딤전 5:19-22 장로에 대한 고발

19 Do not admit a charge against an elder except don the evidence of two or three witnesses. 20 As for those who persist in sin, erebuke them in the presence of all, fso that the rest may stand in fear. 21 In the presence of God and of Christ Jesus and of the elect angels gI charge you to keep these rules without prejudging, hdoing nothing from partiality. 22 iDo not be hasty in the jlaying on of hands, nor ktake part in the sins of others; keep yourself pure.

d See Deut. 19:15

e Titus 1:13; 2:15

f Deut. 13:11

g ch. 6:13; 2 Tim. 2:14; 4:1

h See 2 Cor. 5:16

i [ch. 3:10]

j See Acts 6:6

k [2 John 11]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 5:19–22.

 

19 장로에 대한 고발은 두세 증인이 없으면 받지 말 것이요

20 범죄한 자들을 모든 사람 앞에서 꾸짖어 나머지 사람들로 두려워하게 하라

21 하나님과 그리스도 예수와 택하심을 받은 천사들 앞에서 내가 엄히 명하노니 너는 편견이 없이 이것들을 지켜 아무 일도 불공평하게 하지 말며

22 아무에게나 경솔히 안수하지 말고 다른 사람의 죄에 간섭하지 말며 네 자신을 지켜 정결하게 하라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 5:19–22.

 

앞선 17-18절은 잘 다스리는 장로들에 대하여 존경과 물질적인 지원을 하라는 교훈이라면 이제 19-21절은 장로들에 대한 송사 및 권징에 대한 교훈이다.

 

19절) 장로에 대한 소송, 송사는 2-3 증인이 없으면 기각할 것을 명하고 있다. 구약 신 17:6, 신 19:5, 민 35:30에서는 이스라엘에서는 어떤 사람이던지 특히 사형에 해당하는 중대 형벌을 내릴때에는 두세사람의 증인이 있어야만 기소와 판결을 할 수 있었다. 왜냐하면 한두명의 증인은 위증을 통해서 무죄한 사람을 모함할 수 있기 때문이다. 이러한 모세 율법의 지침은 이스라엘 만이 아니라 초대 교회에서도 통용되었고 서양의 법체계에 있어서 기초가 되었다. 

송사로 번역된 ‘카테고리안’은 요 18:29에서 ‘고발’로 번역되었고 딛 1:6에서는 ‘비난으로 번역되었다. 

눅 6:7이나 요 18:29에서는 예수를 고발하는 것에 대해서 이 단어를 사용하였다. 바울은 장로들의 이름이나 명예가 특별한 증인이나 증거없이 비난받아서는 안된다는 것을 강조하기 위해서 예수님께 사용되었던 이 표현을 사용하고 있다. 

본절에서 ‘받지’라고 표현된 단어는 ‘파라데코마이’로 ‘받아들이다, 영접하다’라는 의미로 주로 사용되었는데 이는 ‘호의적으로 반응하고 옳고 적절하다고 생각하다’라는 의미이다. 말하자면 교회 공동체 안에서 어떤 일에 대한 고발이 들어올 때 확실한 증인들이나 증거가 없는 경우에 이를 받아들여서는 안된다는 것이다. 또한 그러기 위해서는 반드시 장로를 세우는데 있어서 매우 신중해야 한다. 

 

-  two or three witnesses. Echoes the teaching of Moses (Deut 19:15), Jesus (Matt 18:16), and Paul elsewhere (2 Cor 13:1). The Western legal system largely incorporates this principle.

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2175.

 

-  5:19 Paul turns to the subject of the fair handling of an accusation against an elder and of the elder who has sinned (vv. 19–21).

Because those in positions of leadership are subject to scrutiny, criticism, and rumors, Paul cautions Timothy not to “accept” or “acknowledge” as correct (BAGD s.v. παραδέχομαι) an “accusation/charge (κατηγορία) against (κατά) an elder unless” there are the requisite witnesses. ἐκτὸς εἰ μή** (a combination of ἐκτός and εἰ μή; 1 Cor. 14:5; 15:2) is a double (pleonastic) form of negation in postclassical Greek (BAGD s.v. ἐκτός) and means “unless” or “except.”

