하나님나라를 꿈꾸며(Kingdom of God)

11 For hthe grace of God ihas appeared, bringing salvation jfor all people, 12 training us to renounce ungodliness and kworldly passions, and lto live self-controlled, upright, and godly lives in mthe present age,

h ch. 3:7; See Acts 11:23

i ch. 3:4

j [Ps. 67:2]; See 1 Tim. 2:4

k 1 Pet. 4:2; 1 John 2:16

l 2 Tim. 3:12; [Acts 24:25]

m 1 Tim. 6:17; 2 Tim. 4:10

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 2:11–12.

 

11 모든 사람에게 구원을 주시는 하나님의 은혜가 나타나

12 우리를 양육하시되 경건하지 않은 것과 이 세상 정욕을 다 버리고 신중함과 의로움과 경건함으로 이 세상에 살고

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 2:11–12.

 

앞선 1-10절에서 바울은 디도에게 다양한 유형의 성도들에 대한 목회 지침을 제시하였다. 이제 11-14절에서는 성도가 선한 삶을 살아야 하는 근거와 이유를 말해준다. 목회자가 성도들에게 경건과 성결을 교육할 때 반드시 먼저 교훈해야 하는 것이 성화의 근거와 이유이다. 그것은 하나님의 은혜로 가능하며 이는 하나님의 친 백성이 되기 위함이다. 이것이 초대 교회 성도들의 신앙고백의 중요한 내용이었다. 이는 거듭 강조해도 지나침이 없는 매우 중요한 권면의 내용이다. 

 

11절) 구원을 주시는 하나님의 은혜는 모든 사람에게 차별 없이 임한다. 이 본문 구절을 근거로 펠라기우스나 알미니안주의자들을 만인 구원을 주장하기도 한다. 

그렇다면 이 본문에서 ‘모든 사람-파신 안드로포이스’은 누구를 가리키는가? 이는 역사속의 모든 인류를 가리키는 것인가? 칼빈은 ‘모든 사람’을 본장의 흐름과 관련해서 교회에 소속된 각 계층의 모든 사람이라고 말했다. 즉 위에서 언급된 믿는 성도 중에 남녀 노소, 그리고 종들까지를 포함한 모든 사람을 말하는 것으로 본다. 예수님의 종말에 관한 비유(마 25장) 특히 양과 염소의 비유(마 25:31-46)과 어떤 임금의 아들의 혼인 잔치 초청의 비유(마 22:1-14)등 여러 구절들을 통하여 볼 때 성경은 분명히 택한 자와 택함을 받지 못한 자, 천국에 들어갈 자와 지옥 불에 던져질 자가 구분되어 있음을 말하고 있다. 그런의미에서 본절에서 말하는 모든 사람은 각 계층의 모든 사람들로 이해하는 것이 타당하다. 더하여 유대인들의 사고 속에서는 여자나 아이, 종은 구원의 대상이 아니라고 생각했다. 이에 반하여 바울은 유대인이나 헬라인이나 남자나 여자나 자유인이나 종이나 관계없이 구원에 있어서는 하나임을 선언했다.(갈 3:28) 

 

-  ἐπιφαίνω (epiphainō), 동사. 보이다, 비치다, 나타나다. 미래 능동태. ἐπιφανεῖ; 부정과거 능동태. ἐπέφανεν; 부정과거 수동태. ἐπεφάνθην. 히브리어 등가: אור (6), זרח 1 (1), מצא (1).

1. 나타나다 (시야에)† — 보이기 시작하거나 시야에 들어오다. 의미상 반의어: 사라지다 (없어지다).  다음을 참고하십시오 ὀπτάνομαι, ὁράω, φαίνω, φανερόω.

딛 2:11 Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος

딛 3:4 ἡ φιλανθρωπία ἐπεφάνη τοῦ

2. ~에 비추다† — 어떤 것에 비추다 (특별하게)

눅 1:79 ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου

행 27:20 ἡλίου μήτε ἄστρων ἐπιφαινόντων ἐπὶ πλείονας ἡμέρας,

• 창 35:7; 민 6:25; 신 33:2; 시 30:17; 시 79:4; 시 79:8; 시 79:20; 시 117:27; 렘 36:14; 2마카 3:30; 3마카 6:9

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

부정과거 수동태. 부정과거 수동태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

 

-  2:11 “The grace of God” (ἡ χάρις τοῦ θεοῦ; this phrase 15x in Pl.*: here; Rom. 5:15; 1 Cor. 1:4; 3:10; 15:10; 2 Cor. 1:12; 6:1; 8:1; 9:14; Gal. 2:21; Eph. 3:2, 7; Col. 1:6; 2 Thes. 1:12) is God’s gracious intention toward mankind whereby, as Paul goes on to say, he saves, instructs, and enables people. Paul says that this grace “has appeared” (ἐπεφάνη, aorist passive), by which he refers to its unique historical appearance in Christ, which is communicated to us in the gospel, as is implied in the words “bringing salvation” and is further borne out by the comparable account in 2 Tim. 1:9–10 and by the only other occurrence of ἐπεφάνη in Titus (3:4ff.).

