하나님나라를 꿈꾸며(Kingdom of God)

5 oThis is why I left you in Crete, so that you might put what remained into order, and pappoint elders in every town as I directed you— 6 qif anyone is above reproach, the husband of one wife,4 and his children are believers5 and not open to the charge of rdebauchery or insubordination.

o [1 Tim. 1:3]

p [Acts 14:23; 2 Tim. 2:2]

q For ver. 6–8, see 1 Tim. 3:2–4

4 Or a man of one woman

5 Or are faithful

r See Eph. 5:18

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:5–6.

5 내가 너를 그레데에 남겨 둔 이유는 남은 일을 정리하고 내가 명한 대로 각 성에 장로들을 세우게 하려 함이니

6 책망할 것이 없고 한 아내의 남편이며 방탕하다는 비난을 받거나 불순종하는 일이 없는 믿는 자녀를 둔 자라야 할지라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:5–6.

 

-  1:5 The prepositional phrase τούτου χάριν** (as a preposition χάριν almost always follows its noun) indicates the reason or goal for Paul’s leaving Titus on Crete, which is developed in the following ἵνα clause. ἀπέλιπον means here “I left behind”; the nuance of “behind” is seen clearly in the other occurrences of ἀπολείπω in the PE* (2 Tim. 4:13, 20; for the textual variants here, neither of which alters the meaning, see NA26). Κρήτη** (also mentioned in Acts 27:7, 12f., 21), the island of Crete, lies south of the Aegean Sea in the Mediterranean. As early as Homer (Iliad 2.649) Crete was known for its many cities, which may account for κατὰ πόλιν later in this verse. That Paul left Titus behind implies that he was with Titus on Crete. The occasion for this that best fits into Paul’s life would be during a journey after Paul’s release from his first Roman imprisonment (see the Introduction). From what follows, one can surmise that the two were successful in evangelizing various cities on the island but did not have time to return and strengthen the believers by setting the churches in order and seeing that elders were elected (for Paul’s pattern see Acts 14:21–23).

Therefore, Paul left Titus to “set in order what remains and appoint elders in every city, as I directed you” (v. 5b). Middle ἐπιδιορθώσῃ** is to be preferred over the active (see NA26 for the evidence for each reading; ἐπιδιορθόω is a biblical hapax here). λείπω occurs 6x in the NT but nowhere else with the sense that the participle has here. Literally ἵνα τὰ λείποντα ἐπιδιορθώσῃ means “that you might set right the things lacking.” TEV has perhaps best captured the phrase in an English idiom with “put in order the things that still needed doing.” That this is the proper sense is verified by the next clause, which indicates one thing that needed to be done.

καταστήσῃς (aorist subjunctive of καθίστημι) means here “appoint” or even possibly “ordain” (BAGD), as its only other occurrence in this kind of setting seems to indicate: In Acts 6:3 the apostles speak of the action they are about to take, that of putting the Seven (chosen by the congregation) in charge of the diaconal task by laying hands on them (v. 6). Similarly, in Acts 14 Paul and Barnabas do what Paul is asking Titus to do here, and the verb used is χειροτονέω, which could be rendered either “lay hands on” or “ordain.” It would appear that both Paul, addressing Titus, and Luke in Acts 14 are compressing what takes place by speaking only of the last act, i.e., appointment or laying on of hands, and do not feel it necessary to relate the steps that lead up to that act (which are related in Acts 6). Moreover, Paul has not written the list of qualifications that follows in vv. 6ff. for Titus’s benefit but more probably as a guide for the Christians on Crete, just as a brief list of qualifications was given to the Christians in Jerusalem to follow in their selection of the Seven (Acts 6:3). This similarity would suggest that the Acts 6 (and 14) pattern was operative here, and that would be a further indication for understanding καταστήσῃς as referring to the final act in the process.

κατὰ πόλιν is used in the distributive sense: “city by city” or “in every city” (BAGD s.v. κατά II.1d; cf. Acts 15:21; 20:23; also κατʼ ἐκκλησίαν, Acts 14:23). This means that plural πρεσβυτέρους relates to each city that has a church: Several elders/overseers are appointed in each church. This corresponds to what was done in the cities of Philippi (Phil. 1:1) and Ephesus (Acts 20:17, 28; cf. 14:23; 1 Thes. 5:12, 13; 1 Tim. 5:17). πρεσβύτεροι here designates the officials who lead the Christian congregation (see the comments on 1 Tim. 5:17 and the excursus on Bishops/Presbyters and Deacons following the comments on 1 Tim. 3:8–13). Jeremias’s suggestion that the term be understood here and in 1 Tim. 5:17 as “older men” and the clause here rendered “install older men” is rightly regarded by Dibelius-Conzelmann (and others) as “not possible linguistically.”