That ἐπί means “on the basis of,” i.e., “on the evidence of,” rather than “before” in the sense of “in the presence of” seems most likely since this passage, like Mt. 18:16; 2 Cor. 13:1, which have the same use of ἐπί, reflects the OT teaching on the testimony given by witnesses (Dt. 19:15; cf. also Jn. 8:17; Dt. 17:6; Heb. 10:28). This understanding is shown to be correct for Mt. 18:16 and 2 Cor. 13:1 by the use of στόματος (in accordance with the Masoretic text and the LXX) after ἐπί. Even though στόματος is not used in 1 Tim. 5:19, the sense is the same as in Heb. 10:28, where ἐπί is also used without στόματος and where it is clear that it is the testimony of witnesses that is spoken of. δύο ἢ τριῶν μαρτύρων (δύο and/or τρεῖς with μάρτυς in the NT also in Mt. 18:16; 2 Cor. 13:1; Heb. 10:28) means, in essence, at least two witnesses. μάρτυς, “witness,” is used here, therefore (as in the other texts based on Dt. 19:15), in the sense of one who bears testimony.

Paul is, therefore, reminding Timothy to follow the principle of Dt. 19:15 in church discipline. Jesus also applied this principle to church discipline in Mt. 18:16, where witnesses are said to be necessary “so that … every fact [literally “word”] may be confirmed,” the witnesses being invited to sit with two people who are seeking to settle a personal or private sin (cf. Mt. 18:15 [variant reading]; Lk. 17:3, 4) that the witnesses did not themselves see. They become witnesses through this procedure. In effect, Paul is urging Timothy to follow this procedure found in Matthew 18 and the OT before the church accepts or acknowledges as correct an accusation against an elder. The process may consist of two or three witnesses bringing an accusation, but normally it would consist of two or three witnesses verifying an accusation that may come from only one individual before it is considered further.

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.

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

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.

LXX Septuagint

 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), 235.

 

20절) 본문에 ‘범죄한 자들을’로 번역된 ‘투스 하마르타논타스’는 범죄한 장로들을 가리킨다. 여기서 범죄한에 해당하는 표현은 ‘범죄하다’라는 의미의 동사 ‘하마르타노’의 현재 능동태 분사형이다. 이는 계속해서 죄를 범하고 있는 장로들의 모습을 생생하게 표현하고 있다. 여기서의 의미는 과거에 죄를 지은 것을 회개한 상태가 아니라 지금도 여전히 뉘우치지 않고 적극적으로 죄를 짖고 있는 경우라면, 그리고 그것이 두세 증인을 통해서 확정된 것이라면 모든 사람 앞에서 꾸짖으라는 것이다. 헬라어 원문에는 목적절을 이끄는 접속사 ‘히나’가 포함되어 있다. 목적은 두려워 하도록 하는 것이다. 

결국 이 권징의 목적도 일차적으로는 공개적 지적을 통해서 범죄한 자들이 회개하도록 촉구하는 것이면 나아가 이를 본 나머지 사람들(다른 장로들 혹은 성도들)로 하여금 두려워하여 죄를 짓지 않도록 하는 것이다.(창 39:9; 시 19:13)

두려워하게 하라로 번역된 ‘포본 에코신’에서 ‘에코신’역시 ‘에코’의 현재 가정법으로 나머지 사람들로 하여금 범죄한 사실의 공개적 노출에 대한 ‘계속적인 두려움’을 갖도록 하는 것이 공개적인 책망의 목적임을 잘 드러내고 있다. 

 

-  5:20 Paul then indicates what should be done if an accusation is found to be true and the elder is, in fact, guilty of sin. Some (e.g., Hasler) have thought that vv. 20ff. leave the subject of elders and take up sin in general and the laying on of hands to restore penitent sinners. There is no indication, however, of such a radical break in thought, and the passage makes good, indeed better, sense when understood as still dealing with elders. Furthermore, nowhere else in the NT is laying on of hands clearly used in restoration of penitent sinners, though it is undoubtedly used with regard to appointment of elders (4:14; 2 Tim. 1:6).

