .
13. 이러므로 우리가 하나님께 쉬지 않고 감사함은 너희가 우리에게 들은 바 하나님의 말씀을 받을 때에 사람의 말로 아니하고 하나님의 말씀으로 받음이니 진실로 그러하다 이 말씀이 또한 너희 믿는 자 속에서 역사하느니라
For this cause also thank we God without ceasing , because , when ye received the word of God which ye heard of us , ye received it not as the word of men , but as it is in truth , the word of God , which effectually worketh also in you that believe .
14. 형제들아 너희가 그리스도 예수 안에서 유대에 있는 하나님의 교회들을 본받은 자 되었으니 저희가 유대인들에게 고난을 받음과 같이 너희도 너희 나라 사람들에게 동일한 것을 받았느니라
For ye , brethren , became followers of the churches of God which in Judaea are in Christ Jesus : for ye also have suffered like things of your own countrymen , even as they have of the Jews :
15. 유대인은 주 예수와 선지자들을 죽이고 우리를 쫓아내고 하나님을 기쁘시게 아니하고 모든 사람에게 대적이 되어
Who both killed the Lord Jesus , and their own prophets , and have persecuted us ; and they please not God , and are contrary to all men :
16. 우리가 이방인에게 말하여 구원 얻게 함을 저희가 금하여 자기 죄를 항상 채우매 노하심이 끝까지 저희에게 임하였느니라
Forbidding us to speak to the Gentiles that they might be saved , to fill up their sins alway : for the wrath is come upon them to the uttermost .
17. 형제들아 우리가 잠시 너희를 떠난 것은 얼굴이요 마음은 아니니 너희 얼굴 보기를 열정으로 더욱 힘썼노라
But we , brethren , being taken from you for a short time in presence , not in heart , endeavoured the more abundantly to see your face with great desire .
18. 그러므로 나 바울은 한 번 두 번 너희에게 가고자 하였으나 사단이 우리를 막았도다
Wherefore we would have come unto you , even I Paul , once and again ; but Satan hindered us .
19. 우리의 소망이나 기쁨이나 자랑의 면류관이 무엇이냐 그의 강림하실 때 우리 주 예수 앞에 너희가 아니냐
For what is our hope , or joy , or crown of rejoicing ? Are not even ye in the presence of our Lord Jesus Christ at his coming ?
20. 너희는 우리의 영광이요 기쁨이니라
For ye are our glory and joy .
■ 주석 보기
【살전2:1 JFB】살전2:1-20. His Manner of Preaching, and Theirs of Receiving, the Gospel; His Desire to Have Revisited Them Frustrated by Satan.
1. For—confirming 살전1:9. He discusses the manner of his fellow missionaries' preaching among them (살전1:5, and former part of 살전2:9) at 살전2:1-12; and the Thessalonians' reception of the word (compare 살전1:6, 7, and latter part of 살전2:9) at 살전2:13-16.
yourselves—Not only do strangers report it, but you know it to be true [Alford] "yourselves."
not in vain—Greek, "not vain," that is, it was full of "power" (살전1:5). The Greek for "was," expresses rather "hath been and is," implying the permanent and continuing character of his preaching.
【살전2:1 CWC】[REMINISCENT]
For the story of the founding of this Church by Paul, examine Acts 17. We call the first section of the epistle the reminiscent part, because the apostle is referring to what had taken place in Thessalonica at that time.
1. It opens with the usual salutation 1:1, in which Silas and Timothy are named with Paul, not as co-writers, but co-workers with him when in that city, and so known to the church.
2. The thanksgiving follows, 2-4, in which is mentioned a triad of graces (3) that had been produced in these young Christians, testifying assuredly to their election of God (4).
3. Next comes a testimony to the church of the deepest interest (5-10). Through receiving the Word of God in the Holy Ghost, they had become imitators of Paul and of the Lord (6) to such an extent that all the saints throughout Greece were reaping a blessing from their lives (7). Travelers passing from them to other parts, were carrying the news of what God had done for them, so that Paul's own witness was made unnecessary (8). It was an evidence of his ministry among them as the result of which they had "turned to God from idols" (a "work of faith"); "to serve the living and true God" (a "labor of love"); and to wait for His Son from heaven" ("patience of hope"). The explanation of it all is found in verse 5.
