하나님나라를 꿈꾸며(Kingdom of God)

15 jTo the pure, all things are pure, but to the defiled and kunbelieving, nothing is pure; but both ltheir minds and their consciences are defiled. 16 mThey profess to know God, but they ndeny him by their works. They are detestable, disobedient, ounfit for any good work.

j [Luke 11:41; 1 Tim. 4:3]; See Acts 10:15

k [Rom. 14:23]

l See 1 Tim. 6:5

m [1 John 2:4]

n See 1 Tim. 5:8

o 2 Tim. 3:8

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:15–16.

15 깨끗한 자들에게는 모든 것이 깨끗하나 더럽고 믿지 아니하는 자들에게는 아무 것도 깨끗한 것이 없고 오직 그들의 마음과 양심이 더러운지라

16 그들이 하나님을 시인하나 행위로는 부인하니 가증한 자요 복종하지 아니하는 자요 모든 선한 일을 버리는 자니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:15–16.

10절.  A 거짓 교사의 실상

11절.        B 제재의 명령

12.13a.   M 그레데인의 거친 품성

13b.l4.     B 제재의 명령

15.16.         A 거짓 교사의 실상

NIV는 'both their minds and consciences are corrupted.’라고 표현했고 ESV는 ' but both their minds and their consciences are defiled.’라고 번역했다. 

συνείδησις -εως, ἡ; (syneidēsis), 명사. 양심. 히브리어 등가: מַדָּע (1).

1. 양심 — 옳고 그름을 구별하는 심리적 능력; 행동에 따라 그 사람을 괴롭히거나 위로한. 관련 주제: 양심; 양심의 가책.

고전 8:7 ἡ συνείδησις αὐτῶν

고전 10:25 διὰ τὴν συνείδησιν,

딛 1:15 καὶ ὁ νοῦς καὶ ἡ συνείδησις.

벧전 2:19 διὰ συνείδησιν θεοῦ

벧전 3:21 συνειδήσεως ἀγαθῆς ἐπερώτημα

2. 인식 (도덕)† — 어떤 것을 알고 있음. 대부분 그 지식에 대한 도덕적 이해를 포함. 관련 주제: 도덕.

히 10:2 συνείδησιν ἁμαρτιῶν

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

-  1:15 Paul most likely addresses the question of “purity” because it is one of the problems that the false teachers have raised in their teaching and, very likely, in their human commandments. First he states as a basic Christian principle that all things are pure to those who are pure. Then as a second principle he says that to those who are defiled and unbelieving nothing is pure. He concludes by saying that the very minds and consciences of such people are defiled.

καθαρός, “pure,” is used 3x in this verse, twice in the first clause, literally “all things are pure to the pure ones,” and once in the second, “to those who are defiled and unbelieving, nothing is pure.” With πάντα καθαρά, “all things are pure,” and οὐδὲν καθαρόν, “nothing is pure,” Paul refers to ceremonial purity (as do Rom. 14:20; Lk. 11:41, both with πάντα καθαρά). With τοῖς καθαροῖς he uses the word in its moral and religious sense of “cleansed of sin” and “made inwardly clean” (cf. the other PE* occurrences: 1 Tim. 1:5 [see the comments there]; 3:9; 2 Tim. 1:3; 2:22; cf. also Paul’s use of καθαρίζω: 2 Cor. 7:1; Eph. 5:26; Tit. 2:14). This religious and moral cleansing is accomplished by Christ’s death (Tit. 2:14), which he applies to a person’s life through his word and Spirit (cf. Eph. 5:26) and by which one’s heart is cleansed, as the Jerusalem Council put it, by faith (Acts 15:9). It is in this sense that Paul speaks of “the pure” (τοῖς καθαροῖς).

1 Tim. 4:3–4 says virtually the same thing as the first clause of this verse when it says that Christians “know” that “everything created by God is good” and also, therefore, that “nothing is to be rejected” or regarded as impure or unacceptable for its God-intended use. The presence of πάντα, “all,” here makes the statement absolute and unqualified (cf. πᾶν κτίσμα θεοῦ in 1 Tim. 4:4) and thereby shows that any human commandment that declares anything impure is, by that very fact, erroneous (the unstated but obvious lesson intended by beginning with this positive and absolute principle in a passage that deals with the error that contradicts this principle). Paul is not dealing here with the OT ceremonial laws of impurity, which did not deal with moral impurity but with things that God declared ceremonially impure so that they might serve as object lessons for spiritual matters. Peter’s experience (Acts 15:15) showed that God had reversed this impurity by his own declaration (Acts 15:15).

In the second clause Paul, in contrast (δέ), deals with those who are οἱ μεμιαμμένοι (the first of two occurrences of the verb μιαίνω, both in the perfect to emphasize the continuing state), “the defiled.” That those referred to are “defiled” specifically in the moral and religious sense is indicated by the further designation of them as “unbelieving”: The most basic aspect of their defilement is that they have not believed and therefore have not been cleansed by God from the defilement of sin (cf. the comments above on οἱ καθαροί and the parallelism of these two clauses). These people are also said in the following verse to “deny” God by their “deeds” and to be “disobedient,” both of which would indicate the ongoing defilement of “sins and vices” (BAGD s.v. 2).

ἄπιστος (here and 1 Tim. 5:8 in the PE*) consistently designates in Paul one who is an “unbeliever,” who does not believe in Christ. Paul attributes this to the defiled here, even though (as he says in the next verse) they profess to know God, apparently because their commandments regarding purity demonstrate that they have not trusted Christ alone as the one who can cleanse their lives and make them pure. They are trusting in their asceticism to make them pure, but this reliance on oneself, as Paul says in Col. 1:18–19, is “self-abasement” and entails that one is “not holding to the head” (Christ). Such persons are, therefore, ἀπίστοι.

