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바울이 디도에게 보낸 이 목회 서신은 디도가 경건하지 않은 사람들과 교회 내 율법주의자들의 지속적인 반대를 견디고 있을 때 격려와 지혜를 제공하기 위한 것이었습니다. 바울은 디도에게 자신이 돌보는 교회들을 위해 감독자(장로)를 세우는 임무를 완수하라고 지시했습니다. 그는 이러한 지도자들이 어떤 사람이어야 하는지, 모든 신자들이 불신자들과의 관계에서뿐만 아니라 서로를 어떻게 대해야 하는지에 대해 설명했습니다. 올바른 그리스도인의 행동은 "하나님의 은혜가 나타나 모든 사람에게 구원을 가져다주었다"는 사실에 근거하며, 따라서 그리스도를 믿는 사람들은 그의 재림을 기다리면서 "절제하고 정직하며 경건한 삶을 살아야" 합니다(2:11~13). 바울은 아마도 서기 60년대에 이 편지를 썼을 것입니다.
 
1. 저자와 제목
딛 1:1-4을 통해서 볼때 이 서신은 사도 바울이 그의 동역자인 디도에게 쓴 편지이다. 바울이 디도서를 썼다는 사실에 대한 도전이 있어왔지만 본문이 명백히 바울이 저자임을 밝히고 편지의 신학과 문체가 다른 바울의 편지들과 일치한다. 
 
2. 저작 연대
혹자들은 사도행전에 바울이 그레데에서 선교 사역을 한 기록이 없다는 사실을 들어서 바울의 저작 사실을 비판한다. 하지만 바울의 편지도, 사도행전도 바울의 모든 사역을 기록했다고 볼 수 없다. 전통적으로 디도서가 디모데전서와 마찬가지로 바울의 1차 투옥(행 28장)과 바울의 죽음으로 이어진 2차 투옥 사이의 시기에 기록되었다고 본다. 이 관점에서 본다면 디도서는 디모데전서와 거의 같은 시기인 AD 60년대 중반에 기록되었을 것이다. 
 
3. 저작 목적, 상황 및 배경
바울은 최근 그레데로 여행을 마치고 새로운 교회들을 설립했습니다. 바울은 이 교회들이 제대로 세워졌는지 확인하기 위해(바울의 전형적인 패턴대로, 사도행전 14:21~23 참조) 디도를 그레데에 남겨 두었습니다. 신생 교회들 사이에 거짓 교사들(딛 1:10-16)이 존재하면서 상황은 더욱 심각해졌습니다.
거짓 교사들은 이 편지를 쓰게 된 특별한 계기가 된 것으로 보입니다. 거짓 교사들에 대한 논의는 서신의 핵심을 구성합니다. 또한 장로들에 대한 묘사(1:5-9)와 올바른 그리스도인의 삶에 대한 묘사(2:1-10, 3:1-3)는 이러한 반대자들과 의도적으로 대조하기 위해 쓰인 것으로 보입니다. 거짓 가르침의 내용은 디모데전서에서처럼 명시적으로 언급되지 않았습니다. 반대자들이 "할례파"(딛 1:10)에서 비롯되었고 “유대인의 허탄한 이야기"(1:14)와 아마도 의식적 순결(1:15)에 관심이 있기 때문에 가르침에 상당한 유대적 요소가 있는 것처럼 보입니다. 그러나 바울의 주된 관심사는 거짓 가르침의 실제적인 영향에 있습니다. 의식적 순결에 대한 관심에도 불구하고 거짓 가르침의 신봉자들은 복음에서 흘러나오는 경건의 삶을 살지 않고 하나님을 알지 못한다는 것을 증명하는 방식으로 살았습니다(1:16).
어떤 식으로든 불경건을 허용하는 이 거짓 가르침은 고대 세계에서 부도덕의 대명사였던 크레타 섬에서 환영받을 수 있었을 것입니다(2346페이지). 그러나 바울은 그레데에서도 복음이 일상 생활에서 진정한 경건을 낳기를 기대했습니다.
바울은 거짓 가르침에 대처하면서 디도에게 건강한 교회의 초상도 제시합니다. 그는 올바른 리더십(1:5-9), 오류에 대한 올바른 대처(1:10-16, 3:9-11), 올바른 그리스도인의 삶(특히 부도덕한 환경에서 새 신자에게 중요, 2:1-10, 3:1-2), 경건의 근원으로서의 복음(2:11-14, 3:3-7)에 대해 설명합니다.
 
4. 문예적 특징
디도는 형식과 내용 면에서 신약 서신으로 쉽게 식별할 수 있으며, 인사말, 교훈, 파레네시스(도덕적 권면), 결말에 관한 섹션으로 구성되어 있습니다. 디모데 전서와 디모데 후서와 마찬가지로, 이 서신은 그레데 섬의 여러 지역 교회와 관련하여 목회적 지도력을 가진 사람에게 보내는 서신이기 때문에 '목회 서신'이라고도 불립니다. 바울은 지역 교회에서 목회자의 사역과 관련된 지침을 제시합니다.
이 편지의 독특한 수사학적 또는 문체적 특징은 이 편지에서 보이는 내용의 집중도입니다. 신약 서신서 기준으로는 짧은 편지에 가능한 모든 지침을 담기 위해 바울은 간결하고 비즈니스적인 방식으로 글을 씁니다. 수신자에게 권위적이고 지시적인 자세를 취하는 필자의 태도가 곳곳에 드러납니다. 바울의 조언은 대부분 명령적인 분위기로 표현되어 있어 긴박감이 느껴집니다.
 
5. 핵심 주제
1. 복음은 본질적으로 신자들의 삶에서 경건을 낳습니다. 믿음과 행동 사이에는 합법적인 분리는 없습니다. (1:1; 2:1, 11-14; 3:4-7)
2. 행함이 하나님을 안다는 주장을 증명하거나 반증할 것입니다.(1:16)
3. 경건한 사람이 장로/목사로 봉사하는 것은 매우 중요합니다.(1:5-9)
4. 참된 그리스도인의 삶은 다른 사람들에게 복음을 추천할 것입니다.(2:5, 8, 10)
5. 선행은 신자의 삶에서 중요한 위치를 차지합니다.(2:1-10, 14; 3:1-2, 8, 14)
6. 교회에서 교리적, 도덕적 오류를 명확하고 단호하게 처리하는 것이 중요합니다.(1:10-16; 3:9-11)
7. 복음은 기독교 윤리의 기초입니다.(2:11-14; 3:3-7)
 
 
 