4. The testimony to the church leads to a testimony concerning himself (2:1-16), not for his own praise, but the magnifying of the grace of God in Him. In verse 5 of the previous chapter, he had shown that the wonderful result of the gospel among them was explained by the power of the Holy Ghost, with which it had been preached; and this power, in turn, was explained by the "manner of men we were among you for your sake." Again, in verse 9, he referred to the "manner of entering in we had unto you," while in chapter 2, he expatiates upon it. In other words, "the manner of man" he had been was expressed (a) by courage and devotion (cf. verses 1 and 2 with the story in Acts 16). (b) by faithfulness and impartiality. His preaching had not been of deceit (error), uncleanness, guile, flattery, covetousness, or vainglory. The gospel had been committed to him by God, as a sacred trust; and since to God he must give account of his stewardship, he ministered it not to please men but God, "which trieth our hearts" (3-6). (c) by kindness and affection. His gentleness was like that of a mother nursing her children (see R. V.) His affection was shown in the self-denying labor of tent-making in which he engaged to earn his living, that he might "not be chargeable" to them for his support (7-9). (d) in holiness and consistency of life (10-12). No wonder therefore that they received his message as the "Word of God" and not the word of men (13); nor that it should have affectually wrought in them as it did "in the churches of God in Judea" (14-16).
【살전2:1 MHCC】The apostle had no wordly design in his preaching. Suffering in a good cause should sharpen holy resolution. The gospel of Christ at first met with much opposition; and it was preached with contention, with striving in preaching, and against opposition. And as the matter of the apostle's exhortation was true and pure, the manner of his speaking was without guile. The gospel of Christ is designed for mortifying corrupt affections, and that men may be brought under the power of faith. This is the great motive to sincerity, to consider that God not only sees all we do, but knows our thoughts afar off, and searches the heart. And it is from this God who trieth our hearts, that we must receive our reward. The evidences of the apostle's sincerity were, that he avoided flattery and covetousness. He avoided ambition and vain-glory.
【살전2:2 JFB】2. even after that we had suffered before—at Philippi (행16:11-40): a circumstance which would have deterred mere natural, unspiritual men from further preaching.
shamefully entreated—ignominiously scourged (행16:22, 23).
bold—(행4:29; 엡6:20).
in our God—The ground of our boldness in speaking was the realization of God as "OUR God."
with much contention—that is, literally, as of competitors in a contest: striving earnestness (골1:29; 2:1). But here outward conflict with persecutors, rather than inward and mental, was what the missionaries had to endure (행17:5, 6; 빌1:30).
【살전2:3 JFB】3. For—The ground of his "boldness" (살전2:2), his freedom from all "deceit, uncleanness, and guile"; guile, before God, deceit (Greek, "imposture"), towards men (compare 고후1:12; 2:17; 엡4:14); uncleanness, in relation to one's self (impure motives of carnal self-gratification in gain, 살전2:5), or lust; such as actuated false teachers of the Gentiles (빌1:16; 벧후2:10, 14; Jude 8; 계2:14, 15). So Simon Magus and Cerinthus taught [Estius].
exhortation—The Greek means "consolation" as well as "exhortation." The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (compare 살전2:11; 사61:2, 3; 고후1:3, 4).
of—springing from—having its source in—deceit, &c.
【살전2:4 JFB】4. as—according as; even as.
allowed—Greek, "We have been approved on trial," "deemed fit." This word corresponds to "God which trieth our hearts" below. This approval as to sincerity depends solely on the grace and mercy of God (행9:15; 고전7:25; 고후3:5; 딤전1:11, 12).
not as pleasing—not as persons who seek to please men; characteristic of false teachers (갈1:10).
【살전2:5 JFB】5. used we flattering words—literally, "become (that is, have we been found) in (the use of) language of flattery"; the resource of those who try to "please men."
as ye know—"Ye know" as to whether I flattered you; as to "covetousness," God, the Judge of the heart, alone can be "my witness."
cloak of—that is, any specious guise under which I might cloak "covetousness."
【살전2:6 JFB】6. Literally, "Nor of men (have we been found, 살전2:5) seeking glory." The "of" here represents a different Greek word from "of" in the clause "of you … of others." Alford makes the former (Greek, "ex") express the abstract ground of the glory; the latter (apo) the concrete object from which it was to come. The former means "originating from"; the latter means "on the part of." Many teach heretical novelties, though not for fain, yet for "glory." Paul and his associates were free even from this motive [Grotius], (요5:44).
we might have been burdensome—that is, by claiming maintenance (살전2:9; 고후11:9; 12:16; 살후3:8). As, however, "glory" precedes, as well as "covetousness," the reference cannot be restricted to the latter, though I think it is not excluded. Translate, "when we might have borne heavily upon you," by pressing you with the weight of self-glorifying authority, and with the burden of our sustenance. Thus the antithesis is appropriate in the words following, "But we were gentle (the opposite of pressing weightily) among you" (살전2:7). On weight being connected with authority, compare Note, see on 고후10:10, "His letters are weighty" (고전4:21). Alford's translation, which excludes reference to his right of claiming maintenance ("when we might have stood on our dignity"), seems to me disproved by 살전2:9, which uses the same Greek word unequivocally for "chargeable." Twice he received supplies from Philippi while at Thessalonica (빌4:16).
as the apostles—that is, as being apostles.