σωτήριος** is a predicate adjective agreeing with χάρις and means here “bringing salvation” (cf. again 2 Tim. 1:9–10; for this adjective followed by the dative see Thucydides 7.64.2; substantive elsewhere in the NT: Lk. 2:30; 3:6; Acts 28:28; Eph. 6:17). That the adjective is anarthrous, i.e., that it is a predicate adjective, means that “God’s favour has appeared with saving power,” whereas with the definite article it would make the noun phrase refer merely to “God’s saving favour” (C. F. D. Moule, Idiom-Book, 114; cf. Radermacher, Grammatik, 117; for the variant reading with the article see NA26). σωτήριος picks up on σωτῆρος, “Savior,” in v. 10 and looks forward to σωτῆρος in v. 13. What this salvation entails will be further delineated in vv. 12 and 14, as has already been the case in vv. 1–10.

The grace that has appeared is bringing salvation “to all people” (dative πᾶσιν ἀνθρώποις, attached to σωτήριος), i.e., “to all classes of men, even slaves, enabling all to live true lives” (Lock). Since salvation has come to all, all may be exhorted to live in a godly manner, as in vv. 1–10. Thus Paul uses “all people” here in the same sense that he has used it throughout the PE (cf. 1 Tim. 2:1–6; 4:10 and the comments there). More specifically “all people” in this soteriological setting equals “us” (ἡμᾶς, vv. 12 and 14) in the following verses, i.e., Christians, who are “a people for his own possession” (v. 14), just as “all people” in 1 Tim. 4:10 is clarified by πιστῶν, “believers.”

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.

 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), 318–319.

 

12절) ‘양육하시되’로 번역된 ‘파이듀우사’의 원형 ‘파이듀오’는 ‘어린이와 함께 있다, 어린이를 가르치다. 징계하다, 바로잡다’라는 의미를 지닌다. 

 

헬라어에서 ‘가르치다’라는 단어로 ‘디다스코’를 사용한다. 이는 학문이나 기술을 가르치는 것을 강조한다면 ‘파이듀오’는 학문적 지식보다는 인격과 사람 됨됨이를 포함한 모든 것이 성숙하도록 부모가 자녀를 훈계하고 양육한다는 의미가 있다. 본절에서 우리를 양육하는 것은 누구, 혹은 무엇인가? 새번역은 이렇게 말하고 있다. 

 

 

바로 그 은혜가 우리를 가르치는 것이다. 바울은 하나님의 은혜를 통해서 모든 믿는 이들을 구원의 진리로 이끄는 것으로 끝나는 것이 아니라 그 진리 안에서 훈계하고 양육하여 온전한 그리스도인으로 양육해 간다라는 점을 강조하기 위해서 ‘파이듀오’라는 단어를 사용한 것이다. 이처럼 우리에게 이 은혜를 주시는 하나님 아버지는 구원의 진리만을 전달하는 선생이 아니라 우리를 당신의 사랑으로 기르고 돌보시는 아버지라는 사실을 강조하기 위해서 ‘양육하다, 파이듀오’라는 단어를 사용한 것이다. 

 

바울은 하나님이 당신의 성도들을 양육하시는데 소극적으로는 경건치 않은 것과 세상 정욕을 다 버리게 하시며 적극적으로는 신중함과 의로움과 경건함으로 이 세앙을 살아가도록 양육하신다고 말하고 있다. 부모들이 자녀들을 양육하면서 마땅히 하지 말아야 할 것이 무엇인지 또한 해야하는 것이 무엇인지를 가르치는 것처럼 이 세상을 살아가는 성도들로 하여금 버려야할 것과 따라야할 것이 무엇인지를 말해준다. 

본문에서 ‘이 세상’이라고 번역된 표현은 ‘토 쉰 아이오니’인데 한글 번역은 ‘쉰-지금, now, present’를 번역하지 않았다. 이를 번역하자면 ‘지금 이 세상에, 현재의 이 세상에’라고 할 수 있다. 우리가 살아야하는 지금 이 세상은 어떤 세상인가? 이 세상은 도처에 불같은 시험이 도사리는 곳이고(벧전 4:12), 음란과 부정과 사욕과 악한 정욕과 탐심이 우글거리는 현장이다.(골 3:5) 자칫 방심하면, 잘못 발을 헛디디면 낭떨어지로 떨어질 위험한 곳이다. 바로 이러한 세상을 성도로 살아가며 승리하기 위해서, 하나님께서 맡기신 사명을 잘 감당하기 위해서는 신중함과 의로움과 경건함으로 무장하고 살아야 한다. 우리가 살아야하는, 소망하는 하나님나라는 죽어서 가는 저 세상이 아니라 지금 살아가고 살아내야 하는 지금 이 세상, 현재의 이 세상이다. 이 세상을 하나님나라의 기준인 신중함과 의로움과 경건함으로 살아가는 것이 우리를 구원하신 하나님의 뜻이다.

 

자녀들을 양육하기 위해서도 경건하지 않은 것, 이 세상의 정욕이 무엇인지를 알려주고 이를 따르지 말것을 알려주어야 한다. 뿐만 아니라 지금 우리가 밟고 있는 이 세상을 어떻게 살아가야할지를 알여주어야 한다. 믿는 이들에게 요구되어지는 덕목이 바로 신중함과 의로움과 경건함이다. 

 

신중함은 ‘포르로노스’로 ‘적당하게, 자신의 열정및 욕망을 스스로 다스리고 유지하는 현명한 방식으로’, self-controlled하게 살라는 것이다. 

 

 

의로움은 ‘디카이오스’로 ‘도덕적 또는 사회적 포준에 부합하게’살아감을 의미한다. 

 

경건함은 ‘유세보스’로 ‘경건하게, 신에게 적합하고 적절한 존경 또는 경외심을 보여주는’을 의미한다. 

