하나님나라를 꿈꾸며(Kingdom of God)

바울이 디도에게 보낸 이 목회 서신은 디도가 경건하지 않은 사람들과 교회 내 율법주의자들의 지속적인 반대를 견디고 있을 때 격려와 지혜를 제공하기 위한 것이었습니다. 바울은 디도에게 자신이 돌보는 교회들을 위해 감독자(장로)를 세우는 임무를 완수하라고 지시했습니다. 그는 이러한 지도자들이 어떤 사람이어야 하는지, 모든 신자들이 불신자들과의 관계에서뿐만 아니라 서로를 어떻게 대해야 하는지에 대해 설명했습니다. 올바른 그리스도인의 행동은 "하나님의 은혜가 나타나 모든 사람에게 구원을 가져다주었다"는 사실에 근거하며, 따라서 그리스도를 믿는 사람들은 그의 재림을 기다리면서 "절제하고 정직하며 경건한 삶을 살아야" 합니다(2:11~13). 바울은 아마도 서기 60년대에 이 편지를 썼을 것입니다.

 

1. 저자와 제목

딛 1:1-4을 통해서 볼때 이 서신은 사도 바울이 그의 동역자인 디도에게 쓴 편지이다. 바울이 디도서를 썼다는 사실에 대한 도전이 있어왔지만 본문이 명백히 바울이 저자임을 밝히고 편지의 신학과 문체가 다른 바울의 편지들과 일치한다. 

 

2. 저작 연대

혹자들은 사도행전에 바울이 그레데에서 선교 사역을 한 기록이 없다는 사실을 들어서 바울의 저작 사실을 비판한다. 하지만 바울의 편지도, 사도행전도 바울의 모든 사역을 기록했다고 볼 수 없다. 전통적으로 디도서가 디모데전서와 마찬가지로 바울의 1차 투옥(행 28장)과 바울의 죽음으로 이어진 2차 투옥 사이의 시기에 기록되었다고 본다. 이 관점에서 본다면 디도서는 디모데전서와 거의 같은 시기인 AD 60년대 중반에 기록되었을 것이다. 

 

3. 저작 목적, 상황 및 배경

 

4. 문예적 특징

 

5. 핵심 주제

 

 

 

6. 주제와 신학

 

* 위 요약의 내용은 ESV와 NIV 주석서의 내용을 Translated with DeepL로 번역하여 편집하였습니다. 

 

 

 

-  Author and Title

This false teaching, which in some way allowed for ungodliness, would have found a welcome home in   p 2346  Crete, which was proverbial in the ancient world for immorality. But Paul expected the gospel, even in Crete, to produce real godliness in everyday life.

In form and content, Titus is readily identifiable as a NT epistle, with sections devoted to salutation, instruction, paraenesis (a body of moral exhortations), and closing. Like 1 and 2 Timothy, this is sometimes called a “Pastoral Epistle” because it is addressed to someone who had pastoral leadership responsibilities, in this case with regard to a number of local churches in Crete. Paul gives directions pertaining to a pastor’s work in a local congregation.

1. The gospel by its nature produces godliness in the lives of believers. There is no legitimate separation between belief and behavior.

2. One’s deeds will either prove or disprove one’s claim to know God.

3. It is vitally important to have godly men serving as elders/pastors.

4. True Christian living will commend the gospel to others.

5. Good works have an important place in the lives of believers.

6. It is important to deal clearly and firmly with doctrinal and moral error in the church.

7. The gospel is the basis for Christian ethics.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2345–2346.

 

 

-  AUTHOR

The nouns occurring most frequently in Titus (with their number of occurrences) are God (13), work (as in “good works”; 8), faith (6), and Savior (6). Christ is presented in elevated (but not exaggerated) terms. His earthly appearance showed him to be Savior, just like God the Father (1:4; 2:10). His future appearance is “the blessed hope” wrapped up in the revelation of “our great God and Savior, Jesus Christ” (2:13). Titus 2:13 is one of several NT verses that explicitly identifies Jesus as God (see also John 1:1, 18; 20:28; Rom 9:5; Heb 1:8; 2 Pet 1:1; 1 John 5:20).

NT New Testament

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2185–2186.

 

 

 

 

 

19 Greet uPrisca and Aquila, and vthe household of Onesiphorus. 20 Erastus remained at Corinth, and I left wTrophimus, who was ill, at Miletus. 21 xDo your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brothers.3

22 The Lord be ywith your spirit. zGrace be with you.4

u See Acts 18:2

v ch. 1:16

w Acts 20:4; 21:29

x ver. 9

3 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters

y Gal. 6:18; Philem. 25

z See Col. 4:18

4 The Greek for you is plural

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:19–22.