【살전2:7 JFB】7. we were—Greek, "we were made" by God's grace.
gentle—Greek, "mild in bearing with the faults of others" [Tittmann]; one, too, who is gentle (though firm) in reproving the erroneous opinions of others (딤후2:24). Some of the oldest manuscripts read, "we became little children" (compare 마18:3, 4). Others support the English Version reading, which forms a better antithesis to 살전2:6, 7, and harmonizes better with what follows; for he would hardly, in the same sentence, compare himself both to the "infants" or "little children," and to "a nurse," or rather, "suckling mother." Gentleness is the fitting characteristic of a nurse.
among you—Greek, "in the midst of you," that is, in our intercourse with you being as one of yourselves.
nurse—a suckling mother.
her—Greek, "her own children" (compare 살전2:11). So 갈4:19.
【살전2:7 MHCC】Mildness and tenderness greatly recommend religion, and are most conformable to God's gracious dealing with sinners, in and by the gospel. This is the way to win people. We should not only be faithful to our calling as Christians, but in our particular callings and relations. Our great gospel privilege is, that God has called us to his kingdom and glory. The great gospel duty is, that we walk worthy of God. We should live as becomes those called with such a high and holy calling. Our great business is to honour, serve, and please God, and to seek to be worthy of him.
【살전2:8 JFB】8. So—to be joined to "we were willing"; "As a nurse cherisheth … so we were willing," &c. [Alford]. But Bengel, "So," that is, seeing that we have such affection for you.
being affectionately desirous—The oldest reading in the Greek implies, literally, to connect one's self with another; to be closely attached to another.
willing—The Greek is stronger, "we were well content"; "we would gladly have imparted," &c. "even our own lives" (so the Greek for "souls" ought to be translated); as we showed in the sufferings we endured in giving you the Gospel (행17:1-34). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment, imitating Him who laid down His life for His friends, the greatest proof of love (요15:13).
ye were—Greek, "ye were become," as having become our spiritual children.
dear—Greek, "dearly beloved."
【살전2:9 JFB】9. labour and travail—The Greek for "labor" means hardship in bearing; that for "travail," hardship in doing; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [Grotius]. Zanchius refers the former to spiritual (see 살전3:5), the latter to manual labor. I would translate, "weariness (so the Greek is translated, 고후11:27) and travail" (hard labor, toil).
for—omitted in the oldest manuscripts.
labouring—Greek, "working," namely, at tent-making (행18:3).
night and day—The Jews reckoned the day from sunset to sunset, so that "night" is put before "day" (compare 행20:31). Their labors with their hands for a scanty livelihood had to be engaged in not only by day, but by night also, in the intervals between spiritual labors.
because we would not be chargeable—Greek, "with a view to not burdening any of you" (고후11:9, 10).
preached unto you—Greek, "unto and among you." Though but "three Sabbaths" are mentioned, 행17:2, these refer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" (행17:4, where the oldest manuscripts read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labors continued among the Gentiles for some time, gathered in many converts, the Jews, provoked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessalonica than three weeks (빌4:16).
【살전2:10 JFB】10. Ye are witnesses—as to our outward conduct.
God—as to our inner motives.
holily—towards God.
justly—towards men.
unblamably—in relation to ourselves.
behaved ourselves—Greek, "were made to be," namely, by God.
among you that believe—rather, "before (that is, in the eyes of) you that believe"; whatever we may have seemed in the eyes of the unbelieving. As 살전2:9 refers to their outward occupation in the world; so 살전2:10, to their character among believers.
【살전2:11 JFB】11. exhorted and comforted—Exhortation leads one to do a thing willingly; consolation, to do it joyfully [Bengel], (살전5:14). Even in the former term, "exhorted," the Greek includes the additional idea of comforting and advocating one's cause: "encouragingly exhorted." Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deaths of friends (살전4:13).
charged—"conjured solemnly," literally, "testifying"; appealing solemnly to you before God.
every one of you—in private (행20:20), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize.
as a father—with mild gravity. The Greek is, "his own children."