ἀλλά before the concluding clause indicates not another contrast with the immediately preceding clause but, as Ridderbos points out, a further enlargement of the contrast already begun with δέ, as the repetition of the main verb μιαίνω bears out. By saying that the defilement is in “their mind and conscience,” Paul signifies that it is internal and thus intrinsically moral and religious. αὐτῶν, “their,” is placed before the καί … καί construction that closely links “mind” and “conscience” and is thereby emphasized and connected to both nouns. ὁ νοῦς (see 1 Tim. 6:5), “the mind,” refers here to one’s “way of thinking” (BAGD s.v. 3). Paul consistently regards “the mind” of the non-Christian as controlled by sin and therefore erroneous in its outlook (e.g., Rom. 1:28; Eph. 4:17; especially 1 Tim. 6:5 and 2 Tim. 3:8) and needing to be transformed by renewal (Rom. 12:2; Eph. 4:23). ἡ συνείδησις (see 1 Tim. 1:5), “conscience,” is “moral self-consciousness.” In short, Paul says that in both their understanding and their moral evaluation these people are “defiled.”

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.

 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), 301–303.

‘선한 일’즉 ‘에르곤 아가돈’은 그레데 이단과 관련하여 대조되어 사용되는 중요한 표현이다. 이 선한 일은 구원받은 그리스도인들로서 자신의 삶 속에서 진리를 드러내는 삶이요 열매를 맺어가는 삶이다. 

‘버리는 자’로 번역된 ‘아도키모이’의 원형 ‘아도키모스’는 붖어 접두어 ‘아’와 ‘인정된’이란 뜻을 갖는 ‘도키모스’가 결합된 단어로 ‘시험에 합격하지 않은, 공인되지 않은, 가짜라고 판명된, 믿음에 관하여는 버리운’이란 뜻으로도 쓰였다. 한글 성경에서 이를 ‘버리는 자’로 번역하여 능동적으로 그들이 선한 일을 버린 자로 오해할 수 있다. 원문의 의미대로 보자면 ‘합격하지 못한, 인정받지 못한’의 의미이다. 전치사 ‘프로스’가 ‘~에 대하여’라는 뜻이기에 ‘모든 선한 일에 대하여는 인정받지 못한 이들이다’라는 의미로 번역하는 것이 적합하다. ESV는 ‘unfit for any good work’로 번역했다. 입술로만 하나님을 시인하고 행위로는 부인하는 자들은 이미 믿음에 대해 버림을 당한 자들이며 가짜라고 판명된 자들이다. 그렇기에 이런 자들이 선한 열매를 맺는다는 것은 어불성설이다. 왜냐하면 그들은 참 포도나무되신 주님께 붙어있지 않은 자들이기 때문이다. 

 

-  1:16 On the background of the principles spelled out in v. 15, Paul turns to a specific evaluation of the false teachers. First, he acknowledges their claim: “they profess to know God.” ὁμολογοῦσιν is used in the sense that they “declare publicly” or “claim” (BAGD s.v. 4) to “know” God. εἰδέναι, “to know” (the infinitive of οἶδα), is used here in the sense of a personal and positive relationship with God (BAGD s.v. οἶδα 2).

In contrast (δέ) to this profession, τοῖς ἔργοις (see 1 Tim. 2:10), “the deeds,” or “their deeds” (with the article implying possession), are the means by which such people actually “deny” (ἀρνοῦνται; see 1 Tim. 5:8; 2 Tim. 2:12) God (the previous θεόν is assumed), the very one they claim to know. Paul does not make explicit what these deeds are. The similarities with 1 Tim. 4:1ff. noted above make it likely that Paul has in mind at least the kind of ascetic actions described there (perhaps with other deeds), by which these people reject what God gives to be gratefully received, deny the Creator’s goodness, and show that they do not really know him who made all things good.

The next clause appears to be a further indication of why their deeds deny God, rather than a further listing of independent traits. “Their actual behavior denies their profession, for they are …” (Phillips, NT in Modern English). βδελυκτός** (a NT hapax) means “abominable and detestable” in God’s sight. Since Paul has just dealt with the question of purity and with the defilement of those he is speaking of, the LXX of Pr. 17:15 may have come to mind with its statement that one who “pronounces the unjust just and the just unjust” is unclean (ἀκάθαρτος) and abominable (βδελυκτός) to God. Furthermore, the false teachers may have made similar erroneous judgments about Christians, thus deserving this identification. ἀπειθής means “disobedient” and may in this setting refer to the disobedience in view in 1 Tim. 4:3–4, that of rejecting the good gifts God has created to be received with thanksgiving, i.e., marriage and certain foods.

ἀδόκιμος basically means “not standing the test” and then, “disqualified,” as here (cf. especially 2 Cor. 13:5; 2 Tim. 3:8). If we have understood correctly Paul’s use of βδελυκτός and ἀπειθής, then this last characteristic can be understood as the conclusion that inevitably follows. If one is “detestable” because he judges the work of Christ inadequate for attaining true purity, and “disobedient” because he rejects the good gifts of God’s creation, then that person is also so “disqualified” in God’s sight that this unfitness extends to (πρός) anything and everything (πᾶν) that he does (cf. again v. 15b), with the result that no deed (ἔργον) of his can be good (ἀγαθόν) and acceptable to God.

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.

 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), 303–304.

 

10 For there are many who are insubordinate, yempty talkers and deceivers, especially those of zthe circumcision party.8 11 They must be silenced, since athey are upsetting whole families by teaching bfor shameful gain what they ought not to teach. 12 cOne of the Cretans,9 a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.”10 13 This testimony is true. Therefore drebuke them esharply, that they fmay be sound in the faith, 14 gnot devoting themselves to Jewish myths and hthe commands of people iwho turn away from the truth.

y 1 Tim. 1:6

z See Acts 11:2

8 Or especially those of the circumcision

a [2 Tim. 3:6]

b 1 Tim. 6:5; 2 Pet. 2:3

c [Acts 17:28]

9 Greek One of them

10 Probably from Epimenides of Crete

d ch. 2:15; 1 Tim. 5:20

e 2 Cor. 13:10

f ch. 2:1, 2

g See 1 Tim. 1:4

h See Col. 2:22

i See 1 Tim. 6:20

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:10–14.