 

-  2:12 παιδεύουσα further qualifies χάρις and further indicates the purpose accomplished by the appearance of “grace.” The verb παιδεύω means both “instruct” and “discipline.” Although both are possible here, the broader concept of instruction is more likely because of the instructions that follow (cf. Acts 7:22; 22:3; cf. also παιδεία in 2 Tim. 3:16).

The ἵνα clause that follows gives the content and goal of grace’s instruction. Paul, as he often does, first speaks of a set of negative decisions that grace teaches Christians to make. These are expressed here by the verb ἀρνησάμενοι (see 1 Tim. 5:8; Tit. 1:16), which basically means “say ‘no’ to” with the further nuance here of “deny,” in the sense of “renounce” or “give up” (cf. Riesenfeld, “ἀρνεῖσθαι,” especially 217). Since the controlling verb παιδεύουσα is present tense and the following aorist verb, ζήσωμεν, is used with an ongoing present significance, it is best to understand the aorist participle ἀρνησάμενοι in the same sense, without denying that a decisive past choice does undergird every new expression of this renunciation. ἀρνησάμενοι is subordinate to the main verb ζήσωμεν, which means that we must be denying (or have already denied) “godlessness and worldly desires” as a condition for the positive goal to which we are called, i.e., so that we may live the Christian life.

ἀσέβειας** (also in Rom. 1:18; 11:26; 2 Tim. 2:16; Jude 15, 18) means “godlessness, impiety” in both thought and action. τὰς κοσμικὰς ἐπιθυμίας** (this phrase occurs only here in the NT but cf. 1 Jn. 2:16–17) are “the desires that characterize the world,” with “the world” considered as the realm of disobedience to God and of sin (cf. κόσμος in Gal. 6:14). Paul returns to this concern in v. 14 when he speaks of “every lawless deed” (πᾶσα ἀνομία), which provides further insight into what he means here. It is likely that this couplet with singular ἀσέβεια followed by the plural ἐπιθύμιαι expresses the fact that grace teaches us to deny both the root principle, “godlessness, impiety,” and its many concrete manifestations, “worldly desires.”

Whereas the negative was governed by a participle, the next part of the verse is governed by a main verb, which demonstrates that the main thing that χάρις teaches us is the positive lesson on how we should live. The verb ζήσωμεν is qualified by three adverbs, σωφρόνως, δικαίως, and εὐσεβῶς, and by the prepositional phrase ἐν τῷ νῦν αἰῶνι. σωφρόνως** (a NT hapax, which, however, picks up on σώφρων in vv. 2, 5 [and in 1:8] and σωφρονέω in v. 6) means “in a self-controlled and thoughtful manner.” δικαίως** (also in Lk. 23:41; 1 Cor. 15:34; 1 Thes. 2:10; 1 Pet. 2:23; cf. δίκαιος in 1:8 and a trilogy like what we have here, including this term, in 1 Thes. 2:10) means here “righteously” or “in an upright manner.” εὐσεβῶς** (also in 2 Tim. 3:12), “in a godly manner,” is used in the literature of Paul’s time of a person’s relation to God (BAGD). Here it is probably to be connected with Paul’s opening statement in 1:1: “the knowledge of the truth that is according to godliness (εὐσέβεια).” These three adverbs seem to refer respectively to one’s self, to one’s relationships with other people, and to one’s relationship with God, i.e., to thoughtful self-control, to uprightness in dealings with others, and to genuine piety in relation to God.

God’s grace instructs us how we should live “in the present age,” ἐν τῷ νῦν αἰῶνι** (this phrase also at 1 Tim. 6:17; 2 Tim. 4:10; cf. the synonymous ὁ αἰὼν οὗτος in Rom. 12:2; 1 Cor. 1:20; 2:6, 8; 3:18; 2 Cor. 4:4; Eph. 1:21 and ὁ αἰὼν ὁ ἐνεστώς in Gal. 1:4). Two nuances are probably intended by this phrase, the first being that God’s grace does not simply prepare us for the age to come (v. 13) but also saves us for the present and teaches us how to live now. This nuance gives the temporal aspect of νῦν its due. The other nuance is the characteristic of evil and sinfulness that marks “the present age” in Paul’s understanding of it and in his usage of this and similar phrases (cf. 2 Tim. 4:10; Rom. 12:2; Gal. 1:4). In this nuance the difficult arena in which Christians must live is given its due. Thus the need for the negative is recognized and particularly the demand to deny “worldly” desires, i.e., desires characteristic of this evil world or age. In particular this nuance takes into account that some are living under a this-worldly social structure, slavery, and that all must be aware that this present evil age will seek to use any misdeed on the part of a Christian against the gospel and against Christians (cf. vv. 5, 8).

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), 319–321.

 

 

 

9 dBondservants2 are to be submissive to their own masters ein everything; they are to be well-pleasing, not argumentative, 10 not pilfering, fbut showing all good faith, gso that in everything they may adorn the doctrine of God our Savior.

d See 1 Pet. 2:18

2 For the contextual rendering of the Greek word doulos, see Preface)

e [Col. 3:22]

f [1 Tim. 3:11]

g Matt. 5:16; Phil. 2:15

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 2:9–10.

 

9 종들은 자기 상전들에게 범사에 순종하여 기쁘게 하고 거슬러 말하지 말며

10 훔치지 말고 오히려 모든 참된 신실성을 나타내게 하라 이는 범사에 우리 구주 하나님의 교훈을 3)빛나게 하려 함이라

3) 헬, 단장하게

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 2:9–10.