19 브리스가와 아굴라와 및 오네시보로의 집에 문안하라

20 에라스도는 고린도에 머물러 있고 드로비모는 병들어서 밀레도에 두었노니

21 너는 겨울 전에 어서 오라 으불로와 부데와 리노와 글라우디아와 모든 형제가 다 네게 문안하느니라

22 나는 주께서 네 심령에 함께 계시기를 바라노니 은혜가 너희와 함께 있을지어다

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:19–22.

-  4:19 Paul begins with greetings to Prisca and Aquila. He uses the verb ἀσπάζομαι, which he normally uses to send greetings (Pl. 40x, all in the concluding verses of his letters). The imperative form, here ἄσπασαι, may be translated “Greetings to …”

Πρίσκαν** καὶ Ἀκύλαν** were the wife and husband team that befriended Paul in Corinth, whom he stayed with, and who worked with him as tentmakers (Acts 18:2–3). Aquila was a Jew and a native of Pontus (18:2). They accompanied Paul to Ephesus and remained there when he went on to Caesarea (18:18–22). Their Christian commitment and understanding was evidenced as they shared “the way of God more accurately” with Apollos (18:26). In Acts the woman is called Πρίσκιλλα, in Paul’s letters she is called Πρίσκα (Πρίσκιλλα is a variant reading in Rom. 16:3; 1 Cor. 16:19). Paul calls them “my fellow workers in Christ Jesus” (Rom. 16:3) and mentions the church “in their house” (1 Cor. 16:19).

Prisca is usually named before her husband, and various theories have been proposed to explain this unusual order. It is possible that she was the more active Christian. Ramsay pointed out another case in which a woman was named before her husband probably because she was of higher rank (cited in BAGD s.v. Πρίσκα). It is also possible that placing Prisca’s name first is an expression of Christian courtesy extended to her because she is a woman. In Paul’s case in particular (and perhaps his attitude is also reflected by his companion Luke in Acts), it may reflect his gratitude in that the couple’s hospitality toward him involved her in considerably more work. He names Aquila first only in 1 Cor. 16:19, where his mentioning “the church in their house” may recall the leadership role of Aquila in the church. These various theories are nothing more than that, and no conclusions should be drawn from them, particularly none that would contradict Paul’s direct statements regarding the role of women in the church (especially 1 Tim. 2:10–15; also 1 Cor. 14:34ff.).

Paul’s other greeting is to τὸν Ὀνησιφόρου οἶκον. τὸν οἶκον (PE* 8x: 1 Tim. 3:4, 5, 12, 15; Tit. 1:11; 2 Tim. 1:16) is used here metaphorically, as in virtually all the PE passages, for the “household” or “family” of Ὀνησίφορος.** Onesiphorus is mentioned only here and in 1:16, and all that we know about him in the NT is found in 1:16–18. His “house” is mentioned either because he is dead or because he is away from it. It is probably singled out because Paul appreciates the services the “household” has rendered, both directly and through Onesiphorus (see the comments on 1:16–18, especially v. 18).

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), 475–476.

-  4:20 In v. 10 Paul mentioned who had left and gone elsewhere. Here he brings Timothy up to date on two men who, for different reasons, have remained elsewhere and are, therefore, not with Paul in Rome (immediately after this Paul again asks Timothy to come to him).

The Ἔραστος** mentioned in Acts 19:22, like the one mentioned here, is a coworker of Paul and is associated with Ephesus and with Timothy. Therefore, it is almost certain that they are the same person. It is also possible that the Erastus mentioned in Rom. 16:23, “the city treasurer of Corinth,” is the same person, especially since Paul’s comment here about this Erastus is that he “remained in Corinth.” An inscription has been found in Corinth mentioning an Erastus, “commissioner of public works” (ERASTVS PRO∙ AED∙ S∙ P∙ STRAVIT; see Cadbury, “Erastus”). Κόρινθος** is a city in Greece located on the isthmus of Corinth that served from 27 b.c. as capital of the senatorial province of Achaia and seat of the proconsul. The statement that Erastus “remained” (ἔμεινεν) in Corinth may imply that Paul was there with him.

Τρόφιμος** is an Ephesian (Acts 21:29) and was one of two from Asia in the group that accompanied Paul on his last journey to Jerusalem (the other from Asia was Tychicus, mentioned already in v. 12; the group included Timothy [Acts 20:4]). Jews from Asia falsely charged Paul with having brought Trophimus, a Greek, into the Jerusalem temple and stirred up the people in the city. As a result of this commotion Paul was arrested by the Roman authorities (Acts 21:27–36). This arrest led eventually to Paul’s first journey to Rome. Paul “left behind” (ἀπέλιπον, a similar nuance in the other PE* occurrences: v. 13; Tit. 1:5) Trophimus ἐν Μιλήτῳ** (Acts 20:15, 17). Miletus was a port on the coast of Asia Minor near the Meander River and about thirty-five miles south of Ephesus. Paul stopped there on his last journey to Jerusalem and met with the elders of Ephesus (cf. Acts 20:15–38).