【살전2:12 JFB】12. worthy of God—"worthy of the Lord" (골1:10); "worthily of the saints" (롬16:2, Greek): "… of the Gospel" (빌1:27) "… of the vocation wherewith ye are called" (엡4:1). Inconsistency would cause God's name to be "blasphemed among the Gentiles" (롬2:24). The Greek article is emphatical, "Worthy of THE God who is calling you."
hath called—So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, "Who calleth us."
his kingdom—to be set up at the Lord's coming.
glory—that ye may share His glory (요17:22; 골3:4).
【살전2:13 JFB】13. For this cause—Seeing ye have had such teachers (살전2:10-12) [Bengel], "we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always' … 'in our prayers,' 살전1:2), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' 롬10:16, 17), ye accepted it not as the word of men, but, even as it is truly, the word of God." Alford omits the "as" of English Version. But the "as" is required by the clause, "even as it is truly." "Ye accepted it, not (as) the word of men (which it might have been supposed to be), but (as) the word of God, even as it really is." The Greek for the first "received," implies simply the hearing of it; the Greek of the second is "accepted," or "welcomed" it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (요20:30, 31; 롬15:4; 갈4:30). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving.
effectually worketh also in you that believe—"Also," besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial (살전2:14; compare 갈3:5; 5:6).
【살전2:13 MHCC】We should receive the word of God with affections suitable to its holiness, wisdom, truth, and goodness. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle; but God's word is holy, wise, just, and faithful. Let us receive and regard it accordingly. The word wrought in them, to make them examples to others in faith and good works, and in patience under sufferings, and in trials for the sake of the gospel. Murder and persecution are hateful to God, and no zeal for any thing in religion can excuse it. Nothing tends more to any person or people's filling up the measure of their sins, than opposing the gospel, and hindering the salvation of souls. The pure gospel of Christ is abhorred by many, and the faithful preaching of it is hindered in many ways. But those who forbid the preaching it to sinners, to men dead in sin, do not by this please God. Those have cruel hearts, and are enemies to the glory of God, and to the salvation of his people, who deny them the Bible.
【살전2:14 JFB】14. followers—Greek, "imitators." Divine working is most of all seen and felt in affliction.
in Judea—The churches of Judea were naturally the patterns to other churches, as having been the first founded, and that on the very scene of Christ's own ministry. Reference to them is specially appropriate here, as the Thessalonians, with Paul and Silas, had experienced from Jews in their city persecutions (행17:5-9) similar to those which "the churches in Judea" experienced from Jews in that country.
in Christ Jesus—not merely "in God"; for the synagogues of the Jews (one of which the Thessalonians were familiar with, 행17:1) were also in God. But the Christian churches alone were not only in God, as the Jews in contrast to the Thessalonian idolaters were, but also in Christ, which the Jews were not.
of your own countrymen—including primarily the Jews settled at Thessalonica, from whom the persecution originated, and also the Gentiles there, instigated by the Jews; thus, "fellow countrymen" (the Greek term, according to Herodian, implies, not the enduring relation of fellow citizenship, but sameness of country for the time being), including naturalized Jews and native Thessalonians, stand in contrast to the pure "Jews" in Judea (마10:36). It is an undesigned coincidence, that Paul at this time was suffering persecutions of the Jews at Corinth, whence he writes (행18:5, 6, 12); naturally his letter would the more vividly dwell on Jewish bitterness against Christians.
even as they—(히10:32-34). There was a likeness in respect to the nation from which both suffered, namely, Jews, and those their own countrymen; in the cause for which, and in the evils which, they suffered, and also in the steadfast manner in which they suffered them. Such sameness of fruits, afflictions, and experimental characteristics of believers, in all places and at all times, is a subsidiary evidence of the truth of the Gospel.
【살전2:15 JFB】15. the Lord Jesus—rather as Greek, "Jesus THE Lord." This enhances the glaring enormity of their sin, that in killing Jesus they killed the Lord (Compare 행3:14, 15).
their own—omitted in the oldest manuscripts.
prophets—(마21:33-41; 23:31-37; Lu 13:33).
persecuted us—rather as Greek (see Margin), "By persecution drove us out" (Lu 11:49).
please not God—that is, they do not make it their aim to please God. He implies that with all their boast of being God's peculiar people, they all the while are "no pleasers of God," as certainly as, by the universal voice of the world, which even they themselves cannot contradict, they are declared to be perversely "contrary to all men." Josephus [Against Apion, 2.14], represents one calling them "Atheists and Misanthropes, the dullest of barbarians"; and Tacitus [Histories, 5.5], "They have a hostile hatred of all other men." However, the contrariety to all men here meant is, in that they "forbid us to speak to the Gentiles that they may be saved" (살전2:16).
