하나님나라를 꿈꾸며(Kingdom of God)

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.

 

13 nwaiting for our blessed ohope, the pappearing of the glory of our great qGod and Savior Jesus Christ, 14 rwho gave himself for us to sredeem us from all lawlessness and tto purify for himself ta people for his own possession who are uzealous for good works.

15 Declare these things; exhort and vrebuke with all authority. wLet no one disregard you.

n See 1 Cor. 1:7; 2 Pet. 3:12

o See ch. 1:2

p See 2 Thess. 2:8

q 2 Pet. 1:1

r See Matt. 20:28

s Ps. 130:8; See 1 Pet. 1:18

t Ezek. 37:23; See Ex. 19:5

t Ezek. 37:23; See Ex. 19:5

u ch. 3:8; Eph. 2:10

v ch. 1:13; 1 Tim. 5:20

w See 1 Tim. 4:12

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 2:13–15.

 

13 복스러운 소망과 우리의 크신 하나님 구주 예수 그리스도의 영광이 나타나심을 기다리게 하셨으니

14 그가 우리를 대신하여 자신을 주심은 모든 불법에서 우리를 속량하시고 우리를 깨끗하게 하사 선한 일을 열심히 하는 자기 백성이 되게 하려 하심이라

15 너는 이것을 말하고 권면하며 모든 권위로 책망하여 누구에게서든지 업신여김을 받지 말라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 2:13–15.

 

헬라어 원문은 ‘기다리게’로 번역된 ‘프로스데코메노이’가 가장 먼저 등장한다. 이것의 원형 ‘프로스데코마이’는 ‘기꺼이 환영하고 받아들이다, 기대하고 기다리다’라는 의미의 동사이다. 이는 그저 기다리는 것이라는 의미보다는 간절히 기다리는, 열망하는 이라는 의미에 가깝다. NASB와  KJV은 이를 열망하는(looking for)로 번역했다. 무엇을 열망하는 것인가? 바로 ‘복스러운 소망과 우리의 크신 하나님 구주 예수 그리스도의 영광이 나타나심’이다. 

복스러운 소망은 바로 그리스도의 영광이 나타나심이다. 그리스도께서 재림하셔서 성도의 완전한 구원이 이루어지는 날에 대한 기다림인 것이다. 그리스도께서 재림하시는 날에는 그이전까지 희미하였던 영광이 모든 이들에게 완전히 나타날 것이다. 

바울은 예수 그리스도를 ‘우리의 크신 하나님 구주 예수 그리스도’라고 묘사하였다. 이는 재림하시는 그리스도의 영광을 강조하기 위한 표현이다. 그리스도의 재림이 모든 성도의 구원을 위한 것이기에 ‘우리’라는 표현을 사용했고 재림하시는 그리스도는 초림시의 낮고 천한 모습이 아니라 천군 천사를 대동하시고 매우 장엄하게 등장하실 것이기에 ‘크신 하나님-메갈루 데우’라는 표현을 사용했다. 그러면서 영광가운데 재림하시는 우리 주님께서 바로 우리를 위해서 십자가에 돌아가신 바로 그 인성을 지닌 메시야이심을 나타내기 위해서 ‘예수 그리스도-이에수 크리스투’라는 표현을 사용하였다. 이처럼 바울은 크신 영광중에 다시 오심으로 우리의 복스러운 소망의 근원되시는 재림주로서의 예수님을 설명하면서 그분이 누구를 위하여 오시는지, 얼마나 큰 영광가운데 오시는지, 그리고 바로 다시오시는 주님이 십자가에 죽으시고 부활하신 분이시라는 사실을 강조한다. 

우리들은 바로 이러한 주님의 나타나심, 다시오심을 열망하고 있는 것이다. 이런 소망이 있을때 우리 성도들은 고난과 시험이 가득한 이 세상속에서 살면서 하나님의 백성으로서 그 모든 것을 감당하고 이 땅을 살아갈 수 있다. 성도로서 이 땅을 살아가는 힘은 바로 이 복스러운 소망에서 오는 것이다. 

십자가위에서 우리 예수님께서도 ‘그 앞에 있는 즐거움을 위하여’ 십자가를 참으사 부끄러움을 개의치 않으셨다(히 12:2). 

 

προσδέχομαι (prosdechomai), 동사. 기다리다, 고대하다. 부정과거 수동태. προσεδέχθην. 히브리어 등가: רצה 1 (8), נשׂא (2). 아람어 등가: סבר (1).

1. (기대) 기다리다 — 발생하거나 도착하기를 기대하다.

막 15:43|| ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν βασιλείαν

눅 2:25 προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ,

행 24:15 αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν

딛 2:13 προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς

유 21 προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ

2. 영접하다 (사람)† — 자신의 집단에 들어오는 것을 기꺼이 허락하다. 관련 주제: 수신하다.

눅 15:2 Οὗτος ἁμαρτωλοὺς προσδέχεται

롬 16:2 ἵνα αὐτὴν προσδέξησθε ἐν κυρίῳ ἀξίως τῶν

빌 2:29 προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης

3. 취하다 (수락)† — 주어지거나 제공받은 어떤 것을 기꺼이 받다; 실제적으로나 추상적으로. 관련 주제: 수락; 동의하다.

히 10:34 μετὰ χαρᾶς προσεδέξασθε, γινώσκοντες

히 11:35 ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν,

• 창 32:20; 출 22:11; 출 36:3; 레 22:23; 대상 12:18; 시 103:11; 욥 2:9a; 욥 29:23; 호 8:13; 암 5:22; 단 7:25

부정과거 수동태. 부정과거 수동태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

 

-  2:13 The participial clause that occupies vv. 13 and 14 serves as a further qualification of the verb ζήσωμεν. We live from the vantage point of “expectantly awaiting” and “looking forward to” Christ’s appearing (προσδεχόμενοι; cf. Paul’s use of the related verb ἀπεκδέχομαι in Rom. 8:19, 23, 25; 1 Cor. 1:7; Phil. 3:20; cf. the note of expectant waiting in the use of προσδέχομαι in Lk. 2:25, 38). Paul joins to the instructions given by grace about living the Christian life (vv. 11–12) this note of looking forward to Christ’s appearing, so that the two give perspective to each other.

προσδεχόμενοι has as its object two nouns, ἐλπίδα, “hope,” and ἐπιφάνειαν, “appearing,” joined by καί and governed by a single definite article. The first noun is qualified by the adjective μακαρίαν and the second by the genitive construction τῆς δόξης, which itself in turn is qualified by another genitive construction.

Whereas 1 Thes. 4:13 uses ἐλπίς of the subjective attitude of “hope” focused on these future realities, here Paul uses it of the objective “that which is hoped for” (as in Rom. 8:24; Gal. 5:5; Col. 1:5). The return of the one who brings all that Christians hope for is itself called “the blessed hope” (cf. Col. 1:27). This “hope” is called “blessed” (μακάριος) just as God was called “blessed” (see 1 Tim. 1:11) because it, like him, embodies and brings the blessedness for which Christians hope.

The single article before ἐλπίδα and ἐπιφάνειαν probably indicates that Paul regards these nouns as referring to the same thing: The “hope” and the “appearing” are one event (cf. Robertson, Grammar, 786). This is borne out by the natural sense of the sentence, by the fact that elsewhere in Paul that which one hopes for is tied to Jesus’ appearing, and by the use of τῆς δόξης, which elsewhere in Paul is attached to “hope” (Rom. 5:2; Col. 1:27), with “appearing” here. ἐπιφάνεια**, “appearing, appearance,” in all its NT occurrences (6x, all Pl.: here; 2 Thes. 2:8; 1 Tim. 6:14 [see the comments there]; 2 Tim. 1:10; 4:1, 8), except for one (2 Tim. 1:10, Jesus’ first appearance), refers to Jesus’ second appearance, as is evidenced here by the words that follow.

The ἐπιφάνεια is said more particularly to be τῆς δόξης κτλ. Some have suggested that this genitive construction is a Hebraism and that the phrase should be rendered “the glorious appearing.” It is more plausible, however, that the passage speaks of the appearance of God’s glory rather than of the glorious appearing of God (ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ). This is supported by the use of δόξα elsewhere with reference to Jesus’ second coming, where it is not used adjectivally but as a noun indicating the splendor that will accompany and be manifested in that appearing (cf. Mt. 16:27; 24:30; 25:31; Mk. 8:38; 13:26; Lk. 9:26; 21:27; 24:26). Furthermore, Paul often uses δόξα followed by a genitive construction referring to God, as here (cf. Rom. 1:23; 3:23; 15:7; 1 Cor. 10:31; 11:7; 2 Cor. 4:6, 15; Phil. 1:11; 2:11; 1 Tim. 1:11). Finally, “the appearing of the glory of the great God” (ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ) maintains the verbal parallelism between this verse and v. 11, which speaks of the appearing of the grace of God (ἐπεφάνη … ἡ χάρις τοῦ θεοῦ).

