5 Forcthere is one God, and there is one mediator between God and men, the man1Christ Jesus,6 dwho gave himself as a ransom for all, which isethe testimony givenfat the proper time.7 gFor this I was appointed a preacher and an apostle (hI am telling the truth, I am not lying),ia teacher of the Gentiles in faith and truth.
cSee Gal. 3:20
1menandmanrender the same Greek word that is translatedpeoplein verses 1 and 4
dSee Matt. 20:28
eSee 1 Cor. 1:6
fch. 6:15; Titus 1:3; [Gal. 4:4]
gch. 1:11; Eph. 3:7, 8; 2 Tim. 1:11
hSee Rom. 9:1
iSee Acts 9:15
The Holy Bible: English Standard Version(Wheaton, IL: Crossway Bibles, 2016), 딤전 2:4–7.
5하나님은 한 분이시요 또 하나님과 사람 사이에 중보자도 한 분이시니 곧 사람이신 그리스도 예수라
6그가 모든 사람을 위하여 자기를 대속물로 주셨으니 기약이 이르러 주신 증거니라
7이를 위하여 내가 전파하는 자와 사도로 세움을 입은 것은 참말이요 거짓말이 아니니 믿음과 진리 안에서 내가 이방인의 스승이 되었노라
본문 5-6절은 앞선 4절에서 ‘하나님은 모든 사람이 구원을 받으며 진리에 이르기를 원하신다’라는 내용에 대한 기초를 제공한다.
5절) 오직 한분이신 하나님은 모든 사람이 구원을 받기를 원하신다.(롬 3:29-30; 갈 3:20)
로마서 3:29–30
29하나님은 다만 유대인의 하나님이시냐 또한 이방인의 하나님은 아니시냐 진실로 이방인의 하나님도 되시느니라
30할례자도 믿음으로 말미암아 또한 무할례자도 믿음으로 말미암아 의롭다 하실 하나님은 한 분이시니라
갈라디아서 3:20
20그 중보자는 한 편만 위한 자가 아니나 하나님은 한 분이시니라
세상의 여러 나라, 민족들은 다양한 신들을 섬긴다. 그래서 그 신들이 자신들의 삶을 행복하게 해줄 것이라고, 구원을 줄 수 있을 것이라고 생각하지만 하나님과 인간사이의 중보자, 구원자는 오직 한분이시다. 헬라 세계의 사람들은 ‘모든 민족은 제각기 자기 민족만을 특별히 돌보아 주는 민족 수호신을 가지고 있다’라고 생각했다. 그런데 바울은 이러한 헬라의 세계관, 신념을 정면으로 부정하고 있는 것이다. 바울은 오직 예수 그리스도만이 메시아, 중보자로서 우리를 구원하실 수 있음을 주장하고 있다. 기독교는 강력하게 오직 예수 그리스도만이 유일한 구원의 길임을 선포한다.(행 4:12)
사도행전 4:12
12다른 이로써는 구원을 받을 수 없나니 천하 사람 중에 구원을 받을 만한 다른 이름을 우리에게 주신 일이 없음이라 하였더라
이 과정에서 사람들과 예수님 사이의 성인들이나 인간 제사장, 사제의 중재자 역할이 들어설 여지는 없다.
로마서 3:29
29하나님은 다만 유대인의 하나님이시냐 또한 이방인의 하나님은 아니시냐 진실로 이방인의 하나님도 되시느니라
이 유일하신 하나나님은 유대인이나 이방인 모두에게 유일한 하나님이시다.
본문은 매우 중요한 신학적 요소를 담고 있다. 첫째는 하나님이 한 분이심을, 둘째는 하나님과 사람사이의 중보자가 한 분이심을, 세번째는 그 중보자가 사람이신 그리스도 예수시라는 것이다.
본문에서 ‘중보자’로 번역된 ‘메시테스’는 본래 중간에 서 있는 사람이란 뜻으로 두 편을 연결하는 중재자를 의미한다. 하나님과 인간은 원래 평화의 관계에 있었다. 하지만 인간의 범죄함으로 인하여 그 평화의 관계는 깨어져 버렸고 이제 더이상 인간은 하나님앞에 나아갈 수 없는 존재가 되었다. 이 깨어진 관계를 해결하기 위해서 중보자이자 대속물이 되신 그리스도가 필요한 것이다. 바로 그 유일한 중보자가 사람이신 그리스도 예수이시다.
