하나님나라를 꿈꾸며(Kingdom of God)

4 But when dthe goodness and loving kindness of God our Savior appeared, 5 he saved us, enot because of works done by us in righteousness, but faccording to his own mercy, by gthe washing of regeneration and hrenewal of the Holy Spirit, 6 whom he ipoured out on us richly through Jesus Christ our Savior, 7 so that jbeing justified by his grace we might become kheirs laccording to the hope of eternal life.

d See Rom. 2:4

e See Rom. 3:27

f Eph. 2:4; 1 Pet. 1:3

g See John 3:5; 1 Cor. 6:11; 1 Pet. 3:21

h See Rom. 12:2

i Joel 2:28; Acts 2:33; 10:45; Rom. 5:5

j ch. 2:11

k Rom. 8:17

l See ch. 1:2

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 3:4–7.

4 우리 구주 하나님의 자비와 사람 사랑하심이 나타날 때에

5 우리를 구원하시되 우리가 행한 바 의로운 행위로 말미암지 아니하고 오직 그의 긍휼하심을 따라 중생의 씻음과 성령의 새롭게 하심으로 하셨나니

6 우리 구주 예수 그리스도로 말미암아 우리에게 그 성령을 풍성히 부어 주사

7 우리로 그의 은혜를 힘입어 의롭다 하심을 얻어 영생의 소망을 따라 상속자가 되게 하려 하심이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 3:4–7.

-  3:4 This verse begins with postpositive δέ, which contrasts the characteristics of God named here with the characteristics of our past condition listed in v. 3 and also contrasts the ὅτε clause here and its resultant outcome for us (“he saved us,” v. 5) with the unstated but acknowledged condition, i.e., needing to be saved, presumed in the ποτέ clause in v. 3. A time framework is indicated by “when” (ὅτε) and “appeared” (ἐπεφάνη). The two nouns ἡ χρηστότης καὶ ἡ φιλανθρωπία enable us to understand this time reference.

χρηστότης** (NT 10x, all in Paul) is used of both humans (Rom. 3:12; 2 Cor. 6:6; Gal. 5:22; Col. 3:12) and God (Rom. 2:4; 11:22 [3x]; Eph. 2:7; here). In both cases the general meaning is “goodness, kindness, generosity” (BAGD; cf. the related adj. χρηστός in 1 Pet. 2:3, echoing Ps. 34:8 [LXX 33:9], and in Lk. 6:35). Wherever it is used of God it is related in the context to human salvation, as here. Eph. 2:7 is the passage the most similar in this way to Tit. 3:4: God does his redeeming work for those who “formerly lived in the lusts of [their] flesh” (Eph. 2:3; cf. Tit. 3:3) and is described as “rich in mercy because of his great love with which he loved us” (Eph. 2:4; cf. φιλανθρωπία here in v. 4, τὸ αὐτοῦ ἔλεος in v. 5, and πλουσίως in v. 6).

φιλανθρωπία** is found only twice in the NT, in Acts 28:2 of humans and here. Outside the NT it is frequently used of the virtue of rulers and their gods in relation to their subjects (see the references in BAGD; Spicq, 657–76; U. Luck, TDNT IX, 107–12). Here it refers to God’s “love for mankind” (cf. Jn. 3:16).

Since χρηστότης and φιλανθρωπία occur together frequently in extrabiblical Greek literature (see BAGD s.v. φιλανθρωπία and the extended list of citations in Field, Notes, 222f.) and since singular ἐπεφάνη appears to indicate that the two terms are considered as one (so, e.g., Hendriksen, Lenski, and Lock), we may properly understand that it is God’s “kindness-and-love-toward-mankind” that “has appeared.” This attitude of God is contrasted with Christians’ past attitude (v. 3) so that no one less than God the merciful Savior can be the norm for exhorting Christians “to be gentle, showing all meekness toward all people” (v. 2), since God showed to the Christians his “kindness and love toward mankind” when they were as “all people” are now (cf., e.g., Fairbairn, Huther).

This “kindness-and-love-toward-mankind” is that of “God” acting in his capacity as “our Savior.” It is this attitude of God that secures the salvation of such needy ones, as the main verb in this sentence and its object, ἔσωσεν ἡμᾶς (v. 5), signifies. The flow of the sentence indicates that it is God the Father that is in view. All three persons of the Trinity are mentioned: The Father “saved us” (v. 5) and “poured out” the Holy Spirit on us (v. 6) “through Jesus Christ.”

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.

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.

 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), 337–338.

- ἔλεος -ου, ὁ; (eleos), 명사. 긍휼, 자비, 연민. 히브리어 등가: חֶ֫סֶד 2 (158).

1. 자비 — 범죄자에 대한 너그러움과 동정심. 종종 형벌과 관련된. 관련 주제: 사랑; 동정; 연민; 자비; 자비심; 친절.

딤후 1:16 δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ,

약 2:13 μὴ ποιήσαντι ἔλεος· κατακαυχᾶται

요이 3 ἔσται μεθʼ ἡμῶν χάρις ἔλεος εἰρήνη παρὰ

유 2 ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.

유 21 προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ

1. 자비를 보이다† — 사람이나 사물을 향해 관용과 연민을 표시하다.  다음을 참고하십시오 ποιέω. 관련 주제: 사랑; 동정; 연민; 자비; 자비심; 친절.

눅 1:72 ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν

• 창 19:19; 창 24:12; 창 24:44; 창 24:49; 민 14:19; 삿 1:24; 삼상 15:6; 시 24:6; 시 50:3; 시 102:17; 호 6:6

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

-  3:5 The main clause of this verse, ἔσωσεν ἡμᾶς, “he saved us,” is preceded by two prepositional phrases that deal with the basis for God’s saving us. The first is a strong negation of any contribution on our part and the second is an equally strong affirmation that salvation is solely based on God’s mercy.

With the negation Paul clearly rejects works as a basis for God’s salvation, as he does elsewhere (Rom. 3:27, 28; 4:2–6; 9:11; Gal. 2:16; Eph. 2:9; 2 Tim. 1:9; cf. Marshall, “Faith and Works”). Paul makes more explicit what he is rejecting by adding to οὐκ ἐξ ἔργων, “not on the basis of works,” the prepositional phrase τῶν ἐν δικαιοσύνῃ and a relative pronoun clause with the verb ἐποιήσαμεν and the personal pronoun ἡμεῖς, which both fall under the negation of the initial οὐκ.