6. 주제와 신학
디도서에서 가장 자주 등장하는 명사는 하나님(13개), 일("선행"에서와 같이, 8개), 믿음(6개), 구주(6개)입니다. 그리스도는 고상한(그러나 과장되지 않은) 용어로 표현됩니다. 그의 지상의 모습은 그가 아버지 하나님과 마찬가지로 구세주이심을 보여주었습니다(1:4, 2:10). 그의 미래 모습은 "우리의 위대하신 하나님이시며 구주이신 예수 그리스도"(2:13)의 계시로 포장된 "복된 소망"입니다. 디도서 2:13은 예수님을 하나님으로 명시적으로 식별하는 신약의 여러 구절 중 하나입니다(요 1:1, 18, 20:28, 롬 9:5, 히 1:8, 벧후 1:1, 요한일서 5:20 참조).
그리스도의 신성은 영광스럽지만 추상적인 진리가 아니라 추종자들을 선한 일("선한 것", 1:8, 2:7, 14, 3:1, 8, 14)로 이끄는 변혁적 증거입니다. 거짓 추종자들은 부분적으로 그러한 선한 행동의 부족으로 자신을 식별합니다(1:16). 그러므로 바울의 많은 윤리적 권면은 신자들이 자신이 고백하는 복음을 실제 삶에서 보여 달라는 요청입니다. 바울에게 구원의 믿음(1:1, 4, 13, 2:2, 3:8, 15)은 무엇보다도 그 행동으로 나타납니다.
디도서의 메시지는 독특한 사회적 배경을 배경으로 구체화됩니다. 크레타 문화는 무질서하고 부정직이 만연한 것으로 널리 알려져 있었습니다. 유명한 신화 속 신 제우스는 크레타 섬에서 태어나고 죽었으며, 인간에 대한 관대함으로 신적인 지위를 얻었다고 합니다. 디도서에 나오는 몇몇 구절은 이 신화를 염두에 두면 더욱 선명한 의미를 갖게 되는데, 바울은 기독교의 가르침에 도전했을 수 있는 크레타섬 사람들의 신념을 끌어들이기 위해 담론을 구성했을 가능성이 높습니다. 바울은 신화가 아닌 참되고 살아계신 하나님에 대한 가르침을 바탕으로 설교했습니다.
 
* 위 요약의 내용은 ESV와 NIV 주석서의 내용을 Translated with DeepL로 번역하여 편집하였습니다. 
 
 
 
-  Author and Title
As the first verse states, this letter was written by the apostle Paul to his coworker Titus. In the last two centuries the Pauline authorship of Titus (as well as 1 and 2 Timothy) has been called into question. However, the criticisms in the end cannot disprove Pauline authorship, and the arguments for the authenticity of 1 and 2 Timothy also apply to Titus, providing a good basis for affirming the straightforward claim that the book of Titus was written by Paul. The text clearly claims to be from Paul, its theology aligns with Paul’s other letters, and the difference in style is certainly conceivable given the difference in situation. For more discussion on authorship, see Introduction to 1 Timothy: Author and Title.
 
Date
As with 1 Timothy, critics of Pauline authorship point out that the letter to Titus does not seem to fit into the narrative of Acts. There are no accounts in Acts or Paul’s other letters of Paul doing mission work in Crete (Titus 1:5). However, neither Paul’s letters nor Acts claim to be comprehensive in their account of Paul’s ministry. The traditional understanding has been that Titus, like 1 Timothy, was written in the time between Paul’s first imprisonment (Acts 28) and a second imprisonment which led to his death (see Introduction to 1 Timothy: Date). In this case, Titus would have been written in the mid-60s a.d., around the same time as 1 Timothy. This is plausible in light of the strong similarities between the letters.
 
Theme
The theme of Titus is the inseparable link between faith and practice, belief and behavior. This truth is the basis for its critique of false teaching as well as its instruction in Christian living and qualifications for church leaders.
 
Purpose, Occasion, and Background
Paul had recently completed a journey to Crete, resulting in the establishment of new churches. In order to see that these churches were properly established (as was Paul’s typical pattern, see Acts 14:21–23), Paul left Titus in Crete. The existence of false teachers (Titus 1:10–16) amid the fledgling churches heightens the intensity of the situation.
The false teachers appear to be the particular occasion for the writing of the letter. Discussion of the false teachers frames the heart of the letter (see Outline). Furthermore, the description of elders (1:5–9) as well as the descriptions of proper Christian living (2:1–10; 3:1–3) appear to be worded for intentional contrast with these opponents. The content of the false teaching is not made explicit (as in 1 Timothy). There appears to be a significant Jewish element to the teaching since the opponents arise from “the circumcision party” (Titus 1:10), and are interested in “Jewish myths” (1:14) and perhaps ritual purity (1:15). Paul’s primary concern, however, is with the practical effect of the false teaching. In spite of their concern for ritual purity, the adherents of the false teaching did not live lives of godliness flowing out of the gospel but instead lived in a way that proved they did not know God (1:16).
This false teaching, which in some way allowed for ungodliness, would have found a welcome home in   p 2346  Crete, which was proverbial in the ancient world for immorality. But Paul expected the gospel, even in Crete, to produce real godliness in everyday life.
In dealing with the false teaching, Paul also provides Titus a portrait of a healthy church. He describes proper leadership (1:5–9), proper handling of error (1:10–16; 3:9–11), proper Christian living (esp. important for new believers in an immoral milieu; 2:1–10; 3:1–2), and the gospel as the source of godliness (2:11–14; 3:3–7).
 
Literary Features
In form and content, Titus is readily identifiable as a NT epistle, with sections devoted to salutation, instruction, paraenesis (a body of moral exhortations), and closing. Like 1 and 2 Timothy, this is sometimes called a “Pastoral Epistle” because it is addressed to someone who had pastoral leadership responsibilities, in this case with regard to a number of local churches in Crete. Paul gives directions pertaining to a pastor’s work in a local congregation.
The distinctive rhetorical or stylistic feature of the letter is its concentration. In order to pack in all of the instruction that he can in a letter that is short by NT epistolary standards, Paul writes in a curt and businesslike manner. The authoritative and directive stance of the writer to his recipient is evident throughout. Most of Paul’s advice is phrased in the imperative mood, producing a tone of urgency.
 
Key Themes
1. The gospel by its nature produces godliness in the lives of believers. There is no legitimate separation between belief and behavior.
1:1; 2:1, 11–14; 3:4–7
2. One’s deeds will either prove or disprove one’s claim to know God.
1:16
3. It is vitally important to have godly men serving as elders/pastors.
1:5–9
4. True Christian living will commend the gospel to others.
2:5, 8, 10
5. Good works have an important place in the lives of believers.
2:1–10, 14; 3:1–2, 8, 14
6. It is important to deal clearly and firmly with doctrinal and moral error in the church.
1:10–16; 3:9–11
7. The gospel is the basis for Christian ethics.
2:11–14; 3:3–7
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2345–2346.
 
