하나님나라를 꿈꾸며(Kingdom of God)

14 Remind them of these things, and ycharge them before God2 znot to quarrel about words, awhich does no good, but only ruins the hearers. 15 Do your best to present yourself to God as one approved,3 a worker bwho has no need to be ashamed, rightly handling the word of truth.

y 1 Tim. 5:21; 6:13

2 Some manuscripts the Lord

z 1 Tim. 6:4; [ver. 23]

a Titus 3:9

3 That is, one approved after being tested

b [Phil. 1:20]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 2:14–15.

 

14 너는 그들로 이 일을 기억하게 하여 말다툼을 하지 말라고 하나님 앞에서 엄히 명하라 이는 유익이 하나도 없고 도리어 듣는 자들을 망하게 함이라

15 너는 진리의 말씀을 옳게 분별하며 부끄러울 것이 없는 일꾼으로 인정된 자로 자신을 하나님 앞에 드리기를 힘쓰라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 2:14–15.

 

14-19절은 말씀을 맡은 사역자로서의 헌신을 당부하며 이단 사설을 떠날 것을 권면한다. 

 

14절) ‘기억하게 하여’라는 의미로 번역된 ‘휘포밈네스케’는 ‘~에 의하여, ~로 말미암아’라는 의미의 전치사이나 여기서는 강조의 의미로 쓰인 접두어 ‘휘포’와 자체로 ‘생각하다’라는 의미의 동사 ‘밈네스코’의 합성어이다. 이는 ‘회상시키다, 상기시키다, 깨우치다’라는 동사 ‘휘포밈네스코’의 현재 명령형이다. 1-13절은 디모데가 생각하고 기억해야할 내용이라면 14-19절은 디모데 자신이 아니라 ‘그들’ 즉 다른 그리스도인들 2절 문맥속에서 보자면 충성된 사람들이 기억해야할 진술이다. 

그렇다면 기억해야할 ‘이 일’은 무엇인가? 이는 문맥상 좁게는 앞서 인용한 초대 교회 순교 찬양시인 11-13절이며 조금더 넓게는 앞선 1-13절의 내용을 의미한다. 그렇다면 디모데에게 기억하라고 명령한 그 내용을 이제 다른 그리스도인들에게 기억하게 하라고 당부하는 것이다. 말하자면 무엇이 중요한 것인지, 복음 사역자로서의 자세를 기억할것을 명하는 것이다. 

 

‘말다툼을 하지 말라고 하나님 앞에서 엄히 명하라’, 원문에는 ‘엄히 명하라’로 번역된 ‘디아마르튀로메노스’가 먼저 등장한다. 이는 앞서 딤전 5:21에 등장한 표현이다. 이는 ‘~을 통하여’라는 전치사 ‘디아’와 ‘증언하다, 선포하다’라는 의미의 동사 ‘마르티로마이’의 합성어이다. 이 동사는 ‘순교자, 목격자, 증인’을 의미하는 ‘마르티스’에서 파생된 표현이다. 이는 순교자를 통하여 증언하다라는 의미로 매우 중요하고 중대한 사안에 관련하여 사실을 확인하여 엄숙하게 무언가를 주장한다라는 의미이다. 

 

디모데가 그의 충성된 사람들, 그리스도인들에게 엄숙하게 명해야만 하는 내용은 다름 아닌 ‘말다툼을 하지 말라’는 것이다. ‘말다툼을 하지’로 번역된 ‘로고마케인’의 원형 ‘로고마케오’는 ‘말’이라는 의미의 ‘로고스’와 ‘싸우다’라는 동사 ‘마코마이’의 합성어로 말로 싸우는 것을 의미한다. 딤전 6:4에서 이 단어의 명사형인 ‘로고마키아’가 ‘언쟁’으로 번역되었다. 

앞서 딤전에서도 변론과 언쟁을 좋아하는 이들에 대한 경고를 하였다. 당시 신화와 끝없는 족보에 몰두한 이들(딤전 1:4)이 많았고 이들은 교회안에서 변론을 일으키고 다툼을 일삼았다. 결국 이러한 논쟁, 말다툼은 아무런 유익을 낳지 못하고 에너지를 낭비하고 교회를 분열시키는 일이기에 이러한 말다툼을 하지 말라고 명하고 있는 것이다. 바울의 이러한 당부는 당시 초대교회의 실상을 정확히 반영하는 것이라고 할 수 있다. 

 

‘이는 유익이 하나도 없고 도리어 듣는 자들을 망하게 함이라’, 바울은 말다툼을 금해야 하는 이유로 두가지를 설명한다. 

첫번째는 유익이 하나도 없기 때문이다. 말다툼, 언쟁을 좋아하는 자는 투기와 분쟁과 비방과 악한 생각이 가득하게 된다.(딤전 6:4) 

두번째는 그 말다툼을 듣는 자들을 망하게 만들기 때문이다. 믿는 자들중의 소자를 실족하게 하는 것보다 나쁜 것은 없다. 

본문에서 ‘망하게’로 번역된 ‘카타스트로페’는 ‘뒤집어 엎다’(마 21:12; 막 11:15)라는 의미의 동사 ‘카타스트레포’의 명사형으로 ‘믿음의 전복’을 의미한다. 이 표현에서 ‘catastrophe’, ‘대 참사, 재앙’이라는 표현이 나왔다. 누군가 옆에서 의미 없는 말다툼을 할 때 이로 인해서 믿음이 약한 이들은 믿음에서 떠나게 되는 것이다.  

베드로와의 논쟁, 말다툼을 통해서 듣는 자를 살리는 유익이 있을때 해야 한다. 

마땅히 해야할 논쟁을 피해서는 안되지만 의미없는 말다툼은 피해야 한다. 

 

-  2:14 The beginning of a new section is signaled by ταῦτα with the imperative ὑπομίμνῃσκε, “remind.” Paul is still addressing Timothy directly, but now initially in terms of others, the “them” understood. The “them” could be Christians in general, but that Timothy is to warn them about the impact of their words upon “those who hear” (τῶν ἀκουόντων) suggests that Paul has in mind the “faithful men” of v. 2. If this is the case, he has returned to what seemed to be an isolated instruction in v. 2, but which is now seen not to be such. V. 1 is developed primarily in vv. 3–13. Now v. 2 is touched on again, not only by this brief word of instruction, but also by the instructions about what a godly teacher should be (vv. 15–16, 21–26). At the same time the preceding words to Timothy, vv. 3–13, in addition to the ταῦτα of v. 2, are the very things that he is to remind them of (on ταῦτα see especially 1 Tim. 4:11; 6:2). ὑπομίμνῃσκε (Pl. also in Tit. 3:1) is used here in the sense of “call to mind,” “bring up” (cf. 3 Jn. 10). Timothy is commanded to bring to the minds of these men the very things that Paul has just brought to his mind.