Titus is to do this in accord with Paul’s command. The clause with ὡς indicates the manner in which the activity should proceed (BAGD s.v. I.1; cf. Col. 4:4; Eph. 6:20) and refers to what Paul has already said to Titus (aorist tense). He repeats it here in part by indicating the qualifications necessary for an individual to become an elder. With emphatic ἐγώ (as in v. 3) and the verb διεταξάμην (“I ordered, commanded”; cf. 1 Cor. 7:17; 16:1) Paul is providing for Titus (σοι) full apostolic authority to carry out this action carefully in compliance with the standards he gives.

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.

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.

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.

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), 287–289.

-  1:6 Above reproach (repeated in v. 7) summarizes the main point, which the rest of the list (vv. 6–9) fills out: there should be no legitimate accusation that could be brought against the elder that would bring disrepute on the gospel or the church; his life should be seen as worthy of imitation. husband of one wife. See note on 1 Tim. 3:2–3. His children are believers can also be rendered “his children are faithful” (Gk. pistos). The primary argument for rendering it as “believers” is that in the letters to Timothy and Titus, this word almost always refers to saving faith. Those who think it should be rendered “faithful” would argue that no father can guarantee the conversion of his own children, but he can ordinarily ensure that they act in a “faithful” way. Also, the parallel passage in 1 Timothy 3 says only that the children must be well-behaved, not that their conversion is a requirement for their father to be an overseer. The concern in the passage is that the children behave appropriately and are not open to the charge of debauchery or insubordination. The word “children” (plural of Gk. teknon) would apply only to children living at home and still under their father’s authority.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2348.

이처럼 교회의 영적인 지도자는 남을 다스리기 전에 자신 뿐만 아니라 그 가정을 바르게 다스릴줄 알아야 한다. 장로 자신이 책망받고 불륜을 저지르거나 그의 자녀들이 방탕하다는 비난을 받거나 불순종하다면 누가 그 장로의 말을 듣겠는가? 그러기 때문에 무엇보다 장로는 좋은 교훈과 본을 보여야한다. 장로는 믿는 자들의 고동체인 교회를 잘 다스려야하지만 먼저 그 전에 자신이 속한 가장 우선적인 작은 공동체인 가정을 잘 다스릴줄 알아야 한다. ‘수신제가 치국평천하’

-  1:6 Paul begins (as in 1 Tim. 3:2) by stating the overall requirement that a potential elder be “above reproach” (here ἀνέγκλητος, also used of church leaders in 1 Tim. 3:10 [deacons; see the comments there]; the synonym ἀνεπίλημπτος is used of the overseer/elder in 1 Tim. 3:2). As such, a man would not be open to attack or criticism in terms of Christian life in general or in terms of the characteristics that Paul goes on to name. This does not mean that an elder must be perfect, but it may be fairly said that each named characteristic marks his life. εἴ τίς (see 1 Tim. 3:1) ἐστιν, “If anyone is,” causes the reader to expect a conclusion such as “Elect such a person as an elder.” The conclusion is not stated, probably because Paul wants to list other qualifications, and then having done so, he considers it unnecessary to make explicit the obvious conclusion. The clause implies, therefore, that these requirements are what is necessary and that “anyone” meeting them is eligible.

With “having children who believe, not accused of dissipation or rebellion,” it is not demanded that the elder have children but only that, if he has them, they should be πιστά τέκνα (on τέκνα see 1 Tim. 3:4, 12). ἔχων is used here “to denote the possession of persons to whom one has close relationships” (BAGD s.v. I.2bα). The implication is that Paul is talking only about children who are still rightfully under their father’s authority in his home (cf. ἐν ὑποταγῇ and the repeated τοῦ ἰδίου οἴκου of 1 Tim. 3:4–5).