Although the admonition concerning sin and public rebuke is not restricted to elders, since it is stated as a general principle, the context focuses on elders. The present active participle τοὺς ἁμαρτάνοντας is understood by some to denote continued or persistent sinning (cf. NASB: “those who continue in sin”; RSV, “those who persist in sin”). One implication would be that a person who is found to have sinned but is not at the moment engaged in the sin should not be dealt with as this verse indicates. Although the note of persistence may be intended by Paul, the more probable understanding is that the accusation is found to be true and the present tense is used to designate present guilt (TEV and NEB: “those who commit sins”). It is the committing of sin that is at issue.

Since the rebuke is to be public and is to be made on the basis of two or three witnesses, the implication is that either the sin is of a general or public nature, or, if personal and private, no repentance has been accomplished by the approach of two or three witnesses (cf. Mt. 18:15, 16). The implication of Mt. 18:15ff. is that a sinner is publicly rebuked (“tell it to the church,” v. 17) only when the other steps have failed. Presumably, the same principles apply in this setting and are assumed rather than stated. What Paul is concerned for is that sin among the leadership not be shielded or hidden but be publicly rebuked. ἐλέγχω means here “rebuke,” “reprove,” or “correct” (BAGD) in the sense of “show someone his sin and summon him to repentance” (F. Büchsel, TDNT II, 474; cf. especially Mt. 18:15).

The reproof is to be made “before” (ἐνώπιον), in the sense of “in the presence of,” “all.” The question is: “all” of whom? Some commentators think that since the frame of reference is elders, “all” means “all the elders” (Bernard, Hendriksen, Lock, Ridderbos). This is certainly possible. But since the level at which the sin of the elder is being dealt with is that of two or three witnesses, the analogy with Mt. 18:15–18, particularly v. 17, “tell it to the church,” would point to “all the church” as more likely (thus TEV and NIV render ἐνώπιον πάντων by “publicly”; cf. Bratcher, Calvin, Fee, Guthrie, Kelly).

The purpose of such public rebuke is ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν. καί, “also,” indicates that the disciplinary action was not only for the individual but “also” that it might have its result in οἱ λοιποί, “the others,” or “the rest.” It may well be that with the latter Paul has in mind just the other elders (so Bernard, Dibelius-Conzelmann, Hanson, Huther, Kelly, Lock, Ridderbos, and Robertson) rather than the whole congregation (so Brox and Wilson); but if a public rebuke would have that effect on the elders it would have the same effect on other believers, since the discipline would be no different for them than for the elders.

Paul wants that public rebuke to have the result that Christians φόβον ἔχωσιν, “may fear.” ἔχω is used here in the sense of “have as one’s own,” i.e., so that they have φόβος as an appropriate inner characteristic in the face of sin and discipline (BAGD s.v. 2, especially 2e β). φόβος is used here in the sense of “fear, alarm, fright” (BAGD s.v. 2a α) and is generally rendered with the word “fear” (RSV, NEB), though some versions paraphrase with “fearful” (NASB), “afraid” (TEV), or “warning” (NIV). But what are the believers to have fear about? Some answer that it is a fear “of sinning” (added by NASB). Certainly this is right as far as it goes, but the larger picture needs to be considered. The public rebuke brings about this fear. Thus the fear of receiving such a public rebuke is as much in view as the fear of sinning (cf. Calvin). Others are to be reminded by the public rebuke of the seriousness, shamefulness, and disciplinary consequences of sin. Since Paul is influenced by Deuteronomy’s demand for two or three witnesses, it is likely that in this remark he is also influenced by Dt. 13:11, which indicates the result of an act of discipline: All (LXX πᾶς) Israel will be afraid (LXX φοβηθήσεται, the cognate to φόβος here) of the discipline and thus will withdraw from the sin. So likewise this passage.

NASB New American Standard Bible

RSV Revised Standard Version

TEV Today’s English Version (Good News Bible)

NEB New English Bible

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.

TEV Today’s English Version (Good News Bible)

NIV New International Version

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.

RSV Revised Standard Version

NEB New English Bible

NASB New American Standard Bible

TEV Today’s English Version (Good News Bible)

NIV New International Version

NASB New American Standard Bible

LXX Septuagint

LXX Septuagint

 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), 236–237.

