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18 This charge mI entrust to you, Timothy, my child, in accordance with nthe prophecies previously made about you, that by them you may owage the good warfare, 19 pholding faith and a good conscience. By rejecting this, some have qmade shipwreck of their faith, 20 among whom are rHymenaeus and sAlexander, whom I thave handed over to Satan that they may learn not to ublaspheme.
m 2 Tim. 2:2
n ch. 4:14
o 1 Cor. 9:7; 2 Cor. 10:4; 2 Tim. 2:3, 4; [ch. 6:12]
p [ch. 3:9]
q [ch. 6:9]
r 2 Tim. 2:17
s 2 Tim. 4:14
t See 1 Cor. 5:5
u Acts 13:45
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 1:18–20.
18 아들 디모데야 내가 네게 이 교훈으로써 명하노니 전에 너를 지도한 예언을 따라 그것으로 선한 싸움을 싸우며
19 믿음과 착한 양심을 가지라 어떤 이들은 이 양심을 버렸고 그 믿음에 관하여는 파선하였느니라
20 그 가운데 후메내오와 알렉산더가 있으니 내가 사탄에게 내준 것은 그들로 훈계를 받아 신성을 모독하지 못하게 하려 함이라
대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 1:18–20.
바울은 이 권면의 세션을 마무리하면서 다시 한번 명하고 있다. 12-17절에서는 하나님의 놀라운 은혜와 긍휼에 대하여 간증하며 하나님의 영광스러움을 찬양했다. 앞서 3-7절에서도 거짓 교훈을 가르치는 이들에 대한 경고가 있었고 다시 한번 거짓 선생들을 주의할 것을 명하고 있다.
18절) 바울은 아들 디모데야라고 호칭한다. ‘테크논’이라는 표현은 아이, 자녀, 자손이라는 표현으로 돌봄과 양육이 필요한 아이들을 특별히 애정을 담아 부르는 호칭이다. 이 단어는 원래 ‘낳다’라는 뜻을 지닌 동사 ‘틱토’에서 파생된 명사이다. 비록 육신의 아버지는 아니지만 바울은 자신이 디모데의 영적인 아버지라고 자처하고 있는 것이다. 이는 얼마나 바울이 디모데를 아끼고 사랑했는지를 알 수 있다.
‘내가 네게 이 교훈으로써 명하노니’, 본문에서 ‘교훈으로써’라고 번역된 ‘파랑겔리안’은 앞서 5절에서도 사용된 표현이다. 본문에서는 ‘명령, 올바른 삶과 관련된 특별한 지도’라는 의미로 사용되었다. 이어 ‘명하노니’라는 표현은 ‘파라티데마이’로 원형은 ‘파라티데미’이다. 이는 옆에라는 의미의 ‘파라’와 두다라는 의미를 지닌 동사 ‘티데미’의 합성어로 ‘내놓다, 제시하다, 맡기다’의 의미를 나타낸다. 이를 직역하면 ‘내가 이 교훈, 명령을 네게 맡긴다’라는 의미이다. 이후 딤후 2:2에서도 디모데가 다른 사람들에게 자신의 임무를 맡길때도 이 표현이 사용되었다. 제자훈련의 핵심이 바로 이 받은바 명령, 말씀을 다른 사람에게 맡기는 것이다. 바울은 자신이 주께 받은바 말씀, 교훈을 디모데에게 가르쳤고 이제 이를 그에게 맡기고 있는 것이다.
바울이 디모데에게 맡기는 내용, 명령은 ‘너를 지도한 예언을 따라 그것으로 선한 싸움을 싸우라’는 것이다.
‘전에 너를 지도한 예언’은 바울이 디모데를 교회의 지도자로 위임하면서 부여하고 가르친 여러 예언, 교훈들을 의미하는 것이다. ‘전에 지도한’으로 번역된 ‘프로아구사스’의 원형은 ‘프로아고’이다. 이는 앞에를 의미하는 전치사 ‘프로’와 인도하다, 데려오다라는 뜻의 동사 ‘아고’의 합성어로 앞서 끌어내다, 앞서가다라는 뜻을 지닌다.
예언은 ‘프로페테이아스’로 복수형이 사용되었다. ‘프로페테이아’는 예언이라는 의미로 하나님의 마음, 의지 혹은 지식을 나타내는 선언을 의미한다. ‘프로페테스’는 예언자, ‘슈도프로페테스’는 거짓 , 선지자라는 의미이다.