Should πιστά in this clause be understood as “faithful” or as “believing”? The range of usage shows that either meaning is a possibility: The word can clearly mean “faithful,” as it does several times in the PE, including once with a noun, as here (2 Tim. 2:2: πιστοὶ ἀνθρώποι). It can also mean “believing” and does on several occasions in the PE, again including once with a noun (1 Tim. 6:2: πιστοὶ … δεσπόται). The context here and the parallel in 1 Tim. 3:4–5, however, provide some important indicators: The qualifying statement here, “not accused of dissipation or rebellion,” emphasizes behavior and seems to explain what it means for τέκνα to be πιστά. Likewise 1 Tim. 3:4 speaks of the overseer “keeping his children under control with all dignity.” In both cases the overseer is evaluated on the basis of his control of his children and their conduct. It is likely, therefore, that τέκνα ἔχων πιστά here is virtually equivalent to τέκνα ἔχοντα ἐν ὑποταγῇ in 1 Tim. 3:4. If that is so, then πιστά here means “faithful” in the sense of “submissive” or “obedient,” as a servant or steward is regarded as πιστός when he carries out the requests of his master (Mt. 24:45f.; 25:21, 23; Lk. 12:42f.; 1 Cor. 4:2; cf. Thayer, Lexicon; Cremer, Lexicon; LSJM s.v.; R. Bultmann, TDNT VI, 175, all but Thayer giving “obedient” as one of the meanings for the word and referring to Xenophon, Hellenica 2.4.30; MM mentions a deed of sale in which a slave is described as πιστοῦ καὶ ἀδράστου, “faithful and not given to running away”; Horsley, New Documents II [1982] 53 gives an epitaph for a slave that says “I remain faithful [πιστός] as before” [cf. ibid. 3 (1983) 39]; Bultmann cites Hesychius: πιστός= εὐπειθής, ready to obey, obedient). This proposed understanding of the passage goes contrary to a consistent pattern in recent English translations (RSV, NEB, TEV: “believers”; similarly NASB, NIV), but the considerations cited above seem compelling.

The concluding part of the verse, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα, literally “not in an accusation of dissipation or rebellious,” negatively qualifies πιστά and thus indicates what may not characterize πιστά children. The negative particle μή is used here, rather than οὐκ, probably because the participle ὄντα is understood with this construction (H. C. G. Moule, 155). μὴ ἐν κατηγορίᾳ** (the noun occurs in Jn. 18:29; 1 Tim. 5:19) can best be expressed in English by “not accused of.” ἀσωτία** (here genitive of the content of the accusation) means “debauchery” or “dissipation” and is used in the NT of drunkenness (Eph. 5:18) and of associated vices of the non-Christian world (1 Pet. 4:4; cf. ἀσώτως in Lk. 15:13). Therefore the potential elder’s children must not be guilty of “sensuality, lusts, drunkenness, carousals, drinking parties” (1 Pet. 4:3).

ἀνυπότακτα stands in tandem with the preceding prepositional phrase and its genitive modifier. Here it means “undisciplined, disobedient, rebellious,” as it does in 1 Tim. 1:9, where it is used of those who are unwilling to be under God’s will and law, and in Tit. 1:10 of the false teachers who “turn away from the truth” (v. 14). What must not characterize the children of an elder is immorality and undisciplined rebelliousness, if the children are still at home and under his authority. Paul is not asking any more of the elder and his children than is expected of every Christian father and his children. However, only if a man exercises such proper control over his children may he be an elder.

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

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

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

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

RSV Revised Standard Version

NEB New English Bible

TEV Today’s English Version (Good News Bible)

NASB New American Standard Bible

NIV New International Version

 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), 289–290.

 

3 and hat the proper time manifested in his word3 ithrough the preaching jwith which I have been entrusted kby the command of God our Savior;

4 To Titus, lmy true child in ma common faith:

h See 1 Tim. 2:6

3 Or manifested his word

i [Rom. 10:14]

j See 1 Tim. 1:11

k 1 Tim. 1:1

l See 3 John 4

m Jude 3; See 2 Pet. 1:1

n See 1 Tim. 1:2

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:3–4.

3 자기 때에 자기의 말씀을 전도로 나타내셨으니 이 전도는 우리 구주 하나님이 명하신 대로 내게 맡기신 것이라

4 같은 믿음을 따라 나의 참 아들 된 디도에게 편지하노니 하나님 아버지와 그리스도 예수 우리 구주로부터 은혜와 평강이 네게 있을지어다

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:3–4.

 

일반적으로 바울은 그의 서신 도입부에 ‘주’라는 표현을 사용하는데 여기서는 ‘우리 구주’라는 표현을 사용한다. 이는 유다서와 바울의 목회 서신에서만 등장하는 표현으로 성부 하나님(딛 2:10; 3:4; 딤전 1:1; 2:3)을 가리키기도 하고 성자 하나님(딛 1:4; 3:6; 딤후 1:10; 유 1:25)을 가리킨다. 본 3절에서는 성부 하나님을 가리킨다. 

‘명하신 대로’로 번역된 ‘카트 에피타겐’으로 이것의 원형은 ‘에피타게’인데 ‘명령, 지령, 계명, 권위’라는 의미로 사용된다. 즉 이 표현이 명령이라는 의미로 사용될 때는 명령을 내린 자의 권위가 포함되어 있는 것으로 바울 사도에게 맡기신 명령이 신적 권위가 있음을 강조하는 것이다. 