Paul left Trophimus at Miletus because Trophimus was ἀσθενοῦντα. The verb ἀσθενέω was used generally of the state of being weak. All its NT occurrences refer to physical illness (e.g., Mt. 25:39; Jn. 4:46; Phil. 2:26f.; Jas. 5:14). Though Paul on other occasions was the instrument through which individuals were healed (Acts 14:9–10; 19:11–12; 20:10; 28:8–9; cf. 2 Cor. 12:12), he did not always heal: On this occasion he left a fellow worker “sick” (cf. 2 Cor. 12:7–10). The implication of the verb “I left behind” (ἀπέλιπον) is that Paul was with Trophimus in or near Miletus when Trophimus stopped traveling.

 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), 476–477.

-  4:21 Paul repeats his request for Timothy to come to him using the same imperative and infinitive as in v. 9 (see the comments there). But now, instead of using the adverb ταχέως, he uses the phrase πρὸ χειμῶνος. πρό is used with the seasonal designation χειμῶνος to signify the time before which Timothy should come. χειμών was used of both the cold season, “winter” (e.g., Mt. 24:20 par. Mk. 13:18; Jn. 10:22), and wintery and stormy weather (e.g., Mt. 16:3; Acts 27:20). Here the two meanings virtually coalesce since the season is probably intended precisely because then Paul will need his cloak (v. 13) and the weather will make sea travel impossible (cf. Acts 27:20 and context). Paul knows that if Timothy does not come “before winter” (usually regarded as from about November to about March; see, e.g., J. Kelso, ZPEB V, 806) he will have to wait until travel commences again in spring. Perhaps the most compelling reason for Timothy to “come before winter” is Paul’s expectation that his trial and probable execution will not be put off that long.

Paul conveys greetings to Timothy from four individuals and from οἱ ἀδελφοὶ πάντες. The four, three men, Eubulus, Pudens, and Linus, and one woman, Claudia, are otherwise unknown in the NT. According to Irenaeus, Haer. 3.3.3, Linus was the first bishop of Rome after Peter and Paul (cf. also Eusebius, HE 3.2; 3.4.9). Paul’s earlier mention of the departure of all his fellow workers except for Luke (vv. 10–11) implies that these four are not fellow workers. They are probably members of the church at Rome, since their names are joined to οἱ ἀδελφοὶ πάντες, which is probably a general designation for members of that church (see below). These four are singled out perhaps because they have a close relationship with Timothy going back to when he was in Rome with Paul (cf. Timothy’s inclusion with Paul as author in Phil. 1:1; Col. 1:1; Phm. 1).

ἀδελφοί is used figuratively in the NT to designate Christians because they are members of a spiritual family through their relationship to Christ as Lord and Savior and to God as Father. ἀδελφοί in 1 Tim. 4:6 (cf. 6:2, the other PE occurrence in this sense) indicates those whom Timothy is to instruct and is responsible for, i.e., the Christians in Ephesus. Here the ἀδελφοί are distinguished from Paul’s fellow workers, who other than Luke have left (vv. 10–11) and must, therefore, be the members of the Christian church in Rome. The universal term πάντες, “all,” shows that Paul is including all those who properly bear the name ἀδελφοί, i.e., all the members of Christian family there (cf. elsewhere in Pl.:* 1 Cor. 16:20; 1 Thes. 5:26, 27).

ZPEB M. Tenney, et al., eds., The Zondervan Pictorial Encyclopedia of the Bible I–V. Grand Rapids, 1975–76.

Haer. Adversus Haereses (Irenaeus)

HE Historia Ecclesiastica (Eusebius)

 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), 477–478.

 

한편 표준 원문(Textus Receptus)에는 본절 맨 끝에 다음과 같은 문장이 삽입되어 있다. ‘아멘, 에베소 교회의 첫째 감독으로 선택된 디모데에게 보내는 이 두번째 편지는 바울이 네로 황제 앞에 두번째로 설 때 즈음 로마에서 기록되었다’ 이 삽입절은 바울이 직접 쓴 것이 아니라 후대의 필사자들이 본서의 이해를 돕도록 하기 위해 삽입한 것이다. 

-  4:22 The benediction, which is found at or near the end of each of Paul’s letters, is given here in two parts. The first, with second person singular σου, is directed to Timothy, and the second, with second person plural ὑμῶν, is directed to everyone in the church in Ephesus.