οῦλος -ου, ὁ; (doulos), 명사., 형용사. 종, 노예. 히브리어 등가: עֶ֫בֶד 1 (282). 아람어 등가: עֲבֵד (1).

1. 노예 — 다른 사람의 법적인 소유인 사람으로 그의 전체 삶과 목적은 그를 소유한 사람에 의해 결정된다. 관련 주제: 노예 제도; 남종; 종.

딛 1:1 Παῦλος δοῦλος θεοῦ,

몬 16 οὐκέτι ὡς δοῦλον

약 1:1 Ἰάκωβος θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος

벧후 1:1 Συμεὼν Πέτρος δοῦλος καὶ ἀπόστολος Ἰησοῦ Χριστοῦ

유 1 Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου,

• 레 25:44; 수 24:29; 삼상 29:3; 왕하 5:6; 시 33:23; 시 68:37; 시 88:4; 시 118:91; 지혜 15:7; 욜 2:29; 렘 25:4

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

-  2:9–10a Because slaves are a distinct element in the church, Paul has a word for them when he addresses groups in the church (cf. Eph. 6:5ff.; Col. 3:22ff.; 1 Tim. 6:1ff.; also 1 Cor. 7:21f.), which is why they are here in a list otherwise based on age and sex. This section (vv. 9–10) assumes an unstated finite verb and therefore harks back either to v. 1 or to παρακάλει in v. 6. For the significance of δοῦλοι, “slaves,” and consideration of the rationale for addressing slaves in an apostolic letter see the comments on 1 Tim. 6:1ff.

The response asked of slaves is stated in the infinitive ὑποτάσσεσθαι, “to subject oneself” (also addressed to slaves in 1 Pet. 2:18; elsewhere Paul uses ὑπακούω, “listen to” or “obey,” Eph. 6:4; Col. 3:22). The same verb is addressed to Christians in other situations as well (Eph. 5:21; 1 Cor. 16:16; Rom. 13:1; Tit. 3:1; 1 Pet. 2:13; Eph. 5:22; Col. 3:18; Tit. 2:5; 1 Pet. 3:1, 5). Therefore, what Paul asks for is not unique to the slave situation but is a response that those under authority can appropriately be asked to render as part of their duty and responsibility to the one in authority. Slaves are asked to subject themselves to “their own” (ἰδίοις, with a focusing and delimiting significance) “masters” (δεσπόταις; see 1 Tim. 6:1–2). The latter term may be chosen here (and in 1 Timothy) because it more precisely describes non-Christian masters, a phenomenon which looms large in both passages.

Does ἐν πᾶσιν go with this statement or with the following one (see the UBSGNT punctuation apparatus for translations that follow either course). Huther presents what appears at first to be a forceful argument, i.e., that it should go with what follows since it is a matter of course with the former “whereas the same could not be said of εὐαρέστοι εἶναι, since that goes beyond the duty of ὑποτάσσεσθαι.” Several commentators (e.g., Lock) argue that it should go with what precedes and that this balances best with ἐν πᾶσιν at the end of the section (v. 10). Paul’s statement on the same subject in Col. 3:22 clearly joins the comparable κατὰ πάντα with the synonymous ὑπακούετε, and this is the most convincing and compelling consideration in favor of the same construction here (as Hiebert rightly argues; cf. also White, who also points out that Paul joins ἐν παντί to ὑποτάσσω in Eph. 5:24 and that “ἐν πᾶσιν elsewhere in the Pastorals is at the end of a clause,” i.e., in 1 Tim. 3:11; 2 Tim. 2:7; 4:5; Tit. 2:10). Thus slaves are to subject themselves “in all respects,” i.e., in all aspects of their service that a Christian slave can render without sinning.

They should also seek to be εὐαρέστους, “pleasing” or “acceptable” to their masters, i.e., to give satisfaction to their masters (BAGD, Bernard). Thus Paul asks for positive and winsome action in addition to passive submission (cf. Col. 3:22f.; Eph. 6:5ff., especially v. 7: μετʼ εὐνοίας δουλεύοντες, “with good will rendering service”). And slaves are not to be ἀντιλέγοντας (Pl.* 3x: Rom. 10:21; Tit. 1:9; here), used here in the sense of “answering back” (NEB) or “talking back” (NIV, TEV).

Paul gives two further instructions to slaves, one negative and one positive. μὴ νοσφιζομένους** (in NT only middle: Acts 5:2, 3) means “not putting aside for themselves” that which belongs to their masters, i.e., “misappropriating” or “stealing.” Stealing would be a temptation to slaves, who could have access to many things that might not be missed in small quantities and who might justify their actions by saying either that the item did not count and would not be missed or that what they stole was justly owed to them anyway. It is evident here, as elsewhere, that Paul addresses slaves in their particular situation with its particular problems, but it is equally obvious that the problems addressed are not unique to slaves but are rather common to the situation of workers in general.