 

πιστεύω (pisteuō), 동사. 믿다, 맡기다. 미래 능동태. πιστεύσω; 부정과거 능동태. Ἐπίστευσα; 완료 능동태. πεπίστευκα; 부정과거 수동태. ἐπιστεύθην; 완료 중간태. πεπίστευμαι. 히브리어 등가: אמן 1 (36), שׁמע (1).

1. 예수를 신뢰하다 — 복음서에서 말하는 것처럼 예수를 신뢰하는 것

요 3:16 πᾶς ὁ πιστεύων εἰς αὐτὸν

요 5:44 πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρʼ ἀλλήλων

살후 1:10 καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς πιστεύσασιν,

벧전 1:8 πιστεύοντες δὲ

벧전 2:7 τοῖς πιστεύουσιν·

2. 믿다 (받아들이다) — 사실로 받다; 진실로 받아 들이다. 의미상 반의어: 믿지 않다. 관련 주제: 자신감; 대담함; 믿음; 신뢰; 기독교; 개종자; 믿음.

막 16:13 οὐδὲ ἐκείνοις ἐπίστευσαν.

요 5:47 εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε,

약 2:19 σὺ πιστεύεις ὅτι εἷς ἐστιν ὁ θεός;

요일 5:1 Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ

요일 5:10 ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν

3. 맡기다† — 누군가의 돌봄이나 보호에 들어가게 하다. 관련 주제: 보증금; 위임하다.

눅 16:11 τίς ὑμῖν πιστεύσει;

요 2:24 αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὑτὸν αὐτοῖς

4. 믿다 (신뢰) — 믿음을 갖다; 어떤 것을 신뢰하다 의미상 반의어: 불신하다. 관련 주제: 자신감; 대담함; 믿음; 신뢰; 기독교; 개종자; 믿음.

막 16:16 ὁ πιστεύσας καὶ βαπτισθεὶς

요 3:12 καὶ οὐ πιστεύετε, πῶς

약 2:23 Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ,

요일 3:23 ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ

요일 5:10 ὁ πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ

5. 위탁 받은 (상태) — 자신이 관리하도록 맡겨진 어떤 것의 수령인이 되다. 관련 주제: 보증금; 위임하다.

롬 3:2 ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.

고전 9:17 εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι.

갈 2:7 πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος

살전 2:4 καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ

딛 1:3 ὃ ἐπιστεύθην ἐγὼ κατʼ ἐπιταγὴν τοῦ σωτῆρος

6. 믿다 (수용하다)† — 사실로 수용하거나 그렇게 되다; 사실이라고 받다. 관련 주제: 자신감; 대담함; 믿음; 신뢰; 기독교; 개종자; 믿음.

살후 1:10 ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς,

딤전 3:16 ἐπιστεύθη ἐν κόσμῳ,

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

완료 능동태. 완료 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).

-  1:3 Paul now moves from eternity past to the manifestation in time and history of God’s promise. φανερόω (PE* 3x: also in 1 Tim. 3:16; 2 Tim. 1:10; here ἐφανέρωσεν) means “reveal, make known, show.” Here what is revealed is τὸν λόγον αὐτοῦ, God’s message. There is a slight but understandable shift from the “eternal life” promised by God, referred to in the preceding verse, to “his word” here. According to 2 Tim. 1:10 (eternal) life is brought to light through Christ’s work. But since eternal life is unseen and still in the future for believers, God makes known the truth about eternal life in what is called here τὸν λόγον αὐτοῦ, which in the analogous passage 2 Tim. 1:10 is said to take place διὰ τοῦ εὐαγγελίου. It would appear, therefore, that “his word” here should be understood as the gospel message (cf. the same correlation in Eph. 1:13; Phil. 1:12, 14; Col. 1:5).

This manifestation was made καιροῖς ἰδίοις, which may be rendered “at the proper time” (see comments on 1 Tim. 2:6; 6:15). God has determined the time of the manifestation (cf. Gal. 4:4; Rom. 5:6; see Lock).

Paul adds to τὸν λόγον αὐτοῦ the words ἐν κηρύγματι, “in proclamation” or “in preaching,” thus, as elsewhere, carefully linking the essence of the gospel message to the apostolic communication of that message (cf. the closely analogous passages 2 Tim. 1:10–11; Rom. 16:25ff.). He says thereby not only that God has manifested the content of the gospel message but also that he has done so in and through the apostolic proclamation (ἐν with the dative to express manner or means).