For the final time Paul refers to ὁ κύριος, “the Lord,” i.e., Christ (see vv. 8, 14, 17, 18), an identification that some copyists sought to make explicit (see NA26; TCGNT). On other occasions where Paul refers to “the Lord” in closing benedictions he speaks of “the grace of the Lord” (ἡ χάρις τοῦ κυρίου: Rom. 16:20; 1 Cor. 16:23; 2 Cor. 13:13; Gal. 6:18; Phil. 4:23; 1 Thes. 5:28; Phm. 25). He does not use that formula here, probably to save “grace” for the second part of the benediction and perhaps also to make this benediction more personal: Paul wishes that “the Lord” will be with Timothy as he has so evidently been with Paul himself (cf. especially vv. 17–18). μετὰ τοῦ πνεύματος ὑμῶν, “with your spirit,” in some of the closing benedictions (Gal. 6:18; Phil. 4:23; Phm. 25) means the same thing as “with you” in others (μεθʼ ὑμῶν, sometimes with πάντων, in Rom. 16:20; 1 Cor. 16:23; 2 Cor. 13:13; Col. 4:18; 1 Thes. 5:28; 2 Thes. 3:18; 1 Tim. 6:21; Tit. 3:15). Here Paul addresses singular μετὰ τοῦ πνεύματός σου to Timothy alone. This phrase makes it clear that Paul is speaking of spiritual presence, wishing, i.e., that the Lord will be spiritually present with Timothy in his inner person (cf. Rom. 8:16: “The Spirit himself bears witness with our spirit (τῷ πνεύματι ἡμῶν) that we are children of God”).

With plural ὑμῶν in the second part of the benediction Paul turns to all the church members in Ephesus (on the textual variants, including the concluding ἀμήν, see TCGNT). Paul uses (πάντων) ὑμῶν alone or in the phrase τοῦ πνεύματος ὑμῶν after μετά in the closing benedictions of all his letters except Ephesians (where πάντων alone is used). With ὑμῶν he designates all the believers in the place he is writing to. He also uses χάρις in each of the benedictions (so also Heb. 13:25; Rev. 22:21). He explicitly calls it the “grace of (our) Lord Jesus (Christ)” except in his last letters, Ephesians, Colossians, and the PE, where χάρις is unqualified, probably because at this stage Paul thought it would be evident whose “grace” he intended. Thus Paul reminds his readers at the conclusion of every letter that they are dependent on Christ’s unmerited favor, forgiveness, and enabling power (cf. 2 Tim. 1:9–10; Tit. 2:11ff.; 2 Tim. 2:1; for χάρις see the comments on 1 Tim. 1:2).

On the subscriptions added to this letter in a number of manuscripts see NA26 and TCGNT. All of the subscriptions mention that the letter is to Timothy, most that it is the second letter to Timothy. Several say that Paul wrote it at Rome, usually specifying that he wrote it when he was before the emperor Nero the second time (e.g., the Textus Receptus; see the Introduction on when and where Paul wrote the letter).

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.

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

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

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.

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), 478.

16 At my first defense no one came to stand by me, but all deserted me. nMay it not be charged against them! 17 But othe Lord stood by me and pstrengthened me, so that through me the message might be fully proclaimed and qall the Gentiles might hear it. So rI was rescued sfrom the lion’s mouth. 18 The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. tTo him be the glory forever and ever. Amen.

n [Acts 7:60]

o Acts 23:11; 27:23; [Matt. 10:19]

p See 1 Tim. 1:12

q See Acts 9:15

r ch. 3:11

s Ps. 22:21; [1 Sam. 17:37]

t See Rom. 11:36

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:16–18.

16 내가 처음 변명할 때에 나와 함께 한 자가 하나도 없고 다 나를 버렸으나 그들에게 허물을 돌리지 않기를 원하노라

17 주께서 내 곁에 서서 나에게 힘을 주심은 나로 말미암아 선포된 말씀이 온전히 전파되어 모든 이방인이 듣게 하려 하심이니 내가 사자의 입에서 건짐을 받았느니라

18 주께서 나를 모든 악한 일에서 건져내시고 또 그의 천국에 들어가도록 구원하시리니 그에게 영광이 세세무궁토록 있을지어다 아멘

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:16–18.

-  4:16 Two general views are advocated with regard to what event Paul speaks of in the phrase πρώτη μου ἀπολογίᾳ, “my first defense.” One is that it refers to an earlier imprisonment of Paul, probably the (“first”) imprisonment in Rome recorded at the end of Acts, since Paul is before that court for a second time (so Eusebius, HE 2.22; Bouma; Hendriksen; Lock; Wohlenberg; Zahn, Introduction, II, §33; the most thorough defense is presented by Bouma, Hendriksen, and Zahn; cf. further Meinertz, “πρώτη ἀπολογία”). But most modern commentators (e.g., Bernard, Brox, Dibelius-Conzelmann, Fee, Guthrie, Jeremias, Kelly, Ridderbos, Spicq; see especially Ridderbos and Kelly) take it as referring to the first stage of Paul’s present trial. Both views are possible and the arguments for them (presented below) cannot be considered conclusive.