Instead (ἀλλά) slaves are to be those πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν, “showing all good faithfulness.” ἐνδεικνυμένους (in NT only middle) is used here of “showing” in oneself the quality spoken of. πίστις is used here in the sense of “faithfulness, reliability” (BAGD s.v. 1a; cf. Mt. 23:23; 2 Thes. 1:4), with ἀγαθής strengthening it (cf. Mt. 25:21, 23: δοῦλε ἀγαθὲ καὶ πιστέ). On πᾶς with ἀγαθός and a noun other than ἔργον see especially Acts 23:1. πᾶσαν is probably added here after ἀλλά to emphasize that this “good faithfulness” must extend to all areas, as opposed to a tendency evidenced by violations of the preceding two admonitions. πᾶσα πίστις ἀγαθή is not found as a whole elsewhere in the NT, and ἀγαθήν is found only here with πίστιν in the NT, but BGU 314, 19 has μετὰ πίστεως ἀγαθῆς and P. Oxy. 494, 9 (a.d. 156) has πᾶσαν πίστιν μοι ἐνδεικνυμένῃ, “showing entire faithfulness toward me” (MM).

UBSGNT K. Aland, M. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, The Greek New Testament (United Bible Societies). 3rd ed. corrected, Stuttgart, 1983.

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.

NEB New English Bible

NIV New International Version

TEV Today’s English Version (Good News 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.

BGU Aegyptische Urkunden aus den staatlichen Museen zu Berlin: Griechische Urkunden I–VIII. 1895–1933.

P. Oxy. Oxyrhyncus Papyri

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

 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), 313–315.

 

-  2:10b Here Paul encourages slaves to live this kind of godly life in their difficult circumstances in a ἵνα clause that presents the “purpose contemplated by such conduct” (Ellicott). That purpose is that slaves may “adorn” or “do credit to” (κοσμῶσιν; see 1 Tim. 2:9) the teaching about God as Savior, i.e., that their lives may be so evidently transformed that they commend the gospel that teaches that this God saves people and changes their lives. Paul would have them do this “in all respects” and “in every way” (ἐν πᾶσιν; see v. 9). He has spoken about various aspects of their lives because each aspect should bring credit (and not discredit) to the gospel.

διδασκαλία (see 1 Tim. 1:10), “teaching,” is used here as often elsewhere in the PE in the passive sense of that which is taught. The teaching in view (τὴν διδασκαλίαν) is designated by repeating the article τήν before the following words, τοῦ σωτῆρος ἡμῶν θεοῦ (for this phrase and the words in it see 1 Tim. 1:1), an objective genitive construction describing the content of the teaching. θεοῦ would seem to refer to God the Father since it does in the same phrase in 1:3. This identification is strengthened by the fact that the Father appears to be in view in this phrase elsewhere whenever no further identification is given (see 1 Tim. 1:1; 2:3; Tit. 1:3; 3:4).

 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), 315.

 

6 Likewise, urge xthe younger men to be self-controlled. 7 Show yourself in all respects to be ya model of good works, and in your teaching zshow integrity, adignity, 8 and bsound speech that cannot be condemned, cso that an opponent may be put to shame, having nothing evil to say about us.

x 1 Tim. 5:1

y 1 Tim. 4:12; 1 Pet. 5:3

z [2 Cor. 11:3]

a 1 Tim. 2:2

b [1 Tim. 6:3]

c Neh. 5:9; 1 Tim. 5:14; 1 Pet. 2:12; 3:16

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 2:6–8.

 

6 너는 이와 같이 젊은 남자들을 신중하도록 권면하되

7 범사에 네 자신이 선한 일의 본을 보이며 교훈에 부패하지 아니함과 단정함과

8 책망할 것이 없는 1)바른 말을 하게 하라 이는 대적하는 자로 하여금 부끄러워 우리를 악하다 할 것이 없게 하려 함이라

1) 헬, 건전한

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 2:6–8.

 

6-8절에서는 젊은 남자들에 대한 지침이 등장한다. 앞서 바울은 젊은 여자들에 대해 권면할때는 늙은 여자들을 통하여 했지만 젊은 남자들에 대해서는 디도 본인이 직접 가르치라고 명하고 있다. 이는 디모데에게 한 명령과 유사하다.(딤전 4:12) 

 

6절) 여기서 ‘젊은 남자들’에 해당하는 ‘네오테루스’의 원형 ‘네오테로스’는 ‘네오스’의 비교급으로 ‘더 어린, 더 새로운’이란 의미이다. 눅 15:13에서는 형제중 ‘둘째’를 지칭할때 사용되었다. 여기서는 2절에서의 ‘늙은 남자’와 비교하여 더 어린 남자, 젊은 남자를 의미한다. 

이들에게 요구되는 가장 중요한 덕목은 ‘신중함’이다. 2장 안에서만 이 신중함에 대한 설명이 2, 5, 6, 12절에 등장한다. 2, 5절에서는 형용사형인 ‘소프론’이 사용되었고 6절에서는 동사인 ‘소프로네오’가, 12절에서는 부사인 소프로노스’가 사용되었다. 젊은이들의 경우에 혈기가 왕성하여 신중하지 못한 행동을 할 위험이 크기에 이 부분에 대해서 먼저 이야기한 것이다. 

 

-  2:6 Just as the other groups must be urged, and the young women are to be taught by the older women, so “likewise” (ὡσαύτως; see v. 3) Titus is to “appeal to” or “urge” (παρακάλει; see 1:9 and especially 1 Tim. 5:1; 6:2) “the younger men” (τοὺς νεωτέρους; see 1 Tim. 5:1) to be what they should be in their Christian lives. The one characteristic that is to be urged on them is expressed in the infinitive σωφρονεῖν and has been urged on each of the other groups (σώφρων in vv. 2, 5; see the remarks there), probably because “to be of sound mind,” i.e., “reasonable, sensible, and serious,” is an overarching trait that assumes others that have been stated. But in a real sense σωφρονεῖν does not stand alone as the only characteristic asked of the younger men since the ways in which Titus is urged to be an example to them are also traits that they are thereby urged to have.