Paul was “entrusted” with this task of “proclamation” (cf. 2 Tim. 1:10–11). Here he adds ἐγώ, “I,” for emphasis, since he always remains amazed that he, who had been the gospel’s arch-opponent, should be entrusted by God’s wondrous grace with the proclamation of the gospel (5 of 7x in the PE* ἐγώ is used of this event: here; 1 Tim. 1:11, 15; 2:7; 2 Tim. 1:11; the other 2 are related to Paul’s activity as an apostle: Tit. 1:5; 2 Tim. 4:6). A passive form of πιστεύω with the meaning “be entrusted with something” occurs 6x in Paul and nearly always refers to his being entrusted with the gospel and its proclamation (1 Cor. 9:17; Gal. 2:7; 1 Thes. 2:4; 1 Tim. 1:11; here; the one exception is Rom. 3:2).

κατʼ ἐπιταγήν (see 1 Tim. 1:1) is used here with the meaning “in accordance with the command,” which BAGD suggest is equivalent to “by command.” Paul wants to make plain that his being entrusted with the gospel, i.e., his apostleship (see 1 Tim. 1:1), did not originate from humans (see Gal. 1:1, 11, 12) but is an “order” or “injunction” from God himself. Thus Paul refers in several of his salutations to this action of God, using ἐπιταγή (here and 1 Timothy) or θέλημα (1 and 2 Corinthians, Ephesians, Colossians, and 2 Timothy) with θεοῦ, or by directly repudiating any human agency (Galatians).

Here and in 1 Tim. 1:1 (see the comments on that verse) Paul adds to θεοῦ the designation τοῦ σωτῆρος ἡμῶν, “our Savior.” He may do so because the readers of these two letters needed to be reminded that the one who has entrusted Paul with the gospel is indeed their Savior, so that this awareness might shape their thinking and acting as it shapes his (note where Paul refers to God as “Savior” in these two letters: 2:10, 13; 3:4; 1 Tim. 2:3; 4:10; “God our Savior” occurs nowhere else in his letters).

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), 285–286.

3절에서도 우리 구주, 4절에서도 우리 구주라는 표현이 사용된다. 이처럼 디도서에서는 하나님 아버지는 구주로 세 번(1:3, 2:10, 3:4, 딤전 1:1 및 주석, 2:3, 4:10 및 주석 참조), 예수님 역시 구주로 세 번(1:4, 2:13, 3:6, 딤후 1:10 참조) 불린다. 하나이신 하나님(신 6:4)만이 유일한 구원자(사 43:11, 45:21)라는 구약의 확신을 고려할 때, 바울은 아들을 성부와 같은 신성한 존재로 보았을 가능성이 높다.

-  Savior. In the book of Titus, God the Father is called Savior three times (here; 2:10; 3:4; see also 1 Tim 1:1 and note; 2:3; 4:10 and note), with Jesus also called Savior three times (here; 2:13; 3:6; see 2 Tim 1:10). Given the OT conviction that God, who is one (Deut 6:4), is the only Savior (Isa 43:11; 45:21), Paul is likely viewing the Son as divine like the Father.

OT Old Testament

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2187.

 

 

-  1:4 Here Paul indicates to whom (dative) he is writing this letter. Paul’s designation of Τίτος (see Recipients: Titus in the Introduction) as his “true child according to a common faith” is nearly the same as his designation of Timothy in 1 Tim. 1:2 (see the comments on that verse). Here, however, he uses κατά in place of ἐν and adds κοινήν. κατά is merely a stylistic variation. Paul may use κοινός, “common,” to remind Titus, the churches on Crete, and the false teachers “of the circumcision” (1:10; cf. v. 14) that he regards the uncircumcised Titus and himself, a Jew, as sharing the same faith (see Introduction, p. 9; cf. Gal. 2:3–4; 3:7–9, 14, 28–29). Titus, no less than circumcised Timothy, is Paul’s spiritual child in this shared faith.

The greeting “Grace and peace from God the Father and Christ Jesus our Lord/Savior” so well articulated for Paul the essence of what Christians need, from whom they receive it, and in what capacity the members of the Godhead, who is this source, stand to Christians that he places it, with only minor differences, in the salutation of every letter (see the comments on 1 Tim. 1:2). In 1 and 2 Timothy he adds ἔλεος, “mercy” (for the textual variants in Titus, including those that add ἔλεος, see UBSGNT; TCGNT). Here alone he calls Christ σωτήρ, “Savior,” rather than κύριος, “Lord.” It is as if he anticipates the two crucial theological arguments that undergird his ethical exhortations in chapters 2 and 3, in both of which Christ as Savior is at the center (2:13; 3:6) as the one through whom God’s grace has come to save us and to instruct and enable us in living godly (2:11ff.) and peaceful (3:1ff.) lives.