If this understanding is correct, then the appearing manifests the glory of “our great God and Savior Jesus Christ” (the reasons for understanding this to refer to one person are given below). This glory has a double aspect: Christians look forward to the appearing of this glory because therein “the Lord of glory” (1 Cor. 2:8) himself is finally and openly glorified before mankind. They also await it because in the appearing of this glory the blessedness that Christians hope for appears. Thus Paul has spoken here of the blessed hope and of the appearing of the glory as two aspects of one and the same event. When this glory appears so also will our blessedness appear (cf. 1 Jn. 3:2; Phil. 3:20–21; see Murray, Romans I, 161f. on the similar phrase “we exult in hope of God’s glory” in Rom. 5:2).

But does τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ refer to one or two persons, or is there some other way to understand the verse in its entirety? (For a full discussion of this question see Harris, “Titus 2:13.”) Essentially three views have been proposed: (1) that one person is in view and that the statement should read “our great God and Savior, Jesus Christ,” (2) that two persons are in view and that the statement should read “the great God and our Savior Jesus Christ,” and (3) that two persons are in view and that the glory of the one (God and Savior) appears in the other (Jesus Christ) so that the statement should read “the appearing of [him who is] the Glory of our God and Savior [= the Father], [which Glory is/that is] Jesus Christ.”

The first of these views is supported by a number of modern commentators (Barrett, Bernard “with hesitation,” Dornier, Easton, Ellicott, Freundorfer, Gealy, Guthrie, Hanson, Hendriksen, Hiebert, Houlden, Leaney, Lenski, Lock, Moellering, Ridderbos, Simpson, Spicq, and Weiss). In its favor is, first, that the “appearance” in the NT always refers to one person, Christ, not two (see the occurrences of ἐπιφάνεια cited above). Second, the hope of the Christian elsewhere in Paul is centered in Christ and his return (see the discussion of “hope” above). Third, the joining of two nouns by καί with one article, as here, usually designates one thing or person (see BDF §276.3; Robertson, Grammar, 786; idem, “Greek Article”). Fourth, the words “God and Savior” (θεοῦ καὶ σωτῆρος) are found together as a title designating one person in the Greek usage of the period (see the literature cited in MHT I, 84; Robertson, Grammar, 786; BAGD s.v. σωτήρ). Fifth, the following verse, v. 14, carries on the thought of this verse by referring back to it with the words ὃς ἔδωκεν ἑαυτόν, as if only one person, Christ, were in view (so Lock).

Sixth, “the exceptional use of μέγας with θεός may be more easily explained if θεός refers to Christ than if it signifies the Father” (Harris, “Titus 2:13,” 269; cf. Ellicott and especially W. Grundmann, TDNT IV, 538–40). Harris gives the explanation that “if there is a use of the θεὸς καὶ σωτήρ formula and therefore exclusive reference to Christ, it would occasion no surprise if μέγας (and ἡμῶν) were added in opposition to the pagan applications of the formula: ‘our great God and Saviour, Jesus Christ’ ” (cf. Acts 19:27, 28, 34). Harris says further that Christ has shown himself to be “the great God and Savior” “by his sacrificial self-surrender to achieve their redemption and sanctification (verse 14)” (p. 270).

Interpretation (2) is also held by a number of modern commentators (Alford, Dibelius-Conzelmann, Holtz, Huther, Jeremias, Kelly, Schlatter, and N. J. D. White). In favor of it is, first, that Paul rarely if ever refers to Jesus with the word θεός (so, e.g., Huther). Winer states it more strongly: “Doctrinal conviction, deduced from Paul’s teaching, that this great apostle could not have called Christ the great God, induced me to show that there is … no grammatical obstacle to taking καὶ σωτῆρος … Χριστοῦ by itself as a second object” (Grammar, 130 n. 2). Second, θεὸς ὁ σωτὴρ ἡμῶν (PE 6x, twice elsewhere: Lk. 1:47; Jude 25) is used elsewhere of the Father, which “does not make it probable that the whole expression is applied to the Lord Jesus Christ” (Alford). Third, σωτήρ “was one of those words which gradually dropped the article.… This being so, it must hardly be judged as to the expression of the art[icle] by the same rules as other nouns” (Alford; cf. Bernard). Fourth, since God the Father is referred to as Savior in v. 10 and as he who brings salvation in v. 11, it is highly unlikely that this title would now refer to someone else, namely, the Son (Abbot, “Construction of Titus II 13,” 448, referred to by Harris, “Titus 2:13,” 265). Fifth, the expression “great God” is a late Jewish term for God and would be an exception if applied to Jesus (Jeremias, who refers to the LXX, Enoch, Philo, and Josephus), and it is most in line with “similar epithets to exalt God’s glory” (cf. 1 Tim. 1:17; 4:10; 6:15, 16, especially 1:11; so Huther). Sixth, while Paul regularly speaks of God and Christ side by side, “they are invariably distinguished as two persons” (Kelly; so also Huther).

Interpretation (3) was proposed by Hort (James, 47, 103f.) and has since been followed by others (e.g., Fee, Parry). It combines some of the considerations of the preceding two interpretations. First, there is only one appearance. Second, this appearance is that of Christ. Third, the title “God and Savior” go together so that there cannot be two persons in view but one. Fourth, “God” must refer to the Father, especially when μεγάλου is considered. Fifth, δόξα θεοῦ may have been a primitive christological title (Hort refers to Jas. 2:1; Eph. 1:17; 2 Cor. 4:6; Heb. 1:3; possibly 1 Pet. 4:14; also Rev. 21:11, 23; Fee appeals to the similar grammatical construction of Col. 2:2). Sixth, since this interpretation “resolves the difficulties and carries none of its own” (Fee), “Jesus Christ” should therefore be understood as in apposition to “the glory of God,” and thus God’s glory is manifested in the appearing of Christ.

Alford’s argument (the third under interpretation [2]) explaining why σωτῆρος is anarthrous does not accord with the evidence in the PE, where σωτήρ is articular seven times and anarthrous only twice (excluding Tit. 2:13). In one of these instances (1 Tim. 1:1) “σωτήρ is anarthrous as being in apposition to θεός which lacks the article in accordance with the canon of Apollonius” (that “nouns in regimen must have articles prefixed to both of them or neither”); in the other (1 Tim. 4:10) “σωτήρ is anarthrous because it is predicative and adjectival” (Harris, “Titus 2:13,” 274 n. 39; see also 268f. for Harris’s treatment of other ways of accounting for anarthrous σωτῆρος, which, he shows, fail to carry conviction). That “God our Savior” refers to God the Father in the PE (the second argument under [2]) does not determine the reference of “God and Savior” or rule out its application to Christ, since Christ is also referred to in the PE as σωτήρ (3x of 9x, leaving this verse aside; in Titus, leaving this verse aside, 2x of Christ [1:4; 3:6] and 3x of the Father [1:3; 2:10; 3:4]). This makes the fourth argument under (2) inconclusive and points, in fact, to interpretation (1). Paul most likely does refer to Christ as θεός in Rom. 9:5 (see, e.g., the discussion and literature in TCGNT; Cranfield, Romans, ad loc.), which shows that the first argument under (2) and this aspect of the fourth argument under (3) are not conclusive. It is doubtful if the fifth argument under (3), that δόξα θεοῦ was a primitive christological title, has adequate evidence to sustain the hypothesis.

Interpretation (2) has in its favor that it sees Paul using μεγάλου with θεοῦ in the same way that the LXX and late Jewish writers do (argument five), but argument six under interpretation (1) gives an equally adequate, if not better, explanation of the usage in the setting in which Paul writes. Interpretation (2) has against it that it separates “God and Savior,” which was a composite title referring to one person in the literature of Paul’s time (the fourth argument under [1] and the third under [3]) and which is joined by καί and one article and would be considered by all as referring to one person in the natural reading of the passage—if the words “Jesus Christ” were not present (the third argument under [1]). Interpretation (2) also has against it that it requires that anarthrous σωτῆρος be dependent on ἐπιφάνειαν, so that the passage speaks of “the appearing of the glory of the great God and (the appearing) of our Savior Jesus Christ.” This construction would be strange for a NT writer in that it joins the impersonal (δόξα) and the personal (σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ) on the same footing. But even more fundamentally, there is no compelling reason to take σωτῆρος as dependent on ἐπιφάνειαν or to take καί as epexegetical when the more normal relationships are so much more likely.