The operative centerpiece is ἐν δικαιοσύνῃ, which is closely linked to ἔργων by the article τῶν and thereby describes the “works” in view. ἐν δικαιοσύνῃ occurs 8x in the NT, 3x with reference to God (Acts 17:31; 2 Pet. 1:1; Rev. 19:11) and 5x with reference to humans (Lk. 1:75; Eph. 4:24; 5:9; here; 2 Tim. 3:16). In reference to humans the phrase refers to an ethical response taught by scripture (2 Tim. 3:16), to the “fruit of light” (Eph. 5:9), and to what is acceptable to God (Lk. 1:75). Here it refers either to one’s status as a child of the light having this “fruit of light” (as in Eph. 5:9) or, as Jesus and Paul sometimes use δικαιοσύνη, to human self-righteousness and efforts in the moral realm (cf. Phil. 3:6), or, more likely, to both together (cf. G. Schrenk, TDNT II, 202: The phrase here “corresponds materially, though not in detailed wording … inasmuch as ἐν δικαιοσύνῃ denotes the human attainment envisaged in Phil. 3:6, 9”). If it does refer to both, then Paul is telling the Christians that neither their present good works (cf. v. 8; Eph. 2:10) nor any pre-Christian efforts at good works are the basis for God’s kindness and love toward them and for God saving them. The implication is clear: They must not wait until “all people” of v. 2 have become Christians or even until such people do some good work or something decent before they show them gentleness and kindness (vv. 1–3).

In the light of this understanding the meaning of the relative clause is clear: The action verb ἐποιήσαμεν is used to highlight further that it is the works of our activity that are negated (cf. Paul’s use of this verb to highlight human activity in works in Gal. 3:10, 12; 5:3). Emphatic ἡμεῖς lays further emphasis upon “us” individual Christians, the very ones (ἡμᾶς) that God saves “according to his mercy.” “We” did not “do” anything that could claim God’s kindness and love or that would provide a basis for his saving us.

A strong affirmation of the basis for our salvation is now given. The adversative particle ἀλλά introduces a contrast to the preceding negative: not our works “but because of his mercy” (NIV; cf. 2 Tim. 1:9). κατά is used here with the meaning “because of” (BAGD s.v. II.5aδ; cf. 2 Tim. 1:9; 1 Pet. 1:3). ἔλεος is used 21x in the NT of the “mercy” of God/Christ toward people, and 10 of these occurrences are in Paul (cf. Rom. 11:31 and especially Eph. 2:4ff.; for the OT background cf. Ex. 34:6–7; Pss. 78:38; 86:15). αὐτοῦ is emphatic not only because of its attributive position (BDF §284.3; MHT III, 190), but also because of the contrast between the negation of what “we” did and the affirmation of “his” (God’s) mercy as the basis for God saving us. God has mercy and pities our miserable condition and delivers us from it. Eph. 2:4ff. sets this mercy in the context of love.

ἔσωσεν (see 1 Tim. 1:15) is used here in the general NT and Pauline sense of spiritual salvation. Since this is the main verb of the sentence that includes vv. 4–7 and the focal point of vv. 3–7, all that leads up to the verb and flows from it enters into the understanding of what is intended by it. Plural ἡμᾶς indicates that it is a number of individuals who are saved, individuals who have been identified as sinners (v. 3). The time indicators (ποτε and ὅτε, vv. 3 and 4), combined with the aorist tense of the verb, signify that this salvation has already taken place and that it has delivered the Christians from what they were. The terms used in v. 5 describing the way in which they were saved indicate that it was accomplished by an inner cleansing of a new beginning and by a renewal wrought within by the Holy Spirit. V. 6 further indicates that this salvation comes about because Christ is Savior and therefore pours the Holy Spirit into the lives of Christians. One reason that God saved Christians is so that he might declare them righteous and enable them to become heirs who expectantly look forward to eternal life (v. 7).

This verse states that God saved διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου. διά with the genitive is used with σῴζω some 9x in the NT (Jn. 3:17; Acts 15:11; Rom. 5:9; 1 Cor. 1:21; 3:15; 15:2; Eph. 2:8; 1 Tim. 2:15; here). Sometimes its genitive object is Jesus, the one “through” whom salvation comes, and sometimes it is an instrument or means through which salvation takes place (e.g., Acts 15:11; 1 Cor. 1:21; 15:2; Eph. 2:8; 1 Tim. 2:15). Nowhere else, however, does it speak as fully and explicitly about the content and activity of the means of salvation as it does here. λουτρόν,** “washing,” is used here as a metaphor for spiritual cleansing, i.e., the removal of one’s sins, as in Eph. 5:26 (cf. the cognate verb λούω in Jn. 13:10; Heb. 10:22 and the compound form ἀπολούω in 1 Cor. 6:11; Acts 22:16; for the possible connection with baptism see the comments on v. 8a).

The interrelationships of the string of genitives that begins with λουτροῦ are not immediately apparent, but there is no doubt that παλιγγενεσίας is dependent on λουτροῦ. παλιγγενεσία** (also in Mt. 19:28) is compounded from the adverb πάλιν and γένεσις, the verbal noun of γίνομαι, and thus according to H. Büchsel means “new genesis” (TDNT I, 686; for other studies of the term see Dey, ΠΑΛΙΓΓΕΝΕΣΙΑ; Ysebaert, Baptismal Terminology, 87–154 [88 on the meaning]). Büchsel (687) concludes that the word “seems quite early to have come into use outside the Stoic schools and to have become part of the heritage of the educated world, thus acquiring a more general sense” (so also Dey, 133, and Ysebaert, 90; Dibelius-Conzelmann acknowledge [150] that there are two points of difference between the use here and that of the mysteries, which they regard as the background for this passage; this identification of the background is regarded by Büchsel, Dey, and Ysebaert as not borne out by the evidence). In English versions it is often translated “rebirth” or “regeneration” (e.g., BAGD, RSV, NASB, NEB, NIV, but Ysebaert, 88, has some doubts about this). λουτροῦ παλιγγενεσίας might better be translated “the washing of a new beginning” or “the washing of conversion” (cf. Ysebaert, 134, 137; cf. Ezk. 36:25–28).

We cannot say with certainty why παλιγγενεσία occurs only twice in the NT, but Ysebaert’s suggestion may be part of the answer: “The reason for its adoption need be no other than that which led to its use in this sense elsewhere: the want of a solemn term” (134). Another part of the answer may be that this is one of the few times that this particular truth is expressed in a somewhat creedal saying, that therefore a noun, rather than the usual verb form, is preferred here, and that this is the noun form best suited. The noun ἀναγέννησις, which is related to the verb forms usually used to present this truth in the NT, γεννάω and its ἀναγεννάω, is not itself used in the NT. Similarly, the “secret discourse of Hermes Trismegistus to his son Tat, concerning rebirth” consistently uses the verbs (ἀνα)γεννάω and the noun παλιγγενεσία of rebirth (W. Scott, Hermetica I, 238–55 [libellus XIII]; cf. Knight, Faithful Sayings, 97–100).