 

21절) 헬라어 원어의 순서로는 맨 처음 ‘내가 엄히 명하노니’에 해당하는 ‘디아마르튀로마이’라는 말이 가장 먼저 나온다. 이는 ‘엄숙히 선언하다, 증언하다, 확증하다’라는 의미로 바울은 매우 강력한 어조로 엄숙하게 이 주장을 하고 있다. 이 주장은 앞의 표현 ‘하나님과 그리스도 예수와 택하심을 받은 천사들 앞에서’에 의해서 더욱 강력한 지지를 더한다. ‘택하심을 받은 천사들’이란 표현은 외경 에녹서 39:1에 등장하는 매우 묵시적인 표현이다. 이 택하심을 받은 천사들은 범죄한 천사들이 아니라 거룩한 천사들을 나타내는 표현으로 이들은 주님의 날 재림하시는 그리스도와 함께 임하여 하나님을 대신하여 백보좌에서 최후의 심판을 행하시는 그리스도를 보좌한다. 결국 이 세 존재들은 바로 종말론적인 심판과 관련된 존재들이다. 

디모데후서 4:1

1하나님 앞과 살아 있는 자와 죽은 자를 심판하실 그리스도 예수 앞에서 그가 나타나실 것과 그의 나라를 두고 엄히 명하노니

 

바울이 이렇게 엄히 명하는 내용은 ‘편견이 없이 이것들을 지켜 아무 일도 불공평하게 하지 말라’는 것이다. 이는 장로들의 송사 및 범죄한 자들에 대한 권징의 문제와 관련된 것이다. ‘편견’으로 번역된 ‘프로크리마토스’는 ‘미리 판단하다’라는 뜻을 지닌 ‘프로크리노’에서 파생된 명사로 여기에서 단 한 번 사용된다. 본문에서는 장로들의 고발과 관련된 문제에 있어서 ‘미리 유죄인지 무죄인지 결론을 가지고 접근해서는 안된다’라는 의미이다. 또한 ‘불공평하게 하지 말며’는 ‘메덴 포이온 카타 프로스클리신’이라는 표현이다. 여기서 불공평으로 번역된 ‘프로스클리신’은 원래 ‘저울을 한쪽으로 기울어지게 하다’는 뜻을 지닌 ‘프로스클리노’에서 파생된 명사로 한쪽으로 치우치다라는 의미이다. NIV는 이를 ‘favoritism, 편애’로 번역했고 ESV는 ‘patiality, 치우침’으로 번역했다. 바울은 디모데에게 교회의 지도자로서 공동체 안의 장로들의 재판 문제와 관련해서 특별히 일체의 편견이나 선입관을 버리고 공평하게 판결할 것을 명하고 있다. 왜냐하면 이런 편견과 불공평의 판결은 교회를 분열시키고 목회자들의 권위를 손상시킬 뿐만 아니라 교회의 복음 전파에 치명적인 악영향을 끼치기 때문이다. 

 

-  5:21 The imperatives just given are solemnly enjoined on Timothy by this charge, which indicates how serious these matters are and how important it is that Timothy comply with them and do so with great justice. The “things” in view (ταῦτα), being plural, refer back to vv. 19 and 20 (see Bernard, Ellicott, who relates that the Greek expositors took it in this way, Fee, and Hendriksen), and not just to v. 20. Because of the seriousness of the charge, with its own implication of judgment, and because of the two key nouns (προκρίματος, πρόσκλισιν), which perhaps correspond to vv. 19 and 20 respectively, ταῦτα probably does not refer back to vv. 17 and 18, although this cannot be absolutely ruled out.

The charge is given by Paul (διαμαρτύρομαι, “I charge”) before God, Christ, and “the elect angels” to Timothy (second person singular φυλάξῃς). διαμαρτύρομαι (used with ἐνώπιον τοῦ θεοῦ here; 2 Tim. 2:14; 4:1) has the sense here of “solemnly charge” (NEB, NASB), with the one giving the charge doing so as an apostle (cf. again 1:1 on Paul’s sense of writing as an apostle; note the rather abrupt use of the first person singular verb).

Paul calls on the Father and the Son and on those who observe with them, the angels. ἐνώπιον τοῦ θεοῦ is used by Paul in this special sense in Gal. 1:20; 1 Tim. 5:21; 6:13; 2 Tim. 2:14; 4:1: “Before God” is a reminder that one is living and acting in the very presence of the God who gives life to all and before whom one is responsible (cf. 1 Tim. 6:13; 2 Tim. 2:14) and of the awesome reality that it is God who will be the Judge of one’s actions (cf. 2 Tim. 4:1: “who is to judge …”). Paul correlates ἐνώπιον τοῦ θεοῦ κτλ. here with ἐνώπιον πάντων in the preceding verse: Not only must “all” the people of God see and be aware, God, Christ, and the angels see and are aware.