 
-  AUTHOR
The first word of the letter names “Paul, a servant of God and an apostle of Jesus Christ” (1:1), as its author. This locates the letter among a dozen other NT documents with similar openings. Titus is Paul’s associate (2 Cor 8:23; Gal 2:1, 3; 2 Tim 4:10). While doubts about Paul’s authorship of Titus have been expressed (see Introductions to 1 and 2 Timothy: Author), there is nothing in the setting, language, teaching, or underlying theology of this letter sufficient to prevent accepting the first word’s testimony.
 
DATE, PLACE OF COMPOSITION, AND DESTINATION
Titus is a pastoral leader whom Paul assigned to put things in order on the island of Crete (1:5). He and Paul worked together for well over a decade (see note on 2 Tim 4:10). Paul writes perhaps in the early AD 60s after release from his first imprisonment. He appears to be on a mission as he writes; the precise location is unknown, but he plans to arrive in Nicopolis soon (3:12). Nicopolis was on the west coast of the province of Epirus in central Greece.
 
PURPOSE
It is not known just how or when the faith was established in Crete. But at the time Paul writes, it seems local gatherings of believers (probably house churches) have reached a point where they require more formal and established leaders (as in Acts 14:23). The letter furnishes guidance for this process. In addition to upright leadership (1:5–9), Paul is concerned that both sexes, all ages, and all social classes live out the gospel (2:1–10). Titus must refute leaders who mislead (1:10–16), avoiding useless controversy and exercising church discipline where required (3:9–11). He needs to make progress in these tasks soon enough to join Paul before winter (3:12).
 
TITUS’S MINISTRY ON THE ISLAND OF CRETE
 
GENRE
Titus is a letter from an apostle to a trusted co-worker and, by extension, to the churches he has been called to stabilize via leadership development (see Introduction to 1 Timothy: Genre). While Paul’s words are particularly relevant to the original recipients, they retain appeal and indeed authority for followers of Christ today, for the apostolic faith was not only for then and there but continues in the church until the end of the age (Matt 28:20).
 
CANONICITY
As in the case of 1–2 Timothy, there is evidence that Titus was known and cited as a Pauline writing by the early second century (see Introductions to 1–2 Timothy: Canonicity). This helps account for the fairly uniform high regard that the letter has received throughout church history (until recent times in some circles).
 
THEMES AND THEOLOGY
The nouns occurring most frequently in Titus (with their number of occurrences) are God (13), work (as in “good works”; 8), faith (6), and Savior (6). Christ is presented in elevated (but not exaggerated) terms. His earthly appearance showed him to be Savior, just like God the Father (1:4; 2:10). His future appearance is “the blessed hope” wrapped up in the revelation of “our great God and Savior, Jesus Christ” (2:13). Titus 2:13 is one of several NT verses that explicitly identifies Jesus as God (see also John 1:1, 18; 20:28; Rom 9:5; Heb 1:8; 2 Pet 1:1; 1 John 5:20).
Christ’s divinity is not an abstract truth, however glorious, but a transformative witness that impels followers to good works (“what is good”; 1:8; 2:7, 14; 3:1, 8, 14). False followers identify themselves in part by lack of such actions (1:16). Paul’s many ethical promptings are therefore calls for believers to show in real life the gospel they profess. For Paul, saving faith (1:1, 4, 13; 2:2; 3:8, 15) is shown not least in its actions.
The message of Titus takes shape against a unique social background. Cretan culture was widely regarded as disorderly and rife with dishonesty. The prominent mythical god Zeus allegedly was born and died on Crete, earning divine status by his generosity to humans. Some passages in Titus take on sharper meaning when this myth is borne in mind; Paul likely shapes his discourse to engage Cretan convictions, for these may have challenged Christian teaching. Paul drew on teachings about the true and living God, not a mythical one.
NT New Testament
 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2185–2186.
 
 
 
 
 
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하나님나라를 꿈꾸며(Kingdom of God)peterjoy 님의 블로그입니다.
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9 dDo your best to come to me soon. 10 For eDemas, fin love with gthis present world, hhas deserted me and gone to Thessalonica. Crescens has gone to Galatia,2 iTitus to Dalmatia. 11 hLuke alone is with me. Get jMark and bring him with you, for he is very useful to me for ministry. 12 kTychicus I have sent to Ephesus.
d ch. 1:4
e Col. 4:14; Philem. 24
f See 1 John 2:15
g 1 Tim. 6:17; Titus 2:12
h [ch. 1:15]
2 Some manuscripts Gaul
i [Titus 3:12]
h [See ver. 10 above]
j See Acts 12:12
k Acts 20:4; Eph. 6:21; Col. 4:7; Titus 3:12
 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:9–12.
 
9 너는 어서 속히 내게로 오라
10 데마는 이 세상을 사랑하여 나를 버리고 데살로니가로 갔고 그레스게는 갈라디아로, 디도는 달마디아로 갔고
11 누가만 나와 함께 있느니라 네가 올 때에 마가를 데리고 오라 그가 나의 일에 유익하니라
12 두기고는 에베소로 보내었노라
 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:9–12.
 
디모데후서는 머리말(1:1-5), 본론(1:6-4:8), 결론(4:9-22)로 이루어진다. 
4:9-18절에 이어지는 내용은 이제 죽음을 앞둔 노사도 바울이 자신의 신변을 정리하면서 자신이 처한 상황에서 인간적인 연민, 고독감을 잘 보여준다. 먼저 바울은 디모데로 하여금 자신에게 속히 올 것을 요청한다. 
 
9절) ‘너는 어서 오라’에 해당하는 ‘스푸다손 엘레인’에서 ‘스푸다손’은 ‘서둘로서, 속히, 금히, 열심히 ~을 하다’라는 의미이다. ‘스퓨도’의 2인칭 부정 과거 명령형이다. 이어지는 ‘엘데인’은 ‘오다, 이르다’라는 의미의 동사 ‘에르코마이’의 부정사이다. 이른 직역하면 ‘너는 오는 것을 서둘러라, 너는 서둘러서 오라’가 된다. 이러한 요청은 21절에서 다시 한번 반복된다. 
본문속에서 ‘어서 속히’에 해당하는 긴급을 의미하는 표현이 두번이나 반복해서 사용되고 있다. 이는 바울이 디모데와의 만남을 얼마나 간절히 원하고 있는지를 보여준다. 이는 바울이 디모데와 사랑의 교제와 복음의 교제, 권면의 말을 하기 원함을 보여주면서 동시에 얼마나 외로운지를 느끼게 해준다. 바울은 지금 자신의 마지막을 앞두고 로마의 음침한 토굴 감옥에서 외롭게, 쓸쓸하게 지내면서 자신의 마지막을 정리하고 있는 것이다. 유독 이 표현은 바울의 목회서신에서 자주 사용되었다.
 