 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), 310–311.

 

7절) ‘범사에 네 자신이 선한 일의 본을 보이며’, 바울은 디도에게 젊은 남자들을 훈계하는데 있어서 무엇보다 자신의 본을 보임으로 그들을 훈계할 것을 권고한다. 비슷한 연령끼리는 서로 보고 모방하는 경향이 있다. 이렇게 서로가 서로에게 선한 영향력을 주고 받을 수 있는 것이 매우 중요하다. 특별히 영적 지도자로서 자신의 삶이 본이 되어 말하는 것은 무엇보다 중요하고 영향력이 크다라고 할 수 있다. 

‘범사에’로 번역된 ‘페리 판타’는 ‘모든 일에 관하여’이다. 여기서 말하는 범사, 모든 일은 단지 교회 안에서의 생활만을 말하는 것이 아니라 일상의 삶 전반에 걸쳐서 이루어지는 모든 일을 의미한다라고 할 수 있다. 교회의 영적 지도자는 이처럼 일상의 삶에 대한 부분에서도 본을 보여야 한다. 

‘선한 일’은 디도서의 핵심 덕목, 표현이다. 본문에서 말하는 ‘선한’이라는 표현은 ‘칼로스’로 여기서는 도덕적 탁월성을 의미하는 표현이다. 

1:16과 2:5에서는 ‘선한’이라는 표현을 ‘아가도스’를 사용하고 있는 반면에 2:7, 14; 3:8, 14에서는 ‘칼로스’라는 단어를 사용한다. ‘아가도스’가 일반적으로 선한 것과 유용한 것을 의미하고 특히 완전하신 분인 하나님과의 관계에서 ‘선함’을 나타내는 종교적인 의미로 주로 사용된다면 ‘칼로스’는 ‘아름다운, 고상한, 칭찬할만한’이란 의미로 주로 사용되어서 인간 관계속에서, 도덕적인 측면에서의 탁월성을 나타내는데 주로 사용되었다. 본 7절에서 바울이 디도에게 선한 일의 본을 보이라고 한 것은 종교적인 선함이라기보다는 다른 사람들과의 관계속에서 드러나는 도덕적인 고상함, 탁월함을 의미하는 것이다. 

‘본을’로 번역된 ‘튀폰’의 원형 ‘튀포스’는 ‘자국, 흔적, 형상, 모습’이란 일차적 의미를 지니고 비유적으로 ‘본보기’(행 7:44; 빌 3:17; 롬 5:14)로 사용되었다. 본절에서는 재귀대명사인 ‘세아우톤, 네 자신(yourself)’과 함께 사용되어서 강조의 의미를 더하고 있다. 먼데 있는 다른 훌륭한 사람이 아니라 디도 자신이 삶으로서의 본을 제시해야한다는 사실을 강조하는 것이다. 

 

‘교훈에 부패하지 아니함과 단정함과’, 이를 다시 번역하면 ‘교훈 안에서 청렴과 위엄을’이다. ’Show integrity, dignity’이다. ‘부패하지 아니함’으로 번역된 ‘압도리안’은 윤리적으로 ‘청렴, 건전, 온전’이라는 의미이다. 이 단어는 ‘파괴하다, 더럽히다, 멸하다’라는 의미의 동사 ‘프테이로’와 부정 접두어 ‘아’의 합성어로 ‘파괴되거나 더렵혀지지 않은’이라는 의미에서 나온 표현이다. 

‘단정함’으로 번역된 ‘셈노테타’는 ‘존경할만한 인격이나 자질을 갖추고 있다는 측면에서 장엄, 위엄, 존엄’의 의미를 지닌다. 이는 ‘경배하다, 경의를 표하다’라는 의미의 동사 ‘세보’에서 파생된 표현이다. 

선한 일의 본이 된다는 것은 곧 남을 가르칠 때 청렴하고 위엄있는 삶의 모습을 보여야 한다는 것을 말한다.

 

-  2:7 Here it must immediately be asked whether περὶ πάντα, “in all respects” (for this understanding of περί see BAGD s.v. 2d; Dana-Mantey, Grammar, 109), goes with the preceding words or with those that follow (for English versions on either side see the UBSGNT punctuation apparatus). It is asserted that taking it with the preceding words lets σεαυτόν carry its own force without detraction, but since σεαυτόν and περὶ πάντα represent different entities they do not necessarily interact with or detract from one another. It is also argued, with plausibility, that the wide scope of this phrase would give perspective to the one characteristic given for younger men, but it would be equally forceful if περὶ πάντα were taken with the following words, thereby giving the range in which Titus was to be an example to the younger men. The arguments are rather evenly balanced, and with whichever direction the phrase is taken the significance of vv. 6–8 as a whole is about the same.

With σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων (for this verb with the reflexive pronoun elsewhere in Greek literature see BAGD s.v. παρέχω 2a), “show yourself to be an example of good deeds,” Paul turns to Titus as an example for the younger men (perhaps for all four groups; cf. ἡμῶν in v. 8 and 1 Tim. 4:12; see 1 Tim. 4:12 also on τύπος and 4:7, 12 on σεαυτόν) just as the older women were to be for the young women. The exact words τύπος καλῶν ἔργων (for pl. καλοὶ ἔργοι see 1 Tim. 5:10) are found here only in the NT, but Paul uses τύπος elsewhere in the sense of “example” with other words (Phil. 3:17; 1 Thes. 1:7; 2 Thes. 3:9; cf. also 1 Pet. 5:3; for the significance of τύπος see L. Goppelt, TDNT VIII, 248–50; De Boer, Imitation, 21–23, 86–89).