사람이신 그리스도 예수라, ‘안드로포스 크리스토스 이에수스’ 여기서 안드로포스는 성육신 하신 그리스도의 모습을 나타낸다. 앞선 ‘하나님과 사람’에서는 ‘안드로폰’ 복수형이라면 여기서는 단수형으로 바로 그 사람을 의미한다. 즉 그리스도는 인종이나 국적, 계층이나 지위 고하를 막론하고 모든 사람을 위한 유일한 중보자이시다. 본절에서 성자 예수님이 인간의 몸으로 오셨음을 강조하는데 이는 당시의 이단들 중에 에비온파와 같이 그리스도가 육체로 임하지 않고 영으로만 임하셨다는 주장, 가현설을 부정하는 것이다. 이렇게 예수의 인성을 부정하는 이단의 가르침에 대해서 바울은 그리스도의 완전한 인성을 강조하고 있는 것이다.
- 2:5For. Verses 5–6 provide the theological basis for the preceding statement that God wants people to be saved.There isonlyone God, therefore this God seeks “all people” (v. 4; cf. Rom. 3:29–30; Gal. 3:20). Various people groups do not each have their own gods, though they may imagine they do; all must come to the one true God for salvation. This means that Jesus, God’s incarnate Son, Israel’s Messiah, is the one and only mediator, the only way to salvation (cf. Acts 4:12). Furthermore, this verse allows no place for intermediaries between people and Jesus, such as saints or human priests.
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2327.
6절) ‘모든 사람을 위하여 자기를 대속물로 주셨으니’, 한 분이신 사람이신 중보자 예수 그리스도께서 하신 중요한 역할은 바로 모든 사람을 위하여 자신을 대속물로 주신 것이다. 그리스도가 중보자가 되셨다는 것은 ‘모든 사람을 위하여 자기를 대속물로 주셨다’라는 것을 의미한다. 여기에서 모든 사람은 인류 전체를 의미한다기보다는 구원의 대상에 있어서 인종과 남녀 및 빈부 격차의 모든 차별이 없음을 의미하는 것이다.
본문의 대속물은 ‘안틸뤼트론’으로 누군가를 돈을 주고 풀어주는 것을 의미한다.
마가복음 10:45
45인자가 온 것은 섬김을 받으려 함이 아니라 도리어 섬기려 하고 자기 목숨을 많은 사람의 대속물로 주려 함이니라
예수님께서는 자신의 소명을 분명히 이해하고 계셨고 이를 ‘자기 목숨을 많은 사람의 대속물로 주기 위함’이라고 선언하셨다. 그리고 실제로 이를 이루셨다. 이는 구속, 대속물이라는 표현을 거듭 사용되었다.
위 막 10:45에서는 ‘많은 사람의 대속물’이라는 표현이 ‘뤼트론 안티 폴론’이다. 전치사 ‘안티’가 본래 ‘~를 대신하여’라는 의미를 함축하는데 여기에 ‘뤼트론’이 더해져서 ‘안틸뤼트론’이라는 단어가 파생된 것이다. 이는 그리스도 예수의 십자가의 죽음이 모든 사람을 ‘대신한’ 대속 죽음이었음을 의미한다.
‘휘페르 판톤’, 모든 사람을 위하여라는 이 표현에서 볼 수 있듯이 중보자이신 그리스도 예수의 죽음은 모든 사람을 대신한 죽음이었으며 동시에 모든 사람을 위한 죽음, 대속물, 속전이었다.
‘기약이 이르러 주신 증거니라’, 증거라고 번역된 ‘토 마르튀리온’은 바로 앞서 설명하고 있는 내용으로 ‘그리스도께서 모든 사람을 위하여 대속물이 되셔서 구원과 중보사역을 감당하셨다’라는 것이다. 바로 이 증거를 바울이 위임받은 것이다. ‘기약이’로 번역된 ‘’카이로이스’는 통상 물리적인 시간이 아니라 ‘결정적인 시기, 지정된 시간, 좋은 기회’를 의미하는 것이다.
καιρός -οῦ, ὁ;(kairos), 명사.때, 시절, 기회. 히브리어 등가:עֵת(54),מוֹעֵד(10). 아람어 등가:זְמָן(1).
Rick Brannan, ed.,Lexham 헬라어 성경 어휘사전(Bellingham, WA: Lexham Press, 2020).
위에서 보는 것처럼 카이로스는 무한한 시간을 의미하기도 하고 특정한 때를 의미한다. 본문에서는 그리스도의 대속으로 인해 유대인들이나 이방인들, 남자나 여자, 종이나 자유자나, 어린이나 노인을 무론하고 모든 사람들이 그리스도의 구원과 중보 사역에서 예외가 없는 시기, 새로운 약속이 이루어지는 결정적 시기를 의미한다. 이 시기가 바로 그리스도의 속죄 사역이 완성된 후 열인 은혜의 시대이다.
마가복음 1:15
15이르시되 때가 찼고 하나님의 나라가 가까이 왔으니 회개하고 복음을 믿으라 하시더라
마가가 말한 대로 하나님의 나라의 도래를 의미한다.