본문에서 ‘속히’로 번역된 ‘타케오스’는 ‘급히, 빨리, 곧’의 의미를 지닌다. 본문은 '가까운 미래에 혹은 지체하지 않고 신속하게’라는 의미를 동시에 지닌다.
 
 
-  4:9 The reference in v. 6 to Paul’s impending death is the setting for this request that Timothy come to him as soon as possible. Imperative σπούδασον can mean either “hasten,” or “make every effort, do your best” (σπουδάζω, PE*: Tit. 3:12 [see comments there]; 2 Tim. 2:15; 4:21, all but 2:15 requests for Titus or Timothy to come to Paul). Since the adverb ταχέως is added to convey the need for hurrying, it is more likely that the imperative is used in the other sense. Either way it conveys a sense of urgency.
The urgent request is for Timothy “to come” (ἐλθεῖν, used similarly in 4:21; Tit. 3:12). The personal nature of the request comes through clearly in the simple prepositional phrase πρός με, “[come] to me.” ταχέως, “soon,” a relative term, is given perspective by being replaced by πρὸ χειμῶνος, “before winter,” in v. 21 (for its relative character see in Paul* 1 Cor. 4:19; Gal. 1:6; Phil. 2:19, 24; 2 Thes. 2:2; 1 Tim. 5:22). This request presumes the usual time factor in the Roman judicial system, and particularly as it relates to Paul’s case, and also takes into account the time for the letter to be carried to Timothy and for him to travel to Rome. Furthermore, Paul’s requests for certain items to be brought to him (v. 13) also presume some time remaining for him when Timothy arrives. But at the same time, and more importantly, Paul writes as a man who is certain that he will not be released and that before long he will depart this life (v. 6) to Christ’s heavenly kingdom (v. 18). In that light he writes urging Timothy to come to him as soon as he possibly can.
PE Pastoral Epistles
* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited
* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited
 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), 463–464.
 
10절) 원문에는 원인이나 이유를 나타내는 접속사 ‘가르’가 포함되어 9절에서 디모데로 하여금 속히 오라고 하는 이유를 설명한다. 이는 데마와 그레스게와 디도가 모두 바울을 버리고 각기 다른 곳으로 떠났기 때문이다. 바울이 디모데의 방문을 간절하게 원하고 있는 것은 복음의 교제를 나누기 위함만이 아니라 인간적인 고립감, 배신감, 거절감을 극복하기 위한 것임을 알 수 있다. 말년에 로마 감옥에서 바울의 수감 생활중 함께 했던 이들이 그를 떠난 것이다. 
 
‘이 세상을’로 번역된 ‘톤 뉜 아이오나’는 문자적으로 ‘현재의 시대, 현실 세상’을 뜻하는데 이는 하나님의 복음을 사랑하여 이를 전함으로 고난을 받기보다 자기 자신을 더욱 사랑하고 쾌락을 좇아 살게 하는 세상을 의미한다. 데마는 복음을 위하여 바울과 함께 고난받는 것을 거부하고 자기 쾌락을 좇아 이를 따라 세상을 사랑하여 바울을 떠났다. ‘사랑하여’에 해당하는 ‘아가페사스’는 ‘아가파오’의 부정과거 분사형이다. ‘아가파오’는 하나님께서 인간을 향한 무조건적 사랑을 의미하는 표현인데 데마가 단순히 세상을 좋아하는 정도가 아니라 세상을 위해서 목숨을 내놓을만큼 뜨겁게 사랑하여 자신을 버리고 떠났음을 극명하게 보여주는 것이다. 8절에서 ‘주의 나타나심을 사모하는 자’라는 표현에서 보여주는 것처럼 바울은 데마가 주의 나타나심을 사모하는 것이 아니라 이 세상을 너무나 사랑하여 바울을 버리고 떠났음을 보여둔다. 
‘버리고’로 표현된 ‘엥카텔리펜’은 ‘남기다, 버리다, 폐기하다’라는 의미의 동사 ‘엥카탈레이포’의 부정과거 능동태 직설법표현으로 롬 9:29에서는 남겨두다라는 의미로 번역되었다.
로마서 9:29
29또한 이사야가 미리 말한 바 만일 만군의 주께서 우리에게 씨를 남겨 두지 아니하셨더라면 우리가 소돔과 같이 되고 고모라와 같았으리로다 함과 같으니라
로마서의 이 표현은 이사야의 예언에 대한 인용으로 하나님, 만군의 주께서 씨를 남겨 두셨다라는 그분의 능동적 행동을 묘사한 표현으로 이처럼 데마는 어쩔 수 없는 상황에서 바울을 버려둔 것이 아니라 의도적으로 바울을 버렸음을 말해준다. 단순히 고난을 피하기 위해서 바울을 버린 것만이 아니라 영적으로도 하나님을 버리고 자신의 신앙마저도 버렸다는 것으로 볼 수 있다. 데마는 몬 1:24이나 골 4:14에서 언급된 것처럼 바울의 복음 증거를 돕는 자였다. 그는 바울이 총애해 마지않던 누가와 동시에 언급될 정도로 신실한 종이었다. 그런데 이제 영적 지도자인 바울과 더불어 그리스도에 대한 믿음까지 저버린 것이다. 그렇다면 왜 데살로니가로 갔는지는 정확히 알 수 없지만 그곳이 데마의 고향이었을 것으로 추정한다. 
골로새서 4:14
14사랑을 받는 의사 누가와 또 데마가 너희에게 문안하느니라
빌레몬서 24
24또한 나의 동역자 마가, 아리스다고, 데마, 누가가 문안하느니라
 
 
 