Is ἀνακαινώσεως dependent on λουτροῦ (so Barrett, Bernard, Bouma, Bratcher, Brox, Dornier, Ellicott, Freundorfer, Gealy, Hanson, Hendriksen, Huther, Jeremias, Kelly, Lock, Moellering, Parry, Ridderbos, Schlatter, Spicq, Ward, Weiss, and Wohlenberg) or, with λουτροῦ, on διά (so Alford, Bengel, Fairbairn, Fausset, Guthrie, Hiebert, Lenski, N. J. D. White, and Wuest)? It appears that most of the discussion is focused, initially at least, on the wrong questions. Most of those who hold that ἀνακαινώσεως is dependent on λουτροῦ also hold that the “washing” is baptism, that it is baptism that brings renewal, that salvation is brought about by one action, not two, and therefore that “renewal” must be dependent on “washing” and not on διά. A number of the others hold that ἀνακαίνωσις elsewhere in the NT refers to progressive sanctification and thus refer it to that here and assume, therefore, that it cannot be considered part of the initial act of washing and regeneration; rather, it must be distinguished from that initial act. Therefore, ἀνακαίνωσις must be dependent upon διά. Some commentators candidly acknowledge that the problem cannot be solved simply by an appeal to grammatical and syntactical considerations, since both solutions are theoretically possible (e.g., Barrett, Bernard, Bratcher, Hiebert, and Kelly).

In Tit. 3:5 two of the four genitives precede καί and two follow it. Since the second and third of these words, “new beginning” and “renewal,” are similar in meaning, the two most distinguishable terms are “washing” and “the Holy Spirit,” as in the three related passages examined above. Here “washing” and “the Holy Spirit” are both paired with a term for inner transformation, again as in the three related passages. And, as in 1 Cor. 6:11, two terms are used for inner transformation.

Therefore, in Tit. 3:5 Paul considers this inner transformation from two different perspectives in a manner analogous to Ezk. 36:25–27 and 1 Cor. 6:11. He arranges the four genitive nouns chiastically with the most distinguishable terms first and last and with the terms for the result, the transformation, in the center. The first pair of genitives focuses on the need for cleansing from past sin: “washing” and a word that speaks of that washing as an inner transformation, a “new beginning” (cf. Norbie, “Washing”). The second pair focuses on the new life received and to be lived: The “Holy Spirit,” the giver and sustainer of the new life, must do his work within Christians and so is joined to a word that speaks of such a new life as an inner transformation, “renewal.”

If our analysis is correct, then, ἀνακαινώσεως is dependent on διά, not on λουτροῦ (which corrects the view taken in Knight, Faithful Sayings, 96f., 100). In ἀνακαίνωσις** (also in Rom. 12:2; cf. the related verbs ἀνακαινόω** in 2 Cor. 4:16; Col. 3:10 and ἀνακαινίζω** in Heb. 6:6) the basic root καιν- signifies that which is “new in nature”; the adjective καινός is used in this sense in the NT of the Christian who is a “new creation” (2 Cor. 5:17) and who is to put on the “new person” created in God’s likeness (Eph. 4:24). Here, where the operative verb “saved” applies to those who were once enslaved to sin, it would appear that the sense of the explanatory noun ἀνακαινώσεως is “renewal” or “making new,” i.e., the act of causing the “new creation” to come into being, “the first and unique renewing, the creation of a life that was not there before” (TDNT Abridged, 388; see J. Behm, TDNT III, 447–54, especially 453). It is on the basis of this initial renewal that the Christian and his or her mind is being renewed to true knowledge according to God’s image, and hence the term and its cognate verb are used in this related sense elsewhere in the NT (e.g., Rom. 12:2; Col. 3:10).

πνεύματος ἁγίου indicates the one who accomplishes that initial renewal (cf. 2 Thes. 2:13: “salvation through sanctification by the Spirit”): The “Holy Spirit” is the one who directly effects the renewal. This initial “renewal” and the “washing of regeneration” mentioned just before are the twin aspects of inner transformation that were seen in Ezk. 36:26–27; Jn. 3:5–8; 1 Cor. 6:11: water/washing/cleansing and rebirth by the Spirit/renewal by the Spirit/initial sanctification. Here πνεύματος ἁγίου does not have the syntactical relationship with παλιγγενεσίας that it has with ἀνακαινώσεως, though it may be said on other grounds that the Holy Spirit does also accomplish the παλιγγενεσία. The combination πνεῦμα ἅγιον occurs only here and in 2 Tim. 1:14 in the PE* (17x in Paul); πνεῦμα by itself is used 2x in the PE of the third person of the Trinity (1 Tim. 3:16; 4:1).

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

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.

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

MHT J. H. Moulton, W. F. Howard, and N. Turner, A Grammar of New Testament Greek I–IV. Edinburgh, 1908–76.

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.

RSV Revised Standard Version

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

TDNT Abridged G. W. Bromiley, TDNT Abridged in One Volume. Grand Rapids, 1985.

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 340–344.

 

6절) ‘성령을 부어주사’, 본절은 행 2:33과 더불어 성령의 성자 유출설의 지지 구절로 인용된다. 그러나 본절의 의미상 주어가 성부 하나님이시며 성령은 성부와 성자를 통해 보내졌다고 하는 구절도 있기에(요 14:16, 26) 성도에 대한 성령의 임하심은 성부, 성자, 성령의 공동 사역이라고 할 수 있다. 

그렇다면 왜 본문에서 ‘우리 구주 예수 그리스도로 말미암아’ 성령이 임하는 것인가? 예수님께서는 자신이 가야 성령이 오신다고 말씀하셨다.(요 16:7) 성령의 강림은 예수의 승천과 밀접한 관계가 있다. 즉 예수님께서 죽으시고 부활하신 이후 승천하심으로 그 구속 사역을 완전히 수행하심으로 말미암아 성령이 나타나신다는 것이다. 성령은 그리스도의 구속 사역을 성도 개개인에게 적용하시는 사역을 하기 때문에 그리스도께서 이 땅에서 구속 사역을 완성하시고 하늘로 가셔야만 오실수 있는 것이다.  

-  3:6 Paul unfolds the saying further with “whom he poured out upon us richly through Jesus Christ our Savior.” The relative pronoun οὗ refers to the nearest antecedent πνεύματος ἁγίου (and is attracted to its case), not back to λουτροῦ, as the following considerations would seem to indicate: The verb “pour out” (ἐκχέω, here ἐξέχεεν) is used of liquids and could be used with reference to the washing, but it is used in the LXX of Joel 3:1ff. and thus in the early church (Acts 2:17, 18, 33) of the Spirit, providing a background on which the usage with the Spirit here seems natural. Furthermore, that the pouring is “through Jesus Christ our Savior” again points to the Holy Spirit since the early church understood that the Spirit was poured out by Christ (cf. Acts 2:33: “having received from the Father the promise of the Holy Spirit, [Christ] has poured forth [ἐξέχεεν] what you see and hear”).