이를 통해서 이미 바울이 오래 전에 디모데에게 여러가지 예언에 대한 내용을 지도한 바가 있다.
‘선한 싸움을 싸우며’, 선한 싸움은 ‘칼렌 스트라테이안’, 싸우며는 ‘스트라튜에’이다. ‘스트라티아’는 군대, 무리를 의미하며 ‘스트라테이아’는 싸움, 전투를 의미하고 이것의 동사 ‘스트라튜오’는 군복무하다, 싸우다라는 의미이다. 고전 9:7이나 고후 10:3에서 사용되었다.
고린도전서 9:7
7누가 자기 비용으로 군 복무를 하겠느냐 누가 포도를 심고 그 열매를 먹지 않겠느냐 누가 양 떼를 기르고 그 양 떼의 젖을 먹지 않겠느냐
고린도후서 10:3
3우리가 육신으로 행하나 육신에 따라 싸우지 아니하노니
바울은 전투에 사용되는 표현을 자주 사용하였는데 바울은 전쟁을 수행하는 군인을 연상시키며 디모데에게 이러한 자세를 가질 것을 명하고 있는 것이다. 이 전쟁은 3-12절에서 언급한 대로 신화와 끝없는 족보에 몰두하며 또한 거짓 교훈을 전하는 이들과의 싸움이다. 넓게는 이를 조종하는 사단과의 영적 싸움이라고 할 수 있다. 바울은 이 영적 전쟁에서 무엇보다 필요한 것이 전에 지도한 예언을 따르는 것임을 확신했다. 결국 이 예언은 하나님의 말씀이다.
- 18 The resumption of personal instruction is evident from Paul’s twofold use of the second person pronoun “you” and in the personal way he addresses his coworker (“Timothy, my son”; cf. 2 Tim 2:1).1 As with the first reference to “the command” in 1:5, there is some debate about the content of the more specific reference to “this command” here.2 The translations illustrate the disagreement: “I am giving you these instructions” (NRSV), “I am giving you this command” (TNIV). By broadening the Greek singular to a plural, the NRSV apparently understands the reference to be to the instructions throughout the whole letter.3 However, the singular is intentional. The original commission given to Timothy was to oppose the false teachers (1:3); it is this task that is subsequently referred to with the term “command” or “instruction” in 1:5. While we may be sure that Paul’s instructions from 2:1 onwards relate in some way to Timothy’s task of opposition and correction, they also probably exceed that task. Consequently, what Paul does at this point is to refer back to the original task, resuming the original thought as a way out of the testimonial digression, to add motivational material, before moving on to other related topics.
The verb of conveyance employed here (“I am giving, entrusting”) further suggests a reflection back on the original commissioning. Here it expresses the sense of “entrustment” associated with receiving a commission (2 Tim 2:2) in a way not noticeably different from the simplex cognate verb, “to appoint,” that Paul used of his own appointment in 1:12 (2:7; 2 Tim 1:11).4 This link, along with the bracketing of the instruction to Timothy around the Pauline testimony, ensures that Timothy will feel the weight of his commission.
The following prepositional phrase, “in keeping with the prophecies once made about you,” motivates by establishing the context of authority for the present command: Timothy’s earlier appointment. The role of prophecy in defining Timothy’s calling and authority is confirmed by 4:14 (see discussion), but neither the procedure envisioned nor the time is entirely clear. As for procedure, the best analogy is probably Acts 13:2, where, in the Spirit, words of confirmation and calling were uttered by the group of prophets and teachers praying for Barnabas and Paul.5 As for time, the translation above suggests the reflection here is on an earlier6 episode in which multiple prophecies,7 mutually confirming, were declared “upon”8 Timothy.9 It is not possible to locate this event with certainty. 4:14 might seem to indicate that Timothy’s authority was confirmed in the local Ephesian setting,10 or there and here the reference may be back to some earlier occasion(s) either at the outset of Timothy’s career (Acts 16:2), or as marking the commencement of this present assignment.11 Either way, Timothy is thus bound to his commission (1:5, 18a) by the divine decision communicated to him in the presence of others.