The present tense of the participle διαμαρτυρόμενος following the present imperative ὑπομίμνῃσκε implies that the action of the participle is concurrent with that of the imperative. Because of the participle’s dependence on the imperative, the force of the imperative carries over so that the participle is in effect a second command. διαμαρτυρέω (Pl.* 4x: 1 Thes. 4:6; 1 Tim. 5:21; 2 Tim. 4:1; in PE with ἐνώπιον τοῦ θεοῦ) means here “charge” or “warn.” ἐνώπιον τοῦ θεοῦ, “before God,” means here “in God’s sight or presence” and is an expression used in assertions that call on God (cf. Gal. 1:20; 1 Tim. 5:21; 6:13; 2 Tim. 4:1; there is no essential difference in meaning in the variant reading ἐνώπιον τοῦ κυρίου; see TCGNT). The phrase reminds those charged that they are being called to accountability before God himself.

That which they are charged not to do is signified by μή with the infinitive λογομαχεῖν,** “to dispute about words” (a NT hapax that Robertson suggests was “coined by Paul from logomachia [1 Tim. 6:4]”; see NA26 for the variant reading λογομάχει). Paul is not referring to “hair splitting” (contra BAGD) but to the kind of serious dispute about the meaning and significance of words relating to the Christian faith that results, as this passage indicates, in straying from the truth and saying that the resurrection has taken place (vv. 16–18; cf. the consequences of λογομαχία in 1 Tim. 6:4f.). One may also appropriately assume that this passage was written with the previous one about “words” in mind (1:13) and conclude that Paul is contrasting this conduct with what he commended there. Since Timothy has been retaining Paul’s words and passing them on (cf. 1:13; 2:2) and since the false teachers were disputing them (cf. vv. 17–18), Paul charges those who would be faithful not to dispute about these words. This correlation is borne out by Paul’s admonition of Timothy (as an example to those he warns) to handle accurately “the word of truth” (v. 15), i.e., the apostolic message.

They are not to dispute about words because there is no good result, literally, “for nothing useful” (ἐπʼ οὐδὲν χρήσιμον; χρήσιμον** is a NT hapax known since the sixth century b.c.; see MM) or, in more idiomatic English, “useful for nothing” or “it does no good” (TEV, NEB). And it is detrimental to the hearers. The outcome is the “ruin” or “destruction” (καταστγροφῇ,** also in a disputed reading in 2 Pet. 2:6, which see) “of the hearers.” Paul uses ἀκούω in a substantive participle construction twice in his letters to Timothy. In the other occurrence (1 Tim. 4:16) “the hearers” (τοὺς ἀκούοντας) are distinguished from Timothy, and it seems that here also Paul distinguishes between those who are called on to minister (cf. v. 2) and those to whom they minister, “the hearers.”

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

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

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

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.

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

TEV Today’s English Version (Good News Bible)

NEB New English Bible

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 409–411.

 

15절) 앞선 14절은 바울이 디모데로 하여금 그들, 충성된 사람들에게 기억하게 하고 당부한 내용이라면 본절은 바울이 디모데에게 직접적으로 주는 명령이다. 

먼저 바울은 디모데에게 ‘진리의 말씀을 옳게 분별하며’라고 권면한다. ‘옳게 분별하며’로 번역된 ‘오르도토문타’는 ‘바르게, 옳게, 곧은’이라는 의미의 형용사 ‘오르도스’와 ‘절단하다’라는 뜻을 지닌 동사 ‘템노’의 합성어에서 유래한 동사 ‘오르도토메오’의 완료 분사형으로 신약에서 이곳에서 한번 사용된 표현이다. ‘페리토메’는 ‘할례”라는 의미이다. 이는 표현대로 똑바로 자르는 것을 의미하는데 ‘밭고랑을 똑바로 경작하는 것’이나 ‘석공이 돌을 똑바로 자르는 것’또는 ‘낙타털로 만든 천을 똑바로 재단하는 것’과 연관된 표현으로 이해한다. 본절에서는 문맥상 거짓 교사들의 왜곡된 진리, 거짓 가르침과는 대조되는 태도로 ‘진리의 말씀’인 복음을 올바로 전달해야함을 뜻하는 것이다. 복음을 제대로 전하고 가르치기 위해서 선행되어야 할 것은 다름 아닌 그 진리의 말씀, 복음을 전하는 이가 제대로 깨닫는 것이다. 

 

ὀρθοτομέω (orthotomeō), 동사. 바른 길로 인도하다.

1. 바르게 분석하다 ⇔ 면밀히 살피다.† — 해석하거나 분석하다(타당한 구분을 함으로). 어떤 것을 똑바로 자르는 것으로 이해된다.

딤후 2:15 ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.

• 잠 3:6; 잠 11:5

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

 

-  The adv. ὀρθῶς occurs 17×, e.g., of speaking “correctly” (i.e., saying the right things, Deut 5:28 et al., for Heb. יָטַב H3512 hiph., “to do well”), of playing a musical instrument “well” (1 Sam 16:17, also for יָטַב), of walking “in a straight manner” (i.e., behaving uprightly, Prov 14:2, for the noun יֹשֶׁר H3841, “uprightness”). The vb. ὀρθόω is found 7×, usually without special significance (e.g., Gen 37:7). Among compounds, the most freq. ones are κατορθόω (almost 30×, incl. 9× in Proverbs), which has several senses, and ἀνορθόω (16×; note that for this last vb. Muraoka considers new the senses “to establish firmly” [e.g., 2 Sam 7:13] and “to make stand erect” [e.g., Ps 145:14, LXX 144:14]). Special interest attaches to a compound previously unattested, ὀρθοτομέω, “to cut straight,” used twice with ὁδός in a fig. sense (Prov 3:6; 11:5; see below, NT 3).