본문에서의 증거는 바로 그리스도 자신이다. 자신의 몸을 대속물로 주심으로 그 구원을 이루어주신 것이다. 이것이 바로 하나님의 나라가 도래했음을 증거로 보여주신 것이다.
- 2:6Ransom(Gk.antilytron) refers to purchasing someone’s release and describes a common Pauline and NT understanding of Christ’s work asredemptive(cf. Gal. 1:4; 2:20; Eph. 5:2; and related NT concepts of “redemption” [Luke 1:68; 2:38; 24:21; Titus 2:14; Heb. 9:12; 1 Pet. 1:18] and “ransom” [Matt. 20:28 par.; cf. Rev. 5:9]). This language also reflects Jesus’ words, “the Son of Man came … to give his life as a ransom [Gk.lytron] for many” (Mark 10:45). Since Jesusgave himselfas this “ransom,” the idea of substitution (dying on behalf of sinners) is also included.
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2327.
- In v. 6a Paul’s argument concludes with a christological explanation of Christ’s act of mediation: “who gave himself as a ransom for all people.” The form of the saying found here represents a retelling of the tradition of Jesus’ self-giving that in earliest form is found in Mark 10:45.56Paul had already adapted this tradition, with various omissions and substitutions, so we cannot be sure how closely he draws on the Marcan logion at this point. Nevertheless, if we start with Mark 10:45 as a base, Paul’s adaptations are easily seen:
Mark 10:45—For even the Son of Man did not come to be served, but to serve, andto give his life as a ransom for many.
Gal 1:4—who gave himself for our sins
Gal 2:20—who loved me and gave himself for me
Eph 5:2—and gave himself up for us
1 Tim 2:6—who gave himself as a ransom for all people
Titus 2:14—who gave himself for us.
The key elements of the saying in each application are a verb denoting “giving,” the reflexive pronoun “himself” that lays emphasis on the voluntary self-offering, a preposition that conveys the effects of his offering to others, a recipient, and an indication of purpose (variously expressed). Paul’s usual preference to apply the work of Christ to “us” (Gal 1:4; Eph 5:2; Titus 2:14) is shifted to “all.”57While this shift might be regarded as a clarification of the Marcan tradition’s “many,” we should rather think that Paul’s widening of the scope from his more typical “us” to “all” is determined by the universal thrust of the passage. His choice of the preposition “for”(hyper)instead of Mark’s “for”(anti)is normal, and his consistent use of the reflexive pronoun “himself” in place of the Semitic “his life” is an improvement in the Greek.58Where the saying most resembles the Son of Man logion is in the interpretation of the giving “as a ransom.”59For this, Paul replaces Mark’slytronwith the rare compoundantilytron.60This shift may intensify the sense of substitution (already present in Mark 10:45), or render the idea into more suitable Greek; but the same sense of a ransom payment that secures release (of someone or something) is expressed.61
This portrayal of act of mediation contains several elements. First, the saying interprets Jesus’ death as a voluntary act of self-sacrifice. The common verb “to give” in some contexts expressed the idea of a martyr’s death,62and came to be used to describe Jesus’ death as an act of sacrifice intentionally undertaken by him.63As the statement is constructed here (active substantival participle referring to Jesus; cf. the divine passive in Rom 4:25), it portrays Jesus as the responsible actor. The reflexive pronoun “himself” makes Jesus the object of his own action, reinforcing the idea of selflessness.
Second, the prepositional phrase, “for all [people],” perhaps strengthened by the rare form of “ransom,” underlines two interrelated elements in the theology of Jesus’ self-offering: he died as both a representative and a substitute. The preposition (Titus 2:14) occurs frequently in Paul and throughout the NT to describe the effects of Jesus’ actions on others.64In doing so, the sense of his solidarity with the intended recipient (“all,” “us”) is implicit; here following the phrase “the human Christ Jesus,” solidarity with the human race is emphasized. Just as important is the fact that in this demonstration of solidarity, Jesus not only represented humankind but also stood in its place as substitute for its benefit.65And here the circle that began with universality has run its course through particularity to arrive again at universality: what Jesus has done he has done “for all people.”
Christology in this statement finds expression at a very human level. While nothing of the higher elements of Christology are necessarily sacrificed (for all that is implicit remains), the formulation establishes clearly the necessity of Christ’s complete participation in humanity in order to accomplish the work of mediation intrinsic to God’s universal salvation plan. As stressed elsewhere in Paul (Rom 5:12–21), it is this full participation in the human experience that makes representation and meaningful self-sacrifice possible, and it is as a human being (not as an object of belief) that Jesus is the mediator of salvation to all people.66The very nature of Christ’s self-offering, as told and retold in the church’s growing tradition, verifies the universal scope of God’s salvation.