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.

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), 286.

 

1 Paul, a servant1 of God and aan apostle of Jesus Christ, for the sake of the faith of God’s elect and btheir knowledge of the truth, cwhich accords with godliness, 2 din hope of eternal life, which God, ewho never lies, fpromised gbefore the ages began2

1 For the contextual rendering of the Greek word doulos, see Preface

a See 2 Cor. 1:1

b See 1 Tim. 2:4

c 1 Tim. 6:3

d 2 Tim. 1:1; Heb. 9:15; [ch. 2:13; 3:7]

e Num. 23:19; 2 Tim. 2:13; Heb. 6:18

f Rom. 1:2

g See 2 Tim. 1:9

2 Greek before times eternal

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:1–2.

1 하나님의 종이요 예수 그리스도의 사도인 나 바울이 사도 된 것은 하나님이 택하신 자들의 믿음과 경건함에 속한 진리의 지식과

2 영생의 소망을 위함이라 이 영생은 거짓이 없으신 하나님이 영원 전부터 약속하신 것인데

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:1–2.

1절) ‘하나님의 종’, 본절에서 *종으로'로 번역된 ‘둘로스' 는 ‘노예, 종' (마 10:24 ; 눅 12:46 ； 요 15:15 ； 고전 7:21 ； 갈 3:28 ； 엡 6:8 ； 골 3:11 ； 계 13:16)이라는 문자적 의미를 지닌다. 그러나 이 단어는 반드시 비천한 계급의 사람에게만 사용되는 것은 아니며 '왕의 신하' (삼상 29:3 ； 왕하 5:6), 모세나 여호수아 그리고 선지자 등과 같은 '하나님의 일꾼' (출 14:31 ； 민 12:7 ： 수 1:2 ： 삿 2:8 ； 시 78:70 ； 105:26 ； 암 3:7 ； 렘 7:25 ； 단 9:6)을 가리키는 데도 쓰였다. 특히 신약 성경에서는 '그리스도에 의하여 구속된 사람' (고전 7:23 ； 요 8:34 ； 룸 6:17.20 ； 딤후 2:19), '그리스도에 의해 소유된 자'(고전 3:23 ； 7:22), ‘그리스도의 대리자'(갈 1:10 ；롬 1:1；골 4:12), '그리스도의 뜻에 순종하고 봉사하는 자' (고전 3:5 ； 고후 3:6 ： 엘 3:7), 흑은 '복음을 전파하는 교사’ (딤후 2:24)를 가리키는 말로 사용되었다. 이 ‘둘로스' 라는 단어는 특히 바울이 하나님과의 관계하에서 자신을 지칭할 때 즐겨 사용하는 표현이다(롬 1:1 ； 고전 7:21 ； 고후 4:5 ； 갈 1:10 ； 빌 1:1 ； 골 1:7). 그러나 로마서나 빌립보서에서는 *예수 그리스도의 종' 이라고 표현하였지만(롬 1:1；빌 1:1) 본서에는 유일하게 '하나님의 종'이라고 말하고 있다(행 16:17 ；벧전 2:16 ； 계 7:3 ； 15:3 ； 19:5). 이것은 고대의 예언자나 위인을 칭할 때 주로 사용되는 표현이었지만, 여기서는 하나님에 대한 절대적인 순종과 겸손을 나타냄과 동시에 자신이 하나님의 거룩한 일을 맡은 자라는 신적 권위틀 내포하고 있는 표현이라 말할 수 있다. 즉 바울은 자신이 언급할 이하의 내용이 신적 권위에 근거한 것임을 드러내기 위하여 이 표현을 사용했다고 볼 수 있다.

-  1:1 This verse contains the name of the author (Παῦλος), two designations of his role (δοῦλος, ἀπόστολος) with their respective indicators of relationship (θεοῦ, Ἰησοῦ Χριστοῦ), the results for which he labors (πίστιν … καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσεβείαν) and those for whom he labors (ἐκλεκτῶν θεοῦ).

For Παῦλος see 1 Tim. 1:1.