NT 1 The adj. ὀρθός occurs only 2× in the NT, once lit. (“Stand upright on your feet,” Acts 14:10 NRSV) and once fig. (Heb 12:13; see below, sect. 6).   3권, 541쪽  The adv. ὀρθῶς is used 4×: of articulating speech in a normal way (Mark 7:35) and of saying things or making judgments that are correct (Luke 7:43; 10:28; 20:21). The vb. ὀρθόω does not occur at all, but ἀνορθόω is found 3×: of restoring David’s tent, i.e., his kingdom (Acts 15:16, citing Amos 9:11), and of straightening up the body or parts of the body (lit., Luke 13:13; fig., Heb 12:12); and the rare compound ἐπιδιορθόω is used in one passage with ref. to resolving congregational issues (Titus 1:5, poss. with the sense “to correct in addition to”; prior to the NT this vb. is attested only in one inscription but becomes more common among Christian writers). The nouns διόρθωσις and διόρθωμα (the latter referring to a resulting improvement) occur once each (respectively Heb 9:10 and Acts 24:2 [where many late mss. have κατόρθωμα]), as does ἐπανόρθωσις (2 Tim 3:16). Also occurring once each are the compounds ὀρθοποδέω and ὀρθοτομέω (Gal 2:14; 2 Tim 2:15). In a number of passages the use of the word group has ethical or theological significance, as follows.

2 Paul apparently coins a word when he says that Peter, Barnabas, and others οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, lit., “are [i.e., were] not walking straight with regard to the truth of the gospel” (Gal 2:14a). Here the question turns on circumcision and Jewish dietary rules: intimidated by those who insisted that the Gentiles must be circumcised, Peter and those under his influence had withdrawn from table fellowship with Gentile Christians, thus compromising the integrity of the gospel of grace (see περιτέμνω G4362). Paul viewed such a decision as inconsistent behavior (see ὑποκρίνομαι G5693) that was both disingenuous and harmful (cf. his rebuke to Peter, 2:14b). The NIV is prob. correct in rendering, “they were not acting in line with the truth of the gospel,” though G. D. Kilpatrick, understanding πρός differently, suggests, “they were not on the right road toward the truth of the gospel” (“Gal 2:14 ὀρθοποδοῦσιν,” in Neutestamentliche Studien für Rudolf Bultmann, ed. W. Eltester [1954], 269–74; a sim. proposal had been made by C. H. Roberts, “A Note on Galatians 2:14,” JBL 40 [1939]: 55–56).

3 Timothy is told that he must make every effort (σπουδάζω G5079) to be an unashamed worker for God, and the specific task in view is ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας, lit., “cutting straight the word of truth” (2 Tim 2:15). The second element of the compound ὀρθοτομέω derives from τομός, verbal adj. of τέμνω, “to cut, divide,” which can be used with ὁδός with the meaning “to make a road” (i.e., by clearing the terrain and thus marking the way, Thuc. 2.100.2) or “to advance” (Eurip. Phoen. 1: fig., of the sun cutting a path among the stars) or “to mark a way [of proceeding]” (Plato Leg. 810e: τετμημένην ὁδὸν τῆς νομοθεσίας πορεύεσθαι, “proceed on the path of legislation that has been marked out” [cf. also 803e]). This compound vb. occurs first in the LXX (only Prov 3:6 and 11:5, both with ὁδός: wisdom and righteousness cut straight paths), then here in 2 Timothy, and subsequently only in Christian writers that are dependent on the NT.

  3권, 542쪽  It is striking that in 2 Tim 2:15 the dir. obj. of the vb. is not ὁδός but λόγος G3364, so perhaps the imagery of building a road or advancing on a path should not be read into the passage. But the notion of “dividing” a message (so as to dispense to others? or to fit the pieces into a building?) has no bib. or extrabib. parallels. As MM (s.v.) implies, the component -τομέω can lose the imagery of “cutting” (cf. ἀντιτέμνω, “to provide a remedy” [Eurip. Alc. 972]; καινοτομέω, “to do [or begin or institute] something new” [Aristot. Pol. 1266a34–35]; note also, e.g., ἀπότομος, “having been cut off,” but also “severe” [Wis 6:5]). Whatever metaphor, if any, the writer may have had in mind, “directness” or “correctness” is clearly the basic concern. And although some have argued that right conduct is in view, the context strongly focuses on teaching (remind, warn, avoid godless chatter, 2 Tim 2:14, 16). Thus such renderings as “rightly explaining” (NRSV) and “correctly handles” (NIV), in contrast to the teaching of those who have “departed from the truth” (2:18), would seem to express the sense of the text most accurately.

4 The well-known statement on bib. inspiration in 2 Tim 3:16 describes Scripture as “useful for teaching, rebuking, correcting [ἐπανόρθωσιν] and training [παιδεία G4082] in righteousness.” The double compound vb. ἐπανορθόω, “to raise up again” (first attested in Thuc. 7.77.7: “the Athenians will restore the great power of their city”), came to be used in the sense “to revise” (e.g., of correcting or amending a last will, Isaeus Cleonymus [= Or. 1] 18), but when applied to a person, “to correct [for the purpose of improvement]” and thus more generally “to educate” (e.g., Isocr. Demon. [= Or. 1] 3). The noun ἐπανόρθωσις likewise can be used of moral betterment (with ἦθος G2456, “way of life,” Aristot. Eth. nic. 1165b18–19; cf. Epict. 3.21.15: παιδεία καὶ ἐπανόρθωσις τοῦ βίου, “education and improvement of life”).

Although a sharp semantic distinction between the nouns in 2 Tim 3:16 seems inadvisable, it is poss. that the term ἐλεγμός G1791 (“rebuking, reproof, conviction”; see ἐλέγχω G1794) prepares the way for ἐπανόρθωσις: “From conviction of sin there is a natural progression to the recovery of the sinner to a better life” (I. H. Marshall and P. H. Towner, A Critical and Exegetical Commentary on the Pastoral Epistles [1999], 795). Then the term παιδεία, modified by “in righteousness” (see δικαιοσύνη G1466), may bear the general sense of “education, training, instruction” (rather than the more specific “discipline”; see παιδεύω G4084), thus expressing a climactic summary of the functions of Scripture.

5 A profound theological thought is conveyed in Heb 9:10 by the phrase καιρὸς διορθώσεως, “time of restoration.” In the previous verses the author had been describing the tabernacle and its service under “the first covenant” (9:1), but his point was the temporary character of this system. Thus he ends the paragraph with these words: “This [the earthly tabernacle] is an illustration [παραβολή G4130] for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. They are only a matter   3권, 543쪽  of food and drink and various ceremonial washings—external regulations [δικαιώματα σαρκός] applying until the time of the new order [μέχρι καιροῦ διορθώσεως ἐπικείμενα]” (9:9–10; the NRSV renders the last clause, “imposed until the time comes to set things right”). The eschat. time in view is of course the same as “these last days” (1:2), the age of the new and better covenant (8:6–13). The people under the first covenant were unable to enjoy the fulfillment of the promise, “since God had planned something better for us so that only together with us would they be made perfect” (11:39–40; see διαθήκη G1347; τέλος G5465).