The arguments in favor of interpretations (2) and (3) that focus on the juxtaposition of “Jesus Christ” and “the great God” are not compelling reasons for setting aside view (1), which is the natural and normal interpretation. Furthermore, the considerations of interpretation (1) that address this particular question are quite adequate. Therefore, we conclude that this section of the verse speaks of the appearing and the glory of one person, “of our great God and Savior Jesus Christ” (so RSV, NEB, NASB, TEV, which all give interpretation [2] in the margin, and of NIV).

With regard to the phrase τοῦ μεγάλου θεοῦ, W. Grundmann (TDNT IV, 538–40) quotes a number of OT references to proclamation of God’s greatness in which “the basic monotheistic thrust in conflict with other gods is clear and unmistakable” (538f.). He then provides a number of examples to show that “in Hellenism, with its fusion of the oriental and Greek worlds, the phrase μέγας θεός is found everywhere” (539), as in the acclamations in Acts 19:28, 34. He concludes (see the arguments for interpretation [1] above) that Titus 2:13 adopts both the language of the OT and, more so, that of Paul’s day to speak of Christ over against pagan cultic claims.

Paul refers to Jesus as σωτήρ (the word in NT 24x, Pl. 12x, PE 10x) six times (here; Eph. 5:23; Phil. 3:20; 2 Tim. 1:10; Tit. 1:4; 3:6). In the letter to Titus first the Father and then Christ are called “Savior” in adjacent sections in each of the three chapters (1:3, 4; 2:10, 13; 3:4, 6). Here Christ is called the Savior as the one who will bring the hoped-for blessedness through what he has done, as the following verse (v. 14) indicates, in his saving deed (giving himself for us) and its saving accomplishments (redemption from sin, cleansing for himself a people who will zealously do good deeds). Thus σωτήρ is used here as it is in the two non-PE Pauline uses of the title for Christ: It is set in a context like that of Phil. 3:20–21, in which “we eagerly await (ἀπεκδεχόμεθα) a Savior, the Lord Jesus Christ” because of the blessedness that his coming will bring (“who will transform the body of our humble state into conformity with the body of his glory”). And it is set in a context analogous to that of Eph. 5:23ff., in which Christ is the Savior who “gave himself up” for the church “that he might sanctify it, having cleansed it, … that he might present [it] to himself” (vv. 23, 25–27). Whenever Paul uses σωτήρ of Jesus, except once (Tit. 1:4), the context indicates some aspect of Jesus’ work as Savior. The pronoun ἡμῶν here signifies those who already know him as Savior.

This verse concludes with the name Ἰησοῦ Χριστοῦ in apposition to the preceding designation, “our great God and Savior,” thereby indicating precisely who it is of whom Paul has been writing. This is one of the infrequent, but important, occasions where Jesus is specifically designated θεός, “God.” The others are arguably Rom. 9:5; Jn. 1:1; 1:18 (according to some manuscripts); 20:28; Heb. 1:8ff.; 2 Pet. 1:1; and possibly 1 Jn. 5:20. The use of θεός makes explicit what is implicit elsewhere in the NT, where Jesus is said to have the attributes of God, to do the work of God, and to receive the worship and allegiance due only to God. These references are infrequent, probably because the NT usually designates the Father as “God” and Jesus as “Lord” (cf., e.g., the trinitarian blessing in 2 Cor. 13:14 and Paul’s argument for monotheism in 1 Cor. 8:4–6, where he writes of “one God, the Father,” and “one Lord, Jesus Christ” [v. 6]).

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.

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

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

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

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

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), 321–326.

 

14절) 본절은 그리스도의 대속 교리를 잘 설명한다.(막 10:45)

 

‘주심은’으로 번역된 ‘에도켄’은 ‘디도미’의 직설법 부정 과거 능동태이다. ‘디도미’는 이미 그 자체로 상대방의 이익을 위해 ‘~을 자발적으로 주다’라는 의미를 지닌다. 여기서 능동태로 사용되어 자발적으로 자신의 몸을 십자가에 내어주신 것을 지칭한다. 우리 주님은 상대방의 강압에 의해서 어쩔수 없이 자신을 내주신 것이 아니라 우리를 구원하시기 위해서 기꺼이 자발적으로 자신의 목숨을 우리를 위하여 내어주신 것이다. 출애굽 당시 어린 양의 피로 이스라엘이 장자의 죽음 재앙에서 벗어날 수 있었던것 같이 희생 제물이신 그리스도의 피로 말미암아 성도는 심판에서 벗어나 구원받을 수 있게 된 것이다. 

본문에 ‘대신하여’로 번역된 ‘휘페르’는 ‘위하여’라는 의미도 지닌다. 이를 모두 반영해본다면 그리스도는 우리가 받을 저주의 형벌을 ‘대신하여’ 자기 몸을 심판의 제물로 내어주섰을뿐만 아니라(갈 3:13) 우리가 하나님의 기업을 상속받도록 하기 ‘위하여’ 자기를 희생하신 것이다.(롬 8:32) 

 

주님이 자신을 십자가에서 아낌없이 내어주는 이유는 우리를 모든 죄에서 속량하시고 깨끗하게 하셔서 궁극적으로 선한 일에 열심하는 친 백성이 되게 하시기 위함이다. 

여기서 ‘속량하시고’라고 번역된 ‘뤼트로세타이’의 원형 ‘뤼트로오’는 ‘대가를 지불하라, 속량하다, 상환하다’라는 의미로 대속 행위와 그 대가가 강조되는 표현이다. 즉 노예를 자유롭게 풀어주기 위해서는 그 몸값을 지불해야 하는 것처럼, 죄와 사망의 노예로 살아가던 자들을 그 죽음의 권세에서 해방시키기 위해 예수 그리스도께서 자기 목숨을 그 대가로 지불하셨다는 것이다.

 

 

‘불법’으로 번역된 ‘아노미아스’의 원형 ‘아노미아’는 ‘법이 없는 상태, 법에 대한 경멸이나 위반, 불법, 부정’의 의미를 지닌다. 여기서는 하나님을 알지 못하여 죄악을 일삼는 상태를 말한다. 이러한 상태에 있는 이들에게는 오직 불의와 분쟁과 악독과 사망만이 있을 뿐이다.(롬 1:29) 

바로 우리 주님은 모든 인류가 이러한 상태가운데, 모든 불법가운데 신음하고 있을때 이 문제를 해결하시기 위하여 오셔서 우리를 대신하여 자신을 주신 것이다. 이렇게 우리를 속량하심으로 주님은 우리를 깨끗하게 하셨고 우리로 선한 일에 열심있는 당신의 백성이 되게 하셨다. 

‘친 백성이 되게’, ‘헤아우토 라온 페리우시온’이라는 표현에 3인칭 단수 재귀 대명사인 ‘헤아우토’가 번역되지 않았다. 이는 ‘하나님 자기 자신에게’를 의미한다. 하나님께서 당신의 아들 예수 그리스도를 대속의 죽음에 죽게 하셨는데 이는 죽을 수 밖에 없는 우리를 불법가운데 건져내어 깨끗하게 하시고 선한 일에 열심을 내는 하나님 자기 자신의 친 백성으로 삼기 위함이었다. ‘자기’으로 번역된 ‘페리우시온’은 ‘자신의 소유물인, 자신의 소유에 속하는, 특별한’이라는 의미이다. 하나님이 이스라엘을 자신의 소유로 삼으셨다(출 19:5) 또한 성도들을 자신의 소유된 백성으로 삼기 위해 그 아들을 대속 제물로 죽게하셨다.(벧전 2:9) 그 하나님의 소우된 백성은 ‘선한 일에 열심당’이다. ‘열심하는’으로 번역된 ‘젤로텐’의 원형 ‘젤로테스’가 ‘열심이 불타는 자, 열심당원(행 21:20; 22:3)을 나타내는데 사용되었다.  

 

-  2:14 Paul anchors his call for godliness in the fact that one purpose of Jesus’ death was to make his people holy. To forsake godliness is to despise the sacrifice of Christ. Paul roots this in the OT with the phrase to redeem us from all lawlessness, which in Greek closely resembles the Septuagint of Ps. 130:8. A people for his own possession translates an unusual phrase (Gk. laon periousion) with intentional echoes from the OT (see esp. Ex. 19:5; Mal. 3:17). It has the sense of “prized, treasured possession.” These people are to be zealous for good works, so again redemption is tied specifically to living in a godly manner. There is no room for claiming to be redeemed while providing no evidence of practical transformation (see James 2:14–26).