The advocates of the first view argue that since Luke is with Paul (v. 11), Paul’s statement here that everyone “deserted” him cannot apply to the present trial. Furthermore, the outcome of his house arrest described at the end of Acts appears to have been what Paul describes in v. 17: He says that he was “delivered out of the lion’s mouth,” and was able to engage in further ministry among Gentiles. That he was released and carried on his ministry is borne out by the PE (see further on Paul’s “Release and Second Imprisonment” in the Introduction). But now Paul expects to die soon (v. 6).

The advocates of the second view regard it as unlikely that Paul would mention an earlier trial, the outcome of which Timothy already knew. It appears, rather, that Paul is informing Timothy about recent events. The “first defense” is thus the prima actio, the preliminary investigation in Paul’s present trial. Paul was “deserted” either because his fellow workers had not yet arrived or out of fear had left him, or because the Christians at Rome, who unlike his fellow workers were in a position to “stand by him,” did not do so. He was “delivered” (v. 17) in that he was not condemned at that first hearing and thus had time to write and ask Timothy to come to him before the next stage of the trial (vv. 9, 21). This would fit with Paul’s view that his “deliverance” could finally lead to the “heavenly kingdom” (v. 18). Because the trial was public and was in the capital of the Gentile world, it might be regarded as the culmination of his work of taking the gospel to the Gentiles (v. 17; cf. Acts 23:11 and Paul’s presentation of the gospel while on trial in Acts 26).

ἀπολογία (NT 8x) is used of Paul’s courtroom “defense” (cf. especially Acts 25:16; Phil. 1:7, 16). Paul says that “no one” (οὐδείς) “came to his aid” or “stood by him” (παρεγένετο, BAGD s.v. 3). The verb is used in a special sense, and Kelly has suggested that it is that of coming as a witness or serving as an advocate. Unfortunately, we are unable to say who failed to do so and why. The exclusive nature of οὐδείς makes it clear that not even a single person stood by Paul, and the absolutely inclusive nature of πάντες makes it clear that “all,” without exception, deserted him (ἀλλὰ πάντες με ἐγκατέλιπον; see the comments on v. 10 for the verb; cf. also 1:15).

As culpable as such action was, Paul does not put it in the same category as that of Demas (who left Paul out of love for the present world, v. 10), nor does he wish God’s just retribution on them as he did on Alexander (v. 14). Perhaps he knows that those he is thinking of did what they did out of fear (as did Jesus’ disciples, Mk. 14:50). For that reason he compassionately writes μὴ αὐτοῖς λογισθείη, “may it not be counted against them” (μή with the optative expresses a negative wish). λογίζομαι is used here in the sense of “count against” (cf. 2 Cor. 5:19; aorist optative in wish statements [or wish prayers] also in Rom. 15:5, 13; 1 Thes. 3:11f.; 5:23; 2 Thes. 2:17; 3:5, 16; 2 Tim. 1:16, 18; here only with the negative; cf. Wiles, Paul’s Intercessory Prayers, 32).

HE Historia Ecclesiastica (Eusebius)

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), 468–470.

17절의 중반 목적절을 이끄는 표현은 접속사 ‘히나’로 시작되는데 이는 그리스도 예수께서 법정에서 그의 곁에 서서 그를 강건하게 하신 이유를 설명한다. 그 이유는 바울을 통해서 전도의 말씀이 온전하게 전파되어 이방인으로 듣게 하기 위함이었다. 여기서 ‘전도의 말씀’으로 번역된 ‘케뤼그마’는 일반적으로 ‘그리스도 예수의 십자가상의 죽으심과 부활에 관한 메시지’를 의미한다.

-  4:17 Paul affirms that in contrast (δέ, “but”) to these people (v. 16), “the Lord stood by me.” For the third time Paul refers to ὁ κύριος (cf. vv. 8, 14). Evidence in those verses demonstrated that ὁ κύριος was Christ, and when the NT speaks elsewhere of “the Lord” standing by Paul or strengthening him, as here, Christ is apparently referred to (cf. Acts 23:11; Phil. 4:13). παρέστη (from παρίστημι) is used in the intransitive sense with the special nuance of “come to the aid of, help, stand by” (the one so aided in the dative, μοι; BAGD s.v. παρίστημι 2aγ). The aid provided was that Christ “strengthened” (ἐνεδυνάμωσεν) Paul, an experience that Paul has spoken of before (Phil. 4:13; 1 Tim. 1:12; 2 Tim. 2:1). Robertson aptly renders the clause as “[the Lord] poured power into me.”