Some areas in which Titus must be “an example of good deeds” are presented in the words that follow here and in the next verse. With one exception, these words are in the accusative case and dependent on the verb παρεχόμενος. That one exception is the prepositional phrase ἐν τῇ διδασκαλίᾳ, “in teaching,” which is placed first, perhaps for emphasis, and which qualifies one or more of the words that follow it.

διδασκαλία (see 1 Tim. 1:10) refers either to the activity of “teaching” or to what is taught, i.e., the doctrine. It is hard to sharply differentiate between the two nuances here. ἀφθορία** (a NT hapax, which probably explains the origin of the textual variants; see TCGNT) requires that Titus show “soundness” in either the content or the activity of his διδασκαλία.

σεμνότης** (also in 1 Tim. 2:2; 3:4), “seriousness,” “denotes a high moral tone and serious manner” (Kelly) and may be a further indication of what Titus’s διδασκαλία is to be like (“sound and serious in teaching”), or it may stand alone and indicate what his life itself should be like (“sound in teaching, serious …”). In favor of the former is the obvious emphasis on διδασκαλία so soon after a reference to God’s “message” (v. 5). In favor of the latter is the use of σεμνότης elsewhere in the PE of persons, not things, and Paul’s tendency, when referring to ministers, to refer to their personal life as well as to their work (e.g., 1 Tim. 4:6–16, where διδασκαλία is used in vv. 6, 13 and where a phrase analogous to this verse is found in v. 16). The question is further complicated by the fact that the next three words, λόγον ὑγιῆ ἀκατάγνωστον, can also be understood either as qualifying ἐν τῇ διδασκαλίᾳ or as standing as further characteristics on their own. This question, along with the meaning of διδασκαλία, is taken up in the comments on v. 8a.

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.

UBSGNT K. Aland, M. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, The Greek New Testament (United Bible Societies). 3rd ed. corrected, Stuttgart, 1983.

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.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

 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), 311–312.

 

8절) ‘책망할 것이 없는 바른 말을 하게 하라’, 이를 다시 번역하면 ‘책망받을 것이 없는 건전한 말을 하게 하라’이다. 이 표현은 앞선 7절과 연결된 내용으로 바울이 디도로 하여금 어떤 교훈을 젊은 이들에게 보여줄 것인지를 가르치는 내용이다. 말하자면 책망받을 것이 없는 건전할 말을 해야하는 주체가 바로 디도이다. 디도 자신이 그렇게 함으로써 이 모습을 통해서 젊은이들에게 본을 보여야 한다는 것이다. 공동번역은 이렇게 번역한다. 

 

 

한글 개역은 7-8절에서 마치 디도가 젊은이들에게 그렇게 하도록 가르치는 것으로 번역했지만 원문상으로는 디도가 그렇게 함으로써 젊은이들에게 본을 보이라고 말하는 것이다. 

 

‘책망할 것이 없는’으로 번역된 ‘아카타그노스톤’의 원형 ‘아카타그노스토스’는 부정접두어 ‘아’와 ‘정죄하다, 비난하다’라는 의미의 동사 ‘카타기노스코’의 합성어로 ‘정죄될 수 없는, 질책받을 것이 없는’의 의미이다. 이는 1:7에서 ‘책망할 것이 없는’이란 의미로 사용된 ‘아넹클레토스’와는 그 의미가 다르다. ‘아넹클레토스’는 죄나 잘못으로 인해 ‘재판’에 고소하는 법정적이고 공적인 의미가 강하다면 ‘아카타그노스토스’는 법정적 의미보다는 일반 공동체 속에서 비난이나 책망받을 만한 것이 없는 것을 의미한다. 

 

ἐντρέπω (entrepō), 동사. 존중하다, 존경하다. 부정과거 능동태. ἐντραπῶμεν; 부정과거 수동태. ἐνετράπην; 완료 중간태. ἐντέτραμμαι. 히브리어 등가: כלם (8), חפר 2 (4), כנע (4).

1. 욕되게 하다† — 수치를 주거나 부끄럽게 하여 존중되지 못하도록 하다. 의미상 반의어: 존경하다.  다음을 참고하십시오 καταισχύνω. 관련 주제: 모욕하다; 수치; 악용하다; 당황하게 하다; 굴욕감을 주다.

고전 4:14 ἐντρέπων ὑμᾶς

2. 수치를 당하다(상태)† — 수치, 부끄러움, 그리고 존경을 받지 못하는 것으로 특징지워지는.  다음을 참고하십시오 καταισχύνω. 관련 주제: 모욕하다; 수치; 악용하다; 당황하게 하다; 굴욕감을 주다.

살후 3:14 μὴ συναναμίγνυσθαι αὐτῷ, ἵνα ἐντραπῇ·

딛 2:8 ἐντραπῇ μηδὲν

3. 존중을 표시하다 — 자신보다 위대한 상태나 명예를 인정하여 누군가를 존중하다. 관련 주제: 부분적임, 편파적임, 편애.

막 12:6|| Ἐντραπήσονται τὸν υἱόν μου.