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

 

-  2:14 Since this entire section (vv. 11–14) is governed and controlled by the motif of the saving and enabling grace of God in Christ (v. 11, the main clause), so that our expectant waiting for the blessed hope is spoken of as the appearing of “our Savior” (v. 13), it is not surprising that this reference to the “Savior” is followed here by a statement that sets forth the work of Christ as Savior in terms of what he did (the ὅς clause) and in terms of its intended result (the ἵνα clause). Although v. 11 speaks already of salvation and v. 12 of the results of salvation in the Christian’s life, they do so in more impersonal terms (ἡ χάρις), in more instructional terms (παιδεύουσα), and without explicit reference to the work of Christ. Now that the person of Christ the Savior has been introduced into the flow of the argument, Paul presents Christ’s work as Savior, i.e., his giving himself for us, and thus gives the basis for the salvation previously spoken of. Paul also presents the results that this deed accomplishes in the lives of the Savior’s people and thus gives the basis for the effective instruction previously spoken of.

The antecedent of the relative pronoun ὅς is Ἰησοῦ Χριστοῦ, the only person (so we have argued) mentioned in the preceding verse. His saving work is set forth with the simple but profound words ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, “who gave himself for us,” which seem to echo what Jesus said concerning himself (Mt. 20:28 par. Mk. 10:45). If they do, they embody certain changes from the Gospel form (some of which are already evident in Paul’s previous statement echoing these words, 1 Tim. 2:6): The present tense is replaced by a past tense (understandable after the crucifixion; cf. 1 Tim. 2:6), “his soul” is replaced by “himself” (ἑαυτόν, the reflexive pronoun to indicate identity with the person acting; cf. 1 Tim. 2:6 and see below for the uniqueness in the NT of these words with the verb δίδωμι), “ransom” is omitted (because understood), and ἀντὶ πολλῶν is replaced by ὑπὲρ ἡμῶν (the personal replacing the impersonal since Christians are addressed, an analogous preposition being used; for the latter cf. again 1 Tim. 2:6).

ἔδωκεν ἑαυτόν refers particularly to the past and once-for-all act of Jesus giving himself up to die on the cross (here; 1 Tim. 2:6; and Gal. 1:4 with ἑαυτόν; in Mt. 20:28; Mk. 10:45 with τὴν ψυχὴν αὐτοῦ, all of Jesus—the only NT occurrences of δίδωμι with either of these singular objects; cf. παραδίδωμι in Gal. 2:20; Eph. 5:2, 25; Romaniuk, “Origine”). This self-giving is said to be ὑπὲρ ἡμῶν, “for us,” i.e., for those who accept Christ as Savior (cf. σωτῆρος ἡμῶν, v. 13). The preposition ὑπέρ can be rendered “for” here in the sense of “on behalf of” or “for the sake of,” but it is also possible that here it is equivalent to ἀντί, “in place of”; this is even more likely if this passage is considered a parallel to Mt. 20:28; Mk. 10:45 (cf. Robertson, Grammar, 630–32; Zerwick, §91; and especially M. Harris, NIDNTT III, 1196f. and the literature referred to there).

The ἵνα clause indicates with two verbs and a concluding phrase the purpose or intended result of Jesus’ giving of himself. The first intended result is “that he might redeem us from every lawless deed.” λυτρόω** (middle here and in Lk. 24:21; passive in 1 Pet. 1:18) means here “set free, redeem, rescue.” F. Büchsel (TDNT IV, 350f.) thinks that here the idea of ransom is present (as in 1 Pet. 1:18) because the previous words refer to the “ransom” saying of Jesus (Mt. 20:28 par. Mk. 10:45). ἡμᾶς, “us,” refers as before (vv. 12, 13, 14a) to those who know Jesus as Savior. Jesus’ self-giving for “us” is effective and thereby he redeems “us.”

ἀπὸ πάσης ἀνομίας, “from every lawless deed,” with λυτρόω may reflect LXX Ps. 129:8 (130:8 in English versions; αὐτὸς λυτρώσεται τὸν Ἰσραὴλ ἐκ πασῶν τῶν ἀνομιῶν αὐτοῦ), Ezk. 37:23 (ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν), or more likely a combination of the two (see below). By rendering ἀπό and the verb “to set us free from,” the NEB has caught the meaning well. Singular attributive πάσης with no article includes “everything belonging, in kind, to the class designated by the noun,” and thus nothing is excluded. ἀνομία means in its ethical sense, as here, “against the law,” so that Christ by his death sets us free from all deeds done against or in opposition to God’s law (cf. 1 Jn. 3:4). Christ liberates us from control by every kind of sin.

The second intended result is that Christ might “purify for himself a people for his own possession, zealous for good works.” These words also seem to reflect various OT passages. λαὸς περιούσιος, “a people for his own possession,” is found in the LXX in Ex. 19:5; Dt. 7:6; 14:2; 26:18, with the Deuteronomy passages expressing the concern for holiness found here. The language of the LXX of Ezk. 37:23 is also close to that found here: It speaks of a people for God (ἔσονταί μοι εἰς λαόν) that God will cleanse (καθαριῶ), having delivered them from all their transgressions (ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν: note the close similarity to the previous clause here). Probably Paul is influenced both here and in the previous clause by the concept and language of the promise of the messianic age in Ezk. 37:23, which he sees as carrying out the earlier covenantal promises of Deuteronomy. Therefore, he combines the passages in this allusion, with the Ezekiel promise informed and shaped by the Deuteronomy covenantal language of περιούσιον, and then concludes with the summary phrase “zealous for good works,” ζηλωτὴν καλῶν ἔργων, which may reflect his own way of expressing the concern of Dt. 26:18 (“a peculiar people … to keep his commands”).

καθαρίζω is used figuratively in all its Pauline occurrences (Pl.* 3x: here; 2 Cor. 7:1; Eph. 5:26; cf. also Heb. 9:14) of moral and religious cleansing and therefore means “cleanse or purify” from sin. Whereas λυτρώσηται speaks of removing Christians from the control of sin, καθαρίσῃ speaks of removing the defilement of sin from Christians. In this way it recalls 2 Cor. 7:1, where the context (6:16) reflects Ezekiel 37, as does the present passage (i.e., Ezk. 37:27, which contains virtually the same words as Ezk. 37:23, which is reflected here).

The purpose of this action in Titus is twofold: so that Christ can prepare “a people for himself” and so that they will be “zealous of good works.” The former is the ultimate concern. The “special” and “chosen” quality of περιούσιον with λαόν is appropriately represented in “a people for his own possession” (NASB), and “a people that are his very own” (NIV; cf. BAGD s.v. περιούσιος and with a slightly different emphasis H. Preisker, TDNT VI, 57f.; Cremer, Lexicon, 242f.; BDF §113.1; cf. for the concept 1 Pet. 2:9). With ἑαυτῷ λαὸν περιούσιον Paul is utilizing the covenantal formula and applying it, in fulfillment, to the NT people of God. This phrase replaces, in this allusion to the OT passages, the equivalent statement in Ezk. 37:23, i.e., “they will be my people (ἔσονταί μοι εἰς λαόν), and I will be their God.”

Christ also wants that people to be, literally, “a zealot for good deeds” (accusative singular ζηλωτήν agreeing with and modifying λαὸν περιούσιον). ζηλωτής (Pl.* 3x: here; 1 Cor. 14:12; Gal. 1:14) means here “one who is eager or enthusiastic.” Genitive καλῶν ἔργων, “good works” (see 1 Tim. 5:10, 25; 6:18), indicates what that one is eager to perform (BAGD s.v. ζηλωτής 1a β). Paul was always concerned for good works (cf. 1 Cor. 3:13–14; 2 Cor. 9:8; Eph. 2:10; Col. 1:10; 2 Thes. 2:17). The good works of the preceding section (2:1–10) are seen here as “the proper response to God’s grace revealed and made effective in the saving death of Jesus Christ” (Fee). With this phrase Paul has come full circle.

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.

NEB New English Bible

NASB New American Standard 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.

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

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.

 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), 326–329.

 

15절) 본절은 목회자가 성도를 지도할 때 요구되는 자세를 말해준다. 바울은 디도에게 11-14절에서 말한 교훈에 따라서 성도를 권면할 것과 더불어 모든 권위로 책망하기도 해야한다는 사실을 언급한다. 

여기서 ‘권위’로 번역된 ‘에피타게스’의 원형 ‘에피타게’는 ‘명령하다’라는 의미의 동사 ‘에피탓소’에서 유래된 단어로 ‘명령, 지령’이란 의미를 가진다. 에피탓소는 ‘~위에’라는 의미의 전치사 ‘에피’와 ‘정해두다, 마련하다, 등록하다’라는 의미의 동사 ‘탓소’의 합성어로 ‘~위에 정해두는 것’을 의미한다. 누군가의 위에서 정할 수 있는 권리를 가지는 것이 바로 권위이자 명령이다. 