The closing phrase of v. 6 is problematic, as both the modern translations and the ancient variants demonstrate.67The problem is caused largely by asyndeton, since (lit.) “the testimony (made, given) at the right time” is simply appended without connectors to indicate the relation to the preceding statement (vv. 5–6a). Without this information to aid us, we must rely on the two components of the phrase and the context to guide us. The way in which v. 7 links to it suggests its transitional function and also its meaning.
56Cf. the relevant phrases: 1 Tim 2:6a—ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάνῶεν; Mark 10:45—δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
57Gk. πάντων = “all”; cf. πολλῶν = “many” in Mark 10:45.
58Gk. ἑαυτόν replaces Mark’s τὴν ψυχὴν αὐτοῦ.
59This is accomplished in Titus 2:14b with the verb λυτρόομαι (“to redeem, set free”).
60Gk. ἀντίλυτρον; the term is rare (see BDAG, s.v. for occurrences; cf. Josephus,Antiquities14.107 for the similar phrase employing the simplex form: λύτρον ἀντὶ πάντων = “ransom for all”). Paul’s preference seems to be for ἀπολύτρωσις (“redemption”; Rom 3:24; 8:23; 1 Cor 1:30; Eph 1:7, 14; 4:30; Col 1:14), which views the result of ransoming. See F. Büchsel,TDNT4:340–56, 349; Spicq,TLNT2:423–29 (423 n. 10). This is achieved.
61The interpretation of the λύτρον word group in Christology has generated a great deal of discussion. For the question of substitution and the meaning of ἀντίλυτρον in 1 Tim 2:6a, see esp. Marshall, 432; Büchsel,TDNT4:349; K. Kertelge,EDNT2:366; D. Hill,Greek Words and Hebrew Meanings(Cambridge: Cambridge University Press, 1967), 76–77; L. Morris,The Apostolic Preaching of the Cross(32d ed. London: Tyndale, 1965), 51–52.
62Gk. δίδωμι; 1 Macc 2:50; 6:44; Thucydides 2.43.2. See F. Büchsel,TDNT2:166.
63Titus 2:14; Mark 10:45 (Matt 20:28); Luke 22:19; Gal 1:4 (sometimes in compound form παραδίδωμι; Rom 4:25; 8:32; Gal 2:20; Eph 5:2). See N. Perrin, “The Use of(para-)didonaiin Connection with the Passion of Jesus in the New Testament,” in E. Lohse (et al.), ed.,Der Ruf Jesu an die Antwort der Gemeinde(Göttingen: Vandenhoeck & Ruprecht, 1970), 204–212.
64Gk. ὑπέρ; Rom 5:6, 7[2x], 8; 8:32; 14:15; 1 Cor 11:24; 2 Cor 5:15[3x], 21; Gal 2:20; 3:13; Eph 5:2, 25; Mark 14:24; Luke 22:19; John 10:11; Heb 2:9; 1 Pet 2:21; 3:18; etc. See further M. J. Harris,NIDNTT3:1196–97; H. Riesenfeld,TDNT8:507–516; R. E. Davies, “Christ in our Place: the Contribution of the Prepositions,”TynBul21 (1970), 71–91.
65On the combination of representation and substitution contained in ὑπέρ, see esp. Harris,NIDNTT3:1197; N. Turner,Syntax(Edinburgh: T & T Clark, 1963 [vol 4 of J. H. Moulton, ed.A Grammar of New Testament Greek]), 158, 171; M. Hengel,The Atonement(Philadelphia: Fortress, 1981), 52.
66Cf. Johnson, 197.
67The variants represent attempts to improve the situation:אplaces the connective καί (“and”) before “testimony” to make it a part of what Christ “gave”; more witnesses (D* F G, etc.) precede the statement with the relative pronoun, οὕ (“of which, to which”) and the verb ἐδόθη (“it was given”) to relate the statement to the preceding and clarify the meaning: “to which testimony was given at the appropriate time.”
lit. literally
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), 183–185.
7절) 본문의 ‘내가’는 ‘에고’로 이는 1인칭 주격 대명사이다. 이는 강조 용법으로 바울은 자신이 전파하는 자와 사도로 세움을 입었다는 사실을 강조하고 있다. ‘세움을 입은 것’이라는 표현은 ‘에데텐’인데 이는 세우다라는 의미른 가진 ‘티데미’의 부정과거 수동태 표현이다.이는 신적 수동태로 바울이 전파하는 자와 사도가 된 것은 하나님의 주권적이고 강권적인 부르심, 위임에 의한 것임을 잘 표현하고 있다.
이어서 바울은 자신이 전파하는 자와 사도가 된 것을 ‘참말이요 거짓말이 아니니’라고 강조하고 있다. 이렇게 바울이 자신의 사도성을 강조하여 주장하는 것은 아마도 에베소에서 활동하고 있었던 유대주의적 이단들이 바울의 사도권에 대 강한 의심을 제기했기 때문으로 보인다.