This strengthening was for the particular purpose (ἵνα) of enabling Paul to accomplish his assigned ministry, as has always been the case (see the passages just listed). If the clauses in this verse are in chronological order, then Paul’s proclaiming the gospel preceded his deliverance, which would favor the view that vv. 16–17 refer to the first investigation in his current trial and that the proclamation was made during Paul’s defense in court. Paul uses τὸ κήρυγμα here to designate “the proclamation” about Christ (Rom. 16:25), with which Paul had been entrusted (Tit. 1:3) as a herald (κῆρυξ, 1 Tim. 2:7; 2 Tim. 1:11). Here, as usual (1 Cor. 1:21; 2:4; 15:14; Tit. 1:3), Paul uses τὸ κήρυγμα absolutely because the content is understood.

Paul was very conscious of being entrusted with the κήρυγμα to proclaim it to the Gentiles (cf. Rom. 1:5; 16:25–26; 1 Tim. 2:7). When he speaks here of the κήρυγμα being “fully accomplished” (πληροφορηθῇ) “through me” (διʼ ἐμοῦ), he is referring to the fulfillment of his particular responsibility, just as he has exhorted Timothy with the same verb to “fulfill” his ministry (4:5). Paul’s mandate was to bear Christ’s name “before the Gentiles and kings and the sons of Israel” (Acts 9:15). If he speaks here of an earlier stage of a legal process he is still involved in, then he has carried out the first and last parts of this mandate as fully as possible and now is in the court of the highest “king,” Caesar himself (cf. Acts 25:11, 12, 21, 25; 26:32). For this reason he regards his defense in that setting (as before King Agrippa in Acts 26) as the fulfillment of the κήρυγμα entrusted to him. If, on the other hand, Paul is speaking of an earlier trial and subsequent release, he regards the further ministry that followed as the fulfillment of his mandate. The same could be said about “all the Gentiles/nations” having heard Paul, since καί is epexegetical.

Paul, like the other NT writers, uses ἔθνη for “nations” or “peoples” in general (e.g., Mt. 28:19; 1 Tim. 3:16) or for “Gentiles” in distinction from Jews (e.g., Acts 9:15; 1 Tim. 2:7; see 1 Tim. 2:7; 3:16). The phrase πάντα τὰ ἔθνη** (Mt. 24:14; 25:32; 28:19; Mk. 11:17; 13:10; Lk. 21:24; 24:47; Acts 14:16; 15:17; Rom. 1:5; 16:26; Gal. 3:8; 2 Tim. 4:17; Rev. 12:5; 14:8; 15:4; 18:3, 23) is used in the NT of both all nations (e.g., Mt. 24:14; 25:32; 28:19; Rom. 16:26) and all nations distinguished from Israel (e.g., Lk. 21:24; Acts 15:17; Gal. 3:8). Either understanding is possible here, regardless of what events Paul is referring to. Since, however, Paul uses the phrase here in connection with κήρυγμα and in 1 Tim. 2:7 refers to himself as a κῆρυξ in a context where he uses ἔθνη to refer to Gentiles, it is at least likely that the phrase is used in that sense here.

Paul obviously does not mean by πάντα τὰ ἔθνη any single gathering of all Gentiles, who then and there heard him. What he means is either that all those in attendance at his “first defense” (v. 16) heard him or that that occasion brought to completion the full representative complement of Gentiles to whom he was to preach the gospel. If the “first defense” was held publicly and Paul thereby was able to address a representative number of Gentiles in the Empire’s capital, then he may say that “all the Gentiles” heard. Elsewhere in the NT “all the Gentiles” is used representatively with “all” referring to representatives (e.g., Mt. 28:19; Mk. 13:11; Rom. 1:5, “among all the Gentiles”; Gal. 3:8). That sense seems to be present here.

καί links ἐρρύσθην κτλ. to the two indicative verbs in the first clause of the verse, especially the first one, making this a second statement of what the Lord accomplished by his presence: The Lord not only stood by Paul, he also “delivered” (ἐρρύσθην, aorist deponent passive indicative of ῥύομαι; cf. 3:11) Paul ἐκ στόματος λέοντος (the two nouns occur in the NT, but the phrase is a NT hapax). Several understandings have been suggested for the final phrase: a literal lion in an amphitheater in which Christians have been thrown (impossible because of Paul’s Roman citizenship, according to Robertson), Satan (cf. 1 Pet. 5:8), the emperor or the power of the Empire (Josephus refers to the death of Emperor Tiberius with τέθνηκεν ὁ λέων, Ant.18.28), or some great danger, even death (cf. Ps. 7:2; 22:21; 35:17). Whether or not Jesus’ reflections on Psalm 22 have influenced Paul at this point, it appears that Paul has been influenced by the parallelism of Ps. 22:20–21 (LXX 21:21–22: ῥῦσαι, the verb Paul uses here, ἐκ στόματος λέοντος). If so, then deliverance “from the lion’s mouth” is a figure for being saved from the sword (Ps. 22:20). In v. 18 Paul appears to have been influenced by a line in the Lord’s Prayer (Mt. 6:13); perhaps this has influenced his use of ῥύομαι here.