‘그레스게는 갈라디아로, 디도는 달마디아로’, 데마는 이 세상을 사랑하여 바울을 버리고 갔다면 그레스게와 디도는 사역을 위해 바울이 파송한 이들이었다. 데마처럼 바울을 버리고 떠난것은 아니지만 지금 바울 곁을 떠난 사실은 동일하다. 이들이 복음 사역을 위하여 바울을 떠났더라도 그로 인해 바울이 로마의 감옥에서 홀로 느꼈을 고립감과 외로움은 매우 컸을 것이다. 
‘그레스게’는 다른 성경본문에는 등장하지 않는다. 그레스게가 파송된 곳이 갈라디아라는 점에서 일반적으로 바울은 ‘아가야’나 ‘마게도냐’ 또는 ‘아시아’처럼 로마의 정치적 단위의 지방들을 공식적인 명칭으로 부르는데, 그렇다면 그레스게가 파송된 ‘갈라디아’는 ‘소아시아에 자리한 로마령 갈라디아’가 확실하다. 그러나 이것이 다른 문헌에는 ‘갈리아’로 표기되어 있다. 만약 이 표기가 정확한 것이라면 “그레스게가 로욘 근처의 비엔나에 교회를 설립했다”라는 저명한 교회사가 유세비우스(Eusebius)의 지적을 고려해 볼 수 있다. 유세비우스는 그레스게가 ‘고올(갈리아)’로 보냄을 받았다고 분명하게 말한 바 있고 만약 이것이 사실이라면 여기서 표현된 갈라디아는 ‘아시아의 갈라디아’가 아닌 ‘유럽의 갈리아’였을 가능성도 배제할 수 없다. 바울이 스페인을 방문했을 것으로 가정할 때, 그가 남쪽 고올 지방에 교회들을 세웠고 그리고 그레스게를 보내어 거기서 시작된 자신의 사역을 강화시켰을 것으로 생각하는 것도 이 논리에 부합한다(Hendriksen). (옥스포드 586)
 
디도는 달마디아로 갔다. 
로마서 15:19
19표적과 기사의 능력으로 성령의 능력으로 이루어졌으며 그리하여 내가 예루살렘으로부터 두루 행하여 일루리곤까지 그리스도의 복음을 편만하게 전하였노라
본문에서 ‘달마디아’가 바로 아드리아 연안 동쪽에 있는 일루리곤에 속한 지역이다. 이미 바울에 의해 개척된 곳이다. 이렇게 바울이 디도를 달마디아로 보낸 것은 자신이 이전에 복음 증거하여 세워진 곳의 사역을 다시금 돌아보기 위한 것이었을 것이다. 디도는 예루살렘을 방문한 이후 그의 모든 전도활동의 무대를 오늘날의 유럽지역으로 집중했다.(갈 2:1)

 

고후 2:13

내가 내 형제 디도를 만나지 못하므로 내 심령이 편하지 못하여 그들을 작별하고 마게도냐로 갔노라

고후 7:6

그러나 낙심한 자들을 위로하시는 하나님이 디도가 옴으로 우리를 위로하셨으니

고후 7:13

이로 말미암아 우리가 위로를 받았고 우리가 받은 위로 위에 디도의 기쁨으로 우리가 더욱 많이 기뻐함은 그의 마음이 너희 무리로 말미암아 안심함을 얻었음이라

고후 7:14

내가 그에게 너희를 위하여 자랑한 것이 있더라도 부끄럽지 아니하니 우리가 너희에게 이른 말이 다 참된 것 같이 디도 앞에서 우리가 자랑한 것도 참되게 되었도다

고후 8:6

그러므로 우리가 디도를 권하여 그가 이미 너희 가운데서 시작하였은즉 이 은혜를 그대로 성취하게 하라 하였노라

고후 8:16

너희를 위하여 같은 간절함을 디도의 마음에도 주시는 하나님께 감사하노니

고후 8:23

디도로 말하면 나의 동료요 너희를 위한 나의 동역자요 우리 형제들로 말하면 여러 교회의 사자들이요 그리스도의 영광이니라

고후 12:18

내가 디도를 권하고 함께 한 형제를 보내었으니 디도가 너희의 이득을 취하더냐 우리가 동일한 성령으로 행하지 아니하더냐 동일한 보조로 하지 아니하더냐

갈 2:1

십사 년 후에 내가 바나바와 함께 디도를 데리고 다시 예루살렘에 올라갔나니

갈 2:3

그러나 나와 함께 있는 헬라인 디도까지도 억지로 할례를 받게 하지 아니하였으니

딤후 4:10

데마는 이 세상을 사랑하여 나를 버리고 데살로니가로 갔고 그레스게는 갈라디아로, 디도는 달마디아로 갔고

딛 1:4

같은 믿음을 따라 나의 참 아들 된 디도에게 편지하노니 하나님 아버지와 그리스도 예수 우리 구주로부터 은혜와 평강이 네게 있을지어다

-  4:10 The explanatory γάρ signifies that this verse provides a reason for Paul’s request in the preceding verse. He relates that almost all his coworkers have gone elsewhere and says (in v. 11) that he is nearly alone. The implication is that he is lonely and needs help and companions.
Paul’s difficult situation is highlighted by his beginning with Demas, who has deserted him because of his “love of the world.” Δημᾶς** is listed as one of Paul’s “fellow workers” in Phm. 24 and under that designation is one of those who send greetings in Col. 4:14. BAGD and BDF (§125.1) suggest Δημᾶς might be a shortened form of Δημήτριος. Chapman (“Historical Setting,” 364ff.) identifies the Δημήτριος of 3 Jn. 12 with this Δημᾶς, but this proposal is not conclusive.
Paul says that Demas “deserted” (ἐγκατέλιπεν, NT 10x, Pl.* 4x: Rom. 9:29; 2 Cor. 4:9; 2 Tim. 4:16; for the variant -λειπεν, which does not affect the meaning, see NA26) him (με) “because he has loved the present age” (ἀγαπήσας τὸν νῦν αἰῶνα). In this aorist participle of antecedent action “it is the inception of the action only which precedes the action of the principal verb” (Burton, Syntax, §137), i.e., Demas has begun to love and still loves the present age. Elsewhere Paul refers to ὁ νῦν αἰών,** “the present age, the present world” (also in 1 Tim. 6:17; Tit. 2:12), with ὁ αἰὼν ὁ ἐνεστώς (Gal. 1:4) and ὁ αἰὼν οὗτος (Rom. 12:2; 1 Cor. 1:20; 2:6, 8; 3:18; 2 Cor. 4:4; Eph. 1:21). Since it is an “evil” age (Gal. 1:4), whose God is the evil one (2 Cor. 4:4), Christians are not to be conformed to it (Rom. 12:2). Paul seems to be contrasting Demas’s love with that which marks true Christians (4:8, the only other use of ἀγαπάω in the PE*), who love and long for the future appearance of the Lord. Demas’s love for this world implies that he is one whose love for something else has taken the place of love for God (cf. 3:2, 4, where a compound of φίλος is used; cf. 1 Jn. 2:15).
In deserting Paul, Demas has gone to Thessalonica, a city in Macedonia on the Thermaic Gulf (Θεσσαλονίκη,** elsewhere in the NT in Acts 17:1, 11, 13; Phil. 4:16). He may be returning to his hometown, since he is mentioned in Phm. 24 with Aristarchus the Thessalonian (Acts 20:4; 27:2) and since two of the politarchs of Thessalonica were named Demetrius (Lightfoot, Biblical Essays, 247 n. 2).
Paul utilizes the verb “has gone” not only for Demas but also for two other fellow workers, naming the place to which each “has gone” (ἐπορεύθη, aorist passive of πορεύομαι, with εἰς and the place also in Rom. 15:24, 25; 1 Tim. 1:3). But the construction of the phrase with these two others, consisting of the person’s name with the prepositional phrase, implies only this latter verb, not the earlier statement about desertion. Furthermore, that Titus has gone to Dalmatia, just north of Nicopolis, fits with Paul’s earlier request (and presumed evangelistic strategy) for Titus to join him in Nicopolis (Tit. 3:12). Κρήσκης,** a rare Greek form of the common Latin “Crescens,” is not mentioned elsewhere in the NT. Crescens is said to have gone to Γαλατία** (1 Cor. 16:1; Gal. 1:2; 1 Pet. 1:1; for manuscript evidence for this reading and the variant “Gallia” see UBSGNT and TCGNT). Γαλατία is almost certainly an area in central Asia Minor (for alternatives see the literature on Γαλατία in BAGD). Τίτος is Paul’s well-known fellow worker (see the statements about his life and ministry in the Introduction). He has gone to Δαλματία,** Dalmatia, which is located in southern Illyricum across the Adriatic Sea from southern Italy.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.
Pl. Paul
* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited
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.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
PE Pastoral Epistles
* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
UBSGNT K. Aland, M. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, The Greek New Testament (United Bible Societies). 3rd ed. corrected, Stuttgart, 1983.
TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.
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.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
 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), 464–465.
 