6 In Heb 12:12–13 the writer, after stressing the need and value of spiritual discipline, issues this exhortation: “Therefore, strengthen [ἀνορθώσατε] your feeble arms and weak knees. ‘Make level paths [τροχιὰς ὀρθάς] for your feet’ [citing Prov 4:26], so that the lame may not be disabled, but rather healed.” The purpose of these words, using the various parts of the body in a strikingly fig. way, is to urge a church that has become weary not to lose sight of the risen Lord and the goal toward which it is moving. And the “level” or “straight” paths refer to the direction set for the wandering people of God. Thus ὀρθός is used here in the sense of a spiritual alignment that is appropriate for the eschat. character of the Christian community.

e.g. exempli gratia (for example)

i.e. id est (that is)

et al. et alii (and others)

i.e. id est (that is)

e.g. exempli gratia (for example)

e.g. exempli gratia (for example)

e.g. exempli gratia (for example)

NT New Testament

i.e. id est (that is)

i.e. id est (that is)

cf. confer (compare)

JBL Journal of Biblical Literature

i.e. id est (that is)

Thuc. Thucydides, History of the Peloponnesian War

cf. confer (compare)

MM J. H. Moulton and G. Milligan, The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources (1930)

s.v. sub verbo (under the word)

cf. confer (compare)

e.g. exempli gratia (for example)

Thuc. Thucydides, History of the Peloponnesian War

e.g. exempli gratia (for example)

Or. Orientalia

e.g. exempli gratia (for example)

Or. Orientalia

cf. confer (compare)

Epict. Epictetus, Dissertationes (Discourses)

 Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 540–543.

 

 

이어 바울은 디모데에게 ‘부끄러울 것이 없는 일꾼으로 인정된 자’가 될 것을 권면한다. ‘인정된 자’로 번역된 ‘도키몬’은 ‘금속을 정련하다’라는 의미의 동사 ‘도키마조’에서 파생된 표현이다. 이 도키마조라는 표현은 불을 통과한 금이 순금이 되는 것처럼 ‘일정한 시험을 거친 후에 인정되고 받아들여진 자’를 의미한다. 이 표현은 시험하다(눅 14:19), 분변하다(눅 12:56), 연단하다(벧전 1:7), 증명하다(고후 5:5)에서 다양하게 번역되었다. 

 

한글 번역에서는 드러나지 않지만 원문에서는 이 단어, 인정된 이라는 표현이 ‘하나님 앞에, 토 데오’라는 어구와 연결되어 있다. 이는 연단을 통해서 하나님 앞에서 인정된 자가 되어야 한다는 것이다. 바울은 하나님 앞에서 부끄러울 것이 없는 일꾼으로 인정된 자가 될 것을 명하고 있는 것이다. 

‘부끄러울 것이 없는’이라는 표현은 ‘아네파이스퀸논’으로 ‘부끄러운, 부정직한’을 의미하는 ‘아이스크로스’의 부정 표현이라고 할 수 있다. 

 

-  2:15 Paul urges Timothy to handle accurately “the word of truth” and thus be a positive example to those he is “charging” of a faithful person and good minister. Paul sets before him the goal of serving in such a way that God will approve of his labors. He urges him with the imperative σπούδασον (see Tit. 3:12), which has the nuances here of “being eager and zealous” and “making every effort.” Guthrie says that the word contains the notion of “persistent ‘zeal.’ ”

This imperative intensifies the command expressed by the infinitive clause that it governs, σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, “to present yourself approved to God” (NASB) or “to present yourself to God as one approved” (RSV, NIV). The general meaning of “present” for παραστῆσαι “becomes almost equivalent to ‘make, render’ ” here (also in Eph. 5:27; Col. 1:22, 28; so BAGD s.v. 1c). The second person singular reflexive pronoun σεαυτόν, “yourself” (placed before the infinitive for emphasis), focuses this command directly on Timothy. He is to seek to present himself “to God” (τῷ θεῷ; cf. the preceding ἐνώπιον τοῦ θεοῦ) as one “approved” (δόκιμον) by the God who examines his life and conduct (for this concept cf. especially 2 Cor. 10:18; cf. also ἀδόκιμος in 2 Tim. 3:8; Tit. 1:16). Paul “lifts the whole question of attestation out of the hands of men and sets it in those of God. God alone decides this issue …” (W. Grundmann on 2 Cor. 10:18, TDNT II, 258).

Paul develops this concept in the striking phrase ἐργάτης ἀνεπαίσχυντον, literally, “a worker unashamed.” Paul (as did Jesus) applies ἐργάτης (Pl.* 4x) to Christian leaders (in a negative setting in 2 Cor. 11:13 and Phil. 3:2; in a positive setting here; and by analogy in 1 Tim. 5:18; cf. συνεργός in Rom. 16:21; 1 Thes. 3:2) because he regards the activity of the ministry as one of labor (cf. κοπιάω in Rom. 16:12; 1 Cor. 15:10; 16:16 [also with συνεργέω]; Phil. 2:16; 1 Thes. 5:12; 1 Tim. 4:10; and especially 5:17) and thus those involved in it as “workers” or “laborers.” ἀνεπαίσχυντον** (a NT hapax; cf. Paul’s use of ἐπαισχύνομαι, αἰσχύνομαι, and αἰσχύνη) means “unashamed” in the sense that he does not need to be ashamed of his work. The participle ὀρθοτομοῦντα qualifies ἐργάτης and together with the words that follow specifically describes how Timothy may be unashamed: by being a worker who handles accurately the word of truth (ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας).

ὀρθοτομέω (found elsewhere independent of NT influence only in Pr. 3:6; 11:5 LXX) means literally “cut straight” or “cut right.” There is a growing consensus that the stress is on ὀρθο- (“right”) and not on τομέω (“cut”) on the analogy of the similarly formed word καινοτομέω (“make a new assertion, renew”; cf. Lock, MM, Dibelius-Conzelmann [examples in n. 5]; H. Köster, TDNT VIII, 112). The imagery of a worker working with his materials carries through what began with ἐργάτην.