본문을 다시 번역해보면 '이것(11-14)의 가르침을 말하고, 선언하고 모든 권위를 가지고 권면하고 책망하라’는 것이다. ‘권면하며’로 번역된 ‘파라칼레오’는 ‘위로하다, 간구하다, 촉구하다, 격려하다’라는 의미이며 ‘책망하여’로 번역된 ‘엘렝케’의 원형 ‘엘렝코’는 1:13에서 ‘꾸짖으라’로 번역된 표현과 같은 표현이다. 잘못된 것에 대해서 책망을 하되 논박하여 잘못을 깨닫게 해야 한다는 의미를 내포한다. 하나님의 말씀을 가르치는 지도자는 자신의 생각이나 의지가 아니라 마땅히 주인되시는 하나님의 명령을 권위를 가지고 사람들에게 전하는 사람이다. 

 

 

‘누구에게서든지 업신여김을 받지 말라’, 이는 누구도 너를 멸시하지 못하게 하라는 의미이다. 바울은 디모데에게도 이러한 명령을 준 바 있다.(딤전 4:12)

 

 

바울은 디모데게 어리다는 이유로 사람들에게 업신여김을 받는 것에 대해서 경계하였다. 디도서에서 디도의 나이에 대해서 언급하지 않았지만 아마도 디모데와 같이 비교적 어린 나이에 목회자의 역할을 감당하기 시작한 것으로 보인다. 목회자는 자신이 가르치는 대로 살아내야 한다. 말씀을 가르치고 선포한대로, 무릎으로 살아내고 자신의 삶을 통해서 이를 보여주어야 하는 것이다. 하지만 그렇게 살지 못할 때 업신여김을 받을 수 있다. 책망할 것이 없는 바른 말을 해야하고(8절) 책망받을 것이 없는 바른 삶을 살아내야하는 것이다. 

‘업신여김을 받지’로 번역된 동사 ‘페리프로네이토’의 원형 ‘피리프로네오’는 다른 사람 머리 꼭대기에 올라가서 그를 내려다보며 그의 흠집을 찾아 비웃는 모습을 연상시킨다. 목회자가 제대로 살지 못하면 성도들 혹은 다른 사람들은 그의 머리 꼭대기에 올라가서 그를 내려다보며 업신여길 것이다. 

 

 

-  2:15 Paul turns to Titus and charges him to communicate “these things” (ταῦτα) with full authority to the members of the Christian community. This is the first occurrence of ταῦτα in Titus, but this usage reflects a pattern in 1 Timothy (see the comments on 1 Tim. 4:11; 6:2). The natural understanding is that ταῦτα refers to that which precedes in vv. 2–14, and this fits the pattern in 1 Timothy. Here ταῦτα is the object of all three following verbs, just as it is the object of several verbs in 1 Tim. 4:11; 6:2.

The three present imperative verbs, λάλει καὶ παρακάλει καὶ ἔλεγχε, indicate that “these things” are to be communicated continually (cf. the similar verbs in 1 Tim. 4:11; 6:2). With λάλει, “speak,” Paul returns to the verb that he used to begin this chapter (v. 1) and uses it here as there in the sense of “teach,” now including the great redemptive basis with the practical instructions. παρακάλει (cf. 1:9; 2:6 and see especially the parallel usage in 1 Tim. 6:2) means here “appeal to” or “exhort” or “urge,” so that those taught appropriate “these things” and live accordingly. With ἔλεγχε, “reprove” or “rebuke” (concerning “these things”), Paul again picks up a word previously used (1:9, 13) and adds it here as a necessary third ingredient in view of those who contradict or resist, who either may be influenced by others to do so, or who do so by their own inherent tendency because of the remnants of sin (cf. 1:9). This “solemn admonition” should be given “to those who neglect their duties” or “who are slack or fail to respond” (Huther and then Hiebert; cf. the PE* occurrences in 1 Tim. 5:20 and especially 2 Tim. 4:2).

μετὰ πάσης ἐπιταγῆς, “with all authority,” although possibly modifying only the last verb, probably modifies all three. Since Titus is to communicate God’s truth, he is to do it with God’s authority (here Paul applies to Titus’s task a term he usually uses with reference to God, i.e., in Rom. 16:26; especially 1 Cor. 7:25; and in the other PE* occurrences: 1 Tim. 1:1; Tit. 1:3). The authority is inherent in the message because it is from God, as Paul indicates in 1 Cor. 7:6 by distinguishing what he says “by concession” from what he can say “by command” (κατʼ ἐπιταγήν). To make this point plain and forceful Paul adds here the adjectival πάσης, “all” or “full.” Elsewhere he reminds the minister that he must communicate authoritatively and with personal humility, gentleness, and patience (2 Tim. 2:24; 4:2).

Because God’s truth is at stake, Paul goes on to charge Titus with another imperative: μηδείς σου περιφρονείτω, “let no one disregard you.” περιφρονείτω** (a NT hapax; here with the genitive object σου) has as a possible range of meanings here “disregard, look down on, despise” (BAGD). Titus must let no one (μηδείς) disregard the message by disregarding him. Since this follows the previous charge, it is a further encouragement to “reprove” or “rebuke” anyone that does so. This charge is addressed to Titus, but it may also be written to support him in this task in the churches as the letter was read to the churches in Crete (cf. Calvin).

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), 329–330.

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

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

i ch. 3:4

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

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

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

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

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

 

11 모든 사람에게 구원을 주시는 하나님의 은혜가 나타나

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

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

 

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

 

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

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

 

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

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

딛 2:11 Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος

딛 3:4 ἡ φιλανθρωπία ἐπεφάνη τοῦ

2. ~에 비추다† — 어떤 것에 비추다 (특별하게)

눅 1:79 ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου

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

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

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

부정과거 수동태. 부정과거 수동태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

 

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

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

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

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 318–319.

 

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

 

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

 

 

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

 

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

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

 

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

 

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

 

 

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

 

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

 

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

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

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

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

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 319–321.

 

 

 

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

d See 1 Pet. 2:18

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

e [Col. 3:22]

f [1 Tim. 3:11]

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

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

 

9 종들은 자기 상전들에게 범사에 순종하여 기쁘게 하고 거슬러 말하지 말며

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

3) 헬, 단장하게

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

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

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

딛 1:1 Παῦλος δοῦλος θεοῦ,

몬 16 οὐκέτι ὡς δοῦλον

약 1:1 Ἰάκωβος θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος

벧후 1:1 Συμεὼν Πέτρος δοῦλος καὶ ἀπόστολος Ἰησοῦ Χριστοῦ

유 1 Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου,

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

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

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

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

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

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

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

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

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

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

NEB New English Bible

NIV New International Version

TEV Today’s English Version (Good News Bible)

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

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

P. Oxy. Oxyrhyncus Papyri

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 313–315.

 

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 315.

 

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

x 1 Tim. 5:1

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

z [2 Cor. 11:3]

a 1 Tim. 2:2

b [1 Tim. 6:3]

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

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

 

6 너는 이와 같이 젊은 남자들을 신중하도록 권면하되

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

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

1) 헬, 건전한

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

 

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

 

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

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

 

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 310–311.

 

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

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

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

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

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

 

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

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

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

 

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

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

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

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

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

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

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

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

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 311–312.

 

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

 

 

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

 

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

 

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

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

고전 4:14 ἐντρέπων ὑμᾶς

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

살후 3:14 μὴ συναναμίγνυσθαι αὐτῷ, ἵνα ἐντραπῇ·

딛 2:8 ἐντραπῇ μηδὲν

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

막 12:6|| Ἐντραπήσονται τὸν υἱόν μου.

눅 18:2 μὴ ἐντρεπόμενος. χήρα

눅 18:4 οὐδὲ ἄνθρωπον ἐντρέπομαι,

눅 20:13|| ἴσως τοῦτον ἐντραπήσονται.

히 12:9 καὶ ἐνετρεπόμεθα·

부정과거 능동태. 부정과거 능동태

부정과거 수동태. 부정과거 수동태

완료 중간태. 완료 중간태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

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

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

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

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 312–313.

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

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

 

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

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

 

3 qOlder women likewise are to be reverent in behavior, rnot slanderers sor slaves to much wine. They are to teach what is good, 4 and so train the young women to love their husbands and children, 5 to be self-controlled, tpure, uworking at home, kind, and vsubmissive to their own husbands, wthat the word of God may not be reviled

q [1 Tim. 2:9]

r 1 Tim. 3:11

s [1 Tim. 3:8; 5:23]

t 1 Pet. 3:2

u [1 Tim. 5:14]

v See Gen. 3:16

w See 1 Tim. 6:1

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 2:3–5.

 

3 늙은 여자로는 이와 같이 행실이 거룩하며 모함하지 말며 많은 술의 종이 되지 아니하며 선한 것을 가르치는 자들이 되고

4 그들로 젊은 여자들을 교훈하되 그 남편과 자녀를 사랑하며

5 신중하며 순전하며 집안 일을 하며 선하며 자기 남편에게 복종하게 하라 이는 하나님의 말씀이 비방을 받지 않게 하려 함이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 2:3–5.