In 1 Tim. 6:13 and 2 Tim. 4:1, as here, “Christ Jesus” is joined to “God” in the ἐνώπιον construction: In 1 Tim. 6:13 we are reminded that Christ “testified the good confession before Pontius Pilate,” and in 2 Tim. 4:1 that he “is to judge the living and the dead by his appearing and his kingdom.” Thus Christ is appealed to both as one who did difficult things with great faithfulness and as the one who, on behalf of the Father, as part of his messianic rule at his appearing, will judge all humans and their deeds (cf. 2 Cor. 5:10; Jn. 5:22, 27; Acts 17:31). Since the appeal to Christ in 1 Tim. 5:21 is without such specification but uses the same phrase as these two passages, one, or both, of these perspectives may be the unstated assumption behind the usage here.

The combination of God, Christ, and the angels does not occur often in the NT (cf., e.g., Mt. 16:27; Mk. 8:38; Lk. 9:26; 2 Thes. 1:6, 7; Heb. 12:22–24) but adds to the solemnity of the charge. Angels (ἄγγελοι, PE* 2x: also in 3:16) designates here those good created spiritual beings who are God’s messengers and who are associated in the scriptures with Christ’s return and the work of judging (cf., e.g., Dn. 7:10; Mt. 13:39, 41, 42; 16:27; 24:31; 25:31; Mk. 8:38; Lk. 9:26; 2 Thes. 1:7; Heb. 12:22–24; Rev. 14:10, 14–20). “Elect” (ἐκλεκτῶν) is not used elsewhere in the Bible of angels (but cf. Odes of Solomon 4:8: “the elect archangels”), but here they are so designated to contrast them with the fallen angels (Jude 6; 2 Pet. 2:4) and to designate them as the chosen ministers of God who carry out his will (cf. Heb. 1:14) and who are “chosen to share in the judgment” (so Lock; cf. the verses listed above).

ἵνα is used in a subfinal sense (Robertson) to give the content of the charge and to serve as a substitute for an accusative with infinitive (cf. NASB: “I charge you to maintain”; RSV, NIV: “to keep”). Timothy is charged “to observe” or “to keep,” or “to maintain” (possible meanings of φυλάσσω here; cf. Mt. 19:20; Lk. 18:21) ταῦτα, “these things,” i.e., the requirements of vv. 19 and 20. He is to do so not only because he is observed and will be judged, but also because he is the representative of God and Christ as he does these things.

“These things” are to be done χωρὶς προκρίματος. χωρίς is used here with the meaning “without making use of something,” “without expressing or practicing something” (BAGD s.v. 2b β). προκρίματος** (a biblical hapax, but already known as a legal technical term in the second century b.c.; see BAGD and MM) means “prejudgment” or “discrimination,” i.e., preconceived judgment or prejudice. The phrase χωρὶς προκρίματος thus means without predetermination of either guilt or innocence, perhaps with reference to v. 19, or at least as a specific example where this principle must be applied. ποιῶν with μηδέν constitutes a universal negative, “doing nothing,” indicating that no action should be done κατὰ πρόσκλισιν. κατά means here “because of,” “as a result of,” “on the basis of” (BAGD s.v. 5a δ). πρόσκλισις** (a biblical hapax) is used in the literature of the day in the unfavorable sense of “partiality.” Paul indicates that leaning toward or favoring someone in discipline is always wrong.

In summary, the handling of accusations must be guided by the objective criteria of two or three witnesses, those who commit sin must receive a public rebuke, and all must be done without prejudgment or partiality.

NEB New English Bible

NASB New American Standard Bible

PE Pastoral Epistles

* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited

NASB New American Standard Bible

RSV Revised Standard Version

NIV New International Version

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.

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

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.

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

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.

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

 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), 237–239.

 

22절) 19-21절에서 장로에 대한 판결 문제와 목회자의 공정함과 공평한 자세에 대해 권면한 바울은 이제 장로들을 세우는 임직에 대해서 신중할 것을 또한 자신의 삶을 정결하게 유지할 것을 권면한다. 