11절) 바울의 말년 감옥 생활에 유일하게 남아있던 사람은 다름 아닌 누가였다. 누가는 누가복음과 사도행전의 저자로 바울의 전도여행에 동행했다. 팔레스틴에서부터 로마까지 멀고도 험난한 해상 여행에 생명의 위협을 무릅쓰고 바울과 함께 하였다.(행 27장) 누가는 바울과 함께 복음을 전하는 선교사였으며 바울의 주치의이기도 했다.(골 4:14) 누가는 바울의 1, 2차 로마 수감 생활동안 그와 함께 했으며(골 4:14; 몬 1:24; 딤후 4:11) 서신을 대필하기도 한 비서요 신실한 친구였다. 누가는 그리스도인, 선교사, 의사, 비서, 친구로서 바울과 언제나 함께 하였다. 
 
‘마가를 데리고 오라’, 마가는 예루살렘 출신으로(행 12:12) 바울의 제1차 전도여행에서 바울 일행을 떠나 개인적인 행동을 함으로(행 13:13) 바울과 바나바가 서로 결별하는 이유를 제공했다(행 15:36-41) 하지만 이후 골 4:10이나 몬 1:24을 보면 마가는 바울이 일차로 로마감옥에 수감되었을때 그와 함께 했음이 분명하다. 벧전 5:13에서 마가는 베드로와 함께 로마에서 복음을 증거했다. 전승에 따르면 베드로가 로마에서 순교한 후 이전의 바울과의 반목을 털어버리고 그의 신실한 조력자가 되었다고 한다. 한때는 서로 반목했던 자들이 복음 안에서 다시 화해하고 한 뜻으로 주의 복음을 위해 애쓰는 모습은 하나님이 기뻐하시는 모습임에 틀림없다. 여기서 디모데에게 마가와 동행할 것을 요청하는 이유는 마가가 바울 자신의 일에 유익하기 때문이라는 것이다. ‘일’에 해당하는 헬라어 단어 ‘디아코니안’은 교회와 관련된 봉사, 또한 하나님나라와 관련된 사역을 의미하는 단어이다. 이처럼 바울은 자신이 관계하는 복음 사역에 마가가 절실히 필요하다는 것을 말하고 있다. 
 
-  4:11 The result of these departures is that the company of fellow workers has been reduced to one: Λουκᾶς ἐστιν μόνος μετʼ ἐμοῦ, “Luke only is with me” (for this use of μόνος cf. Rom. 11:3; 1 Cor. 9:6; 14:36; Phil. 4:15; 1 Thes. 3:1). Λουκᾶς** is listed as one of Paul’s fellow workers in Phm. 24 and is described as “the beloved physician” (ὁ ἰατρὸς ὁ ἀγαπητός) in Col. 4:14.
The remainder of this verse assumes that Timothy will come to Paul and states that he should bring Mark with him (μετὰ σεαυτοῦ). BAGD (s.v. 4) proposes that ἀναλαβών is used here as in Acts 23:31 and in extrabiblical literature (references in BAGD) in the sense of “taking along” a person who travels with someone. It is possible, however, that it is used in the more general sense of “take to one’s self” (BAGD s.v. 3; so Thayer, Lexicon). Imperative ἄγε, “bring [him] along,” is the key verb in this statement.
Μᾶρκος** undoubtedly refers to the one associated with Paul elsewhere in the NT. Hence “Mark” is the surname of John, son of Mary of Jerusalem and cousin of Barnabas (Col. 4:10) who accompanied Paul and Barnabas on the so-called first missionary journey but left them early during that journey (Acts 12:25; 13:5, 13). Paul did not want to take Mark on his next journey because of this desertion (Acts 15:37–40), but Mark proved himself after that time and came to be regarded by Paul as a fellow worker (Phm. 24; cf. 1 Pet. 5:13).
The reason (γάρ) that Paul wants Timothy to bring Mark with him is that Mark is “useful” (εὔχρηστος,** also in 2:21; Phm. 11, where what is said about Onesimus could just as well be applied to Mark) to Paul “for service.” Paul has used διακονία for the “ministry” in which he was placed by Christ (1 Tim. 1:12) and for the “ministry” that Timothy is to fulfill (2 Tim. 4:5). Furthermore, Paul regards Mark as his “fellow worker” (συνεργός, Phm. 24). For those reasons and because Paul wants Mark to come to replace other coworkers who have left, it is most likely that he uses διακονία here for the ministry of the gospel (rather than personal service). Cf. NIV: “because he is helpful to me in my ministry” (also TEV).
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
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.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
NIV New International Version
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), 465–466.
 