This portion of the saying is a further delineation of the work of God that accomplished salvation. The subject of ἐξέχεεν is the subject of ἔσωσεν, God. ἐκχέω (NT 28x according to BAGD and VKGNT, who combine the forms ἐκχέω and ἐκχύν[ν]ω), “poured out,” is used figuratively in the NT 8x, always with reference to the (Holy) Spirit (Acts 2:17, 18, 33; 10:45; Rom. 5:5 [God’s love poured out through the Spirit]).

The adverb “abundantly” (πλουσίως,** also in Col. 3:16; 1 Tim. 6:17; 2 Pet. 1:11) makes explicit what is implied in “poured out,” i.e., that God gave the Holy Spirit in a lavish way to each believer, just as the OT prophecies had said he would do (cf. Joel 2:28 [LXX 3:1]ff.; Ezk. 36:26ff.; 39:29; Is. 44:3ff.; Zc. 12:10; cf. J. Behm, TDNT II, 468f.: “the idea of outpouring, of the streaming down from above of a power …, is also used to describe the impartation … in which God imparts himself”). Because God himself poured the Holy Spirit out on Christians, the Spirit, as God’s agent, accomplished salvation by renewing their lives.

ἐφʼ ἡμᾶς indicates those on whom the Spirit was poured out, and in the context of this saying it describes the personal and direct nature of that action. Just as “we” (ἡμεῖς, v. 3) at an earlier time were personally enslaved to sin and lived sinful lives (v. 2), now we have personally been saved (ἔσωσεν, note the same ἡμᾶς as the direct object of that verb) through “renewal” by having the Holy Spirit poured out “on us” (ἐφʼ ἡμᾶς). This is the fifth of six occurrences of the first person plural pronoun, which occurs in every verse from v. 3 to v. 6. Even when one makes allowances for the two (more common) genitive possessive forms (ἡμῶν), the occurrence of four nominative or accusative forms in as many verses is quite significant.

In all the NT passages in which the Spirit is said to be poured out “on” humans the preposition ἐπί is used, as it is in the LXX of Joel 3:1–2 (Acts 2:17, 18; 10:45; and here). BAGD (s.v. III.1bγ) relates that various verbs are used of the Spirit in connection with ἐπί and that the preposition in this case is used figuratively of the power that comes on a person.

διά with gen. Ἰησοῦ Χριστοῦ is used to denote the personal agent through whom God has acted (cf. A. Oepke, TDNT II, 66–69; Jonker, “De paulinische formule”; for an especially significant Pauline use of διά[Ἰησοῦ Χριστοῦ] see 1 Cor. 8:6): The pouring out of the Spirit has occurred “through Jesus Christ our Savior,” i.e., through Christ in his capacity as Savior—as Savior of those (ἡμῶν, “our”) on whom he pours out the Spirit (cf. Acts 2:33, where Christ’s exaltation bespeaks the triumph of his saving work and leads to his pouring out the Spirit, and Jn. 15:26, which speaks of the Spirit as the one whom Jesus will “send” “from the Father”).

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.

VKGNT K. Aland, ed., Vollständige Konkordanz zum griechischen Neuen Testament. Berlin, I/1, 2, 1983; II (Spezialübersichten), 1978.

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.

 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), 344–346.

 

7절) 하나님께서 우리에게 성령을 풍성히 부어주심으로 구원을 얻게 하신 목적이 본 7절에서 ‘히나 가정법’ 표현으로 제시되고 있다. 그것은 다름 아니라 우리로 하나님의 기업의 상속자가 되게 하기 위함이다. 

‘상속자’로 번역된 ‘클레로노모이’의 원형 ‘클레로노모스’는 ‘제비’라는 의미의 명사 ‘클레로스’와 ‘소유하다’라는 의미의 동사 ‘네모마이’의 합성어에서 유래된 단어로 ‘제비뽑기에 의해 받는 자’라는 의미이나 여기서는 ‘상속자’라는 의미를 지닌다. 상속자가 제비뽑기를 통해 얻은 자라는 표현은 이스라엘이 가나안 땅을 상속받은 사건과 관련을 갖는다고 할 수 있다. 하지만 여기서 중요한 점은 상속자 ‘클레로노모스’가 ‘아들됨의 권리에 의해 자기에게 할당된 소유물을 받은 자’를 의미한다는 것이다. 즉 그리스도는 만유의 후사이며(히 1:2) 성도들은 그분과 함께 영생 가운데 하나님나라를 유업을 받을 상속자임을 나타내는데 이 단어가 사용되고 있다.(롬 8:17; 갈 3:29; 4:7; 약 2:5) 

-  3:7 The affirmation that began in v. 4 moves on to its conclusion with a ἵνα clause that expresses the purpose of the main verb ἔσωσεν (v. 5). This part of the statement focuses on the present position of Christians (“being justified by his grace”) and on their present privileged status and future hope (“heirs according to the hope of eternal life” or “of eternal life according to hope”) that is the purpose of God’s salvation.

δικαιόω (Pl. 27x, PE 2x) became virtually a technical term in Paul’s writings, especially in Romans (15x) and Galatians (8x). But the verb is found in only one other earlier Pauline letter (1 Cor. 4:4; 6:11), and there it has two nuances of meaning, as it does in the PE (1 Tim. 3:16; here). Here it has the usual Pauline sense that it has in Romans and Galatians and in 1 Cor. 6:11, which, we have seen, is parallel to this passage (see above on v. 5). The aorist passive participle δικαιωθέντες indicates here a past action that “we” have been recipients of, that of being “justified,” i.e., declared righteous in God’s sight and forgiven of sins. It thus refers to a judgment made by God in which already, here and now, God has acquitted sinners and pronounced them righteous.

This declaration is τῇ ἐκείνου χάριτι: Its basis is “his grace.” ἐκείνου may be used here as a demonstrative denoting the more remote object (“that one”), i.e., specifically going past Jesus Christ (v. 6) to God (the Father), the subject of “[he] saved” in v. 5. Or it may be used for emphasis (“that one,” i.e., “his”). In either case, God, the subject of the entire sentence from v. 4, is most likely meant, God whose grace is operative for us in Christ (cf. 2 Tim. 1:9; Rom. 3:24). χάρις (NT 155x, Pl. 100x) is used here of God’s “grace” or “favor,” the attitude and action of one who does what he is not bound to do (BAGD). Therefore, justification is a “gift” made available “through the redemption that is in Christ Jesus” (Rom. 3:24; cf. the reference to Christ as σωτήρ in Tit. 3:6 and 2 Tim. 1:9–10).

The work of the Spirit in transforming and of God’s grace in justifying coalesce in causing those saved to become “heirs of eternal life.” That is, the ἵνα clause of this verse indicates the purpose of the salvation accomplished by God (v. 5), and the participial phrase with δικαιωθέντες indicates another aspect of that salvation. The “heirs” are, therefore, those who are both transformed by God’s Spirit (v. 5; cf. Rom. 8:15–17; Eph. 1:14) and declared righteous by God’s grace (cf. Rom. 4:13).