The material that this worker is to handle correctly is “the word of truth” (τὸν λόγον τῆς ἀληθείας). Only when he handles it correctly will he be unashamed (ἀνεπαίσχυντον). The rendering given in several of the modern translations, using a combination of the verb “handle” and some adverb such as “accurately” (NASB), “rightly” (RSV), or “correctly” (NIV), for the compound verb ὀρθοτομοῦντα with the phrase “the word of truth” as the direct object captures this relationship quite well.

Although Paul has used λόγος before in this letter (see especially v. 9) and elsewhere in the PE and has used ἀλήθεια before in the PE* (1 Tim. 2:4, 7; 3:15; 4:3; 6:5; Tit. 1:1, 14), this is his first use of the two together in the PE and his first use of ἀλήθεια in 2 Timothy. In Col. 1:5 and Eph. 1:13 τὸ εὐαγγέλιον is used to identify “the word of truth” as “the gospel.” This fits the context here, where Paul has used “gospel” (τὸ εὐαγγέλιον) as the central concept (1:8, 10; 2:8). He has used the phrase “the word of God” (v. 9) and now refers to God’s word as “the word of truth.” “Truth” he uses in an absolute sense to contrast it with the error of the false teachers, the false teaching that contradicts and stands over against the word of God, the gospel. This contrast with falsehood marks his use of ἀλήθεια later in 2 Timothy (2:18, 25; 3:7, 8; 4:4) and elsewhere in the PE (e.g., 1 Tim. 6:5; Tit. 1:14; cf., e.g., Gal. 2:5, 14; 2 Thes. 2:10–12). The sense of the phrase here is probably best conveyed in the rendering “the message of the truth.” To handle this word correctly is to handle it in accord with its intention and to communicate properly its meaning (cf. 2 Cor. 2:17; 4:2).

NASB New American Standard Bible

RSV Revised Standard Version

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.

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

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

NASB New American Standard Bible

RSV Revised Standard Version

NIV New International Version

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 411–412.

 

초대 교회 당시 수많은 거짓 교사들은 진리의 말씀이 아니라 사람들의 귀에 듣기 좋은 이야기, 그 시대의 족보와 신화의 이야기를 일 삼았다. 하지만 바울은 복음의 일꾼은 사람들의 귀에 듣기 좋은 이야기가 아니라 바로 하나님의 진리의 말씀을 바르게 분별하게 전함으로 부끄러울 것이 없는 일꾼으로 하나님앞에 인정을 받을 것을 당부하고 있는 것이다. 결국 우리들은 신전의식(하나님앞에서)을 가지고 살아가는 자들이다. 우리는 누구의 인정을 구하며 살고 있는가? 하나님인가 사람인가? 진리를 옳게 분별하여 전하는 것은 부끄러울 것이 없다. 

- 성도는 우리 가족뿐입니다. 

8 Remember Jesus Christ, hrisen from the dead, the ioffspring of David, jas preached in my gospel, 9 kfor which I am suffering, lbound with chains as a criminal. But mthe word of God is not bound! 10 Therefore nI endure everything for the sake of the elect, that they also may obtain othe salvation that is in Christ Jesus with peternal glory

h 1 Cor. 15:20

i See Matt. 1:1

j See Rom. 2:16

k ch. 1:8, 12

l See Phil. 1:7

m [ch. 4:17]; See Phil. 1:13

n Eph. 3:13; Col. 1:24; [1 Cor. 13:7]

o 2 Cor. 1:6

p 1 Pet. 5:10

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 2:6–10.

 

7 내가 말하는 것을 생각해 보라 주께서 범사에 네게 총명을 주시리라

8 내가 전한 복음대로 다윗의 씨로 죽은 자 가운데서 다시 살아나신 예수 그리스도를 기억하라

9 복음으로 말미암아 내가 죄인과 같이 매이는 데까지 고난을 받았으나 하나님의 말씀은 매이지 아니하니라

10 그러므로 내가 택함 받은 자들을 위하여 모든 것을 참음은 그들도 그리스도 예수 안에 있는 구원을 영원한 영광과 함께 받게 하려 함이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 2:7–10.

 

7절) 여기서 ‘내가 말하는 것’은 무엇인가? 앞서 1-2절은 복음 전수를 위해서 충선된 사람들에게 부탁할 것을 요청했고 충성된 복음 사역자의 자세를 군사, 경기자, 수고하는 농부의 비유를 통해서 설명했다. 이제 바울인 이러한 자신의 교훈, 가르침을 생각하라고 권면한다. 물론 ‘호 레고, 내가 말하는 것’이 바울이 디모데에게 가르치고 전수한 복음 사역과 관련된 전반적인 메시지를 뜻하는 것이지만 좁게 앞선 1-6절로 보는 것도 가능하다. ‘생각하라’로 번역된 ‘노에이’는 ‘알다, 깨닫다, 이해하다, 숙고하다, 검토하다’라는 뜻을 지닌 ‘노에오’의 현재 명령형으로 디모데가 이 교훈들을 ‘계속해서 곰곰이 생각하고 검토하고 되뇌어야함’을 의미한다. 일반적으로는 무언가를 지적으로 파악하는 의미인데 여기서는 그 내용을 깊이 숙고할 것을 요청하는 의미로 사용되었다. 여기서 파생된 명사가 ‘누스’로 이는 '마음, 영, 정신’으로 사용된다. 

 

디모데는 바울이 말하는 것을 왜 계속해서 생각해야 하는가? 원문에는 원인이나 이유를 나타내는 접속사 ‘가르'가 포함되어있다. ‘왜냐하면 주께서 범사에 디모데에게 총명을 주실 것’이기 때문이다. ‘총명으로 번역된 ‘쉬네신’은 ‘이해력, 분별력’을 의미한다.  

헨드릭슨은 ‘단지 읽는 것만으로는 충분치가 않다. 기록되어진 것은 깊이 생각해 보아야 한다. 말씀된 것은 음미하여 터득되어야 한다’라고 말했다. 신자들의 노력과 하나님의 능력 주심은 함께 역사한다. 주께서 주신 말씀을 깊이 묵상하고 생각할 때 주께서 총명을, 깨달음을, 하나님을 아는 지식을 더욱 허락하실 것이다. 

 

-  Paul exhorts Timothy to make the effort to think and meditate on what Paul has written; as he does so, God will give him understanding in everything about which Paul has instructed him. The believer’s efforts and God’s empowering work together.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2339.

 

-  2:7 Imperative νόει urges Timothy to “consider,” i.e., to contemplatively “think over” this series of analogies (represented by the relative pronoun ὅ; see NA26 on the variant reading ἅ) that Paul has just finished “saying” (λέγω, a graphic first person singular present tense verb). Paul urges such contemplation “because” (as the TEV appropriately renders γάρ) he is confident that “the Lord will give understanding” (cf. Mk. 4:11 par. Mt. 13:11/Lk. 8:10).