10 불순종하고 헛된 말을 하며 속이는 자가 많은 중 할례파 가운데 특히 그러하니

11 그들의 입을 막을 것이라 이런 자들이 더러운 이득을 취하려고 마땅하지 아니한 것을 가르쳐 가정들을 온통 무너뜨리는도다

12 그레데인 중의 어떤 선지자가 말하되 그레데인들은 항상 거짓말쟁이며 악한 짐승이며 배만 위하는 게으름뱅이라 하니

13 이 증언이 참되도다 그러므로 네가 그들을 엄히 꾸짖으라 이는 그들로 하여금 믿음을 2)온전하게 하고

14 유대인의 허탄한 이야기와 진리를 배반하는 사람들의 명령을 따르지 않게 하려 함이라

2) 헬, 건전하게

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:10–14.

본문 1장 10-16절은 거짓 교사들을 경계할 것에 대한 권면이다. 본문은 교차 대구법의 형태를 띠고 있다. 

 

10절.  A 거짓 교사의 실상

11절.        B 제재의 명령

12.13a.   M 그레데인의 거친 품성

13b.l4.     B 제재의 명령

15.16.         A 거짓 교사의 실상

-  1:10 The necessity and urgency of the elders being prepared to rebuke the opponents (v. 9) is now brought home by Paul’s further description of the latter as “rebellious people, empty talkers, and deceivers,” and in particular by the fact that they are “many” (πολλοί). (καί may have been added after πολλοί “in accordance with the rhetorical usage known as hendiadys” or left out by copyists who failed to recognize an original hendiadys [TCGNT]. With NA25 it should probably be omitted because of the stronger manuscript evidence in that direction.) These people are ἀνυπότακτοι, “rebellious,” most likely in the sense that they are unwilling to be subject to God and his law (see 1 Tim. 1:9, which may also have the false teachers in mind). As ματαιολόγοι** (a biblical hapax; cf. ματαιολογία in 1 Tim. 1:6; μάταιος in 1 Cor. 3:20; 15:17; Tit. 3:9), they are those whose talk is empty and of no value (cf. 1 Tim. 1:7) and “will lead to further ungodliness” (2 Tim. 2:16, which uses the synonym κενοφωνίας). As φρεναπάται** (a biblical hapax; φρεναπατάω in Gal. 6:3), they are “deceivers,” those who mislead (cf. 2 Tim. 3:13).

The next phrase begins with μάλιστα, which is usually taken (e.g., BAGD) as “especially,” indicating that most—but not all—of those Paul is speaking of are “of the circumcision.” But Skeat (“Especially the Parchments”) has brought together considerable evidence to demonstrate that in ad hoc documents μάλιστα may also mean “that is,” in which case it introduces a further definition of the preceding term. If this is true here, which the references to “Jewish myths” (v. 14) and “disputes about the Law” (3:9) might support, then Paul is saying that all the false teachers are “of the circumcision.”

In either case, that all or part of the false teachers were ἐκ τῆς περιτομῆς was a dominant characteristic. περιτομή means “circumcision” of the foreskin, and οἱ ἐκ (τῆς) περιτομῆς** were those of Jewish origin. The phrase is used in the NT once of Jews (Rom. 4:12) and otherwise of Jewish Christians (Acts 10:45; 11:2; Gal. 2:12; Col. 4:11), which is probably how it is used here—with somewhat negative overtones (as one senses with a different Jewish Christian group in Gal. 2:12). Acts 2:11 and 1 Maccabees 15:23 indicate that there were Jews on Crete, and Philo (Legatio ad Gaium 282) states that a large number lived there (cf. Josephus, Ant. 17.327; Vita 427).

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

NA E. Nestle and K. Aland, eds., Novum Testamentum Graece. 25th ed., Stuttgart, 1963.

25 E. Nestle and K. Aland, eds., Novum Testamentum Graece. 25th ed., Stuttgart, 1963.

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.

Ant. Antiquitates Judaicae (Josephus)

 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), 296–297.

 

-  1:11 With “who must be silenced …,” or more literally, “whom it is necessary to silence …,” Paul presents the essential demand placed on Titus and the leaders. This course of action was necessitated, as the words that follow indicate, by the devastation of families that was resulting from the false teaching. ἐπιστομίζειν** (a biblical hapax), “to silence,” means, then, to prevent the teachers from spreading their teaching. Paul does not say here how this was to be done, but he does give some indication elsewhere in the letter. V. 9 calls for rebuking those who oppose, or “speak against,” the apostolic teaching, and v. 13 also calls for rebuking them with the hope “that they may be sound in the faith.” In 3:9–11 Paul tells Titus to warn a contentious person “once or twice” and to reject such a person if the warnings are not heeded (cf. Mt. 18:15–18; 1 Cor. 5:1–13). Apparently this pattern given by Jesus and by Paul elsewhere was known well enough by Titus that Paul did not feel it necessary to restate it here.

They are to be silenced “because they are upsetting whole families.” οἵτινες is used here “to emphasize a characteristic quality, by which a preceding statement is to be confirmed” (BAGD s.v. 2b). It is well expressed by Ellicott’s “inasmuch as they.” ἀνατρέπω is used here figuratively of “overturning, destroying, or ruining.” They ruin “whole” or “entire” (ὅλους) “households” (οἴκους; see 1 Tim. 3:4–5).