δοῦλος (see 1 Tim. 6:1) means “slave” and is used literally by Paul on several occasions (e.g., 1 Cor. 7:21, 22; Eph. 6:5–8; Col. 3:11, 22; 4:1; 1 Tim. 6:1; Tit. 2:9; Phm. 16, 18). The word can be used to designate the exclusive nature of man’s relationship to God and is used by the LXX in the Psalms and elsewhere to describe this relationship to God (cf., e.g., Pss. 19:11, 13; 67[66]:17; 86[85]:2, 4, 16; 119[118]:17, 23, 38, 49, 65, 76, 84, 122, 124f., 135, 140, 176; Tuente, NIDNTT III, 595). Just as it is used for the members of the covenant community, so also it is used to designate its leaders, e.g., Moses (Ps. 104[105]:26), Joshua (Jos. 24:30[29]; Jdg. 2:8), Abraham (Ps. 104[105]:42), David (Ps. 88:4[89:3]), Jacob (Is. 48:20) (cf. Rengstorf, TDNT II, 268; BAGD s.v. 4). Paul connects the secular usage of δοῦλος, “slave,” to the religious usage by designating the “free” Christian as “Christ’s slave” (see 1 Cor. 7:22) and hence uses the term for members of the Christian community (Rom. 6:16; 1 Cor. 7:22; Eph. 6:6) and its leaders including himself (cf., e.g., for others Col. 4:12; for others with himself Phil. 1:1; for himself Rom. 1:1; Gal. 1:10; used as a principle 2 Tim. 2:24; cf. also σύνδουλος, Col. 1:7; 4:7). When qualified by a genitive in Paul it is usually Χριστοῦ (Rom. 1:1; [1 Cor. 7:22]; Gal. 1:10; Eph. 6:6; Phil. 1:1; Col. 4:12) rather than θεοῦ as here (and in Jas. 1:1 [where it is also qualified by κυρίου Ἰησοῦ Χριστοῦ]; 1 Pet. 2:16; Acts 16:17; Rev. 7:3; 15:3; cf. 2 Tim. 2:24, δοῦλον κυρίου). “But here, as elsewhere, the distinctive thing about the concept of the doulos is the subordinate, obligatory and responsible nature of his service in his exclusive relation to his Lord” (Tuente, NIDNTT III, 596).

Paul joins to the above designation his more usual designation of himself as an ἀπόστολος Ἰησοῦ Χριστοῦ (see 1 Tim. 1:1; note that Ἰησοῦ Χριστοῦ here is the reverse of the order found in 1 Tim. 1:1 and 2 Tim. 1:1, although Χριστοῦ Ἰησοῦ is found in some MSS here, see NA26). For ἀπόστολος see 1 Tim. 1:1. Paul refers to himself as “an apostle of Jesus Christ” in this opening section (as he does in his other letters) to indicate the role and authority with which he writes to Titus (1:4) and through him to the members of the churches on Crete (cf. 2:2ff., 15; 3:1ff., 8, and especially 15c: “Grace be with you all” [μετὰ πάντων ὑμῶν]).

His apostleship is κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσέβειαν. Although κατά might mean “in accordance with” here, the sense of the passage seems to be best captured by the RSV rendering “to further the faith of God’s elect …” (cf. also Bernard, Brox, Hendriksen; Kelly renders it “in the interest of” and refers appropriately to Jn. 2:6; cf. also Jos., Ant. 3, 268). Just as in Rom. 1:5 Paul’s apostleship is to “bring about the obedience of faith among the Gentiles,” so here similarly his apostleship is “in the interest of” the πίστιν and ἐπίγνωσιν ἀληθείας of the ἐκλεκτῶν θεοῦ. πίστις would appear to designate here the subjective element of trust or belief, since it is followed by the genitive ἐκλεκτῶν θεοῦ and paralleled by ἐπίγνωσις. ἐκλεκτός (NT 22x, Pl.* 6x, PE 3x, Rom. 8:33; 16:13; Col. 3:12; 1 Tim. 5:21; here; 2 Tim. 2:10) means generally those “chosen or selected” and is used here, as elsewhere in the NT, “especially of those whom God has chosen fr. the generality of mankind and drawn to himself” (BAGD). The phrase ἐκλεκτοὶ (τοῦ) θεοῦ is used in the NT to designate Christians and to emphasize who it is that has elected them (the phrase is used only by Paul in the NT, Rom. 8:33; Col. 3:12; Tit. 1:1; it is also used in the LXX to designate God’s people, 1 Ch. 16:13; Ps. 88:4[89:3]; 104[105]:6, 43; Is. 65:9, 15, 23). The entire phrase πίστις ἐκλεκτῶν θεοῦ reminds one of the statement “as many as had been appointed to eternal life believed” (Acts 13:48).