With γενηθῶμεν Paul states that those who have been saved and are justified have now “become” κληρονόμοι. κληρονόμος** (NT 15x) is used once in each of the Synoptic Gospels (Mt. 21:38 par. Mk. 12:7/Lk. 20:14) and in Heb. 1:2 of God’s Son as “heir” and in the remaining NT occurrences (Rom. 4:13, 14; 8:17 [2x]; Gal. 3:20; 4:1, 7; Heb. 6:17; 11:7; Jas. 2:5) of the redeemed as God’s “heirs.” In both cases it is used figuratively of one who as God’s son will receive something as a possession from him and who now stands in that privileged and anticipatory position. The possession to be received here is “eternal life” (ζωῆς αἰωνίου), a future unending life with God. The phrase ζωῆς αἰωνίου is used 4x in the PE* (1 Tim. 1:16; 6:12; Tit. 1:2; here) as well as elsewhere in the NT (for discussion see the other occurrences in 1 Timothy and Tit. 1:2).

Between κληρονόμοι γενηθῶμεν and ζωῆς αἰωνίου are the words κατʼ ἐλπίδα. This phrase might indicate that the inheritance of eternal life is characterized by “hope” (ἐλπίς) and thus function as an intervening qualification: “that we might become heirs, according to hope, of eternal life.” Or it might be joined more closely and directly with “eternal life” so that the first half of the statement is qualified by all that follows it: “that we might become heirs, according to the hope of eternal life.” On either view the heirs are to receive eternal life, and that outcome and the position of the heirs who expect it is always in the attitude of hope. ἐλπίς (see Tit. 1:2) is used in the NT generally of “hope” and “expectation” and especially of “hope” pertaining to supernatural things spoken of in God’s promises (BAGD; R. Bultmann, TDNT  II, s.v., especially 531f.). Hope is also connected with the position of heirs in Rom. 8:16–17, 24–25, where “hope” is related to what is not seen but looked for (v. 24) and is said to be marked by patient and expectant waiting on God and his promised inheritance (v. 25; cf. Gal. 3:29; Heb. 6:17; Jas. 2:5).

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.

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.

 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), 346–347.

 3 For cwe ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.

c See 1 Cor. 6:11

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

3 우리도 전에는 어리석은 자요 순종하지 아니한 자요 속은 자요 여러 가지 정욕과 행락에 종 노릇 한 자요 악독과 투기를 일삼은 자요 가증스러운 자요 피차 미워한 자였으나

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

‘악독과 투기를 일삼은 자’, 이를 직역하면 ‘우리들은 악독과 투기 안에서 살아가고 있다’라는 의미이다. ‘일삼은’으로 번역된 ‘디아콘테스’는 ‘~를 통하여’라는 의미의 전치사 ‘디아’와 ‘끌어가다, 인도하다’라는 의미의 동사 ‘아고’의 합성어로 문자적으로 '생애를 끌고가다’라는 의미의 ‘디아고’의 현재 분사형으로  ‘생활하다, 지내다, 특정 방식으로 시간을 소비하다’라는 의미이다. NIV는 'We lived in malice and envy‘로 ESV는 ‘passing our days in malice and envy’로 표현하고 있다. 

 

-  ποτέ (pote), 부사. 전에, 예전에, ~때. 히브리어 등가: זֹה (1), פַּ֫עַם (1).

1. 이전에 — 이전 시간에.  다음을 참고하십시오 πρότερος.

갈 1:13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν

갈 1:23 Ὁ διώκων ἡμᾶς ποτε

엡 2:2 ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα

엡 2:11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη

골 1:21 ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ

2. 언제나 — 언제든지. 의미상 반의어: 결코 ~않는.  다음을 참고하십시오 πώποτε.

고전 9:7 τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ;

갈 2:6 ὁποῖοί ποτε ἦσαν

엡 5:29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν,

히 1:5 Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων· Υἱός

벧후 1:10 ταῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητέ ποτε·

3. 궁극적으로† — 연속 또는 계속의 최종 결과로서.  다음을 참고하십시오 ὕστερος.

빌 4:10 ἤδη ποτὲ

눅 22:32 ποτε ἐπιστρέψας

롬 1:10 ἤδη ποτὲ

• 지혜 16:18

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

 

-  3:3 γάρ introduces the reason for the foregoing admonition, especially but not exclusively its concluding words, just as it did in 2:11ff. ἦμεν, the imperfect first person plural of εἰμί, is used here with the enclitic particle ποτέ (which is temporal here), “once or formerly,” to describe in general terms what Christians were before their conversion (for this use of ποτέ in Paul, cf. Rom. 11:30; Gal. 1:13; Eph. 2:2, 3, 11, 13; 5:8; Col. 1:21; 3:7). Paul emphasizes the personal, as well as the collective, note already inherent in the verb by adding for emphasis the personal pronoun ἡμεῖς, “we,” i.e., Christians (cf. 3:5, the only other use of ἡμεῖς in Titus: There that the saying is affirmed by Christians about themselves makes it evident that ἡμεῖς and the two occurrences of ἡμᾶς in that verse and the next designate Christians). καί, used here with its meaning “also” or “likewise” (BAGD s.v. II.1), by its inherently comparative note adds to this statement of what Christians once were the clear implication that those with whom they are being compared (because they are distinguished from them), i.e., non-Christians (the group primarily in view in the “all men” of v. 2), are still as the Christians are described as having been (cf. the almost identical καὶ ἡμεῖς πάντες … ποτέ of Eph. 2:3 and the quite similar καὶ ὑμεῖς … ποτε of Col. 3:7).

That which we Christians “also once were” is now set forth in seven characteristics. The first is ἀνόητοι** (Lk. 24:25; Rom. 1:14; Gal. 3:1, 3; 1 Tim. 6:9), “foolish” in the sense of “without spiritual understanding” (Guthrie; cf. Eph. 4:18). The second is ἀπειθεῖς** (also in Lk. 1:17; Acts 26:19; Rom. 1:30; Tit. 1:16; 2 Tim. 3:2), “disobedient.” As the usage in Tit. 1:16 seems to indicate, this disobedience is to God (cf. Paul’s words in Acts 26:19 and his phrase “disobedient to God” in Rom. 11:30). This disobedience to God may be shown, however, by one’s attitude and actions to those in authority; thus Paul urges Christians to be obedient to rulers in v. 1, since “he who resists authority has opposed God’s ordinance” (Rom. 13:2), and describes the ungodly as “disobedient to parents” (Rom. 1:30; 2 Tim. 3:2). The third characteristic is πλανώμενοι (Pl.* 6x), a passive participle that should probably be understood here in the sense of “being deceived” (or perhaps “led astray”), since that seems to be the sense in the other PE occurrence of the participle (2 Tim. 3:13, there with an active form: “deceiving and being deceived”) and in the other Pauline occurrences of the verb πλανάω (1 Cor. 6:9; 15:33; Gal. 6:7), in each of which he urges his readers not to be deceived about sin.