With “for the sake of sordid gain” Paul names what he thinks is the real motive for the false teaching. The preposition χάριν (see 1 Tim. 5:14), “for the sake of,” indicates the goal of the teaching. Paul usually uses αἰσχρός** (exclusively Pauline in the NT: 1 Cor. 11:6; 14:35; Eph. 5:12) of that which is “shameful” or “disgraceful.” κέρδος** (Phil. 1:21; 3:7) is “gain.” These two words occur together only here in the NT, but the compound αἰσχροκερδής occurs in v. 7 and in 1 Tim. 3:8. Paul designates the “gain” as “shameful” or “disgraceful,” not because he thinks teachers should not be paid (cf. 1 Tim. 5:17–18), but because they get it by teaching error (ἃ μὴ δεῖ), and because “gain” as the basic motivation for teaching what purports to be the Christian faith, as it was for them (χάριν), is “shameful” (cf. v. 7 and 1 Pet. 5:2: μηδὲ αἰσχροκερδῶς).

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), 297–298.

‘그레데인들은 항상 거짓말쟁이며 악한 짐승이며’, 이는 아페메니데스의 6행시에 나오는 일부분으로 당시 그레데인의 사기성과 포악성, 탐욕과 나태를 나타낸다. ‘그레데’라는 말은 원래 헬라어 ‘크레티조’에서 나왔는데 이는 ‘거짓말하다, 속이다’라는 뜻이다. 이처럼 그레데라는 호칭 자체에 ‘속이는 자’라는 의미가 담겨있는 것이다. 혹자들은 그레데섬은 역사적으로 범죄자들이 유배되던 장소였고 따라서 전통적으로 이 섬에는 부도덕한 사람들이 많았다고 한다. 당시 그레데인(Cretes)은' 길리기아인(Cilicians), 가바도키아인(Cappadocians)과 아울러서 가장 나쁜 세가지 C’에 포함되었다고 한다. 이들은 술주정뱅이이고 오만하고 신용할 수 없는 거짓말쟁이에다가 대식가로 그 악명이 높았다. 폴리비우스도 ‘욕심과 탐욕은 그레데 토양에 너무나 본질적인것이기 때문에 그들은 이 세상에서 어떠한 이익을 추구해도 결코 치욕을 당하지 않는 유일한 민족이다’라고 말했다. 

‘거짓말장이며’로 번역된 ‘프슈스타이’의 원형 ‘프슈스테스’는 ‘거짓말쟁이, 신뢰를 깨뜨리는 자, 거짓되고 신실치 못한 사람’을 말한다. 

‘악한 짐승’, ‘짐승’으로 번역된 ‘데리아’의 원형 ‘데리온’은 짐승 가운데서도 길들여지지 않은 사나운 들짐승, 야생동물을 지칭하는 표현이다. 이 단어가 비유적으로 쓰일때는 ‘어리석은 자, 악하고 잔인한 자’를 나타내며 하나님을 대적하는 세력으로 상징되는 ‘거짓 선지자’를 지칭한다. 

‘배만 위하는 게으름뱅이라’, ‘배만 위하는’으로 번역된 ‘가스테레스’의 원형 ‘가스테르’는 원래 ‘배, 자궁’이라는 의미인데 여기서는 ‘대식가’라는 의미로 사용되었다. 즉 절제할 수 없는 탐욕으로 이들은 먹기를 탐하는 자들이었다는 것이다. ‘게으름뱅이라’로 번역된 ‘아르가이’의 원형 ‘아르고스’는 부정 불변사 ‘아’와 ‘일’을 의미하는 ‘에르곤’의 합성어로 문자적으로는 ‘일이 없는’이란 의미로 ‘놀고 있는, 태만한, 마땅히 해야할 일을 회피하는’이라는 뜻이다. 여기서는 마땅히 해야할 일을 하지 않고 나태를 일삼고 있는 것을 말한다. 

 

-  1:12 Paul attributes the brief quotation in the second part of this verse to τὶς ἐξ αὐτῶν, “one of them,” the subject of εἶπεν, with ἴδιος αὐτῶν προφήτης in apposition to that subject. Both occurrences of αὐτῶν refer to the Cretans. ἴδιος, “one’s own,” heightens the force of αὐτῶν so that the two words together, “their own,” make the prophet’s identification with the Cretans very specific.

The quotation is from Epimenides of Crete (sixth-fifth centuries b.c.), who is mentioned by Aristotle, Plato, Cicero, and other ancient writers. The work from which Paul quotes is not extant, but the quotation was attributed to Epimenides by some early Christian writers (e.g., Clement of Alexandria, Strom. 1.59.2; the commentaries of Chrysostom and Jerome). Others (e.g., Theodore of Mopsuestia) attributed it to a later writer, Callimachus (ca. 305–ca. 240 b.c.), because the first part of the quotation (“Cretans are always liars”) is in his Hymn to Zeus 8. But Callimachus was not from Crete but from Cyrene and does not have the entire statement quoted by Paul.

That the Cretans (Κρῆτες,** also in Acts 2:11) were “always liars” (ἀεὶ ψεῦσται) was borne out by the use of the verb κρητίζω, “play the Cretan,” to mean “lie” (see LSJM). κακός, which generally means “bad” or “evil,” may have the sense “vicious” when coupled with θηρία; θηρίον means “animal,” often “wild animal” or “beast,” and is used figuratively, as here, of persons with a “bestial” nature (BAGD s.v. 2). γαστέρες refers literally to the inner part of the body, but when used figuratively of the entire person, as here, it means “glutton.” Thus γαστέρες ἀργαί designates the Cretans as “lazy gluttons.”

Strom Stromateis (Clement of Alexandria)

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.

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), 298–299.