It is difficult to decide whether Christ or the Father is intended by ὁ κύριος. (“It is a mark of the exalted meaning of the term ‘the Lord’ as the early Christians used it that it is not always easy to see whether they meant Jesus or the Father” [Morris, NT Theology, 167].) The title was last used twice in 1:18 of both persons, but the last occurrence there referred to the Father. Since Paul speaks elsewhere of the Father giving understanding (Eph. 3:2–4), it is likely that he is referring to him here (cf. also Pr. 2:6 LXX: κύριος δίδωσιν σοφίαν, καὶ ἀπὸ προσώπου αὐτοῦ γνῶσις καὶ σύνεσις). Furthermore, there is no identification of ὁ κύριος here with the reference to Christ in the next verse.

The predictive future δώσει, “he will give,” is a promise that Paul gives to Timothy (σοι) in order to encourage the response that he has just urged on Timothy. This combination of a promise of divine enablement with an exhortation to responsible human activity recalls vv. 1 and 3. Paul urges reflection “because,” as he says, in that activity the Lord will give “insight” and “understanding” (σύνεσιν; cf. especially Col. 1:9; 2:2). He says that the Lord will do so ἐν πᾶσιν, “in everything,” i.e., in all the intended implications of the analogies in vv. 4–6 (ἐν πᾶσιν elsewhere in the PE in 1 Tim. 3:11; Tit. 2:9, 10b; 2 Tim. 4:5).

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

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

TEV Today’s English Version (Good News Bible)

 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), 396.

 

8절) 1-7절에서 복음 전수에 노력할 것과 복음 사역자의 자세를 다루었다면 이제 13절까지에서는 사역자가 본받아야할 인내의 모범 및 복음 사역자가 장래에 누릴 영광을 말한다. 그 모범은 크게 두 종류인데 8절에서는 예수, 9-10절에서는 바울 자신을 예로 든다. 

 

원문 본절에서는 ‘기억하라’에 해당하는 ‘므네모뉴에’가 가장 먼저 등장한다. 이는 ‘기억’을 의미하는 명사 ‘므네메’에서 파생하여 ‘기억하다, 마음에 간직하다’라는 의미의 ‘므네모뉴오’의 현재 명령형으로 디모데로 하여금 계속해서 기억해야함을 강조하는 것이다. 디모데가 기억해야할 것은 바울 자신이 전하는 복음 자체이신 예수 그리스도를 기억하라고 명령한다. 

복음의 핵심은 다름 아닌 예수 그리스도이시다. 하나님의 아들 예수 그리스도께서 약속대로 다윗의 씨로 오셨고 그분이 우리의 죄의 대속을 위하여 죽으시고 부활하셨음을 기억하는 것이 바로 복음이다. 

이 내용은 초대교히 당시 신앙 고백문에 해당한다. 

‘다윗의 씨’, ‘스페르마토스 다위드’라는 표현은 예수 그리스도의 인성에 대한 진술이다. 예수님께서 인간적 혈통으로 다윗의 계보를 통해 나셨음을 나타낸다. 이는 구약에 약속된 예언의 성취이다. 

 

‘다시 살아나신’으로 번역된 ‘에게게르메논’은 ‘다시 살다, 부활하다’라는 의미의 동사 ‘에게이로’의 현재 완료형이다. 현재 완료형은 과거에 이루어진 사건의 결과와 효력이 현재에도 계속되고 있음을 나타내는 것으로 예수 그리스도께서 여전히 살아계신 상태에 있음을 드러내는 것이다. 

 

-  2:8 Paul urges Timothy always to “keep in mind” and “think about” (μνημόνευε, present imperative) Jesus Christ, the one raised from the dead, the descendant of David, who is both according to the Pauline gospel. This is one of the few places in the PE (1 Tim. 6:3, 14; Tit. 1:1; 2:13; 3:6) and the only place in 2 Timothy where Ἰησοῦν Χριστόν occurs in this order. This may reflect Paul’s adoption of a phrase including the name as it was spoken in the Christian community, or it may be a stylistic variation. It seems most likely, however, that Paul intended to emphasize Jesus’ humanity by placing first the name given at his birth (see the comments on 1 Tim. 1:1), since it would be meaningful to Timothy in this context (so Lock).

Timothy is to remember Jesus—the one set apart as God’s anointed (Χριστόν)—as raised from the dead. Jesus’ suffering placed him among the dead but the resurrection brought him out from them (νεκρῶν here means “all the dead,” BAGD s.v. 2a with a list of occurrences; ἐκ [τῶν] νεκρῶν occurs 20x in Paul, 17x anarthrous and 16x with the verb ἐγείρω). The perfect participle ἐγηγερμένον lays stress on the fact that he is still risen (like the perfect verbs in 1 Cor. 15:4, 12–20; cf. Robertson). It is used syntactically as an adverbial participle in indirect discourse after the verb μνημόνευε: “Remember that Jesus Christ has been raised from the dead” (cf. Robertson, Grammar, 1041). Where Paul uses “raised from the dead” (ἐγείρω with ἐκ νεκρῶν) and indicates the one who does the raising, it is God the Father (both when the verb is active, Rom. 4:24; 8:11; Eph. 1:20; Col. 2:12; 1 Thes. 1:10, and when it is passive, Rom. 6:4). This consistent practice implies that the one who raises is God the Father here also. Timothy is to remember that Jesus is raised from death itself, and that triumph is to encourage him when he contemplates suffering hardship for Christ.

The Davidic Messiah who suffered and was raised from the dead is the very essence of Paul’s gospel. Genitive μου in κατὰ τὸ εὐαγγέλιόν μου (“according to my gospel,” elsewhere in Paul in Rom. 2:16; 16:25) indicates who it is that tells this good news (cf. 1:11). Thus the phrase speaks of the good news that Paul proclaims (cf. BAGD s.v. 2b β; 2 Cor. 4:3; 1 Thes. 1:5; 2 Thes. 2:14). On εὐαγγέλιον see the comments on 1 Tim. 1:11 (the other PE* occurrences are in 2 Tim. 1:8, 10; on Paul’s references to Jesus’ earthly life in his preaching see Lategan, Die Aardse Jesus).

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), 397–398.

 

9절) 복음의 핵심이신 예수 그리스도를 기억할 것을 제시한 바울은 이어서 복음으로 말미암아 고난을 받은 자신을 기억할 것을 제시한다. 주님께서 복음대로 죽으신 것처럼 바울은 복음으로 인해 죄인처럼 매이는 고난을 당했다. 