The purpose (hina) of Timothy’s commission, given earlier in terms of commanding and correcting the false teachers (1:3–4), is repeated here in a vivid military metaphor: “fight the battle well” (lit. “fight the good fight”). The saying seeks to elevate the urgency of the action to be taken by Timothy in the same way as the athletic metaphor in 6:12 does (2 Tim 4:7). The combination of the verb and cognate noun portrays Timothy’s calling as that of a soldier (2 Tim 2:4) engaged in a military campaign.12 Although Hellenistic writers used the metaphor of military struggle widely to describe life in general or in ethical contexts to characterize moral effort,13 the usage here is continuous with other Pauline letters. The combination of verb and noun occurs also at 1 Cor 10:3–4 in a similar discussion about opponents, and a wider array of military imagery is frequent in Paul.14 The addition of the adjective “good”15 specifies that this is the authentic war of faith. But not to be overlooked in this description is the continuing role of the prophecies that accompanied Timothy’s commission. It is “by recalling them” that the war will be successfully fought, a reference both to the binding commitment and to the promise of divine help involved in Timothy’s commission.
1 For discussion of the epithet, “(my) child” (Gk. τέκνον), see above on 1:2a.
2 Gk. ταύτην τὴν παραγγελίαν (see on 1:5); in these letters, the demonstrative pronoun, οὖτος, more frequently refers backwards.
NRSV New Revised Standard Version
TNIV Today’s New International Version
NRSV New Revised Standard Version
3 So also Bassler, 45–46. In the commentaries, attention is sometimes drawn to the verb of “commission” here, Gk. παρατίθεμαι (mid.), which is cognate to the important term παραθήκη (6:20; 2 Tim 1:12, 14). Since the latter is used to describe the passing on of the apostolic tradition/message/mission to Timothy, it is argued, via the related verb, that “this command” refers extensively to “the apostolic message” (cf. Dibelius and Conzelmann, 3; Roloff, 101; P. Trummer, EDNT 3:22; see the discussion in Marshall, 408).
4 Gk. παρατίθεμαι (2 Tim 2:2; Acts 14:23; 20:32; 1 Pet 4:19; Trummer, EDNT 3:22) is cognate to the verb indicating appointment in 1:12 (θέμενος; ptc.). See Johnson, 184.
5 Cf. Fee, God’s Empowering Presence, 758–61.
6 The verb προάγω (here in ptc. τὰς προαγούσας) is best taken in a temporal sense “earlier” (rather than in a local sense as “leading to or going before”; for which see Knight, 108).
7 Gk. προφητεία (4:14; Rom 12:6; 1 Cor 12:10; 13:2, 8; 16:6, 22; 1 Thess 5:20); see esp. D. E. Aune, Prophecy in Early Christianity and the Ancient Mediterranean World (Grand Rapids: Eerdmans, 1983), 247ff.; H. Krämer (et al.), TDNT 6:781–861; F. Schnider, EDNT 3:182–83; C. M. Robeck. DPL 755–62.
8 The syntax of the phrase, κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, is problematic. It is possible to take the prepositional phrase as dependent upon the participle (“the going before you prophecies”; see Knight, 108 and preceding note). But on the model of 4:14 (τοῦ ἐν σοὶ χαρίσματος; “the gift in you”; article/prepositional phrase with personal pronoun/noun), the sense would be “according to the prophecies [prophesied] upon you” (with κατά “in accordance with,” indicating that the prophecies are being fulfilled as Paul gives the commands to Timothy) with the participle simply indicating the time frame. See fuller discussion in Marshall, 409.
9 The view that “prophecies” refers to words spoken at a formal ordination (Bassler, 46; Roloff, 102) is anachronistic and surely, in view of such precedents as Acts 13:1–4, not required by the texts.
10 Cf. Brox, 118.
11 Fee, 57–58; discussion in Marshall, 409. As Johnson, 184, points out, the “mandate” function of the letter, which sets out for the receiving community the authority and instructions for Timothy in assuming his role in Ephesus, might suggest the event took place as Paul sent Timothy off.
lit. literally
12 For the verb στρατεύομαι, see 2 Tim 2:4; 1 Cor 9:7; 2 Cor 10:3; for the noun στρατεία, see 2 Cor 10:4. For the verb-object combination see 4 Macc 9:24. See also O. Bauernfeind, TDNT 7:701–713; Johnson, 185.
