하나님나라를 꿈꾸며(Kingdom of God)

23 (No longer drink only water, but luse a little wine mfor the sake of your stomach and your frequent ailments.) 24 The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. 25 So also good works are conspicuous, and neven those that are not cannot remain hidden.

l [ch. 3:8]

m Ps. 104:15

n [Ps. 37:6; Prov. 10:9]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 5:23–25.

23 이제부터는 물만 마시지 말고 네 위장과 자주 나는 병을 위하여는 포도주를 조금씩 쓰라

24 어떤 사람들의 죄는 밝히 드러나 먼저 심판에 나아가고 어떤 사람들의 죄는 그 뒤를 따르나니

25 이와 같이 선행도 밝히 드러나고 그렇지 아니한 것도 숨길 수 없느니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 5:23–25.

당시 물은 끓여 마시지 않으면 위장을 상하게 할 뿐만 아니라 다른 불편한 증상을 일으켰다. 바울은 디모데에게 이러한 증상이 자주 있었음을 알았기에 건강을 유지하여 사역을 잘 감당하도록 포도주를 조금씩 쓸 것을 권면하고 있다. 당시 금욕주의자들은 술을 마시는 것을 극단적으로 금했는데 디모데의 질환에는 포도주가 약이었던 것이다. 

극단적인 금욕주의는 옳지 않다. 어떤 사람에게는 음주가 죄를 짓게 만드는 트리거가 될 수 있지만 또 다른 어떤 사람에게는 술을 마시는 것이 그의 병을 낫게 하는 치료약이 될 수 있기에 각각의 사람에 맞는 처방을 내려야 한다. 그럴러면 각 사람이 처한 상황에 대한 이해가 있어야 한다. 

 

-  5:23 This verse is a personal word to Timothy about his stomach and his frequent ailments that follows after the previous direct word to him (v. 22). It may have been prompted by Paul’s knowledge that Timothy was drinking only water (the implication of the first part of v. 23), so that he might not become addicted to wine (3:3), as part of his attempt to keep himself pure (cf. Lk. 1:15; he might also have been influenced by the Nazirite vow of Nu. 6:1–4). Paul does not criticize his practice per se, but does encourage Timothy not to forego a little wine for medicinal purposes. Since Paul knows that his young colleague is certainly feeling the pressure and demands of the preceding verses, he pauses to express his concern for Timothy as a person and for his health.

μηκέτι means “no longer” or “not from now on” (BAGD). ὑδροποτέω** (a NT hapax) means “drink only water” (see LXX Dn. 1:12) and is thus to be distinguished from ὕδωρ πίνειν: Paul is not telling Timothy to stop drinking water altogether but rather to stop drinking water exclusively. In contrast (ἀλλά) to drinking only water, Timothy is urged οἴνῳ ὀλίγῳ χρῶ, with the reason given in the διά phrase. χράομαι means here “use” with the dative of that which is used. οἶνος (Pl.* 5x: Rom. 14:21; Eph. 5:18; 1 Tim. 3:8; here; Tit. 2:3), “wine,” is “normally the fermented juice of the grape” (BAGD). ὀλίγος means “little” in terms of quantity. Paul carefully qualifies his recommendation of wine here by this word so that neither Timothy, nor any one, may misunderstand or misuse this statement (see Calvin); three of the other four Pauline occurrences of οἶνος (see above) have the same spirit of caution, and the fourth, Rom. 14:21, says that not drinking wine is better than causing one’s fellow Christian to stumble.

Paul recommends that Timothy drink some wine “for the sake of” or perhaps “because of” (διά) his stomach (στόμαχος** is a biblical hapax [but see BAGD] that originally meant “throat,” but soon extended its meaning to include “stomach” [see also LSJM, MM]) and his ἀσθενείας, “weaknesses,” i.e., “illnesses” (NIV) or “ailments” (RSV, NEB, NASB). “Frequent (πυκνός) ailments” is very general, and Paul identifies neither Timothy’s ailments nor what problem he had with his stomach (for discussion see Spicq, “1 Timothée 5:23”).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

LSJM H. G. Liddell and R. Scott, A Greek-English Lexicon, rev. and augmented by H. S. Jones and R. McKenzie, with a Supplement by E. A. Barber. Oxford, 1968.

MM J. H. Moulton and G. Milligan, The Vocabulary of the Greek Testament. London, 1930.

NIV New International Version

RSV Revised Standard Version

NEB New English Bible

NASB New American Standard Bible

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 240.

 

24절) 23절에서 포도주를 마시는 것에 대한 이야기를 하다가 이제 다시 19-22절에서 장로에 대한 고발, 범죄를 처리하는 것에대해서 다시금 이야기하고 있다. 본절에서는 두 종류의 어떤 사람들이 언급되고 있다. 

첫번째 어떤 사람들은 이미 죄가 밝히 드러나 먼저 심판에 나아가는 이들이고 두번째 어떤 사람들은 아직 드러나지 않은 죄로 그 뒤를 따르는 이들이다. 

‘밝히’로 번역된 ‘프로델로이’는 ‘이미 알려진, 공개적으로 분명한, 모든 사람들 앞에서 명백한’이라는 의미이다. 즉 첫번째 사람들은 그들의 죄가 너무나도 분명해서 더이상 판단할 필요도 없는 이들을 의미한다. 

중요한 것은 두번째 부류의 이들인데 그들의 죄가 그들을 따르는 사람들이다. ‘그 뒤를 따르나니’로 번역된 ‘에파클루두신’은 ‘뒤를 따라가다’라는 의미의 ‘에파콜로데오’의 현재형으로 아직은 명백하게 드러나지 않고 감추어져 있는 상태이지만 그 죄가 현재 진행중임을 생생하게 드러내는 표현이다. 