καί joins ἐπίγνωσιν to πίστιν as a joint object of the preposition κατά. For ἐπίγνωσις see 1 Tim. 2:4. With the definite article τῆς following ἀληθείας and preceding κατʼ εὐσέβειαν Paul insists that ἀληθεία is that “truth” which pertains to or produces εὐσέβεια (cf. 1 Tim. 6:3, the only other NT occurrence of κατʼ εὐσέβειαν). εὐσέβεια (see 1 Tim. 2:2) means here, as often elsewhere in the NT, “godliness” in the sense of a godly life, the life of one who fears and serves God.

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

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.

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

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.

RSV Revised Standard Version

Ant. Antiquitates Judaicae (Josephus)

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), 282–283.

-  1:2 The logical connection between ἐπʼ ἐλπίδι ζωῆς αἰωνίου and the preceding verse is not precisely clear and various possibilities have been proposed (see Huther and Hendriksen for examples). The preposition ἐπί does not in itself provide an answer. Analogies are provided by the occurrences of ἐλπίς in 1 Tim. 1:1 and of ἐπαγγελίαν ζωῆς in 2 Tim. 1:1, both in the section of the salutations of those letters related to Paul’s apostleship, though in both cases in a slightly different construction than here, and with 1 Tim. 1:1 adding the qualification “our” (ἡμῶν).

Perhaps then this prepositional phrase at the beginning of v. 2 qualifies ἀπόστολος (cf. 1 Tim. 4:10), as does the preceding phrase, κατὰ πίστιν.… It would thus give an additional reason for Paul’s apostleship (cf. BAGD s.v. ἐπί II.1bγ). If this is so, then this phrase speaks of the hope that Paul shares with the ἐκλεκτοὶ θεοῦ as he carries out his apostolic ministry and message. In 3:7—the only other NT occurrence of ἐλπὶς ζωῆς αἰωνίου—Paul relates that he does share in this hope. The phrase should probably be understood to function here as it does there.

ἐλπίς (PE* 4x: 1 Tim. 1:1; Tit. 1:2; 2:13; 3:7) is used here and in the NT in the sense of “confident expectation” (as opposed to sight or possession: Rom. 8:24–25) based on God’s promise. Sometimes the same hope is expressed in other words (e.g., “the hope of glory,” Rom. 5:2; Col. 1:27). The combination ζωὴ αἰωνίος, “eternal life” (see 1 Tim. 1:16), signifies in Paul that endless future life which the believer will have as a gift from God through Jesus Christ (Rom. 5:21; 6:23; 1 Tim. 1:16; 6:12) and will enjoy in fellowship with God and his people.

The God who promised this eternal life (cf. 2 Tim. 1:1; 1 Jn. 2:25) “before the beginning of time” (NIV) is he “who does not lie.” ἐπηγγείλατο (see 1 Tim. 2:10) is used here with the meaning “promised.” Paul speaks elsewhere of God promising life with the cognate noun ἐπαγγελία (1 Tim. 4:8 and 2 Tim. 1:1). God’s faithfulness to this promise is expressed negatively here with the adjective ἀψευδής** (a NT hapax), “who cannot lie.” This way of speaking about God has its roots in the OT (e.g., Nu. 23:19; 1 Sa. 15:29), and this OT background is reflected elsewhere in Paul (e.g., Rom. 3:3–4; 2 Tim. 2:13) and in the NT (Heb. 6:18).

The time that God made this promise was πρὸ χρόνων αἰωνίων. The preposition πρό, when used of time, means “before” (see BAGD s.v. 2). Some have interpreted χρόνοι αἰωνίοι** (also in Rom. 16:25; 2 Tim. 1:9) as referring to the long period of time reaching back to when God made this promise to the patriarchs (e.g. Calvin; cf. RSV, NASB, NEB). Others (cf. NIV) think that Paul is speaking here of God’s commitment before time began. The most compelling consideration is the meaning of the phrase (again with πρό) in 2 Tim. 1:9, where it relates to the time of God’s purpose (πρόθεσις) and is contrasted with the “now” (νῦν) of Christ’s first appearance. There the phrase is usually understood to refer to eternity (so NASB and NEB). Here, too, there is the same movement from the time of promise to the time of manifestation (Tit. 1:2, 3). Therefore, it is best to understand χρόνοι αἰωνίοι as referring to eternity here also. This would also be in accord with Paul’s perspective elsewhere, where he looks back to God’s decision before time and the world began (cf. 1 Cor. 2:7: πρὸ τῶν αἰώνων; Eph. 1:4: πρὸ καταβολῆς κόσμου).

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.

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.

RSV Revised Standard Version

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

NASB New American Standard Bible

NEB New English 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), 283–285.