The fourth characteristic is expressed in a participial phrase, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, “enslaved to various lusts and pleasures.” δουλεύοντες is used here figuratively of “being a slave to” (BAGD s.v. 2c) desires and pleasures (cf. Rom. 6:6, 16; 2 Pet. 2:19).

That which the Christians were formerly enslaved to is first of all ἐπιθυμίαι (see 1 Tim. 6:9; Tit. 2:12), which means generally “desires, longings, or cravings” (cf. BAGD). Although the word can and does have a neutral sense in the NT, it is usually used of “evil desire” in accordance with Greek and Jewish usage (as F. Büchsel demonstrates in TDNT III, 170f.). Often some qualifying phrase will indicate this (as in Eph. 2:3), but ἐπιθυμία can be used for sinful desire without any such addition (as in Rom. 7:7, 8; 2 Tim. 3:6 [?]; Jas. 1:14, 15; 1 Pet. 4:2; cf. Büchsel, 171). Certainly the other PE occurrences (1 Tim. 6:9; Tit. 2:12; 2 Tim. 2:22; 4:3) are used of sinful desire, which would appear to be the case here, even if it refers only to human enslavement to pursuing the natural desires of life as the chief purpose of being human (cf. Mt. 6:19–25, 31–33).

They were enslaved also to ἡδοναί,** “pleasures,” a common Greek word used infrequently in the NT (Lk. 8:14; Jas. 4:1, 3; 2 Pet. 2:13, all but the last plural). In the other NT occurrences the word is used of sinful pleasure, and apparently this is true here also (cf. the Pauline compound φιλήδονος, “loving pleasure,” which is analogous to the phrase here, “enslaved to pleasures,” and which is regarded as the opposite of “loving God” in 2 Tim. 3:4). F. Büchsel notes that ἡδονή and ἐπιθυμία are closely related and offers as an explanation for that here that “when ἐπιθυμία is satisfied we have ἡδονή, and when ἡδονή is sought we have ἐπιθυμία” (TDNT III, 171 n. 36).

ποικίλαις (Pl.* otherwise only in 2 Tim. 3:6, there with ἐπιθυμίαι only) carries here its general meaning of “various kinds” or “manifold” and refers to both nouns. It may be last for emphasis (NEB [and TEV] also places it last, albeit with a slightly different construction: “We were slaves to passions and pleasures of every [all] kind[s]”).

The fifth characteristic is expressed in another participial phrase, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, “spending our life in malice and envy.” διάγοντες** is used here in the sense of “spend one’s life, live” with the accusative βίον understood (in this sense, with or without βίον, common in Greek writers; for examples see BAGD s.v.; LSJM s.v. II.1–2; in 1 Tim. 2:2 with βίον). The first thing that Paul says the Christians lived “in” is κακία, which when it is used in a list with other vices (Rom. 1:29; Eph. 4:31; Col. 3:8; 1 Pet. 2:1), as here, means something like “malice or ill-will” (BAGD), “the evil habit of mind” (Trench, Synonyms, §xi). The second thing that Paul’s readers lived “in” is φθόνος, “envy,” which is also used in lists of vices in Rom. 1:29; Gal. 5:21; 1 Tim. 6:4; 1 Pet. 2:1 (the first and last with κακία). “It is the grudging spirit that cannot bear to contemplate someone else’s prosperity” or their success (Bruce, Galatians, 249, at 5:21).

The sixth characteristic is στυγητοί** (a NT hapax), which can mean either “hated” or “hateful” (see BAGD for occurrences in Greek literature, which tend toward “hated”; in 1 Clement it has both meanings: “hated” in 35:6, “hateful” in 45:7). BAGD note that the compound θεοστυγής before the NT had only the passive sense “hated by a god” but in Rom. 1:30 probably has the active sense “hating God,” noting two later documents in which the active meaning is obvious. If στυγητός underwent a similar development, then the slightly more contextually suitable meaning “hateful” is to be understood here (NASB; cf. NEB: “odious ourselves”). If not, then the meaning “being hated,” i.e., hated by humans, is to be understood (cf. RSV, TEV, NIV).

The seventh characteristic is μισοῦντες ἀλλήλους. The verb μισέω (Pl.* 4x: here; Rom. 7:15; 9:13; Eph. 5:29; with ἀλλήλους here and in Mt. 24:10) means “hate” or “detest.” The reciprocal pronoun ἀλλήλοι, “one another,” indicates the mutuality of this terrible hatred that sinners have for one another (cf. 1 Jn. 2:9, 11; 3:15; 4:20).

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.

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

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

NEB New English Bible

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.

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.

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.

NASB New American Standard Bible

NEB New English Bible

RSV Revised Standard Version

TEV Today’s English Version (Good News 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), 335–337.

3 Remind them xto be submissive to rulers and authorities, yto be obedient, to be ready for every good work, 2 zto speak evil of no one, ato avoid quarreling, to be gentle, and bto show perfect courtesy toward all people.

x Rom. 13:1; 1 Pet. 2:13

y See 2 Tim. 2:21

z Eph. 4:31

a 1 Tim. 3:3

b See 2 Tim. 2:25

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 3:1–2.

3 너는 그들로 하여금 통치자들과 권세 잡은 자들에게 복종하며 순종하며 모든 선한 일 행하기를 준비하게 하며

2 아무도 비방하지 말며 다투지 말며 관용하며 범사에 온유함을 모든 사람에게 나타낼 것을 기억하게 하라

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

본 1-2절은 성도들의 사회 생활에 대한 일반적인 지도 지침을 제공한다. 이는 바울 서신과 일반 서신에 여러번 등장한다.(롬 13:1-7; 딤전 2:1-3; 벧전 2:13-17) 우리 성도들은 하나님나라의 백성인 동시에 이 땅을 살아가는 시민으로서의 삶을 살아가는 이들이다. 

 

1절) 헬라어 원문은 ‘휘포밈네스케’, ‘기억하게 하라’라는 표현이 1절 맨 앞에 등장하는데 한글 번역은 이를 2절의 마지막에 번역하고 있다. 