전파하는 자는 ‘케뤽스’로 공개적으로 중요한 소식을 외치는 사람, 특별히 예수의 죽음과 부활을 통한 구원의 길에 관하여 하나님으로부터온 소식을 말하는 자를 의미한다. 이것의 동사형이 ‘케뤼쏘’로 ‘선포하다, 설교하다, 가르치다’이고 명사형이 ‘케리그마’로 ‘선포, 설교’이다.
‘’믿음과 진리 안에서 내가 이방인의 스승이 되었노라’, 바울은 자신이 전파하는 자, 사도, 이방인의 스승이 되었다는 사실을 강조한다. 그는 유대인들만의 구원이 아니라 이방인들에 대한 구원을 위하여 사도로 세움을 입었다.(행 9:15; 22:15, 21; 26:17-18).
‘스승’은 ‘디다스칼로스’이다. 이는 ‘디다스코’라는 동사에서 파생된 것으로, 가르치심, 교훈이라는 의미의 명사는 ‘디다케’이다.
- The closing statement of this passage brings the whole of the prayer instructions and backing theology into the sphere of Paul’s apostolic calling. It has a polemical ring to it, especially in its insistence that Paul is telling the truth. This is not accidental, nor is it done just to lend authority to the teaching. As in the case of 1:11–16 (Titus 1:1–3; cf. 2 Tim 1:11–14), Paul’s explicit linking of his apostolate with the traditional gospel is calculated to substantiate and reinforce his own claim to be the authoritative apostle to the Gentiles. The would-be teachers of the Law already encountered in 1:3–8 had apparently challenged his position or his understanding of the gospel (which amounts to the same thing). In this passage, the instructions to pray for all people (and for government rulers) and possibly the view of God’s will and supporting theology he endorses here (stressing the humanity of Christ) were corrective in thrust. Paul calls for prayer for all people, and it only makes sense to see this within the context of Paul’s own mission to all people. The problem of a narrow prayer outlook was not an isolated matter, but rather part of the wide-ranging effect of the Law-centered opposition’s penetration into a Pauline church that undermined the apostle’s authority. Consequently, in 2:7 Paul attempts again to convince the church of the divine origin of his mission and gospel as the authoritative guide for faith and practice.
First, Paul establishes his authoritative link to the gospel for the Gentiles (i.e. 2:5–6a). With the same phrase that he uses in 2 Tim 1:11,72and the same verb of appointment as 1 Tim 1:12 (1 Cor 12:28; 2 Cor 5:19), he underscores the fact that his appointment to ministry was God’s choice.73
Second, Paul defines the scope of his commission with three nouns that also occur in 2 Tim 2:11: herald, apostle, teacher.74The first of these terms, “herald,” picks up language that Paul often used of the act and message of proclamation.75However, the noun “herald” is infrequent in the NT (2 Tim 1:11; 2 Pet 2:5), owing perhaps to strong religious associations with the secular herald, but the sense of one who proclaims the message is clear.76
“Apostle,” Paul’s usual term of self-description (see 1:1), comes second in the list. With it he distinguishes his position on the basis of the divine origin of his ministry and appointment. Its placement after “herald” suggests that proclamation is uppermost in Paul’s mind, which is in keeping with the missiological interest of the entire passage.77
Between the second and third nouns, Paul inserts the emphatic affirmation of truthfulness: “I am telling the truth, I am not lying.” The statement bears a close resemblance to Rom 9:1.78These statements along with shorter forms of the truth claim (2 Cor 12:6) and the denial of lying (2 Cor 11:31; Gal 1:20) occur in contexts where Paul’s claim to be the apostle to the Gentiles, or to authority, was being challenged. The emphasis on truthfulness may apply to the whole statement, or specifically to the preceding claim to be an apostle. But its placement just before the final more elaborate description, alongside the concern of the whole passage for the universal mission, suggests that the affirmation underlines the certainty of his specific responsibility to the Gentiles.79
The term “teacher” fills out the job description of the “apostle.” The task of teaching was integral to the Pauline ministry and churches, and was carried out both by him and others (3:2; 5:17; 2 Tim 4:2).80The difference between teaching and preaching (cf. 5:17) was probably more a matter of audience or purpose than of the content communicated or the degree of authority invested in the communicator or message.81Paul was known as the apostle of the Gentiles (Rom 11:13; Gal 2:7–8; cf. Acts 13:47), and in this context in which “the teaching” was in dispute and being compromised through the activity of false teachers, and in which the openness of the gospel to the Gentile world was in some sense being threatened, the description “teacher of the Gentiles” reminds the readers that Paul is the one who has received authority to preach and teach in the Gentile churches. This was not information needed by Timothy;82but bearing in mind the public dimension of the letter commending the coworker to the Ephesian church, we should almost expect Paul as that church’s founding apostle to underscore his authority in all matters—an authority that extends to his delegate, Timothy.