‘죄인’으로 번역된 ‘카쿠르고스’는 ‘악’을 뜻하는 명사 ‘카콘’과 ‘행하다’라는 뜻을 지닌 동사 ‘이레고’의 합성어에서 유래한 단어로 직역하자만 ‘행악자’의 의미이다. 예수와 함께 십자가에 달린 강도에게 사용된 표현이다(눅 23:32, 33, 39). ‘매이는 데’로 번역된 ‘데스몬’은 문자적으로 ‘족쇄, 사슬’을 의미하는 ‘데스모스’의 복수형이다. 여기서 복수형이 사용된 것은 바울이 여러차례 수감생활을 했다는 것을 보여준다. 바울은 자신이 복음의 사도로서의 영광스러움과 고난의 상태를 극적으로 대소시킨다. 이렇게 바울 자신은 매임을 받았지만 하나님의 말씀은 매이지 않았다. 여기서 ‘매이다’로 번역된 ‘데데타이’는 ‘묶다’라는 의미의 동사 ‘데오’의 현재 완료 수동태 동사로 복음을 전하는 자들이 복음을 훼방하는 자들에 의해 감옥에 갇힐 수는 있어도 복음 자체는 결코 갇히지 않음을, 그 어던 것으로도 묶을 수 없음을 강조한다. 

 

-  2:9 The significance of ἐν ᾧ in the first clause of this verse is difficult to determine. The antecedent of the relative pronoun ᾧ is most likely εὐαγγέλιον, not Ἰησοῦν Χριστόν. ἐν has been understood in various ways, e.g., “in whose service” (NEB), or in a causal sense, “for which” (RSV, NASB, NIV). The latter commends itself through comparison with 1:12, where a similar transition is presented in the flow of argument (Ridderbos).

κακοπαθῶ** (also in 4:5; Jas. 5:13) means generally “suffer evil.” What evil Paul suffers is related in what follows. μέχρι, “until,” is used here of degree or measure, “even to the point of” (BAGD s.v. 1c; cf. Phil. 2:8; Heb. 12:4). Paul is suffering even to the point of δεσμῶν (Pl.* 8x), literally “bonds, chains,” but more likely simply “imprisonment,” as the word was often used (cf. BAGD s.v. 1), including the other Pauline occurrences (Phil. 1:7, 13, 14, 17; Col. 4:18; Phm. 10, 13). Paul’s suffering is imprisonment “like a criminal” (κακοῦργος**), like one who has committed “gross misdeeds and serious crimes” (BAGD; see Lk. 23:32–33, 39).

In contrast (ἀλλά) to his imprisonment, Paul vigorously asserts that “the word of God is not imprisoned.” He wants to make clear that his suffering and imprisonment does not hinder the gospel’s progress (cf. Phil. 1:12ff.). ὁ λόγος τοῦ θεοῦ (Pl.* 10x: Rom. 9:6; 1 Cor. 14:36; 2 Cor. 2:17; 4:2; Phil. 1:14 [variant reading]; Col. 1:25; 1 Thes. 2:13; 1 Tim. 4:5; Tit. 2:5), “the word of God,” is used by Paul to designate the message and teachings from God, sometimes with more emphasis on the central gospel content as here (and, e.g., 2 Cor. 2:17; 4:2; Phil. 1:14) and sometimes to refer to any particular truth that has been communicated (as in 1 Cor. 14:36; 1 Tim. 4:5; G. Kittel, TDNT IV, 115f. seems to recognize only the former).

οὐ δέδεται is a play on words, with δέδεται used figuratively with the negative to contrast with δεσμῶν. The importance of the statement is heightened by the perfect tense, which says, in effect, that God’s word has not been and is not now “bound” or “imprisoned” (Ellicott). Paul will go on to say (v. 10) how his imprisonment has been used by God to bring God’s message to those he has chosen and thus how it is worthwhile (cf. Phil. 1:12ff.: Paul’s imprisonment has turned out “for the greater progress of the gospel”).

NEB New English Bible

RSV Revised Standard Version

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.

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

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 398.

 

10절) ‘택함받은 자들을 위하여’로 번역된 ‘디아 투스 에클렉투스’에서 ‘디아’는 ‘~를 통하여, ~로 말미암아, ~때문에’라는 의미의 전치사이고 ‘에클렉투스’는 ‘샌택된, 뽑힌’을 의미하는 ‘에클렉토스’의 형용사형이다. 본문에서는 ‘하나님을 통해 선택을 받은 자들’이라는 의미이다. 바울은 여기서 자신이 모든 것을 참는 이유가 바로 아직 구원을 받지 못했지만 하나님에게 택함을 받은 자들때문이라는 사실을 명백히 말하고 있다. 이 선택과 예정의 문제는 매우 중요한데 바울은 딤후 1:9에서 이렇게 말한다. 

바울은 이 부르심, 선택은 행위가 아니라 영원전부터 주신 은혜임을 고백한다. 이 택하심은 결국 인내를 통해 복음을 전함으로 성취된다. 바울은 자신은 구원받았으나 아직 밎지 않고 있는 이들의 구원을 위해서 죄인과 같이 매이는 고난까지도 감수하고 있다는 것이다. 바울은 이 구원을 ‘그리스도 예수 안에 있는 구원’이라고 분명하게 그 범위와 영역을 제시한다. 바울이 말하는 구원은 오직 그리스도 예수 안에서만 주어지는 하나님의 선물이요 능력이다. 

 

-  ἐκλεκτός -οῦ, ὁ; (eklektos), 형용사., 명사. 선택된, 뽑힌. 히브리어 등가: בָּחִיר (10), בָּחוּר (5), ברר 1 (5).

1. 선택된 (선택된) — 다른 사람 (또는 다른 사람들) 보다 우선적으로 (누군가에게) 선택된. 관련 주제: 선출하다; 예정론; 선호하다; 선거.

딤전 5:21 καὶ τῶν ἐκλεκτῶν ἀγγέλων,

벧전 1:1 ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας,

벧전 2:4 θεῷ ἐκλεκτὸν ἔντιμον

요이 1 Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις

요이 13 σου τῆς ἐκλεκτῆς.

1. 선택된 자 (하나님에게) — 특정 목적을 위해 이스라엘의 하나님께서 선택한 사람.  다음을 참고하십시오 ἐκλογή.