12절) 행 20:4에 아시아까지 바울을 동행한 이들이 언급되는데 그 중에 두기가고 포함된다. 
사도행전 20:4
4아시아까지 함께 가는 자는 베뢰아 사람 부로의 아들 소바더와 데살로니가 사람 아리스다고와 세군도와 더베 사람 가이오와 및 디모데와 아시아 사람 두기고와 드로비모라
두기고는 바울의 1차 로마 감옥 수감생활중에 함께 하였고 에베소서와 골로새서를 전달한 인물이기도 하다.(엡 6:21; 골 4:7) 그는 사랑을 받는 형제와 복음의 충성스러운 사역자요 바울의 동료이며 매우 신실한 그리스도인임에 분명하다. 
에베소는 디모데가 바울의 후임으로 사역하고 있는 곳이었다. 그렇다면 바울이 두기고를 에베소로 보낸 이유는 무엇인가? 그것은 디모데가 로마감옥에 수감된 자신을 방문하기 위해서 올 경우 디모데가 에베소에서 하던 사역의 공백을 메우기 위해서였을 것이다(딛 3:12) 여기서 ‘보내었노라’로 번역된 ‘에페스테일라’가 본래 ‘보내다, 파송하다’라는 의미의 ‘아포스텔로’의 부정과거라면 두기고가 본서를 디모데에게 전달했을 가능성도 있다. 바울은 두기고를 디모데를 대신하여 잠시 동안 에베소 교회를 부탁해도 무방할 정도로 신뢰했음을 알 수 있다. 이는 바울이 자신의 극심한 외로움의 상황에도 불구하고 하나님의 교회가 한치도 흔들림이 없어야 한다는 사실에 대해 얼마나 세심하게 배려하고 있는지, 바울이 얼마나 주도면밀한 인물인지를 단적으로 보여준다. 
 
-  4:12 Τύχικος** is apparently the one who carried the letters to the Ephesians and to the Colossians, in which Paul calls him “the beloved brother and faithful minister in the Lord” (Eph. 6:21; Col. 4:7) and a “fellow bondservant in the Lord” (Col. 4:7). He was from Asia (where Timothy now is) and was one of those who accompanied Paul on his journey to Jerusalem with the collection (Acts 20:4). The terse statement here, “But Tychicus I have sent to Ephesus,” together with v. 8, is probably written here for the same reason that a similar statement appears in Tit. 3:12. There Titus is told to come to Paul “when” (ὅταν) either Artemas or Tychicus have come to Titus, presumably because either of the two would take Titus’s place. Paul says that he “has sent” (ἀπέστειλα, epistolary aorist) Tychicus εἰς Ἔφεσον (for Ἔφεσος see the other PE* occurrences, 1 Tim. 1:3; 2 Tim. 1:18), “to Ephesus,” where Timothy is located and laboring (cf. 1:18). That place name, rather than the more usual “to you” (Tit. 3:12; Eph. 4:7; Eph. 6:21), is probably used simply to continue the pattern in v. 10.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
PE Pastoral Epistles
* all occurrences of the word or phrase in Paul or in the Pastoral Epistles are cited
 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), 466.
 
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하나님나라를 꿈꾸며(Kingdom of God)peterjoy 님의 블로그입니다.
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Paul Accepted by the Apostles
2 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. 2 I went up because of a revelation and set before them (though privately before those lwho seemed influential) the gospel that mI proclaim among the Gentiles, nin order to make sure I was not running or had not orun in vain. 3 But even Titus, who was with me, pwas not forced to be circumcised, though he was a Greek. 4 qYet because of false brothers secretly brought in—who rslipped in to spy out sour freedom that we have in Christ Jesus, tso that they might bring us into slavery— 5 to them we did not yield in submission even for a moment, so that uthe truth of the gospel might be preserved for you. 6 And from those vwho seemed to be influential (what they were makes no difference to me; wGod shows no partiality)—those, I say, who seemed influential xadded nothing to me. 7 On the contrary, when they saw that I had been yentrusted with zthe gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), 9 and when James and Cephas and John, vwho seemed to be apillars, perceived the bgrace that was given to me, they cgave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. 10 Only, they asked us to remember the poor, dthe very thing I was eager to do.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 갈 2:1–10.

1-2절) 14년 후에 내가 다시 예루살렘에 바나바와 디도를 동행하여 올라갔다. 나는 계시 때문에 올라갔습니다. 또한 나는 이방인 중에서 선포하던 복음을 유력해 보이는 그들에게 개인적으로 전했습니다.  이는 내가 달리지 않고 있고 또한 내가 달리는 것이 헛되지 않다는 것을 확실히 하기 위해서이다. 
14년만에 바나바와 디도와 함께 예루살렘을 방문한 본 사건이 과연 행 15장의 예루살렘 공의회를 의미하는지에 대해서 의견이 분분하다. 예루살렘 공의회는 이방인에게 할례를 행하는 것이 꼭 필요한가에 대한 교회의 공식적인 입장인데 반해서 갈 2장은 공의회의 내용을 담지 않고 도리어 사사로이 쓴 내용이라고 밝히고 있기에 두 사건이 동일한 사건이 아닌것으로 보인다. 

본문에 등장하는 세 부류가 있는데 첫번째는 바울의 일행(바나바와 디도)이고 두번째는 거짓 형제들로 율법의 준수를 고집하는 부류이다. 세번째는 예루살렘 교회의 지도자들로 야고보와 베드로와 요한이다. 
바울은 본문의 예루살렘 방문에 세가지 중요한 동기를 가지고 있다. 첫번째는 계시를 따라 올라갔다라고 말한다. 이는 이러한 행동이 개인적인 의도나 계획으로 이루어진 것이 아니라는 사실을 밝히는 것이다. 두번째로 이방 가운데 자신이 선포하는 복음을 제시하고자 한 것이다. 
- Paul’s second motivation in convening the conference is succinctly expressed: “I went … to set before them the gospel that I preach among the Gentiles.” The verb anethemēn, “set before them,” means literally “to declare, communicate, advocate, propound.”
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 139.
세번째로 이 공회의 주도권이 자신에게 있음을 밝히고 있다. 바울 자신이 공회에 소환당한 것이 아니라 이러한 문제를 해결하기 위해서 주도적으로 모임을 소집했음을 밝힌다. 
- The Jerusalem Council in Acts 15 also was a public event, one fraught with great tension and controversy. Yet in the providence of God that public airing and resolution of the question of Christian liberty was a necessary antidote against the destructive teachings of those who would have reduced the Christian faith to a small sect within Judaism. How do we know when to seek private counsel and when to take a public stand? When is it right to swallow our scruples and yield to a fellow Christian on a matter of secondary importance? Conversely, when is it wrong to sit still and keep the peace when our speaking out could make a difference about whether our church or our denomination will remain faithful to the gospel? There is a time to speak and a time to keep silent. Every Christian must seek the wisdom of the Holy Spirit to know which is appropriate at a given time.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 140.