72Gk. εἰς ὃ ἐτέθην; see 1:12. Cf. Eph 3:7; 1 Tim 1:11 for similar expressions.
73The first person pronoun, ἐγώ, is emphatic, and the passive voice of the verb implies divine agency.
75For Gk. κηρύσσω (“preach”), see 1 Cor 9:27; Gal 2:2; 2 Tim 4:2; for the noun, κήρυγμα, see Rom 16:25; 1 Cor 11:21; 15:14.
76Gk. κῆρυξ. In the Greek world, the term “herald” described a variety of messengers whose task was to proclaim a message. In service of the royal court, heralds carried out diplomatic missions under the protection of the country he represented and the deity. Political and religious functions overlapped; he pronounced at the time of sacrifices and other cultic activities. Qualities needed by the herald included a loud voice and faithfulness to the message to be communicated. Philosophers could be called heralds of the gods (for refs. and further discussion, G. Friedrich,TDNT3:683–96; J. Roloff,Apostolat-Verkündigung-Kirche[Gütersloh: Mohn, 1965], 240–44; 251–52; idem, 124, nn. 79, 80; Spicq, 368–69; Mounce, 92; Dibelius and Conzelmann, 43, nn. 54, 55). Roloff, 124, points out that it is equivalent to “evangelist” (2 Tim 4:5; see also Marshall, 434; Mounce, 92).
77Marshall, 434.
78Gk. ἀλήθειαν λέγω οὐ ψεύδομαι cf. Rom 9:1: ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι. The view that this represents a later author’s attempt to recreate “Paul” for a later church (Roloff, 112; Trummer,Paulustradition,120–23; Hanson, 70) depends solely on a late dating of this letter.
80Gk. διδάσκαλος; for Paul as teacher, see 1 Cor 4:17; Col 1:28; for others in this role, see Rom 12:7; Col 3:16; for the place of teaching in Pauline churches, see 1 Cor 12:28–29; Eph 4:11, 21; Col 2:7; 2 Thess 2:15. See also K. H. Rengstorf,TDNT2:157–58.
81J. H. McDonald,Kerygma and Didache: The articulation and structure of the earliest Christian message(Cambridge: Cambridge University Press, 1980), 5, 135 n. 28; K. H. Rengstorf,TDNT2:162; K. Wegenast,NIDNTT3:771; Towner,Goal,123.
82Although Paul is identifying the unique nature of his authority in the Gentile mission, it is not necessarily the sort of “canonizing” that some attribute to a late “paulinist” (but see Roloff, 124; Wolter,Paulustradition,77–78).
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), 186–189.
바울은 하나님께서 모든 사람이 구원을 받으며 진리를 아는데 이르기를 원하셔서 중보자로 아들을 보내셨고 이를 위해 그분이 대속물이 되셨음을 전파하는 자로, 사도로, 이방인의 스승이 되었음을 분명히 하고 있다. 바울은 디모데에게 자신이 무엇을 위하여 부름을 받았는지, 자신의 역할은 무엇인지를 분명히 말하고 있는 것이다.
35 cAnd James and John, dthe sons of Zebedee, came up to him and said to him, “Teacher, we want you to do for us ewhatever we ask of you.” 36 And he said to them, f“What do you want me to do for you?” 37 And they said to him, “Grant us gto sit, one at your right hand and one at your left, hin your glory.” 38 Jesus said to them, i“You do not know what you are asking. Are you able jto drink the cup that I drink, or kto be baptized with the baptism with which I am baptized?” 39 And they said to him, “We are able.” And Jesus said to them, l“The cup that I drink myou will drink, and with the baptism with which I am baptized, nyou will be baptized, 40 but to sit at my right hand or at my left is not mine to grant, obut it is for those for whom it has been pprepared.” 41 And when the ten heard it, they began to be indignant at James and John. 42 qAnd Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles rlord it over them, and their great ones exercise authority over them. 43 But sit shall not be so among you. But whoever would be great among you must be your servant,444 and whoever would be first among you must be tslave5 of all. 45 For even the Son of Man came not to be served but uto serve, and vto give his life as a ransom for wmany.”