‘아무에게나 경솔히 안수하지 말고’, 딤전 4:14이나 딤후 1:6에서 임식시에 안수를 통해서 직분자, 장로들을 세웠는데 이 중요한 직분자들을 세우는데 있어서 신중할 것을 명하는 것이다. 앞서 감독이나 집사에 대한 자질을 다룬 것이 바로 이 이유이다. 이를 신중하지 않게 혹은 편견에 의해서 검증되지 않은 사람을 세울 경우 결국 고발당하는 문제가 생기게 되는 것이다. 

‘다른 사람의 죄에 간섭하지 말며’, ‘간섭하다’라는 의미로 번역한 ‘코이노네이’는 ‘공유하다, 나눠갖다, 교제하다, 책임을 함께 지다’라는 의미의 ‘코이노네오’의 명령형이다. 본문의 ‘메데 코이노네이’는 ‘~을 함께 나누지 말라, ~에 책임을 함께 지지 말라’는 의미이다. 바울이 여기에서 말하는 것은 자격이 되지도 않는 사람에게 함부로 안수를 해서 그들이 범죄하게 되면 안수를 한 이들은 그들의 범죄를 함께 나누는 자, 즉 책임을 함께 져야하므로 그렇게 하지 말라는 것이다. 즉 ‘자신의 보증으로 임직한 다른 사람의 불미스러운 일에 휩쓸려 책임을 지게 된다’는 의미이다. 바울은 이런 불미스러운일에 휩쓸리지 않도록 신중해야 하고 자신을 지켜 정결하기 위해서 힘쓰라고 말하는 것이다. 그런 의미에서 한글 번역은 오역에 가깝다. 

 

 

-  5:22 Paul specifies measures to be taken to seek to prevent such a difficult disciplinary situation. An appropriate time span should be allowed (not “hastily”) before laying hands on individuals to set them apart as elders, since this will go a long way toward eliminating the problem. Furthermore, such a precaution will also keep those who lay on hands from sharing responsibility for the sins of one they might otherwise have prematurely set apart.

The key word is ταχέως, which is used in its unfavorable sense, i.e., “too quickly,” “too easily,” or “hastily.” That which should not be done “hastily” is χεῖρας ἐπιτίθει. ἐπιτίθεναι χεῖρας (or χεῖρα; the combination in the NT 19x; cf. ἐπίθεσις τῶν χειρῶν) is “to lay on hands” and is used with reference to several things in the NT. Since this section has been dealing with elders, it is natural to understand Paul to be using the concept here, as he has elsewhere, with reference to elders, i.e., for the public means by which they are set apart for the office of elder (so elsewhere in the PE: 4:14, which see; 2 Tim. 1:6). On “no one” (μηδενί) should hands be laid “hastily” to set him apart as an elder. Timothy, who with the other elders lays on hands (again 4:14), is commanded as the apostolic representative to see that the process of selecting an elder (cf. Acts 6:1–6) does not place himself (and the other elders) in a predicament.

Paul focuses on that consequence in the second part of the verse. μηδέ, “nor” or “and not,” continues the preceding negation (μηδενί). κοινωνέω means generally “share,” and here “participate,” i.e., in sins (ἁμαρτίαις) in the sense of being responsible for them (see especially 2 Jn. 11; cf. Ezk. 3:18; 33:6, 8). By placing a person in an office that has as one of its qualifications that the person be “above reproach” (3:2), the one laying on hands will seem to be condoning the sins that that person commits (ἁμαρτίαις referring back to the ἁμαρτάνοντας of v. 20). The sins are those of others (ἀλλοτρίαις), but Timothy and the other elders will become responsible for those sins when they lay hands on too hastily.

The importance of this avoidance is emphasized in the concluding words: σεαυτὸν ἁγνὸν τήρει, “keep yourself pure,” i.e., free from sin. The first accusative indicates who is to be kept (σεαυτόν), and the second the condition to be kept (ἁγνόν). ἁγνός means “pure” here in the moral sense, with the obvious implication of “free from sin” (cf. 2 Cor. 7:11; 1 Jn. 3:3; F. Hauck, TDNT I, 122).

PE Pastoral Epistles

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), 239–240.