마 24:24|| καὶ τοὺς ἐκλεκτούς·

막 13:20|| διὰ τοὺς ἐκλεκτοὺς οὓς ἐξελέξατο

골 3:12 Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι

딤후 2:10 διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς,

딛 1:1 κατὰ πίστιν ἐκλεκτῶν θεοῦ

• 삼하 21:6; 대상 16:13; 시 17:27; 시 88:4; 시 104:6; 시 104:43; 사 28:16; 사 43:20; 사 65:9; 사 65:15; 사 65:23

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

 

‘영원한 영광과 함께’, 바울은 자신이 매임가운데 있으면서도 구원의 영광을 이야기한다. 우리 그리스도인의 구원은 예수 그리스도를 나의 구주로 고백한 순간부터 시작하여 영원까지 이어진다. 구원은 은혜로 믿음의 고백을 함으로 예수 그리스도와의 신비적 연합을 통해서 시작되고 성화의 과정을 통해서 지속되며 그것의 완성은 마지막 날 ‘영원한 영광’을 얻음으로 이루어지는 것이다. 여기서 언급된 ‘영원한 영광’은 우리 그리스도인의 구원의 궁극적 목표이다. 

바울은 하나님의 택함 받은 자들의 구원을 위하여 모든 것을 참았다. 우리들도 하나님의 복음의 전파자로서 매이지 않는 능력의 복음을 전하면서 소망할 것은 영원한 영광과 함께 그리스도안에 있는 구원을 받게 하기 위한 것이다. 결국 구원의 영광스러움을 아는 자만이 고난의 무게를 이길 수 있다. 바울은 그리스도 예수 안에 있는 구원이 얼마나 영광스러운 것인지를 분명히 알고 있었다. 그렇기에 그는 이렇게 복음과 함께 고난을 받으라고 말하고 있는 것이다. 

 

-  2:10 διὰ τοῦτο (see 1 Tim. 1:16), “for this reason” or “therefore,” is tied syntactically to the following prepositional phrase with διά and to the ἵνα clause, which together supply the reason appealed to by this phrase. Therefore, it is for this reason (cf. BAGD s.v. διά B.II.1), i.e., the salvation of the elect, that Paul endures all things. With this statement Paul shifts from the (συγ)κακοπαθέω verb forms (1:8; 2:3, 9) to ὑπομένω, which is also used in v. 12 in the “faithful saying.” ὑπομένω means generally “remain,” with the predominant note being that one remains instead of fleeing so that one “endures” in trouble, affliction, and persecution ( BAGD s.v. 2; Pl.* 4x). Once Paul specifies what it is that one must endure (Rom. 12:12), but otherwise he uses absolute πάντα, “all things,” “everything” (here and in 1 Cor. 13:7), or gives no specification at all (as in v. 12).

Paul’s endurance is purposeful. He endures “all things” διὰ τοὺς ἐκλεκτού ς, “for the sake of the elect.” ἐκλεκτός (NT 22x, Pl.* 6x, 5x of humans, once of angels [1 Tim. 5:21]) refers generally to one who is or those who are “chosen.” When Paul uses the word of humans, he usually places it in the descriptive phrase ἐκλεκτοὶ θεοῦ (here; Rom. 8:33; Col. 3:12; Tit. 1:1; in Rom. 16:13 he adds ἐν κυρίῳ); θεοῦ indicates the one who chooses (cf. the consistent Pauline usage of θεός as the subject, stated or clearly implied, of the cognate verb ἐκλέγομαι, 1 Cor. 1:27, 28; Eph. 1:4). The word thus represents “those whom God has chosen fr[om] the generality of mankind and drawn to himself” (BAGD s.v. 1b).

The ἵνα clause gives the particular purpose in view for those who are chosen. αὐτοί, “they,” is used for emphasis and refers back to τοὺς ἐκλεκτούς. Adverbial καί (“also”) puts emphasis on the αὐτοί. The meaning of καὶ αὐτοί, “they also,” is in effect, therefore, “they as well as I” (Robertson; καὶ αὐτοί appears 40x in the NT, 7x in Paul, of which Rom. 11:31 is the only other place where αὐτοί represents the third person plural). τύχωσιν (NT 12x, Pl. 4x) means here “attain” or “obtain” with the genitive of the thing obtained (with this construction and general nuance in Lk. 20:35; Acts 24:2; 26:22; 27:3; Heb. 8:6; 11:35).

Paul is willing to endure all things so that “they” may obtain σωτηρία (NT 45x, Pl. 18x, PE*2x, here and 3:15). σωτηρία with the meaning “salvation” is found in the NT only in connection with Christ as Savior (BAGD s.v. 2), as here, “the salvation that is in Christ Jesus” (cf. 3:15; Rom. 1:16; 10:10). The “elect” must obtain salvation, and that salvation is in Christ. Thus here as elsewhere in Paul we find election in Christ (e.g., 1:10; Eph. 1:4ff.) and salvation in Christ.

σωτηρία here seems to be the present spiritual deliverance that has come into the life of the one who has obtained it by hearing the gospel and coming to faith in Christ. That it exists in the present is evidenced by the fact that a person may obtain it here and now—through Paul’s efforts, by the apparent distinction between salvation and later “eternal glory,” and by the description of σωτηρία as a present possession by the phrase “through faith in Jesus Christ” in its only other occurrence in 2 Timothy (3:15; cf. Rom. 1:16). Of course for Paul the concept of σωτηρία as a whole includes both present and future aspects, so that in another setting he can speak of it from its future aspect by saying that “now salvation is nearer to us than when we first believed” (Rom. 13:11).

μετὰ δόξης αἰωνίου, “with eternal glory,” refers to the glory and splendor of the next life. Since δόξα (see the comments on 1 Tim. 1:11; 3:16) is used normally in the NT of God’s glory, majesty, and sublimity, it is natural that it also be used of the future eternal state (αἰωνίου) and realm of existence in which his splendor is everywhere and immediately present and, as here, of that in which the redeemed participate in a marvelous and endless way as they behold his splendor in a full and direct way (cf. 1 Jn. 3:2; Rom. 5:2; 1 Cor. 2:8; 2 Cor. 3:18; Eph. 1:17; Phil. 3:21; Col. 3:4; 2 Thes. 1:9; 2:14; Tit. 2:13). In 1 Pet. 5:10 (the only other NT occurrence of δόξης αἰωνίου; cf. 2 Cor. 4:17: αἰώνιον βάρος δόξης) the “eternal glory” is said to be God’s (“his,” αὐτοῦ).

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

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

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 398–400.