c For ver. 35–45, see Matt. 20:20–28
d ch. 1:19
e [Matt. 18:19]
f ver. 51
g [Matt. 19:28]
h [Luke 9:26]
i [Luke 9:33; 23:34]
j ch. 14:36; Matt. 26:29, 42; Luke 22:42; John 18:11; [Isa. 51:22]
k Luke 12:50
l [Rom. 8:17; Phil. 3:10]
m Acts 12:2; Rev. 1:9
n [Rom. 6:3]
o [Matt. 19:11]
p Matt. 25:34
q For ver. 42–45, [ch. 9:33–36; Luke 22:25–27]
r 1 Pet. 5:3
s Matt. 23:11; [Luke 9:48]
4 Greek diakonos
t 2 Cor. 4:5
5 Or bondservant, or servant (for the contextual rendering of the Greek word doulos, see Preface)
u John 13:4, 13–15; Phil. 2:7; [2 Cor. 8:9]
v Isa. 53:10; Dan. 9:26; John 10:15; 11:51, 52; Rom. 4:25; Gal. 1:4; 2:20; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19
w ch. 14:24; Isa. 53:11, 12; Heb. 2:10; 9:28; [Rom. 5:15; Rev. 5:9]
38절) 예수님께서 야고보와 요한의 요구를 들으시고 그들을 향해서 너희들은 지금 너희가 구하는 것이 무엇인지를 알지 못한다라고 말씀하신다. 주님이 마시는 잔과 주님이 받으시는 세례를 너희가 받을 수 있느냐라고 물으신다.
여기서 예수님이 받으신 잔은 바로 하나님의 진노이고 세례는 바로 그분이 받으시는 고통과 죽음을 의미하는 것이다.
- There would indeed be a future time of glory (8:38; 13:26), but the path there would be through severe, divine judgment for Jesus. The cup that he was to drink was the cup of God’s wrath that would be poured out on him, bearing God’s wrath in the place of sinful mankind (see 14:36; Isa. 51:17, 22; Jer. 25:15; and notes on Luke 22:42; John 18:11). His baptism was his suffering and death, which would pour over him like a flood (cf. Ps. 88:7; Jonah 2:3; Luke 12:50; and note on 1 Pet. 3:21).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1916.
39-40절) 야고보와 요한은 우리가 할 수 있습니다라고 대답한다. 이에 주님께서 너희가 나의 잔과 세례를 마시고 받을 것이지만 내 좌우편의 자리는 내가 주는 것이 아니라 이미 예비된 자들을 위하여 준비된 것이다라고 말씀하신다. 주님께서는 하나님의 심판에 대한 대속물로 자신을 드리신 것이고 제자들이 받게되는 고통은 그들 자신의 정결케함과 하나님의 영광을 위한 것이다. 이처럼 제자들과 예수님의 잔은 본질적으로 차이가 있다.
- The disciples understand Jesus’ question (“Are you able to drink the cup that I drink?” v. 38) to mean that they will need to fight alongside Jesus, and they bravely answer, “We are able.” Jesus, however, teaches them that they too will undergo a form of suffering: you will drink … you will be baptized. Since only Jesus will bear the divine judgment in a substitutionary way (v. 45), the disciples’ suffering will be for their own purification and for God’s glory (8:34–38; 1 Pet. 4:13).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1916.
예수님은 완전한 하나님이시지만 삼위일체 안에서 성경을 통해서 아버지 하나님의 권위와 방향에 언제나 순종하신다. 누가 영광을 받을지에 대한 판단은 오직 하나님만이 하신다 .
- Though Jesus is fully God, yet there are differences of authority within the Trinity (cf. note on John 3:35), and the Son throughout Scripture is always subject to the authority and direction of the Father, who will ultimately determine who exactly receives such positions of honor. Jesus both defers authority to his heavenly Father and implies that he will himself be exalted.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1916.
41절) 이 두 제자, 야고보와 요한이 예수님께 개인적으로 자리를 요구한 소식을 나머지 10제자가 듣고 화가 났다. 이렇게 그들이 화를 낸것은 예수님이 가시는 길에 대해 이해하지 못하고 어쩌면 그런 요구를 할 수 있는가가 아니라 왜 우리들은 빼놓고 그런 이야기를 했느냐? 우리들은 뭐가 되느냐? 우리들에게도 한자리를 약속해야하는 것이아니냐라는 의미인 것이다. 자신들은 그런 논의에서 제외된 것에 대한 화를 제기하고 있는 것이다.
43-44절) 예수님의 리더십, 너희중에 누구든지 크고자 하는 자는 너희를 섬기는 자가 되고 으뜸이 되고자 하는 자는 모든 사람의 종이 되어야 한다라고 말씀하시는 주님, 세상은 섬김을 받고 높아질 것을 요구하지만 하나님 나라에서는 강한 자가 약한 자를 섬기고 높은 자리에 있는 자가 낮은 자리에 있는 자를 돕고 보호할 것을 말씀하시는 것이다. 이러한 하나님 나라의 원리를 기억해야 한다.
- Leadership among God’s people should be characterized by serving the people and acting for their best interests, not by assuming that the people are to serve the leaders. These principles apply not only to leadership in the church but also in all relations (e.g., in civil government, the civil authority is to be “God’s servant for your good” [Rom. 13:4; cf. 1 Sam. 8:11–20; 12:3–5]).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1916.