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), 470–471.

바울은 주께서 자신을 모든 악한 일에서 건져내실 뿐만 아니라 그분의 천국에 들어가도록 구원하실 것을 믿었다. 바울은 그가 입성하게될 영광스러운 종말론적인 하나님 나라를 '천국’으로 묘사하고 있다. 본문의 천국은 ‘바실레이아’로 일반적으로 마태복음에서는 천국, 다른 복음서에서는 하나님의 나라로 번역되는데 이는 ‘나라, 왕권, 왕위’라는 의미로 하나님이 주권적인 왕으로서 다스리는 영역을 의미한다. 이 ‘바셀리이안’이라는 표현앞에 ‘에푸라니온’이라는 표현, 즉 ‘하늘의’라는 형용사가 사용된다. 하늘에 있는 하나님의 나라라는 의미이다. 바울은 그리스도를 ‘하늘에 계신’ 주님이라고 여러번 만한다.(엡 6:9; 골 4:1)

 

이는 하나님의 영원한 통치가 있는 하늘과 슬픔과 고통이 지속되고 있는 땅을 자연스럽게 대조한다. 성도에 대한 핍박과 환난이 가득한 로마 네로황제 치하와 하늘나라는 얼마나 대조적인가? 음침하고 축축한 로마의 토굴 감옥과 영광스러운 하나님의 나라는 얼마나 대조적인가? 바울은 지금 이러한 천국을 소망하고 있는 것이다. 그는 지금 땅을 밟고 있지만 재판을 받는 어려운 현실속에서 하늘을 소망하고 있는 것이다. 이것이 바로 우리 그리스도인의 삶의 자세여야 한다. 

이러한 천국을 소망하는 바울은 이제 그 나라에 들어갈 수 있도록 인도해주시는 하나님께 영광의 찬양을 돌려드린다. ‘그에게 영광이 세세무궁토록 있을지어다 아멘'

 

-  4:18 Following up on the preceding comment about the Lord’s deliverance in a particular past situation, Paul now confidently asserts that the Lord will deliver him “from every evil deed” (ἀπὸ παντὸς ἔργου πονηροῦ). Future ῥύσεται looks forward from the event just mentioned (v. 17, aorist ἐρρύσθην) and confidently asserts that in the future also the Lord will “deliver” Paul (cf. for this combination of past and future 2 Cor. 1:10). It appears that Paul uses here the language of a petition in the Lord’s Prayer (ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ, Mt. 6:13). If so, then, continuing with his use of the title “the Lord” (ὁ κύριος, see v. 17), Paul applies the petition to himself with the personal pronoun με (ῥύσεταί με ὁ κύριος) and spells out the promise implicit in the petition by adding “every deed” (παντὸς ἔργου) to πονηροῦ (cf. Paul’s earlier use of ῥύομαι with πᾶς in 3:11).

Singular attributive παντός with no article means “every” or “each” without exception. παντός ἔργου πονηροῦ is “every evil (i.e., hostile) action” (cf. G. Harder, TDNT VI, 557). The eschatological direction that Paul goes later in this sentence makes it clear that he is not excluding any evil that might be done to him, but only the power of evil to destroy him finally (Fee). The distinctiveness of the combination πᾶν ἔργον πονηρόν, found nowhere else in the NT (plural ἔργα πονηρά** in Jn. 3:19; 7:7; Col. 1:21; 1 Jn. 3:12; 2 Jn. 11; this is the only NT occurrence of the singular and of the phrase with any form of πᾶς) is further evidence that it is a Pauline adaptation of the petition in the Lord’s Prayer, utilizing singular πονηροῦ from the petition.

Since he has mentioned his deliverance “from the lion’s mouth,” Paul wants to state clearly to Timothy that he expects his future deliverance to be heavenward and that this, too, is true deliverance. He speaks, therefore, about the ultimate and final deliverance and, because it is such, uses σώσει (also in LXX Ps. 21:22) as the appropriate verb. The pregnant construction σώσει εἰς, “bring safely into” (see BAGD s.v. εἰς 7 and the literature cited there), with “the heavenly kingdom” as the object of the preposition, implies deliverance from this world with all its evils and from death in all its aspects (for this future perspective of σῴζω elsewhere in Paul see Rom. 5:9–10; 1 Cor. 3:15; 5:5).