 

 

 ‘통치자들과 권세 잡은 자들’은 바울이 자주 사용하는 표현이다.(롬 13:1-7; 고전 15:24; 엡 1:21; 3:10; 6:12; 골 1:16; 2:10, 15) 먼저 통치자들이라고 번역된 표현은 이전 개역한글에서는 ‘정사’로 번역된 표현으로 ‘아르카이스’로 이것의 원형 ‘아르케’는 ‘시작하다’라는 뜻의 동사 ‘아르코마이’에서 유래하여 원래 시간의 연속에서 새로운 시작의 기점을 말하는 ‘시작, 태초’라는 의미를 지녔으나 점점 ‘개시하는 사람’이라는 의미에서 ‘지도자’(골 1:18; 계 1:8; 21:6; 22:13)라는 의미로도 사용되었다. 바울이 자신의 서신서에서 이 ‘아르케’를 대부분 영적 존재인 천사를 지칭했지만 본 문맥속에서는 국가의 위정자들을 지칭하는 것으로 보는 것이 타당하다. ‘권세잡은 자들’로 번역된 ‘엑수시아이스’의 원형 ‘엑수시아’는 ‘선택권, 정신적 육체적인 힘, 권위와 권리, 통치권’등을 의미한다. 힘이나 능력은 아나태는 유사어로 ‘두나미스’도 있다. 두나미스가 체력과 정신력에서 나오는 힘에 강조가 있다면 ‘엑수시아’는 그것이 신적 권위이든 국가적 권위이든 위로부터 주어진 권위에서 발휘되는 힘을 의미한다. 이 통치자들과 권세 잡은 자들은 모두 국가의 공직자들을 의미한다. 

 

바울은 성도들에게 이러한 세상 통치자들과 공직자들의 권위에 복종할 것을 교훈한다. ‘복종’을 의미하는 단어 ‘휘포탓소’는 노예가 주인에게 대하여 절대 복종함을 나타내는데 주로 사용하는 표현이다. 이어서 ‘순종’할 것을 말하는데 ‘페이다르케인’의 원형 ‘페이다르케오’는 하나님께 복종하는 것을 의미할 때 사용되는 표현으로 행 5:29, 32에만 사용되었다. 이처럼 바울은 하나님께만 사용하던 단어를 이 땅의 통치자들에게 사용함으로 그들의 권위가 하나님께로부터 주어진다는 것을 암시하며 그 통치에 순종해야할 것을 권면한다.(마 17:24-27; 22:15-22; 롬 13:1-7; 딤전 2:1-7; 벧전 2:13-17) 특히 바울은 ‘복종하며’로 번역된 ‘휘포탓세스다이’는 현재 수동태 부정사로 쓰고 ‘순종하며’로 번역된 ‘페이다르케인’은 현재 능동태 부정사로 쓰고 있다. 여기서 현재 시제가 사용된 것은 위정자에대한 복종과 순종이 끊임없이 계속되어야 함을 보여준다. 그리고 수동태와 능동태가 교차 사용된 것은 위정자에 대한 복종이 스스로 결정할 수 있는 문제가 아니라 이미 주어진 명령으로 선택의 여지가 없음을 보여줌과 동시에 성도는 이에 대해 보다 능동적인 태도로 임해야함을 말해주는 것이다. 당시의 상황속에서 본 표현을 생각해본다면 그레데인들은 로마의 통치권에서 벗어나기 위해 끊임없이 폭동, 살인 등에 가담하여 격렬하게 저항했다. 바울은 이런이들을 향해 폭력적인 대항 보다는 하나님게로 부터 온 권위에 복종하는 것이 성도의 역할임을 가르쳐주고 있는 것이다. 

 

 

-  3:1 Paul charges Titus to continually “remind” (present active imperative of ὑπομιμνῄσκω with accusative of the person and infinitives following) “them” (αὐτούς) of what he has taught about their relation to the state (for such teaching cf. Rom. 12:14–13:10). Those to be reminded are the Christians on Crete, not non-Christians, because only Christians have been previously taught by Paul. Paul addresses the Cretan Christians as a whole, rather than in separate groups as in 2:1–10, because what he now says applies to them all.

If the UBSGNT is correct in having no καί between ἀρχαῖς and ἐξουσίαις, as is found in some manuscripts, most of the versions, and the Fathers (see TCGNT for the argument), then we have a double asyndeton of two pairs, these two dative nouns and the two infinitives that follow them (cf. BDF §460.1). It is most likely that the second infinitive, πειθαρχεῖν, is not to be taken by itself and therefore absolutely, but rather that it is to be taken with both of the nouns. This would mean that the two nouns are governed by both of the infinitives. Parry suggests that “in each case the second word has the effect of qualifying the first: = ‘to ruling powers which have due authority render the submission of an active obedience.’ ” This seems likely even if one might express the qualification differently.

ἀρχαῖς is used here in its sense of earthly “rulers,” as the plural is also used in Lk. 12:11 (BAGD s.v. 3). ἐξουσίαις has as one of its meanings “the power exercised by rulers or others in high position by virtue of their office” (BAGD s.v. 4). It is used here in a particular application of that meaning, i.e., of “human authorities” as “the bearers of the authority” (BAGD s.v. 4c α). The other occurrences of the word in this sense are in Lk. 12:11 (with the plural of ἀρχή as here) and Rom. 13:1, 2, 3 (the only other instance in Paul, with the same subject under discussion).

The first infinitive, ὑποτάσσεσθαι, means here “to subject oneself” or “to be subject” and is used elsewhere in the NT with reference to secular authorities in Rom. 13:1, 5 and 1 Pet. 2:13. The second, πειθαρχεῖν** (also in Acts 5:29, 32; 27:21), “obey,” is probably used here not in a general sense, because it is not used in that way elsewhere in the NT, but rather in the sense of obeying the “rulers and authorities.” LSJM give “obey one in authority” as its basic meaning. Paul makes no qualifications here, just as he does not in Rom. 13:1ff. and as Peter does not in 1 Pet. 2:13. But we know from Acts 5:29 that this obedience is under God, and that, as Peter says there, there are times when one “must obey God rather than humans.”

“Every good work” (πᾶν ἔργον ἀγαθόν)** is nearly exclusively a Pauline phenomenon in the NT: It occurs 8x in Paul (2 Cor. 9:8; Col. 1:10; 2 Thes. 2:17; 1 Tim. 5:10 [see the comments there]; Tit. 1:16; here; 2 Tim. 2:21; 3:17) and only once elsewhere (Heb. 13:21). By using πᾶν in the singular and thus specifying “every” individual good work, Paul is speaking as broadly as possible and encouraging Christians to be “prepared” (or “ready,” ἑτοίμους) “for” (πρός), i.e., to be “ready” and willing to do, whatever good work might need doing (cf. for the same phrase 2 Tim. 3:17, and especially 2 Tim. 2:21, which uses it with the cognate verb).

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.

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

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.

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.

 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), 332–333.

첫번째는 ‘비방하지 말며’이다. 비방하다라는 의미의 동사 ‘블라스페메인’의 원형 ‘블라스페메오’는 ‘비난하다, 욕하다, 모독하다, 중상하다’라는 의미를 가진다. 복음서에서 유대인들이 예수님을 향해 ‘참람하다’라는 말을 했다(막 2:7). 이 표현은 신성한 것, 즉 하나님이나 성령처럼 마땅히 숭상해야할 대상에 대해 모독하거나 방해하는 것을 말할 때 쓰인다. 그런데 본문에서는 하나님에 대한 신성 모독의 표현이라기 보다는 사람 사이에서 벌어지는 모독적 언사를 의미하는 것으로 ‘아무도 모독하지 말라’라는 의미이다. 