 

13절) ‘이 증거가 참되도다’라는 표현은 600년 전에 활동한 선지자가 그레데에 대하여 예언한 내용이 틀림없이 맞다라는 것이다. 그래서 바울은 그들을 엄히 꾸짖으라고 디도에게 명령한다. ‘네가 꾸짖으라’로 번역된 ‘엘렝케’의 원형 ‘엘렝코’는 원래 ‘빛으로 가져오다, 노출시키다’라는 의미이며 대부분 ‘유죄를 선언하다, 비난하다, 호되게 나무라다’라는 의미로 쓰인다. 여기서는 현재 명령형으로 그레데인들의 그런 거침 품성을 폭로할 뿐만 아니라 계속 책망하라는 의미이다. ‘엄히’로 번역된 부사 ‘아포토모스’는 매우 강한 강도의 문책을 하라는 것을 의미한다. 바울은 디도에게 자신을 대신하여 그런 품성을 지닌 그레데인들을 서슴지 말고 책망할 것을 지시하고 있다. 잘못에 대한 가혹한 책망의 궁극적 목적은 그 잘못한 자에게 고통을 안겨루려하는 것이 아니라 그들로 회개하여 돌이킬 것을 요청하는 것이다. 바른 책망은 긍정적 효과를 가져오기에 고통을 주기 위해서가 아니라 깨달음과 회개케하기 위하여 필요에 따라서 엄하게 책망할 수 있어야 한다. 

‘히나’로 시작되는 13절 하반절과 14절은 책망함으로 얻어지는 결과 또는 왜 책망을 해야하는지 그 목적을 말해주는 내용이다. ‘온전케 하고’로 번역된 ‘휘기아이노신’의 원형 ‘휘기아이노’는 9절에서 현재 분사형으로 ‘바른’으로 번역한바 있고 건강하고 건전한 상태를 지칭하는 표현이다. 본문에서는 좀더 구체적으로 부패함이 없고 오류가 없이 건전한 상태를 의미한다. 본절에서 ‘믿음’이라고 번역된 ‘엔 데 피스테이’는 ‘믿음 안에서(in the faith)’라는 의미이다. 이를 문자적으로 번역하면 ‘그들이 믿음 안에서 건전하도록’이 된다. 즉 믿음을 성숙시키고 온전체 한다는 말이 아니라 그들이 이미 믿고 있는 그 신앙안에서 빗나가지 않도록 바르게 한다는 의미이다. 

 

 

-  1:13 Paul now agrees with the Cretans’ own spokesman’s judgment. By doing so he is able to highlight explicitly the special problems that Titus and the elders on Crete face and to elicit consent from the Cretan Christians. But ἡ μαρτυρία αὕτη ἐστὶν ἀληθής, “this testimony is true,” indicates more than mere agreement: It is Paul’s certification that the evaluation is really true and not an extreme statement. Similar statements were made about the Cretans by Polybius (6.46.3: “So much in fact do sordid love of gain and lust for wealth prevail among them that the Cretans are the only people in the world in whose eyes no gain is disgraceful” [αἰσχρὸν … κέρδος; cf. Tit. 1:11]) and Cicero (De Republica 3.9.15: “Moral principles are so divergent that the Cretans … consider highway robbery honorable”). Paul is not making an ethnic slur, but is merely accurately observing, as the Cretans themselves and others did, how the sin that affects the whole human race comes to particular expression in this group.

The information given in the previous verse is the reason (διʼ ἣν αἰτίαν, a causal conjunction phrase meaning “for which reason,” “therefore”; BAGD s.v. αἰτία 1; cf. 2 Tim. 1:6, 12; Heb. 2:11) that Titus is charged with the responsibility to “rebuke” (ἔλεγχε) the Cretans. Since Paul says this in a section tightly joined to the preceding one (notice γάρ in v. 10), which speaks of the duties of elders/overseers (including the need “to rebuke,” ἐλέγχειν, v. 9), it is evident that Titus is to do this through and with the elders/overseers. Paul calls for the rebuke to be given “sharply” (ἀποτόμως,** also in 2 Cor. 13:10) because he knows that only such a rebuke will get through to those who are described in v. 12. He does this out of concern for them, as the words that follow show, and in accordance with his principle of taking into account the person being dealt with (see the comments on 1 Tim. 5:1ff.).

But the decisive argument is that those who are to be rebuked (v. 13) are, in fact, distinguished from those “who turn away from the truth” (v. 14). αὐτούς refers, then, to Cretan believers who are disposed to follow the false teachers because of their own Cretan traits. This entails that Paul’s focus did, indeed, move from the false teachers to the Cretan believers when he began v. 12, where the double αὐτῶν refers, not to “them, the false teachers,” but to “them, the Cretans,” in support of Paul’s indication of how Titus and the elders should deal with the believers who have this Cretan background.

Paul’s concern is “that they may be sound in the faith.” The ἵνα clause indicates that a salutary outcome is the desired result of a severe rebuke (as elsewhere, e.g., 1 Cor. 5:5; 2 Thes. 3:14–15). ὑγιαίνω means generally “be healthy,” i.e., not sick, and is used here in the figurative sense of “be sound” or “be correct” (see the comments on 1 Tim. 1:10). ὑγιαίνωσιν ἐν τῇ πίστει (cf. ὑγιαίνοντας τῇ πίστει in 2:2) refers, then, to their holding to the correct teaching (cf. v. 9) concerning the Christian faith rather than to the false teaching (note v. 14: “not giving heed …,” “who turn away from the truth”; on τῇ πίστει, “the faith,” see the comments on 1 Tim. 1:19).

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), 299–300.

ἐντολή -ῆς, ἡ; (entolē), 명사. 계명. 히브리어 등가: מִצְוָה (144), פִּקּוּדִים (18).

1. 명령 — 어떤 일을 하라는 권위 있는 말이나 글을 통한 지시나 가르침.  다음을 참고하십시오 ἐπιταγή. 관련 주제: 문장, 판결, 형벌; 교훈; 법령; 위임; 계명.

히 7:16 κατὰ νόμον ἐντολῆς σαρκίνης

요일 2:3 τὰς ἐντολὰς αὐτοῦ

요일 3:22 τὰς ἐντολὰς αὐτοῦ

요일 4:21 ταύτην τὴν ἐντολὴν

요이 4 καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός.