예수님이 보여주시는 섬김의 모델은 바로 섬기는 자(servant, 디아코노이)와 종(slave, 둘로스)이다.
- By aspiring to places of greatness, the disciples were in danger of becoming like Gentile rulers. Here Jesus emphatically stated that his disciples must not be like Gentile rulers but like “servants” (diakonoi), originally those who waited on tables,19 and like a “slave” (doulos, one totally owned by another and possessing no rights except those given by his or her master). A servant type of ministry, of which Jesus himself is the best example, is set forth.
19 In other contexts the word refers to a church officer. Its nontechnical meaning, however, has considerable significance for the kind of persons deacons should be.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 170.
45절) 인자가 온것은 섬김을 받으려 함이 아니라 섬기려하고 자기 목숨을 많은 사람의 대속물로 주기 위해서 온 것임을 선포하시는 주님. 예수님의 죽음은 대속물로서 많은 이들을 구원하시기 위함이다.
- Whether Jesus actually spoke the words in this verse or whether they had their origin in the early church and were then attributed to him is much debated by the scholarly interpreters of Mark. First, some point out that the word “ransom” appears nowhere else in the teaching of Jesus (only in the parallel in Matt 20:28) and reflects a later Pauline interpretation of Jesus’ death. Actually the word appears nowhere else in the New Testament, which is strange if Paul is the source of the idea.20 The word is common in the LXX and sets forth a well-established Old Testament idea. Therefore there is no reason Jesus could not have used it, or at least the Aramaic equivalent.
Second, some claim “ransom” is out of harmony with the idea of service. Death as a ransom is, however, simply the greatest example of service. The unusual association of ideas in fact supports Jesus rather than the early church as the source of the connection. The ideas stand together in Isa 53:11–12, which may have been in Jesus’ mind.
Third, and similar to the preceding, some have suggested that Luke 22:27, which mentions service, but not ransom, is the original form of the statement. In reply, by no means is it certain or even probable that Luke 22:27 and Mark 10:45 (cf. Matt 20:28) represent the same saying of Jesus.
Fourth, some argue that the expression “did not come” reflects a time after Jesus’ life. It need not suggest, however, that his entire life was in the past, only that his coming into the world, only that a substantial part of his ministry was. Furthermore, the vocabulary (“Son of Man,” “to give … life,” and “many”) and the structure (the use of parallelism) are Jewish and not Greco-Roman and more likely go back to Jesus than the Gentile church. Implicit in this statement is a bold challenge reminiscent of other sayings of Jesus: those who readily accept Jesus’ ransom ought also accept his example of service.
The word translated “to be served” and “to serve” (diakoneō) is the verbal form of the noun in v. 43. The noun and the verb originally referred to menial service such as waiting on tables. Jesus did not identify the kind of service he performed but affirmed that his life was characterized by a servant attitude and by actually performing many kinds of service and ministry. By so affirming he set himself before the disciples as an example to follow—something that often has been forgotten by his followers.
The word translated “ransom” was often used in secular Greek to refer to purchasing the freedom of a slave or a prisoner of war. The emphasis was on the price that was paid. It is used in this way in the LXX (Lev 25:51–52). In the LXX it is also used for the half-shekel tax each male paid to the sanctuary for his own redemption (Exod 30:12), the money paid to spare the life of one whose ox had gored another to death (Exod 21:30), the price paid for the redemption of the firstborn (Num 18:15), and the payment used to redeem mortgaged property (Lev 25:26).
Although the word used in Mark 10:45 is never used in the LXX to translate the Hebrew word meaning guilt offering, the meaning of the latter probably has influenced that of the former. See Lev 5:14–6:7; 7:1–7; Num 5:5–8; and especially Isa 53:10. Again the possibility that Jesus understood his approaching death in terms of Isa 53 must be recognized. He viewed his death as a vicarious sacrifice for sin. In fact, the word translated “for” properly means in the place of and not merely on behalf of. Jesus spoke in Aramaic, however, which may not have made the distinction. To say the least, Mark presented Jesus’ death as a substitutionary offering for the sins of others. The substitutionary idea comes out again in 14:24 and possibly in 14:27. No attempt should be made to limit how many are those for whom Jesus died. The word in context does not mean many but not all. Rather it is a Semitism that means all who are many. In the similar statement in 1 Tim 2:6 the word “all” is actually used.
The lengthy comments on v. 45 indicate its importance. Some even think that it is the key verse and that it suggests an outline of the book: chaps. 1–10: the service of the Son of Man; chaps. 11–16: the ransom of the Son of Man. There is, however, a problem of what to do with 10:46–52 and 16:1–8.
20 The word is lytron. The compound form antilytron appears in 1 Tim 2:6.
James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 170–171.