 

3-5절은 늙은 여자들을 향한 명령인데 그들에게 젊은 여잘를 교훈할 것을 요청하고 있다. 

 

3절) ‘늙은 여자’로 번역된 ‘프레스뷔티다스’는 2절에서 ‘늙은 남자, 프레스뷔테스’의 여성형으로 ‘나이가 많은 여자’를 의미한다. 본문에서 ‘이와 같이’로 번역된 ‘호사우토스’는 ‘꼭 그렇게, 똑같이’라는 의미의 부사로 바울이 늙은 남자들에게 말한 덕목들 늙은 여자들도 똑같이 행하여 행실을 거룩하게 해야한다는 것을 의미하는 표현이다. 

‘행실’로 번역된 ‘카타스테마티’의 원형 ‘카타스테마’는 ‘직무를 수행하다, 책임을 지우다’라는 의미의 ‘카디스테미’에서 파생된 명사로 ‘품행, 행실’이라는 의리모 사용된다. 이는 제 위치에서 당연히 기대되는 외양이나 태도를 말한다. 

‘거룩하며’로 번역된 ‘히에로프레페이스’의 원형 ‘히에로프레페스’는 ‘신적인 능력에 의해 정해진 것, 신적 능력에 의하여 충만하거나 구별된’것을 의미하는 ‘히에로스’와 ‘적당하다, 알맞다’이라는 의미를 지닌 ‘프레포’의 합성어이다. 따라서 ‘히에로프레페스’는 ‘제사장같은, 거룩한 것에 알맞은, 존경받을만한’이란 의미이다. 신약에 한번 사용되는 표현이다. 

 

‘모함하지 말며 많은 술의 종이 되지 아니하며’, 늙은 여자들에게 특별히 두가지 금지명령을 내리는데 하나는 모함하는 것과 술에 관한 내용이다. 이는 당시 늙은 여자들에게 큰 문제를 일으키는 것들이었던 것으로 보인다. 

‘모함하지’로 번역된 ‘디아볼루스’의 원형 ‘디아볼로스’는 ‘참소하다, 비방하다’라는 의미를 지닌 동사 ‘디아발로’에서 유래된 표현으로 ‘비방하기 쉬운, 거짓 고발하는’이란 의미를 가진다. 특별히 ‘디아볼로스’는 ‘귀신들의 왕이나 악의 창시자, 하나님과 메시야의 대적인 사단’을 지칭하는 말인데 이처럼 모함하고 거짓으로 참소하는 일은 마귀적인 특징이라고 할 수 있다.(계 12:10) 특히 나이가 들수록 이러한 부분에 경계해야한다. 나이가 들어 경험과 연륜이 쌓일수록 자신만의 안목과 기준, 꼰대력이 강해져서 다른 사람들의 말을 듣지 안호 남을 비방하고 헐뜯기 쉬워지는 것이다. 남자들에 비해 여자들이 말하기를 좋아하기에 더욱 주의해야 할 것이다.(딤전 3:11)

 

‘종이 되지’로 번역된 ‘데둘로메나스’는 ‘둘로오’의 완료수동태 분사형이다. ‘둘로오’는 ‘종이 되다, 노예 신분으로 떨어뜨리다, 속박아래 있다, 추종하다’라는 뜻이 있는데 ‘다스림에 복종하다’(롬 6:18, 22)라는 의미가 있다. 여기서는 술에 속박되는 것을 말하는 것이다. 처음에는 즐거움과 쾌락을 위해서 술을 먹지만 그것을 절제하지 못하면 나아가 술이 사람을 먹게 되는 것을 술의 종이 되는 것이라고 표현한 것이다. 술에 인 박이지 않는 것은 집사의 자격 요건 중 하나이기도 하다(딤전 3:8)

 

당시 1세기 오랫동안 남자들에게 속박을 당하던 여자들에게 자유의 물결이 흐르고 있었다. 이 틈을 타서 여자들은 남자들의 전유물로 여겨졌던 술에 손을 대기 시작했고 술의 종이 될 정도로 심각한 상황이 발생하기 시작한 것이다. 이는 마치 갓 성인이 된 젊은이들이 절제함없이 술과 담배에 손을 대는 것과 같다. 

‘선한 것을 가르치는 자들이 되고’, ‘칼로디다스칼로스’는 ‘좋다, 선하다’라는 의미의 형용사 ‘칼로스’와 ‘선생, 교사’라는 의미의 명사 ‘디다스칼로스’의 합성어로 ‘좋은 것을 가르치는’의 의미를 지닌다. 딤전 2:12에서 ‘여자가 가르치는 것을 허락지 않는다’라고 했는데 이 구절과 모순되는 것은 아닌가? 본절은 여자들이 대중을 가르친다는 의미가 아니라 젊은 여자들을 지도, 교훈하라는 것이다. 

 

 

-  2:3 Paul begins his instructions for the next group, “older women” (πρεσβύτιδας,** a NT hapax), with the transitional term ὡσαύτως (see the comments on 1 Tim. 2:9), “similarly” or “likewise,” implying the repetition of the infinitive εἶναι. Furthermore, the terms in the list are all accusative, as would be expected if the infinitive were present or implied.

The first characteristic required of the older women, ἱεροπρεπεῖς** (a NT hapax), designates that which is “befitting a holy person,” or as Lock puts it, “they are to carry into daily life the demeanour of priestesses in a temple” (the word is used of the conduct of a priest in inscriptions: see BAGD). They are to act this way since they belong to God by faith in Jesus Christ (G. Schrenk, TDNT III, 254). ἐν καταστήματι** (a NT hapax) means “in behavior or demeanor” (BAGD); “the noun denotes comportment or bearing viewed as the expression of one’s interior character or disposition” (Kelly). Thus ἐν καταστήματι ἱεροπρεπεῖς encapsulates what Paul says about women in 1 Tim. 2:10.

μὴ διαβόλους (διάβολος 8x in Paul; of human beings in 1 Tim. 3:11; here; 2 Tim. 3:3) means here “not slanderers,” “not malicious gossips.” Concern for people can degenerate into this vice. Those usually considered most in danger of falling into it, because of their positive inclination, are hereby warned.

The perfect passive participle δεδουλωμένας, “enslaved,” expresses what “much wine” (dative οἴνῳ πολλῷ) can do (cf. 1:7; 1 Tim. 3:3, 8; 5:23). Women, who have constant access to the food and drink of the household, are warned not to be captured and controlled by wine. Such a rudimentary warning may seem inappropriate, but 1 Corinthians (especially 11:21) shows how appropriate it was.

καλοδιδασκάλους** is a hapax not found elsewhere, but is not surprising for one who likes compounds, who uses καλοποιέω and νομοδιδάσκαλος, and who occasionally coins compounds (cf. especially verbs with ὑπερ-). The older women should be those who are “teaching what is good”—not in the sense of 1 Tim. 2:12, which is forbidden to women, but as is indicated by what follows, teaching younger women about their duties.

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), 306–307.

 

 

4절) ‘그들로 젊은 여자들을 교훈하되’, 4-5절은 ‘히나 가정법’구문이다. 여기서 늙은 여자들이 젊은 여자들을 가르쳐야한다는 것을 나타낸다. 본절에서 볼 수 있는 것은 늙은 남자, 늙은 여자, 젊은 남자는 디도가 직접 가르치게 했지만 ‘젊은 여자’를 가르치는 일은 늙은 여자의 임무로 위임하고 있는 것이다. 

‘젊은 여자들’로 번역된 ‘네아스’의 원형 ‘네오스’는 ‘최근에 태어난, 어린, 갓 만들어진, 새로운’의 의미를 가진다. 예수님께서는 새포도주라는 표현을 사용하실때 이 단어를 사용하셨다. 

‘교훈하되’로 번역된 ‘소프로니조신’은 ‘소프로니조’의 3인칭 복수 현재 가정형으로 ‘그들이 의무를 지키게 하도록, 그들이 진지하게 권면하게 하도록’이라는 의미이다. 늙은 여자들은 인생의 선배로서 인생의 후배인 젊은 여자들을 가르치고 훈계할 수 있음을 말한다. 당시 젊은 여자들은 사회보다는 가정 내에서의 활동으로 제약되는 부분이 많았기 때문에 바울은 이들을 교육하기 위해서 집안의 늙은 여자가 교육하는 것이 효과적이라고 생각하였던 것이다. 

‘그 남편과 자녀를 사랑하며’, 본문을 다시 번역하면 ‘그 남편들을 사랑하고, 그 자녀들을 사랑하도록’이 된다. ‘필란드로스’는 ‘사랑하다’라는 의미의 ‘필로스’와 ‘남편, 남자’를 뜻하는 ‘아네르’의 합성어로 ‘남편을 사랑하는’이라는 의미이다. ‘필로테크노스’도 ‘필로스’와 ‘자녀’를 뜻하는 ‘테크논’의 합성어로 ‘자녀를 사랑하는’이라는 의미이다. 일반적으로 종교적 사랑을 말할때는 의지가 강조되는 ‘아가파오’를 사용했고 정서적인 면이나 친구나 동료간의 사랑을 아나탤 때에는 ‘필레오’를 사용한다. 