2. 체계 ⇔ 계명† — 모세 율법 체계: 전체 체계를 나타내는 단일한 모세의 계명이 있는 것처럼 이해하. 관련 주제: 계명.

롬 7:10 ἡ ἐντολὴ ἡ εἰς ζωὴν

롬 7:13 διὰ τῆς ἐντολῆς.

3. 윤리 체계 ⇔ 계명† — 하나의 계명처럼 이해되는 기독교 윤리 체계; 아마도 십계명의 도덕률을 요약하는 두 가지 큰 계명과 관련이 있다. 관련 주제: 계명.

딤전 6:14 τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι

벧후 2:21 αὐτοῖς ἁγίας ἐντολῆς·

† 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).

-  1:14 A requisite for and negative counterpart to the last clause in v. 13 is given in the negative participial clause here (so Huther). Thus Paul is saying that to “be sound in the faith” demands that one not “give heed to” or “follow” (μὴ προσέχοντες; see 1 Tim. 1:4; 4:1) the errors of the false teachers. Those errors are summarized here under two categories: (1) Ἰουδαϊκοὶ μῦθοι and (2) ἐντολαὶ ἀνθρώπων.

Paul uses μῦθοι (see 1 Tim. 1:4) to refer to “legends” that are contrary to the truth (e.g., 2 Tim. 4:4), as does the only other user of the word in the NT (see 2 Pet. 1:16). This is the only time that Paul calls the myths “Jewish” (Ἰουδαϊκοί,** a NT hapax, though other forms of the root occur in the NT and in Paul), but he also uses μῦθοι in a context in which he says that the false teachers want to be teachers of the law, i.e., of the OT law (1 Tim. 1:4, 7–11; see the comments there). There the “myths” are mentioned in the same breath as “endless genealogies”; when Paul returns to the false teachers in Tit. 3:9 he mentions not “myths” but “genealogies.” It is likely, therefore, that the “myths” here are concocted stories related to the “genealogies” spun out from those given in the OT. Christians must not “heed” these “myths” for the reasons given in 1 Tim. 1:4.

The error in practice is designated “commandments of humans,” ἐντολαὶ ἀνθρώπων. This phrase occurs only here in the NT, but its equivalent, ἐντάλματα ἀνθρώπων, occurs in Mt. 15:9 and Mk. 7:7, which quote the LXX of Is. 29:13, and in Col. 2:22, which reflects Jesus’ words or Isaiah’s or both and deals with a case of asceticism, as is also likely the case here. All three of these passages understand “commandments of humans” as what is put in the place of obedience to God and what he requires. This is also the understanding here, as the closely linked participial phrase, “who turn away from the truth,” makes plain. Only in 1 Tim. 4:1ff., which deals with an error of asceticism similar to that dealt with in Col. 2:20–23, do the PE refer to actual commandments of the false teachers, and terms and concepts identical or similar to those used here are used there:

προσέχοντες (v. 1)

προσέχοντες (v. 14)

Those who command these ascetic practices are those “who turn away from the truth.” ἀποστρέφομαι means here “turn away from” or possibly even “reject” or “repudiate.” The phrase occurs only here in the NT, but a nearly equivalent form is found in 2 Tim. 4:4, which speaks of “will turn away their ears from the truth” (ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν). ἡ ἀλήθεια (cf. 1:1 and see 1 Tim. 2:4) is used here of “the content of Christianity as the absolute truth” (BAGD s.v. 2b). In 2 Tim. 4:4 it refers back to τὸν λόγον, “the word” of the gospel, which Timothy is called upon to preach (v. 2) as he does “the work of an evangelist” and fulfills his ministry (v. 5).

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), 300–301.

 

7 For an overseer,6 sas God’s steward, must be above reproach. He must not tbe arrogant or quick-tempered or a drunkard or violent uor greedy for gain, 8 but hospitable, a lover of good, self-controlled, upright, holy, vand disciplined. 9 He must whold firm to the trustworthy word as taught, so that he may be able to give instruction in xsound7 doctrine and also to rebuke those who contradict it.

6 Or bishop; Greek episkopos

s Luke 12:42; 1 Cor. 4:1; 1 Pet. 4:10

t 2 Pet. 2:10

u 1 Tim. 3:8; 1 Pet. 5:2

v [1 Cor. 9:25]

w [2 Thess. 2:13, 15]; See 1 Tim. 1:15; 2 Tim. 1:13

x See 1 Tim. 1:10

7 Or healthy; also verse 13

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:7–9.

7 감독은 하나님의 청지기로서 책망할 것이 없고 제 고집대로 하지 아니하며 급히 분내지 아니하며 술을 즐기지 아니하며 구타하지 아니하며 더러운 이득을 탐하지 아니하며

8 오직 나그네를 대접하며 선행을 좋아하며 신중하며 의로우며 거룩하며 절제하며

9 미쁜 말씀의 가르침을 그대로 지켜야 하리니 이는 능히 1)바른 교훈으로 권면하고 거슬러 말하는 자들을 책망하게 하려 함이라

1) 헬, 건전한

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:7–9.

 

 

 

‘더러운 이득을 탐하지 아니하며’, ‘더러운 이를 탐하지’로 번역된 ‘아이스크로케르데’의 원형 ‘아이스크로케르데스’는 ‘더러운, 부끄러운, 천박한’이라는 의미를 갖는 형용사 ‘아이스크로스’와 ‘얻다, 갈구하다, 좋아하다’라는 의미의 ‘케르도스’의 합성어로 ‘천박한 이익을 갈구하는, 더러운 이득을 욕망하는’이라는 의미의 표현이다. 그레데인들에 대해 폴리비우스는 ‘이익을 얻기 위해서는 비열하고 탐욕스러운 방법이라도 개의치 않는 자들이다’라고 말했다. 감독들은 그런 풍조를 좇는 이들과 달라야 한다. 교회의 지도자가 될수록 쉽게 돈과 권세와 명예의 유혹을 받을 수 있다. 교회가 커지고 운영하는 재정의 규모가 커지게 되면 지도자들은 쉽게 더러운 이를 탐할 유혹에 빠지게 된다. 교회의 영적 지도자들은 늘 하나님의 종, 청지기임을 기억하고 그 사명을 감당해야한다. 