At least half of the Pauline occurrences of βασιλεία, “kingdom, reign,” represent that aspect of Christ’s (and God’s) spiritual reign that believers will enter in the future (e.g., 1 Cor. 6:9–10; 15:24, 50; Gal. 5:21; Eph. 5:5; 2 Thes. 1:5). In 1 Cor. 15:24ff., as here (αὐτοῦ referring back to ὁ κύριος), Paul specifically identifies that “reign” as Christ’s.

Paul uses both ἐπουράνιος, “heavenly,” and οὐρανός, “heaven,” of the realm that is distinguishable from earth (cf. especially 1 Cor. 15:47–49 and also Eph. 1:10; 3:15; Col. 1:16, 20). Several times Paul speaks of Christ as Master “in heaven” (ἐν οὐρανῷ, Eph. 6:9; Col. 4:1). The ἐπ- in ἐπουράνιος denotes that the word means “in heaven” (H. Traub, TDNT V, 538). Considering these factors, it appears that Paul is speaking of Christ’s kingdom “in heaven” and saying that when he dies he will be brought safely into that kingdom and remain in it from then on (cf. 1 Thes. 4:13–18). In this heavenly kingdom Paul will “be at home with the Lord” (the best understanding of 2 Cor. 5:8). Here he expresses the same confidence that he expressed earlier when death was a possibility (Phil. 1:23), but now it is a certainty.

This statement about the Lord and his faithfulness evokes a doxology of praise, as elsewhere in Paul’s letters (Rom. 1:25; 9:5; 11:36; 16:25–27; Gal. 1:5; Eph. 3:20–21; Phil. 4:20; 1 Tim. 1:17; 6:15–16). This doxology, like the other Pauline doxologies, expresses the desire that praise should be expressed through eternity (using αἰών) and concludes with the ἀμήν of affirmation. Only Gal. 1:5 is exactly the same as the doxology here. But four of Paul’s doxologies use the doubled αἰών, as is done here, three in the same way as here (εἰς τοὺς αἰῶνας τῶν αἰώνων, 1 Tim. 1:17; Gal. 1:5; Phil. 4:20; only slightly different in Eph. 3:21). Most speak of praise (in its entirety or as part of or as the conclusion of a longer statement) with the word δόξα (1 Tim. 1:17 with τιμή; δόξα alone in Rom. 11:36; 16:27; Gal. 1:5; Eph. 3:21; Phil. 4:20). Three times Paul uses ᾧ, as here (1 Tim. 6:16; Rom. 16:27; Gal. 1:5). These doxologies and others in the NT usually consist of three or four (as here) component parts: the person praised (usually in the dative, here ᾧ), the word(s) of praise (usually δόξα with other words, here ἡ δόξα alone), a conclusion indicating the eternal duration of the praise (usually εἰς with αἰών in a single or doubled form), and usually an ἀμήν of affirmation.

ᾧ refers back to ὁ κύριος, which is a title for Christ (cf. again vv. 8, 14, 17, and now 18 for the contextual evidence). This would make this doxology and Rom. 9:5 (according to the best understanding of that passage) the only Pauline doxologies offered to Christ. For the form of the verb to be understood, whether “be” (εἴη or ἔστω) or “is” (ἐστιν), see the comments on 1 Tim. 1:17. δόξα signifies the luminous manifestation of God’s person, his glorious revelation of himself (S. Aalen, NIDNTT II, 45). Used in a doxology, it expresses either the desire for that radiance to continue to be seen in its splendor and glory, or, in an echoing or mirror effect, asks that appropriate praise be given in response to it (see 1 Tim. 1:17).

Paul expresses the desire that glory be to the Lord εἰς τοὺς αἰῶνας τῶν αἰώνων (see the comments on 1 Tim. 1:17). Both the plural form of αἰών and the repetition of the word emphasize the “concept of eternity.” The plural form presupposes “a plurality of αἰῶνες … whose infinite series,” here emphasized by the twofold use of the term, “constitutes eternity” (H. Sasse, TDNT I, 199).

ἀμήν concludes this doxology as it does most NT doxologies. It expresses the stated confirmation (“so let it be,” “truly,” or simply “amen”; cf. BAGD) of that which the writer has just expressed (cf. Rev. 5:14), and probably also seeks to invoke from his readers the same response (cf. 1 Cor. 14:16; 2 Cor. 1:20; see H. Schlier, TDNT I, 337; H. Bietenhard, NIDNTT I, 99).

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.

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

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.

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

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

 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), 471–473.