 

 

 

 

 

-  2:4 Paul continues here the characteristics required of older women and, at the same time, begins those that should characterize younger women, linking the older to the younger as those who teach what they themselves are and seek to be. The ἵνα clause is connected with καλοδιδασκάλους (v. 3) and identifies the purpose of the older women in teaching what is good.

σωφρονίζωσιν (a NT hapax; the variant reading σωφρονίζουσιν makes little difference in meaning; see NA26 and Bernard’s arguments for the adopted reading) is used here in the active sense of “encourage, advise, urge” (BAGD). Paul uses the positive τὰς νέας, “young women,” with the infinitive εἶναι as the object of σωφρονίζωσιν (the only PE occurrence of noncomparative νέος, “young”) and the comparative in v. 6, as in 1 Tim. 5:2, of the same age group (the comparative often has little comparative force; cf. the alternation in Diodorus Siculus 18.46.3–4). “Young (er)” covered a longer span of time than it does today, and Paul distinguishes “older” and “younger” with a degree of fluidity (see the comments on 1 Tim. 4:12; J. Behm, TDNT IV, 897; BAGD s.v. πρεσβύτης).

φίλανδροι** (a NT hapax used elsewhere in Greek literature; see BAGD) means, as the component parts of the word indicate, “loving their husbands.” This word and the next (φιλότεκνοι) were used together in, e.g., an epitaph from Pergamus of about the time of Hadrian (Deissmann, Bible Studies, 255f.: “to the most sweet woman who loved her husband and her children”). φιλότεκνοι** (a NT hapax) is used elsewhere, as here, especially of women, of “loving one’s children” in a positive and not indulgent manner (see BAGD).

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.

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

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

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

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

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), 307.

 

5절) ‘신중하며 순전하며 집안 일을 하며’, 신중하며로 번역된 ‘소프론’은 앞서 2절에서 사용된 표현으로 바울의 목회서신에 집중적으로 사용된 표현이다. 

 

‘순전하며’로 번역된 ‘하그나스’의 원형 ‘하그노스’는 신약 서신서에만 나타나는 단어로 ‘거룩한’을 의미하는 ‘하기오스’에서 유래되었다. 이는 ‘존경심을 자극하는, 순수한, 순결한, 모든 오류에서 순수한’을 의미한다. 여기서는 여자의 순결성이라는 의미와 더불어 도덕적으로 훔이 없이 정결한 것을 나타낸다. 

 

‘집안일을 하며’로 번역된 ‘오이쿠르구스’의 원형 ‘오이쿠로스’는 ‘집’을 의미하는 ‘오이코스’와 ‘지키는 자’라는 의미의 ‘우로스’의 합성어로 ‘집지키는 자, 가정을 잘 지키며 가사를 돌보는, 가사에 충실한, 가정적인’을 의미한다(딤전 5:14). 당시 여성이 사회활동을 하는데는 제약이 많았고 남성 위주의 가부장적 사회였기에 여성의 주된 임무는 가정을 잘 돌보는 일이었다. 

 

 

이어 바울은 젊은 여자들이 ‘선하며 자기 남편에게 복종’할 것을 늙은 여인들에게 가르치라고 권고한다. 남편에 대한 아내의 복종은 신약 여러곳에서 교훈하고 있다.(엡 5:22; 골 3:18; 벧전 3:1) 이는 약자로서의 굴종이 아니라 가정의 평화와 창조 질서에 따른 자발적 순복을 의미한다. 

 

‘이는 하나님의 말씀이 비방을 받지 않게 하려 함이라’, ‘비방을 받지’로 번역된 ‘블라스페메타이’는 ‘플레스페메오’의 현재 수동태 가정법이다. ‘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. 본문에서는 수동태로 사용되었는데 경멸적인 말이나 행위로 인해 하나님의 말씀이 모독되는 것을 의미한다. 본절에서는 신앙있는 젊은 여성이 가정안에서 남편을 존중하지 않고 자녀들을 잘 양육하지 못할 때 결과적으로 불신자들로부터 하나님의 말씀이 형편없다고 모독을 받게 된다는 것을 의미한다. 바울은 유대인들이 하나님의 뜻대로 행하지 못할 때 그들이 믿는 하나님의 이름이 이방인 중에서 모독을 받는다고 했다.(롬 2:24) 즉 하나님께서는 가정이라는 공동체를 운영하는 질서, 원리를 제시하셨고 이것에 순종하지 않는 것은 하나님의 말씀을 망령되이 여기는 것이고 그런 행위, 모습은 하나님을 알지 못하는 이들로 하여금 하나님을 비방케 하는 요인이 된다는 것을 말해준다. 

 

 

-  2:5 Paul continues with other things that older women should teach younger women (and which the older women are also to be). σώφρων (see 2:2) is the “prudent, thoughtful” aspect of being “self-controlled” and is the one term that is emphasized for each of these age and sex groups (vv. 2, 5, 6). ἁγνός (see 1 Tim. 5:22) means here “pure” in the moral sense. In the literature of the day it was often used of women in the sense of “chaste,” but it need not be restricted to that meaning here or elsewhere in the NT.

οἰκουργός** (a NT hapax; for the variant reading οἰκουρούς and the reasons for the UBSGNT reading see TCGNT), literally “working at home,” has been more aptly rendered by NEB and NIV by “busy at home.” That is, women should be diligent homemakers (cf. 1 Tim. 5:14 in contrast to 5:13; cf. also Pr. 31:10–31 with its wide range of activities done by the wife as homemaker). Some commentators and versions, ancient and modern, have joined the following ἀγαθάς to this word and understood the two together, one as a noun the other as an adjective, as “good housewives” (so TEV; cf. the arguments, e.g., of Dibelius-Conzelmann and Hanson). This is certainly a possibility, but since the virtues up to this point have consisted of single items, it is more likely that these two words are to be taken separately (cf. the arguments, e.g., of Alford, Dornier, Kelly, Ridderbos, and Spicq; translated as such by RSV, NEB, NASB, NIV). Paul uses ἀγαθός frequently as an adjective in the phrase “good works,” and substantively in speaking about “the good.” Here, however, it is used as a human characteristic and probably should be understood as “kind,” as probably also in 1 Pet. 2:18 (perhaps also Rom. 5:7; cf. also the related sense in Mt. 20:15).

The present middle participle ὑποτασσομένας means here “continually submitting themselves,” in the sense of voluntary submission. This submission is to be “to their own husbands.” τοῖς ἀνδράσιν, literally “to the men,” is used here in the special sense of “husbands,” as the qualifying ἰδίοις makes evident (cf. 1 Cor. 7:2; 14:35; Eph. 5:22ff.; Col. 3:18f.; 1 Tim. 3:2, 12; 5:9; Tit. 1:6; 2:5; 1 Pet. 3:1, 5), and is in keeping with “a divinely willed order” (G. Delling, TDNT VIII, 41ff., especially 43). Paul uses ὑποτάσσω to refer to being under authority (ibid., 43f.), specifically of the relationship of women to men in the congregation (1 Cor. 14:34; cf. 1 Tim. 2:11: ὑποταγή) and to their husbands (here; Eph. 5:21, 24; Col. 3:18; so also 1 Pet. 3:1, 5). Such submission is based on the position of the husband as the “head” or leader of the marriage (Eph. 5:22–24; cf. 1 Cor. 11:3).

The concluding words, “that God’s word may not be dishonored,” may be more closely connected with the immediately preceding clause but should be regarded as referring to all that precedes (for an analogy cf. v. 10; see Ellicott). ὁ λόγος τοῦ θεοῦ is used here as in 2 Tim. 2:9 and Phil. 1:14 of “the message of God” (cf. Tit. 1:3). βλασφημέω, “speak evil of, blaspheme,” is used in a similar context in Rom. 2:24, where Paul, applying Is. 52:5 (cf. LXX), writes of the Jews that “God’s name is blasphemed among the Gentiles because of you,” and he applies the same idea to Christian slaves in nearly the same words in 1 Tim. 6:1. The idea is again applied here with God’s “word” in the place of God’s “name.” Paul thus encourages godly conduct by saying that it keeps God’s message from being spoken evil of. Therefore, for a wife to fail to be submissive to her husband or to be unloving or impure, etc., would allow non-Christians to say that Christianity makes people worse rather than better and therefore that its message is not only useless but bad.

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.