13 Cf. Epictetus 2.4.17; 3.24.34; Plutarch, Moralia 204a.
14 1 Cor 9:24–25; 2 Cor 6:7; Phil 1:27–30; 2:16; 3:12–14; 4:4; Eph 6:11–17; Col 1:28–2:2. See also V. C. Pfitzner, Paul and the Agon Motif (Leiden: Brill, 1967), 157–64.
15 The TNIV rendering of the adjective καλός (in the article/adjective/noun combination τὴν καλὴν στρατείαν) as an adverb (“fight the battle well”; cf. NIV “the good fight”) is puzzling and fails to capture the import of the καλός word group in these letters for categorizing aspects of the authentic faith. See the discussion of “good” at 1:8 and “good works” at 2:10. Towner, Goal, 153–54.
Philip H. Towner, The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 155–157.
19절) ‘믿음과 착한 양심을 가지라’, 믿음은 ‘피스틴’으로 단순히 올바른 신뢰만을 의미하는 것이 아니라 영적 전투의 전신 갑주중의 하나로서의 믿음(엡 6:10-17)을 의미한다.
착한 양심은 앞서 5절에서 선한 양심으로 표현되었다. 양심으로 번역된 ‘쉬네이데신’의 원형 ‘쉬네이데시스’는 ‘~함께’라는 의미의 ‘쉰’과 ‘보다, 알다’란 의미의 동사 ‘에이도’의 합성어로 모든 인간이 ‘보편적으로 보고 인식하는 것’이란 의미이다. 이처럼 선한 양심은 하나님의 계시를 근거로 올바른 판단을 내리는 도덕적 자아의 핵심이다.
바울은 디모데 전서에서 이처럼 믿음과 양심을 3번이나 반복해서 한 절안에 사용하고 있다.(1:5; 3:9) 이는 하나님과의 관계를 의미하는 믿음과 인간의 도덕적 측면을 관장하는 양심이 매우 밀접한 관계를 가지고 있음을 나타내고 있다.
‘버렸고’로 번역된 ‘아포사메노이’는 ‘~로부터 밖으로’란 의미의 전치사 ‘아포’와 멀다라는 의미의 ‘오데오’의 합성어로 ‘멀리 밖으로 던져버리다, 밖으로 밀어내다’라는 의미의 부정과거 중간태이다. 이는 극단적이고 단호한 거절의 의미를 지닌다. 이는 ‘그리스도인의 배를 영원한 휴식의 안전한 항구로 이르도록 안내해 주는 키인 선한 양심을 항해가 진행중인 배 밖으로 던져버리는 어리석음과 무모함을 나타내는 것으로 결국 이러한 행위는 믿음의 파선까지 이르게 한다는 점을 강조한다. 한글 번역은 ‘이 양심’을 버렸고라고 친절하게 설명해주지만 원어에서는 ‘헨’이라는 단수 대명사를 사용하고 있다.
‘파선하였느니라’로 번역된 ‘에나우아게산’이 워내 배가 산산 조각나다라는 뜻을 지닌 ‘나우아게오’의 부정과거형이다. 앞서 18절에서 바울은 디모데에게 좋은 군사로서의 삶을 요구하였다면 19절에서는 좋은 선원, 선장으로서의 삶의 자세를 말해주고 있는 것이다.
- 1:19 This represents a singular pronoun in Greek and refers to a good conscience. The false teachers, rejecting their consciences, plowed ahead in their sin. shipwreck of their faith. This most likely refers to the false teachers who claimed to be believers but had fallen away from the faith they initially professed, thereby showing they were never truly converted (cf. 1 John 2:19).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2327.