눅 18:2 μὴ ἐντρεπόμενος. χήρα

눅 18:4 οὐδὲ ἄνθρωπον ἐντρέπομαι,

눅 20:13|| ἴσως τοῦτον ἐντραπήσονται.

히 12:9 καὶ ἐνετρεπόμεθα·

부정과거 능동태. 부정과거 능동태

부정과거 수동태. 부정과거 수동태

완료 중간태. 완료 중간태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

-  2:8a ὑγιής (NT 11x) indicates that which is “healthy” or “sound” and like the verb ὑγιαίνω refers to that which is “correct.” ἀκατάγνωστος (a NT hapax) means “not condemned” or “beyond reproach.” This does not mean that Titus’s speech or preaching (λόγος) should never be reproached or condemned by anyone, but that there should be no proper basis for such a reproach since what Titus says should be ὑγιής, i.e., in accord with the apostolic norm of what he should say. Here again we face alternatives in meaning, with λόγος referring either to Titus’s everyday speech or to his preaching, although some would suggest that both are in view. In 1 Tim. 4:12 λόγος is used of speech in general, and there τύπος is used as it is in Tit. 2:7. 1 Tim. 5:17 and Tit. 1:9 are examples of use of λόγος with reference to preaching. The nearest equivalent to λόγος ὑγιής in the PE (ὑγιής does not occur elsewhere in the PE and λόγος ὑγιής occurs nowhere else in the NT) is plural λόγοι with the verb ὑγιαίνω, used of communication of the message of Christianity (1 Tim. 6:3 with reference to Jesus; 2 Tim. 1:13 with reference to Paul).

The alternatives for the separate words and phrases can now be considered as parts of a coherent whole. Is the whole section completely about teaching (διδασκαλία) and preaching (λόγος)? If so, then σεμνότης probably does qualify “teaching.” Does “teaching” refer to activity and “preaching” to content? If so, then both ἀφθορία and σεμνότης may well describe the qualities of the one who teaches. Or do both phrases, the one about “teaching” and the one about “preaching,” refer to content, with the second phrase appositional to the first? Or does the second phrase provide a further qualification of the “teaching” along with the two preceding words?

2:8b The ἵνα clause reminds Titus that his life must be lived purposefully, so that what he does is not only intrinsically good and in accord with the “sound teaching” (v. 1), but also so that it has effect for good, with reference to the gospel, on those who observe him, especially those seeking an occasion to fault Christianity. Titus’s conduct should not give any grounds for Christians to be accused of evil.

ἐναντίος (NT 8x) means either “opposite” or “opposed” according to the context. Here ὁ ἐξ ἐναντίας (cf. Mk. 15:39) means “the opponent.” The definite article is used here in a generic rather than a specific sense so that the phrase refers to “anyone who may oppose” (cf. the plurals in 1:10–16 and the generic singular in 1:6–7). This “opponent” is probably to be identified as any of the false teachers already mentioned (cf. 1:14 and τοὺς ἀντιλέγοντας in 1:9), although it is possible that Paul is thinking more broadly of anyone who opposes Christianity, not only the false teachers but any pagans or Jews who might do so (cf. Bernard, Fee, Hanson, Kelly, and Spicq).

Paul wants this “opponent” to “be put to shame” or to “be ashamed” (ἐντραπῇ, aorist passive of ἐντρέπω; 2 Thes. 3:14 has the only other aorist passive of this verb in the NT) so that the opponent and others will realize that there are no grounds for speaking evil of Christians (μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον). Paul does not mean that Titus’s good life will keep opponents from ever saying anything negative about Christians, but that it will not give an opponent grounds to accuse Christians of anything morally “bad” or “evil.” The standard of judgment here is not what was unacceptable to that society, as some have suggested, but rather what is intrinsically “bad,” as every other occurrence of φαῦλος** in the NT demonstrates (Jn. 3:20; 5:29; Rom. 9:11; 2 Cor. 5:10; Jas. 3:16).

 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), 312–313.

- 2:5, 8, 10 In each of these verses, important statements are made concerning the desired result of “gospel living.” Such living keeps Christians from providing any legitimate grounds for the gospel (the word of God) to be reviled (v. 5; cf. v. 8). More positively, such living highlights the attractiveness of the gospel (“adorns,” v. 10). In keeping with the overall thrust of the letter, this kind of living “proves” the gospel. Doctrine of God our Savior (v. 10) sets up the description of this doctrine in vv. 11–14. On God as “Savior,” see note on 2 Tim. 1:8–10; and chart.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2350.

 

- 2:5, 8, 10 이 구절들 각각에서 "복음 생활"의 바람직한 결과에 관한 중요한 진술이 이루어집니다. 그러한 삶은 그리스도인들이 복음(하나님의 말씀)이 비방받을 정당한 근거를 제공하지 않도록 합니다(5절; 참조, 8절). 더 긍정적으로, 그러한 삶은 복음의 매력을 강조합니다("장식하다", 10절). 서신의 전체적인 요지에 비추어 볼 때, 이러한 삶은 복음을 "증명"합니다. 우리 구주 하나님에 대한 교리(10절)는 11-14절에서 이 교리에 대한 설명을 구성합니다. "구세주"로서의 하나님에 대해서는 딤후 2장 주석을 참조하십시오. 1:8-10; 및 도표.

크로스웨이 바이블, ESV 스터디 바이블 (일리노이주 휘튼: 크로스웨이 바이블, 2008), 2350.