여기서 말하는 더러운 이득이 항상 금전적인 것만이 아니다. 이단이나 잘못된 교회의 지도자들은 항상 돈과 섹스 권력의 유혹에 노출되어 자신을 지키지 못할 때 문제에 휩쓸리게 된다. 더러운 이득을 탐하지 않기 위해서 자족하는 것을 배워야 한다. 

-  1:7 As Paul repeats here the requirement of “blamelessness,” he introduces the functional title ἐπίσκοπος, “overseer” (“bishop”), for the elder, as he did in Acts 20:28 (cf. v. 17). He does so before he describes negatively and positively the traits that must characterize one who exercises oversight of others. He is not introducing another church office into the discussion (that of the overseer/bishop, as distinct from that of the elder) but is using another name for the same office (see the comments on 1 Tim. 3:2 and the excursus on Bishops/Presbyters and Deacons). With singular τὸν ἐπίσκοπον Paul continues here the use of the generic singular that began in v. 6 (“if anyone,” εἴ τις) after the instructions regarding “elders” that began with the plural (v. 5). Thus Paul continues to focus on the elder/overseer as an individual.

ὡς θεοῦ οἰκονόμος gives the reason that blamelessness is needed (δεῖ; cf. 1 Tim. 3:2), ὡς, “as,” being equivalent to “since he is” (Huther) and thereby introducing a basic characteristic of the elder/overseer (BAGD s.v. ὡς III.1a). An οἰκονόμος, “steward,” is one chosen by his employer to manage his business or his household (cf. Lk. 12:42). The elder/overseer is a person chosen by God to be a manager and entrusted with the church as God’s household (cf. 1 Tim. 3:5–6, 15). Therefore, his life must show that he truly is God’s steward by displaying God’s transforming grace.

Paul now lists five vices that must not characterize the elder, all negated by μή and all accusative in agreement with ἐπίσκοπον, the subject of the infinitive εἶναι (Robertson, Grammar, 1172). This list has a number of similarities with the list of five items in 1 Tim. 3:3 (see the two descriptions of the elder/overseer in Titus 1 and 1 Timothy 3 set in parallel columns in the discussion above of 1 Tim. 3:2): Two items are exactly alike and use words, πάροινος and πλήκτης, that appear nowhere else in the NT. The last two items in 1 Tim. 3:3 are also negated (by ἀ-privative), and the last is a synonym of the last term here. With these significant similarities between the two lists we might also expect to find some relationship between the remaining two terms in each list, the third and fourth in 1 Tim. 3:3 and the first two here.

αὐθάδης** (also in 2 Pet. 2:10) means “self-willed” or “arrogant.” Its negation implies the corresponding virtue and thus may find its positive counterpart in ἐπιεικής (gentle, kind, gracious) in 1 Tim. 3:3. Aristotle (Magna Moralia 1.29; Rhetorica 1.9.29) identifies σεμνότης (cf. 1 Tim. 3:4) as the mean in the range in which αὐθάδεια is one extreme.

One who is ὀργίλος** (a NT hapax) is “inclined to anger, quicktempered” (BAGD). The possible positive counterpart in 1 Tim. 3:3 is ἄμαχος, which means “peaceable” in the sense of not being contentious.

πάροινος,** “addicted to wine,” and πλήκτης,** “a pugnacious man or bully” (BAGD), appear in the NT only here and in the corresponding list in 1 Tim. 3:3 (see the comments there and, for πάροινος, on 1 Tim. 5:23).

αἰσχροκερδής** means “greedy for money” (BAGD; cf. Lysias 12, 19, where it is used of those who take from others even though they have an abundance of what they take). This vice is mentioned in all the lists for officers in the PE (the same word [the only other NT occurrence] in 1 Tim. 3:8 [deacons]; 1 Tim. 3:3 has the synonym ἀφιλάργυρος) and in the exhortation of elders in 1 Pet. 5:2 (the only NT occurrence of αἰσχροκερδῶς), probably because it is such a strong and dangerous temptation (cf. 1 Tim. 6:9–10): When a person serves it, he cannot serve God (Mt. 6:24).

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.

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), 290–292.

-  1:8 In contrast (ἀλλά) to those five vices, Paul names here and in the next verse seven virtues that must characterize the elder’s life. The counterpart to this list is in 1 Tim. 3:2 and contains only five items: δίκαιος and ὅσιος, the fourth and fifth items here, are not represented there, perhaps because they were self-evident enough not to need mention on every occasion. The first and third terms in the list here appear identically in 1 Tim. 3:2, the second and sixth may represent ideas presented in different terms there, and the last, which consists of all of v. 9, refers to the same concept as the last word in 1 Tim. 3:2 (see the parallel columns in the comments on that verse).

On the first virtue in this list, φιλόξενος, which is the opposite of the first vice in v. 7, αὐθάδης, see the comments on 1 Tim. 3:2.

φιλάγαθος** (a NT hapax) means “loving what is good” (MM cite a late second-century a.d. papyrus document and render the word “a lover of virtue”). One is reminded of the list of good things that are commended to Christians in Phil. 4:8. An overseer’s love for people is always to be correlated with a love for what God wants people to be. It is conceivable that this word corresponds to κόσμιος in 1 Tim. 3:2, especially if the latter means “well-behaved” or “virtuous” there.

On σώφρων see the comments on 1 Tim. 3:2.