-  5:24 Here and in the next verse Paul supplies the grounds for v. 22. Here he stipulates that although the sins of some people are so evident that one can make any early judgment about them and realize that they should not be ordained, with others sins only become evident after some time. Hence not laying hands on hastily will provide time for such sins to surface and eliminate the need for an accusation, two or three witnesses, and the public rebuke of an officer (and for sharing in the blame for putting such a one in office, v. 22).

τινῶν ἀνθρώπων, “of some men,” placed first for emphasis, indicates an indefinite quantity. Although αἱ ἁμαρτίαι refers to any departure from God’s standard of righteousness (see BAGD; G. Stählin, TDNT I, 295), it is undoubtedly used here with special reference to possible elders on whom Timothy might lay hands too hastily (ἁμαρτία occurs in 1 Timothy only in 5:22, 24 and ἁμαρτάνω only in 5:20, all of which are related). Some men’s sins are “evident,” i.e., “open” and “obvious” (πρόδηλοι; “the preposition [προ] does not appear to have so much a mere temporal as an intensive reference,” Ellicott; similarly Parry). προάγω means here “go before” in the sense of “precede.” The idea that some men’s sins are so evident that they precede or go before them to “judgment” (κρίσις, Pl.* 2x: also in 2 Thes. 1:5) must refer to judgment by humans in order for it to be meaningful in this context (cf. Bengel, Huther; see Marshall, Thessalonians, 173).

Paul’s real concern is with those whose sins are not so obvious, the existence of which warrants not being hasty in laying on hands (cf. 3:6, 7). These he speaks of as a contrary phenomenon with δὲ καί, “but also.” Dative τισίν could be rendered “some,” but the idiom for this second indefinite reference is “others”; the form of τινές is again placed at the beginning for emphasis. The plural verb ἐπακολουθοῦσιν, “they follow after,” has as its understood subject αἱ ἁμαρτίαι. The import of this statement is that one must know some men for some time before their sins become evident, and since one wants to avoid unnecessary public rebuke and avoid participation in another’s sins, it would be best not to be hasty with any man.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 240–241.

 

25절) 본문은 ‘호사우토스’라는 접속사로 시작된다. 이는 안서 언급한 논리와 동일한 방식이 뒤에 이어지는 내용에 적용될 때 사용하는 표현으로 본문은 ‘이와 같이’로 번역하였다. 25절 본문도 앞선 24절과 같이 두 종류의 사람들이 등장한다. 첫번째 부류는 선행이 밝히 드러난 자들이고 두번째는 아직 그 선행이 드러나지 않아서 판단이나 조사 혹은 시간이 필요한 이들이다. 24절의 사람들은 안수를 받아서는 안되는 이들이라면 25절을 안수를 받기에 합당한 이들이다. 

본문의 숨기다라는 표현은 ‘크리베나이’로 원형 동사인 ‘크립토’의 부정과거 수동태 표현이다. 이는 아직 드러나지 않은 선행이 어떠한 방식으로든지 숨겨질 수 없음을 강조하는 표현이다. 

결국 바울이 24-25절을 통해서 디모데에게 요청하고 있는 것은 임직, 안수를 받을 이들을 정함에 있어서 시간과 공을 들여서 면밀하게 조사하고 섣불리 자신의 편견이나 잘못된 정보를 가지고 서투른 판단을 해서는 안된다는 것을 강조한다. 결국 사람을 세우는데 있어서도 ‘속도 보다는 방향’이다. 너무 급하게 어떤 중요한 결정을 해야할 때 아직 드러나지 않은 죄나 선행이 있을 수 있다. 하지만 결국 죄나 선행 모두 시간이 지나면 드러나게 될 것이다. 그리고 이런 중요한 선택을 해야하는 자리에 있는 사람이라면 좀더 신중하게 아직은 덮여져서 보이지 않는 내면을 보기 위해서 노력해야할 것이다. 

-  5:25 What is true of sins is “likewise also” (ὡσαύτως καί; for the evidence for the inclusion or omission of δέ between these words see NA26) true of “good deeds,” τὰ ἔργα τὰ καλά, deeds in accordance with God’s moral standard, the result of God’s saving work in Jesus Christ (cf. Eph. 2:10). The parallelism with v. 24 implies that τινῶν ἀνθρώπων is to be understood after “good deeds.” As with sins, so also with “good deeds,” for some these “are” (the verb to be supplied) “evident” (πρόδηλα, see v. 24).

The last clause of v. 25 is open to two possible understandings based on how one understands ἄλλως** (a NT hapax), which means “otherwise” or “in another way.” “Otherwise” might be related to the goodness of the deeds mentioned in the preceding clause, so that the things that “are” (the significance of ἔχοντα here, see BAGD s.v. II.2 and cf. Acts 7:1) “otherwise” are bad deeds or sins. Thus Paul would be reiterating and reinforcing what he said in the last part of v. 24. But it seems more likely that the contrast is to πρόδηλα, the “evident” quality of the good deeds. This would seem to be borne out by the words that follow, κρυβῆναι οὐ δύνανται, “they cannot be concealed,” i.e., good deeds that are not immediately evident will become so, even though they are now otherwise (τὰ ἄλλως ἔχοντα). The parallelism with v. 24, suggested by ὡσαύτως, also speaks in favor of this understanding. If this understanding is correct, then vv. 24 and 25 are symmetrical and state the same truths, first about sin and then about good deeds. Thus delay in laying on hands can also, positively, make possible discovery of men whose worthiness is not readily apparent.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 241–242.