【살전2:16 JFB】16. Forbidding—Greek, "Hindering us from speaking," &c.
to fill up their sins alway—Tending thus "to the filling up (the full measure of, 창15:16; 단8:23; 마23:32) their sins at all times," that is, now as at all former times. Their hindrance of the Gospel preaching to the Gentiles was the last measure added to their continually accumulating iniquity, which made them fully ripe for vengeance.
for—Greek, "but." "But," they shall proceed no further, for (딤후3:8) "the" divine "wrath has (so the Greek) come upon (overtaken unexpectedly; the past tense expressing the speedy certainty of the divinely destined stroke) them to the uttermost"; not merely partial wrath, but wrath to its full extent, "even to the finishing stroke" [Edmunds]. The past tense implies that the fullest visitation of wrath was already begun. Already in A.D. 48, a tumult had occurred at the Passover in Jerusalem, when about thirty thousand (according to some) were slain; a foretaste of the whole vengeance which speedily followed (Lu 19:43, 44; 21:24).
【살전2:17 JFB】17. But we—resumed from 살전2:13; in contrast to the Jews,살전2:15, 16.
taken—rather as Greek, "severed (violently, 행17:7-10) from you," as parents bereft of their children. So "I will not leave you comfortless," Greek, "orphanized" (요14:18).
for a short time—literally, "for the space of an hour." "When we had been severed from you but a very short time (perhaps alluding to the suddenness of his unexpected departure), we the more abundantly (the shorter was our separation; for the desire of meeting again is the more vivid, the more recent has been the parting) endeavored," &c. (Compare 딤후1:4). He does not hereby, as many explain, anticipate a short separation from them, which would be a false anticipation; for he did not soon revisit them. The Greek past participle also forbids their view.
【살전2:17 MHCC】This world is not a place where we are to be always, or long together. In heaven holy souls shall meet, and never part more. And though the apostle could not come to them yet, and thought he might never be able to come, yet our Lord Jesus Christ will come; nothing shall hinder that. May God give faithful ministers to all who serve him with their spirit in the gospel of his Son, and send them to all who are in darkness
【살전2:18 JFB】18. Wherefore—The oldest manuscripts read, "Because," or "Inasmuch as."
we would—Greek, "we wished to come"; we intended to come.
even I Paul—My fellow missionaries as well as myself wished to come; I can answer for myself that I intended it more than once. His slightly distinguishing himself here from his fellow missionaries, whom throughout this Epistle he associates with himself in the plural, accords with the fact that Silvanus and Timothy stayed at Berea when Paul went on to Athens; where subsequently Timothy joined him, and was thence sent by Paul alone to Thessalonica (살전3:1).
Satan hindered us—On a different occasion "the Holy Ghost, the Spirit of Jesus" (so the oldest manuscripts read), 행16:6, 7, forbad or hindered them in a missionary design; here it is Satan, acting perhaps by wicked men, some of whom had already driven him out of Thessalonica (행17:13, 14; compare 요13:27), or else by some more direct "messenger of Satan—a thorn in the flesh" (고후12:7; compare 고후11:14). In any event, the Holy Ghost and the providence of God overruled Satan's opposition to further His own purpose. We cannot, in each case, define whence hindrances in good undertakings arise; Paul in this case, by inspiration, was enabled to say; the hindrance was from Satan. Grotius thinks Satan's mode of hindering Paul's journey to Thessalonica was by instigating the Stoic and Epicurean philosophers to cavil, which entailed on Paul the necessity of replying, and so detained him; but he seems to have left Athens leisurely (행17:33, 34; 18:1). The Greek for "hindered" is literally, "to cut a trench between one's self and an advancing foe, to prevent his progress"; so Satan opposing the progress of the missionaries.
【살전2:19 JFB】19. For—giving the reason for his earnest desire to see them.
Are not even ye in the presence of … Christ—"Christ" is omitted in the oldest manuscripts. Are not even ye (namely, among others; the "even" or "also," implies that not they alone will be his crown) our hope, joy, and crown of rejoicing before Jesus, when He shall come (고후1:14; 빌2:16; 4:1)? The "hope" here meant is his hope (in a lower sense), that these his converts might be found in Christ at His advent (살전3:13). Paul's chief "hope" was Jesus Christ (딤전1:1).
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.