- 19 As the Greek sentence continues with a participial phrase,16 Paul returns to the profile of authentic Christian existence in 1:5 to underline the means by which Timothy will be able to wage the good war. In doing this, he is returning to the contrast between his understanding of authentic Christianity as the inward cleansing of the heart that enables the believer to process God’s law internally (new covenant) and the heretical notion of spirituality as adherence to an external framework of law. The concepts of “holding on (“having,” “keeping”) to faith” and to “the conscience” are expressed elsewhere in the NT.17 But here the close interrelation of the two items belongs to Paul’s schematic of the inner workings of the genuine believer worked out especially in these letters to coworkers. “Faith” is that posture of trust in God that animates the individual’s personal relationship with God (see on 1:2 [note], 5). The “good conscience” is the organ of decision (1:5 Excursus), by which the Christian may move from knowledge of the faith (considered from the standpoint of objective content) and the sound teaching to appropriate conduct. Particularly in this theological configuration, the “good conscience” is an ethical description of what the Spirit does within the believer to apprehend God’s law. The condition of the conscience is determined by one’s disposition towards the gospel (by conversion), which suggests the ordering of “faith” followed by the “good conscience.” Paul is obviously setting faithfulness to his gospel as the prerequisite of Timothy’s success. Together, then, these two items link the ministry of opposition Timothy is to be engaged in to godly faith and behavior, just as they distance authentic Christian ministry from the activities of the opponents.
In fact this distance between authentic and inauthentic faith is now explained in terms of the opponents’ act of rejection. Just as Paul in 1:5–6 first sets out the authentic shape of faith and then shows how the opponents have veered from it, so here, with the same device,18 he first establishes the benchmark of authenticity and then the deviation from it. The verb describes a deliberate act of rejection,19 and coincides with other terms describing the culpable deviation of the opponents from sound doctrine.20 In this case the grammar makes it clear that they have let go of the “good conscience.”21 If we’ve followed Paul’s discourse thus far, we know that Paul is here alluding to the heretical decision to return to an external law-based (and ascetical) “faith” (1:3–4, 7, 8–10a; 4:1–3). Essentially, their rejection of the Pauline conception of the faith, with its insistence on the internalizing of the norm of godliness, for an external law structure without the Spirit, rendered their conscience incapable of discerning authentic from inauthentic doctrine and conduct (4:2): the law functions to reveal sin, not to empower for holy living (1:8–10a). “Rejecting the good conscience” is neither a reference to specific immoral tendencies that destroyed their faith, nor to a dualistic absorption in the cognitive dimension of faith that ignores practical ethics.22 But as in 1:5–6, here too the stress is more on the integrity of the whole Christian person: the parts are interdependent, and the failure of any one will affect the other. The false teachers exchanged Paul’s understanding of salvation and Christian living for a materialistic approach that relied on novel exegesis of the OT instead of the inner working of the Spirit in a converted heart. This decision of rejection does indeed have practical and visible results in the form of behavior that does not conform to godliness, but the root error seems to have been rejection of Paul’s gospel.
The consequences of this rebellion were severe. Employing the aorist tense, Paul speaks historically of an event that has already occurred that he will link to two characters. The well-known metaphor of “shipwreck” signifies the catastrophic scale of damage caused by their rejection.23 But what (or whom) has suffered shipwreck? The prepositional phrase, “with regard to the faith,”24 defines the context of the disaster. Some take this impersonally as a reference to damage caused to the gospel mission or to “the faith” by the false teaching.25 But a personal reference to damage caused to the opponents’ own faith in some sense is more likely.26 The most decisive factors are probably the verb itself, whose subject is the collective “some” (about to be narrowed to two individuals), and the main topic of this closing subsection. The verb, whether literally or figuratively, is consistently intransitive, describing a state of the subject, and so means “to suffer shipwreck or disaster” but not “to cause something to be shipwrecked.”27 In this construction, it is the heretics who suffer shipwreck, and the added prepositional phrase is required to describe that in relation to which the figure of disaster is to be measured—it is too indirect to serve as a direct object (even if the verb could take one). This means that in whatever sense “(the) faith” is taken, it must still be seen in connection with the false teachers’ personal disaster. Then, the immediate context is taken up with repeating the charge to Timothy, after a long (but carefully planned) digression, and with motivating him. Just as reference to his earlier commissioning and attendant obligations is meant to encourage faithfulness, so too is the warning of possible disaster. Consequently, either the “some” have suffered disaster with respect to “their own faith” (the standard for which is the authentic faith just referred to), or they have suffered disaster “so far as the Christian faith is concerned.”28
16 TNIV shows the close relationship of this clause to the preceding by incorporating it into v. 18.
17 For the verb ἔχω with “faith” as object (Rom 14:22; 1 Cor 13:2; Matt 17:20 21:21; Acts 14:9; James 2:18), with “conscience: as object (Acts 24:16; Heb 10:2; 13:18; 1 Pet 3:16).