두번째는 ‘다투지 말며’이다. ‘아마쿠스’의 원형 ‘아마코스’는 부정 불변사 ‘아’와 ‘다툼’을 의미하는 명사 ‘마케’의 합성어로 ‘싸움을 삼가는’이라는 뜻이 있다.(딤전 3:3) 싸우지 않는 것은 감독이 지녀야할 덕목일 뿐 아니라 모든 성도들이 지녀야할 덕목이다. 

세번째는 ‘관용하며’이다. ‘에피에이케이스’의 원형 ‘에피에이케스’는 ‘~의 근거 위에, ~을 근거로 하여’란 의미의 전치사 ‘에피’와 ‘자리를 내주다’라는 의미가 있는 동사 ‘에이코’의 합성어로 기꺼이 자래릴 내준다는 의미에서 관용을 의미하게 되었다. 이는 인간의 내면의 중요한 덕목으로 인정이 사려 있는 태도 및 모욕을 받고도 화를 내지 않는 것을 말한다. 헬라 철학에서 ‘에피에이케스’는 이어 나오는 온유함과 더불어 현인이 갖추어야할 가장 중요한 덕목이었다. 

네번째는 ‘온유함을 나타내는 것’이다. 온유함은 예수님의 대표적 성품이며(마 11:29) 성령의 열매 가운데 하나이다.(갈 5:23) 그러한 온유는 만왕의 왕으로서 승리의 백마를 탈 수 있는 자격을 지니신 분이 겸손히 나귀 새끼를 타는 모습으로 나타난다(마 21:5). 하나님께서는 이러한 온유함을 지니고 그 성품을 세상에 나타내는 자들에게 땅을 기업으로 주신다(마 5:5) 힘이 있으나 교만과 자기 과시용으로 사용하지 않는 온유함, 성품이 부드러워서 다른 사람에게 상처를 주지 않는 온유함, 신사적이며 남을 배려할 줄 아는 온유함을 그리스도를 믿는 모든 성도들의 삶에 나타냐야 할 영적 모습이다.(controlled power, 유단자의 겸손) 

‘나타낼 것을’에 해당하는 ‘엔데이크뉘메누스’의 원형 ‘엔데이크뉘미’는 강조의 접두어 ‘엔’과 ‘보이다’라는 의미의 동사 ‘데이크뉘오’의 합성어로서 ‘증명해 보이다, 자기가 지니고 있는 것을 겉으로 나타내 보이다’라는 의미이다. 이렇게 겉으로 나타내는 것은 구체적인 행위를 통해서만 가능하다. 여기서는 현재 분사형을 사용함으로 구체적 인간관계에서 계속하여 온유하게 행해야 한다는 것을 교훈한다. 

여기서 말하는 다른 사람들과의 관계에서 나타나는 덕목들은 모두 자신을 죽이고 양보하고 절제하며 인내하는 요소를 내포한다. 

 

3:2 Paul continues his list of reminders with four more items. The first is μηδένα βλασφημεῖν, “to speak ill of no one.” Does he still have government officials in mind here or is he now speaking in more general terms? In favor of the latter is the indefiniteness and breadth of the word μηδένα, “no one.” Paul seems to be including any and all people under that word and thereby self-consciously broadening the horizon. Similarly, the conclusion of this verse says that Christians should show consideration to “all people” (πάντας ἀνθρώπους), and this wider perspective is picked up in v. 3. This is not to say that government officials are excluded, but only that they are not exclusively in view.

βλασφημεῖν is used here in the sense of “to speak ill or evil of,” as in Rom. 3:8; 14:16; 1 Cor. 10:30. Paul is not saying by this admonition that Christians must be naive and never correctly evaluate and speak about the evil that they see in anyone, since this is what he himself does in 1:10–16. Rather, he is urging Christians to restrain their natural inclination to say the worst about people. As he puts it in Romans 12, Christians should not “pay back evil for evil to anyone” and should bless rather than curse those who persecute them (vv. 17, 14).

The next two items, ἀμάχους εἶναι, ἐπιεικεῖς, “to be uncontentious, gentle,” go together, as the one infinitive governing them indicates and as they do in the only other NT occurrence of the first, albeit in reverse order, 1 Tim. 3:3 (see the comments there). ἄμαχος is used metaphorically in the NT and means “peaceable” in the sense of “uncontentious” (cf. 2 Tim. 2:23–24). ἐπιεικής** (also in Phil. 4:5; 1 Tim. 3:5; Jas. 3:17; 1 Pet. 2:18) means “gentle,” “kind,” with a concomitant note of graciousness (see the related noun ἐπιείκεια** in Acts 24:4 and especially 2 Cor. 10:1, where Paul urges his readers “by the meekness and gentleness of Christ”). It is often contrasted with severity in Greek literature. See Spicq’s discussion of both words in Notes I, 263–67, and H. Preisker, TDNT II, 588–90 for the second word.

In the last item the participle ἐνδεικνυμένους (see 1 Tim. 1:16; Tit. 2:10) means here “showing” or “demonstrating.” The verb (ἐνδείκνυμι) is used here in a way similar to that of 2 Cor. 8:24, where Paul urges his readers “openly before the churches [to] show them the proof of your love.” Paul concluded the previous section of Titus on ethical admonition with this same participle and also with the same universal πᾶς (2:10: πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν).

πραΰτης means “gentleness, humility, courtesy, considerateness, meekness” (BAGD; see also Spicq, Notes III, 570–81; Leivestad, “Meekness”). It may be best understood by its contrast to its opposites, roughness, bad temper, sudden anger, and brusqueness (see F. Hauck and S. Schulz, TDNT VI, 646, who give “mild and gentle friendliness” as the general meaning). English translations vary trying to find the right words to render this term with the qualification πᾶσαν: “perfect courtesy” (RSV), “a consistently gentle disposition” (NEB), “every consideration” (NASB), “always … a gentle attitude” (TEV), “true humility” (NIV). Whatever the nuance for πραΰτητα may be, Paul urges that it be shown not partially but fully (πᾶσαν placed before the verb for emphasis; see BAGD s.v. πᾶς 1aβ). πᾶσαν πραΰτητα is to be shown πρὸς πάντας ἀνθρώπους, “toward all people,” i.e., “to everyone” without exception (cf. the occurrences of πάντες ἄνθρωποι in the PE*: 1 Tim. 2:1, 4; 4:10; Tit. 2:11). The double use of πᾶς is quite emphatic: Paul is urging “all” gentleness to “all” people.

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.

RSV Revised Standard Version

NEB New English Bible

NASB New American Standard Bible

TEV Today’s English Version (Good News Bible)

NIV New International Version

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), 333–334.