NEB New English Bible

NIV New International Version

TEV Today’s English Version (Good News Bible)

RSV Revised Standard Version

NEB New English Bible

NASB New American Standard Bible

NIV New International Version

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), 307–310.

 

2 But as for you, teach what accords with psound1 doctrine. 2 Older men are to be sober-minded, dignified, self-controlled, psound in faith, in love, and in steadfastness.

p See 1 Tim. 1:10

1 Or healthy; also verses 2, 8

p [See ver. 1 above]

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

2 오직 너는 1)바른 교훈에 합당한 것을 말하여

2 늙은 남자로는 절제하며 경건하며 신중하며 믿음과 사랑과 인내함에 1)온전하게 하고

1) 헬, 건전한

1) 헬, 건전하게

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

‘합당한’으로 번역된 ‘프레페이’의 원형 ‘프레포’는 ‘어울리다, 합당하다, 마땅하다’라는 뜻이 있다. 이 표현은 신약에 7번 등장하는데 마 3:15에 한번 등장하는 것을 제외하고 모두 바울 서신에서만 사용되었다. 이는 진리와 교훈에 적합한 행동이나 삶을 강조할 때 사용되는 바울의 특징적인 단어라고 할 수 있다.  

‘경건하며’로 번역된 ‘셈누스’의 원형 ‘셈노스’는 ‘귀하신, 공경할만한, 인격적으로 존경할만한’이라는 뜻이다. 이는 사람에 대한 바람직한 자세를 나타내는데 쓰이는 단어(빌 4:8; 딤전 3:8, 11)로 딤전에서는 ‘단정하고’로 번역되어있다. 하나님이나 신앙심에 관한 ‘경건’을 말할 때는 ‘유세베이아’를 사용한다. 따라서 여기서 말하는 경건은 신앙심에 대한 경건이 아니라 예의 범절이나 질서 정연함에 있어서의 윤리적인 자세를 말한다고 볼 수 있다. 나이많은 남자들은 인격적으로나 품행이 방정하여 존경받을만한 사람이어야 한다. 

 

‘신중하며’로 번역된 형용사 ‘소프로나스’의 원형 ‘소프론’은 바울의 목회서신에만 등장하는 단어이다(딛 1:8; 2;5; 딤전 3:2) 

 

영국의 복음주의(데이비드 베빙턴, 한들)

 

 

서문

이 책의 임무 1) 사회에 끼친 복음주의자들의 영향을 살펴보는 것, 2) 복음주의적인 종교가 환경에 의해서 형성되는 방법들에 대해 연구

 

역자 서문

이 책은 영국의 복음주의 자체의 변화와 복음주의가 영국사회에 끼친 영향을 연구하는 것과 동시에 영국 대중 문화가 복음주의에 미친 영향을 분석하는 것이다. 

 

 

웨슬리를 중심한 18세기 복음주의자들은 합리주의의 영향을 받는 중에 회심을 강조하며 복음 전파를 강조했고, 에드워드 어빙을 비롯한 19세기 전반기 복음주의자들은 낭만주의의 영향을 받아 전천년설과 성경 문자주의등 기독교의 초자연적인 측면을 강조했고 이 낭만주의는 19세기 후반에 케직파 모임을 중심으로 전개된 성결운동에도 영향을 미쳤다. 이 과정에서 19세기에는 복음을 실현하려는 행동주의가, 19세기 후반부터 20세기에 걸쳐서는 독일의 자유주의 신학의 등장으로 성경의 권위가 강조되었다. 20세기의 은사 운동은 초현실주의 예술의 영향을 받은 것으로 베빙턴은 분석한다. 

 

제1장 복음의 설교 : 복음주의 신앙의 본질

베빙턴이 강조하는 우선권의 사각형(회심주의, 행동주의, 성경주의, 십자가 중심주의)

 

존 웨슬리는 그리스도의 속죄하는 죽음을 통한 우리 죄의 용서인 칭의와 회심의의 시기에 우리 타락한 인간 본성의 갱신인 신생을 근본 교리로 강조했다. 

 

회심에 대한 요청은 복음의 내용으로 회개해서 죄로부터 돌아서고 그리스도에게 나아오도록 촉구하는 것이다.     

회심의 수단과 관련된 정통적인 교훈은 참된 회심은 성령의 사역이라는 것이다. 그런데 찰스 피니와 같은  대중 부흥운동의 주도자들은 회심에 있어서 성령의 간섭을 부정하고 ‘자력-회심주의’를 주장하기도 했다. 

 

회심을 경험한 이들은 다른 영혼의 회심을 위하여 노력하고 헌신한다. 

복음주의에 속한 이들이 다른 어떤 이들보다 더욱 열정적으로, 헌신적으로 섬기고 봉사했다. 

여기서의 활동은 목회자들만이 아니라 일반 성도들을의 섬김을 포함하는데 이는 봉사활동, 전도활동, 심방과 설교, 선교활동으로 이어진다. 

“행동이 덕의 생명이고 세상은 행동의 극장이다.”(한나 모어)

 

성경에 대한 그들의 헌신은 모든 영적 진리가 성경 안에서 발견될 것이라는 그들의 믿음의 결과이다. 

존 웨슬리는 “나로 한권의 책의 사람이 되게 하라”고 선언했다. 

 

존 웨슬리는 “속죄 교리보다 더 중요한 것은 있을 수가 없다. 이것이 정당하게 이신론과 기독교 사이에 구별점이다.”라고 말했다. 

십자가 이외의 어떤 다른 주제를 신학적 체제의 지렛대로 삼는 것은 복음주의로부터 한 걸음 물러서는 것일 것이다. 

그리스도는 범죄한 인류를 위한 대속물로 죽으셨다. 

그리스도는 누구를 위하여 죽으셨는가라는 질문에 대해서 칼빈주의자들을 오직 선민을 위하여 죽으셨다라고 말하고 알미니안주의자들은 모든 사람을 위하여 죽으셨다라고 말한다. 이러한 논쟁속에서 복음주의자들은 구원은 보편적이면서 동시에 특수하다라는 견해를 표명하였다. 알미니안주의자들은 회개할 인간의 책임을 강조하는데서 옳았고, 칼빈주의자들은 거룩한 은혜의 필요성을 강조하는데서 옳았다. 

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

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

k [Rom. 14:23]

l See 1 Tim. 6:5

m [1 John 2:4]

n See 1 Tim. 5:8

o 2 Tim. 3:8

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

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

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

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

10절.  A 거짓 교사의 실상

11절.        B 제재의 명령

12.13a.   M 그레데인의 거친 품성

13b.l4.     B 제재의 명령

15.16.         A 거짓 교사의 실상

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

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

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

고전 8:7 ἡ συνείδησις αὐτῶν

고전 10:25 διὰ τὴν συνείδησιν,

딛 1:15 καὶ ὁ νοῦς καὶ ἡ συνείδησις.

벧전 2:19 διὰ συνείδησιν θεοῦ

벧전 3:21 συνειδήσεως ἀγαθῆς ἐπερώτημα

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

히 10:2 συνείδησιν ἁμαρτιῶν

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

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

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

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

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

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

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

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 301–303.

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

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

 

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

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

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

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

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 303–304.

 

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

y 1 Tim. 1:6

z See Acts 11:2

8 Or especially those of the circumcision

a [2 Tim. 3:6]

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

c [Acts 17:28]

9 Greek One of them

10 Probably from Epimenides of Crete

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

e 2 Cor. 13:10

f ch. 2:1, 2

g See 1 Tim. 1:4

h See Col. 2:22

i See 1 Tim. 6:20

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

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

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

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

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

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

2) 헬, 건전하게

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

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

 

10절.  A 거짓 교사의 실상

11절.        B 제재의 명령

12.13a.   M 그레데인의 거친 품성

13b.l4.     B 제재의 명령

15.16.         A 거짓 교사의 실상

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

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

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

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

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

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

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

Ant. Antiquitates Judaicae (Josephus)

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 296–297.

 

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

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

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 297–298.

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

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

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

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

 

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

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

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

Strom Stromateis (Clement of Alexandria)

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 298–299.

 

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

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

 

 

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

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

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

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 299–300.

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

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

히 7:16 κατὰ νόμον ἐντολῆς σαρκίνης

요일 2:3 τὰς ἐντολὰς αὐτοῦ

요일 3:22 τὰς ἐντολὰς αὐτοῦ

요일 4:21 ταύτην τὴν ἐντολὴν

요이 4 καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός.

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

롬 7:10 ἡ ἐντολὴ ἡ εἰς ζωὴν

롬 7:13 διὰ τῆς ἐντολῆς.

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

딤전 6:14 τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι

벧후 2:21 αὐτοῖς ἁγίας ἐντολῆς·

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

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

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

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

προσέχοντες (v. 1)

προσέχοντες (v. 14)

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 300–301.