18 The relative pronoun followed by the derogatory indefinite pronoun (ἥν τινες; 6:21; 2 Tim 2:18).
19 Gk. ἀπωθέω (ptc. “to reject, repudiate”; Acts 7:27, 39; Rom 11:1, 2).
20 1:6; 4:1; 5:15; 6:21; 2 Tim 2:18; 4:4; Titus 1:9.
21 The antecedent of the feminine, singular relative pronoun, ἥν, is the immediately preceding feminine noun, ἀγαθὴν συνείδησιν. Cf. TNIV (“some have rejected these”) and NRSV (“by rejecting conscience”).
22 See Schlarb, Die gesunde Lehre, 122–34; see discussion in Marshall, 412.
23 Gk. ναυαγέω (2 Cor 11:25 literal); the verb is intransitive and does not take an object but sometimes take prepositional phrases that define the context (e.g. Dibelius and Conzelmann, 33, n. 12); for the figurative use, see also Philo, On Dreams, 2:147; On the Change of Names, 215.
24 Gk. περὶ τὴν πίστιν (for the construction cf. 2 Tim 2:18).
25 See Fee, 58; Mounce, 67. This requires taking the verb transitively to mean “to cause shipwreck.” The main considerations are: (1) the articular form of “the faith” in the prepositional phrase (as in the identical phrases 6:21 and 2 Tim 3:8) tends to refer to “the Christian faith” as opposed to personal faith; (2) in context, Paul’s first concern is for his and his mission’s authority in Ephesus. This has come under attack by those who have reverted in some sense to a Judaizing faith; (3) the sin of the two named individuals, “blasphemy” (v. 20), could be understood as an attack on the gospel.
26 Johnson, 186; Marshall, 412; Arichea and Hatton, 41–42.
27 Mounce, 63, 67, takes ναυαγεῖν as a transitive verb but without evidence that it functioned this way. In fact, in each of the περὶ τὴν πίστιν phrases (1:19; 6:21; 2 Tim 3:8), the verb or verbal idea governing the prepositional phrase functions intransitively (6:21; cf. 2 Tim 2:18: ἀστοχέω = “to miss the mark”; 2 Tim 3:8: ἀδόκιμοι), and so requires the preposition to define that in respect of which the state (shipwreck, bad aim, etc.) exists.
28 Arichea and Hatton, 42. See also NRSV. This latter solution is perhaps better supported by the other occurrences of the phrase περὶ τὴν πίστιν (6:21; 2 Tim 3:8).
Philip H. Towner, The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 157–160.
20절) 바울은 본절에서 양심을 바려 믿음에 파선한 구체적인 실례로 후메내오와 알렉산더를 언급하고 있다. 후메내오의 경우 딤후 2:17에 한 번 연급된다.
디모데후서 2:17
17그들의 말은 악성 종양이 퍼져나감과 같은데 그 중에 후메내오와 빌레도가 있느니라
알렉산더의 경우 행 19:33-34, 딤후 4:14-15에 등장한다. 이 이름은 당시 매우 흔한 이름으로 여기 등장하는 사람을 동일인으로 특정하는 것은 어려움이 있다.
사도행전 19:33–34
33유대인들이 무리 가운데서 알렉산더를 권하여 앞으로 밀어내니 알렉산더가 손짓하며 백성에게 변명하려 하나
34그들은 그가 유대인인 줄 알고 다 한 소리로 외쳐 이르되 크다 에베소 사람의 아데미여 하기를 두 시간이나 하더니
디모데후서 4:14–15
14구리 세공업자 알렉산더가 내게 해를 많이 입혔으매 주께서 그 행한 대로 그에게 갚으시리니
15너도 그를 주의하라 그가 우리 말을 심히 대적하였느니라
그는 구리 장색으로 바울을 괴롭게 했던 인물이다.
이처럼 이들이 어떤 방식으로 하나님께 대적했는지는 분명하지 않지만 믿음에 파선하여 복음의 진리를 막은 것만은 분명하다.
바울은 이들에 대한 징례로 이들을 사탄에게 내주었다. 동일함 표현이 고전 5:5에 등장하는데 이는 교회의 장로들이 논의와 의결을 거쳐 출교 판정을 내리는 것이다.