δίκαιος, “upright, just, righteous,” is used here of one who lives in accordance with God’s law (BAGD s.v. 1; G. Schrenk, TDNT II, 190f.). It is used with this significance, “law-abiding” (BAGD), in the only other PE occurrence in reference to persons, in 1 Tim. 1:9. Paul is writing here, not about the fact that a person is declared righteous through Christ, but about righteous living (cf. his use of the related δικαιοσύνη in Rom. 6:13, 16, 18, 19). A general definition of this significance of the word is given in 1 Jn. 3:7: “the one who practices righteousness is righteous.”

ὅσιος, “holy,” is used here of a one who is “devout, pious, pleasing to God” (cf. by contrast ἀνόσιος in 1 Tim. 1:9; 2 Tim. 3:2).

ἐγκρατής (a NT hapax; Paul uses ἐγκράτεια in Gal. 5:23 and ἐγκρατεύομαι in 1 Cor. 7:9; 9:25) indicates one who is “self-controlled, disciplined” (BAGD). Probably this word is virtually equivalent to νηφάλιος in 1 Tim. 3:2 (cf. 1 Tim. 3:11; Tit. 2:2). Paul says in 1 Cor. 9:25 that the athlete “exercises self-control in all things” and applies that lesson to Christians as spiritual athletes, most vigorously to himself (vv. 26–27). That perspective is undoubtedly intended here for those who are to be leaders of the Christian community. Thus in a sense Paul has come full circle with this term: Now he states positively and generally in one word what he has stated negatively and specifically in v. 6 with several words.

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.

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

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.

 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), 292–293.

 

-  1:9 The last characteristic in the list that began in v. 8 is crucial, for without it the overseer cannot carry out the duties prescribed in the remainder of this verse. Paul uses ἀντέχομαι (always in the middle and with the genitive in the NT) here with the meaning “cling to, hold fast to, be devoted to” and thereby calls for the overseer’s firm acceptance of ὁ πιστὸς λόγος, i.e., the “preaching” or “proclamation” that the prospective overseer/elder has heard and that is “faithful or trustworthy.” At this time prospective elders were dependent on oral proclamation of the message, so Paul uses λόγος in the sense it has in 1 Tim. 5:17, “preaching,” and πιστός in the sense it has several times in the PE (e.g., 1 Tim. 1:12, 15; 3:1; 4:9).

The prepositional phrase κατὰ τὴν διδαχήν between the article τοῦ and the adjective πιστοῦ is the key qualifier: The λόγος is πιστός, i.e., the message is reliable, when it is “in accord with the teaching.” διδαχή, “teaching,” is used here in the passive sense (see Rom. 6:17; 16:17) of that which is taught by the apostles (and by Christ). Paul refers to this teaching elsewhere with the related words διδασκαλία and διδάσκω (1 Tim. 4:6; 2 Thes. 2:15). Since what “has been heard” from the apostle is to be entrusted to “faithful men,” whose task is to teach it to others (2 Tim. 2:2), Paul here designates as “faithful” proclamation that which is in accord with apostolic teaching.

The ἵνα clause that occupies the rest of the verse describes the practical and necessary task to be accomplished by one who is equipped by adherence to the reliable word. Holding to that word provides the basis on which an overseer “may be” (ᾖ) “able” (δυνατός; cf. Acts 18:24) to accomplish that task. Similarly, 2 Tim. 3:15, 17 says that the scriptures “are able (τὰ δυνάμενα) to make you wise for salvation” and that by them “the man of God may be adequate (ἄρτιος ᾖ) for every good work.” Similarly, “able” here means equipped, in terms of knowledge and commitment, to carry out one’s responsibility as an elder/overseer.

The responsibilities are twofold, as indicated by the καί … καί, “both … and,” construction. Each is indicated by a present infinitive, the first παρακαλεῖν (see the discussion at 1 Tim. 5:1; 6:2). Here the meaning would seem to be “exhort” in the sense of urging one’s hearers to accept the sound doctrine and respond appropriately to it. The exhortation occurs in the sphere of (ἐν; so Bernard) “sound doctrine” (τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ); in the first occurrence in the PE of this phrase (1 Tim. 1:10; also in Tit. 2:1; 2 Tim. 4:3), “sound doctrine” is said to be “according to the gospel,” so that we may say that it signifies the teaching of Christianity. ὑγιαινούσα (PE* 8x, see 1 Tim. 1:10) indicates that the διδασκαλίᾳ is “correct,” thus distinguishing it from that which is erroneous and thereby clearly identifying it as the teaching of Christianity. The activity called for here is also called for in 2 Tim. 2:2.

The second task is ἐλέγχειν (see 1 Tim. 5:20). A number of nuances are given for ἐλέγχω by BAGD, and various ones have been suggested for this occurrence, such as “refute,” “confute,” “convince,” and “convict.” But since all of them are plausible with the object that appears here, the substantival participle τοὺς ἀντιλέγοντας, some other determining factor must be sought. Since ἐλέγχω is used in v. 13 in a virtual enlargement and application of this statement, it is likely that the nuance there will also be present here. Probably because of the presence of the adverb “sharply” (ἀποτόμως) there, a number of the modern English translations that disagree here find themselves agreeing in v. 13 on the nuance “rebuke” (RSV, TEV, NIV; NASB: “reprove”). “Rebuke” (or “reprove”) would seem therefore to be the likely nuance here also. A positive outcome is always hoped for with regard to those being dealt with here (see v. 13; cf. 2 Tim. 2:25–26), who are called οἱ ἀντιλέγοντες, literally “those who speak against.” These persons are undoubtedly speaking against the sound doctrine just mentioned (cf. for this attitude Tit. 1:14; possibly 3:10; 1 Tim. 6:3, 20; 2 Tim. 2:16–18, 25–26; 3:8; 4:15).

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

TEV Today’s English Version (Good News Bible)

NIV New International Version

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), 293–294.