고린도전서 5:5
5이런 자를 사탄에게 내주었으니 이는 육신은 멸하고 영은 주 예수의 날에 구원을 받게 하려 함이라
본문에 ‘내주다’라는 표현은 ‘파라디도미’이다. 이는 넘겨주다, 내어주다, 전달하다의 의미로 주로 권위자에게 무언가를 넘겨주는 것을 의미한다.
교회안의 권면의 목적은 죄를 범한 자로 하여금 자신의 죄를 인정하고 회개하고 돌이키게 하는 것이다. 물론 거짓 교사도 회개하고 돌이키면 구원을 받게 될 것이다.
‘훈계를 받아 신성을 모독하지 못하게 하려 함이라’, 이것이 출교의 목적이다. ‘파이듀도신’은 원래 교육하다라는 뜻을 지닌 동사 ‘파이듀오’의 부정 과거형이다. 이는 후메내오와 알렉산더를 사탄에게 내준 이유가 훈육의 목적임을 분명히 밝히는 것이다. 아마도 바울은 이들을 출교라는 매우 강력한 징계를 행하지 않는다면 이들이 자신의 잘못을 인정하거나 깨닫지 못하고 계속해서 신성을 모독하는 심각한 죄를 지을 것을 알았기에 이들이 자신의 죄를 깨달을 기회를 주기 위해서 출교를 명한 것이다. 이처럼 교회안의 권면의 목적은 죄를 범한 자로 하여금 자신의 죄를 인정하고 회개하고 돌이키게 하는 것이다. 이 과정에서 부끄러움을 당하고 죄에 대한 대가를 치러야할 것이다. 물론 거짓 교사도 회개하고 돌이키면 구원을 받게 될 것이다.
- If the false teachers repent, they may still be saved; church discipline is motivated by love, with the hope that the one disciplined will turn back to the Lord. There is no explicit indication that the false teachers directly uttered evil statements about God (“blasphemed”). However, to misrepresent God’s truth is to speak ill of him.
- 20 In the finale to this section, Paul, without breaking the sentence, underlines the gravity of the danger just mentioned by identifying two of the larger group (“some”)29 who have rejected good conscience and suffered the faith-consequences. The effect of this concrete illustration is both to emphasize the warning to Timothy and to convey to the receiving Ephesian community Paul’s official censure of the opposition.
“Hymenaeus and Alexander” were obviously known to both Timothy and the church. Explicit reference to their names probably indicates that they were prominent in the church. Within the NT, the name “Hymenaeus” is the rarer of the two,30 occurring only here and in connection with the resurrection heresy in 2 Tim 2:18. From the latter reference, it seems that despite the action taken against him (see below), he apparently continued to operate in opposition to the Pauline mission in the later setting reflected in 2 Timothy. The present context suggests he was one of the teachers of false doctrine (1:3, etc.), and 2 Tim 2:18 may indicate the sort of distortions the heretical speculation was capable of producing.31
The name “Alexander” was more common and often taken by Jews.32 Four occurrences of the name in the NT have something to do with Paul (Acts 19:33[2x]; 2 Tim 4:14) and are all, even if coincidentally, linked to Ephesus. On balance, though some maintain that the additional reference to his trade in 2 Tim 4:14 intends to distinguish between two people bearing the same name,33 it seems just as plausible that the additional information supplied at a later time was meant to identify the same opponent who because of Paul’s disciplinary action (see below) moved to a new location and posed a new level of threat to Timothy.
In the disciplinary action taken by Paul, his apostolic authority is clearly in view. The first person verb “I have handed over” suggests a more direct role in the activity than the parallel text in 1 Cor 5:5, where with the same language, Paul instructs the Corinthian church to “hand this man over to Satan.” The difference is, however, minimal,34 since in both situations it is his authority as apostle that is to compel the church to take action, and since the past (aorist) time of the action alluded to here does not rule out the church’s participation in the event. What the language of each text makes clear is that an established disciplinary act—“handing over to Satan”35—was known in the Pauline churches.
“Satan” (5:15)36 refers to the supernatural nemesis of God and the church (1 Thess 2:18; Mark 4:15), who is here seen as serving God’s purposes by overseeing the chastisement of sinners (Job 2:6). This rather curious relationship was apparently a way of explaining the presence of evil in the lives of God’s people in a way that compromised neither God’s holiness nor the priority of God’s purposes for his children (Job 2:6; 2 Cor 12:7; cf. Matt 4:1–11).
The nature of the disciplinary procedure is less clear. By extrapolation from several texts (see also Matt 18:15–17; 1 Cor 5:5; 2 Cor 2:5–11; 2 Thess 3:14–15), it would seem that “handing over to Satan” involved a last stage in which the unrepentant sinner was turned out of the church to be treated as an unbeliever (see esp. 1 Cor 5:5, 9, 11). This was probably envisioned as removal from the sphere of God’s protection into the world where Satan still held sway. The situation of even more extreme punishment involving death inflicted directly by God is not in view (Acts 5:1–11; cf. 1 Cor 11:30).
As elsewhere (1 Cor 5:5), the goal of such discipline is reclamation of the erring person. Here that is implied through the purpose (hina) of “handing over”, namely, “that they might be taught not to blaspheme.” The term translated “teach” (TNIV) included both instruction and discipline and envisioned a process (possibly very severe) that brought improvement.37 Here the verb defines the process of “handing over to Satan” above as a disciplinary/educative measure designed to correct the sinners. The positive thrust of the action is apparent (2 Tim 2:25), as is the way Paul subtly distances himself from the process. The passive form of the verb, “be instructed,” either locates the remedial education in God (who never loses control over Satan) or more blandly locates it in the whole process.
The categorization of their sin, which must have included false teaching and rejection of Paul’s authority, in terms of “blasphemy” (see discussion at 1:13) forms a link back to the behavior of the pre-conversion Paul (1:13). Apparently, Paul viewed the legalism and speculative exegesis of this movement in a way similar to his own pre-enlightened Torah zeal. The identical charge of blasphemy, in its religious sense (the meaning is not simply “slander” as in 6:4), places the whole of their activities under the category of behavior that disrespects God by distorting the truth and opposing his agents. Thus the note of denunciation is unequivocal. Yet it is Paul’s hope that expulsion from the fellowship will bring these two leaders to their senses and from the position of opposition to alignment with Paul’s gospel and work.
29 For the use of the genitive relative pronoun to indicate part of the whole (ὧν ἐστιν …), see also 1:15; 2 Tim 1:15; 2:17.
30 Gk. Ὑμέναιος frequent in Greek mythology (see BDAG, s.v.; cf. Acts of Paul and Thecla, 14).
31 For the view that the heresy denying the resurrection was already current when Paul wrote 1 Timothy, see Towner, Goal, 100–107; Schlarb, Die gesunde Lehre, 179–82.
32 Gk. Ἀλέξανδρος; see M. C. Pacwa and Joel Green, “Alexander,” n.p., ABD on CD-ROM. Version 2.1a. 1995, 1996, 1997. Of Jewish men, Acts 4:6; 19:33(2x); 2 Tim 4:14; cf. Mark 15:21; BDAG, s.v.
33 See Quinn-Wacker, 804; cf. Marshall, 413.
34 It is unlikely that the different perspectives should be interpreted as reflecting different degrees of church involvement in the measures taken in keeping with the alleged theme of Paul as guarantor of the gospel in the PE (pace Roloff, 105–106; Brox, 121).
35 Gk. οὓς παρέδωκα τῷ σατανᾷ (1 Cor 5:5: παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ). The language describing the action of “handing over” is modeled on the episode in Job 2:6, in which God hands Job over for testing (LXX Job 2:6: εἶπεν δὲ ὁ κύριος τῷ διαβόλῳ ἰδοὺ παραδίδωμί σοι αὐτόν; “And the Lord said to the devil [MT = “Satan”], ‘Behold, I hand him over to you’.”). For the use of παραδίδωμι in this sort of action, see discussions in MM 483; F. Büchsel, TDNT 2:169–72.
36 Gk. Σατανᾶς; (b. Sanh 89b for Satan’s part in testing Abraham); see V. P. Hamilton, “Satan,” n.p., ABD on CD-ROM. Version 2.1a. 1995, 1996, 1997; W. Foerster, K. Schäferdieck, TDNT 7:151–65.
TNIV Today’s New International Version
37 Gk. παιδεύω (see discussion and notes at Titus 2:12).
Philip H. Towner, The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 160–162.
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