3-5절) 나와 함께 한 디도는 그가 헬라인이었음에도 불구하고 억지로 할례를 받도록 하지 않았다. 하지만 그리스도안에서 우리가 가지고 있는 자유를 엿보기 위해서 몰래 들어온 거짓 형제들은 우리를 종으로 삼으려고 했다. 그들에게 우리가 잠시도 복종하지 않았는데 이는 복음의 진리가 너희를 주장하게 하기 위해서이다. 
- Later, in his Letter to Titus, Paul addresses him as “my true son in our common faith” (Titus 1:4). Titus was probably won to Christ through the witness of Paul himself and thus became one of his most trusted coworkers (2 Cor 8:23).94 Titus is nowhere mentioned in Acts but he appears frequently in Paul’s letters serving as the apostle’s confidential agent especially in the gathering and administration of the love offering the Gentile churches were collecting for the poor saints in Jerusalem (2 Cor 8:20; 12:17). It has been well said that Titus “possessed considerable people skills … and was a man of unquestioned integrity, especially with regard to financial resources.”95
94 E. E. Ellis, “Paul and His Co-workers,” NTS 17 (1971): 437–52. See also C. K. Barrett, “Titus,” Essays on Paul (Philadelphia: Westminster, 1982), 118–31, and B. Reicke, “Chronologie der Pastoral briefe,” TLZ 101 (1976): 82–94.
95 T. D. Lea and H. P. Griffin, Jr., 1, 2 Timothy, Titus, NAC (Nashville: Broadman, 1992), 273.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 141.

왜 바울이 디도와 동행했을까? 모 교회인 예루살렘 교회에 시리아의 이방 교회에서 회심하여 돌아온 이를 통해서 이방인에게 전해진 복음이 얼마나 놀라운 것인지를 직접 보여주고자 했다. 또한 이방인에 대한 할례에 대한 논쟁을 위해서 동행했을수도 있다. 
Why did Paul take Titus with him to Jerusalem? If, as we have argued, this visit was made for the purpose of delivering famine relief to the Christians of Judea, then it would be perfectly natural for a Gentile member of the church at Antioch to be sent along as an expression of solidarity between the predominantly Gentile church in Syria and the largely Jewish mother congregation at Jerusalem. However, there is also the possibility that Paul may deliberately have included Titus in the delegation to have a living example of a Gentile convert on hand when he “set forth” his gospel to the church leaders there. He surely knew that Titus was uncircumcised, and he may well have anticipated the controversy over this issue.
On this reading, then, Paul took Titus with him as a test case for the principle of Christian freedom. In some sense this was a deliberate act of provocation although, as John Stott has said, “It was not in order to stir up strife that he brought Titus with him to Jerusalem, but in order to establish the truth of the gospel. This truth is that Jews and Gentiles are accepted by God on the same terms, namely, through faith in Jesus Christ, and must therefore be accepted by the church without any discrimination between them.”96
Here for the first time in Galatians we encounter the issue of circumcision. It will be mentioned again later in this same chapter and also in the closing section of the book (2:7–9, 12; 5:1–11; 6:12–15). Controversy over circumcision was not limited to the Galatian context. It dogged Paul wherever he went as can be seen from his discussions of it in Romans (2:25–29; 3:1, 20; 4:9–12; 15:8), Philippians (3:3–5), 1 Corinthians (7:18–20), and Colossians (2:9–15; 3:10–11). In Gal 2:12 Paul identified the troublemakers in Antioch as “those who belonged to the circumcision group.” The same expression recurs in his Letter to Titus (1:10), where the apostle warned his younger colleague against “many rebellious people” who oppose sound doctrine, “mere talkers and deceivers, especially those of the circumcision group.” In order for us to understand more clearly what was at stake in the episode over Titus at Jerusalem, and indeed in the Galatian crisis generally, we must review briefly the role of circumcision both within Judaism and early Christianity.

96 J. Stott, Only One Way: The Message of Galatians (Downers Grove: InterVarsity, 1968), 42. Cf. also Barrett’s comment: “Paul could see that trouble was blowing up (the next few verses will show how near it was), and went to lay his cards on the table.… Perhaps what he wanted was a showdown, and he took Titus with him as a deliberate provocation. Jerusalem was evidently a divided church, for we leave the authorities and come first to the false brothers (2:4), that is, people who looked like Christians, and claimed to be Christians, but (in Paul’s view) were not Christians. It was these men who required that Titus, the Greek, should be circumcised, evidently taking the line that this was the only way into the Christian body, the people of God. Paul would not have it” (Freedom and Obligation, 11)
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 141–142.

창 17장에 아브라함으로부터 시작된 할례는 하나님의 선택된 백성의 징표로 생후 8일에 행하도록 했다. 이후 이 할례는 회개와 여호와에 대한 완전한 헌신을 의미하는 것으로 확장되었다. 이후 헬라시대에 할례는 유대인을 상징하는 매우 중요한 징표가 되었다. 
- Circumcision is the act of removing the foreskin of the male genital, a rite practiced among various peoples of the ancient world as a sign of initiation at puberty or marriage.97 Among the Jewish people, however, circumcision originated in the special covenant God made with Abraham (Gen 17:1–27) whereby every male child, whether freeborn Israelite or household slave, would be circumcised on the eighth day after birth as a sign of participation in the chosen people of God. In the tradition of the great prophets of Israel circumcision is extended metaphorically to refer to the act of repentance and total consecration demanded by the Lord. Thus Jeremiah could deliver this word from the Lord for the people of his day, “Circumcise yourselves, and take away the foreskins of your heart” (Jer 4:4, KJV). Obviously the children of Israel were guilty of overreliance on the external rite of circumcision and the sacrificial system of the temple to the neglect of what Jesus would call “the more important matters of the law—justice, mercy, and faithfulness” (Matt 23:23). There may well be, as some scholars have claimed, a line of continuity between Jeremiah’s spiritualizing of circumcision in terms of a genuine response of the heart and Paul’s use of the term as a metaphor for the Christian life.98
In the Hellenistic Roman period, circumcision became more and more prominent as a distinguishing mark of Jewish identity as the people of Israel found themselves in a political environment that grew increasingly hostile. According to the Maccabean literature, the reign of terror unleashed by Antiochus IV (175–163 b.c.), included a prohibition of circumcision and a policy by which babies who had been circumcised were put to death along with the mothers who had submitted them to this sign of the covenant.

97 The following summary is based on the article by R. Meyer, “Περιτέμνω,” TDNT 6.72–84. Also see J. B. Polhill, “Circumcision,” MDB. Also worthy of note are N. J. McEleney, “Conversion, Circumcision and Law,” NTS 20 (1974): 319–41, and J. M. Sasson, “Circumcision in the Ancient Near East,” JBL 85 (1966): 473–76.
98 See, e.g., Paul’s comment in Phil 3:3: “For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh.” Similarly, Paul can say to the Colossians that in Christ we have received a circumcision made without hands. This has happened through a putting off of the old life in the circumcision of Christ, evidently a reference to the experience of forgiveness secured by the cross and the inner transformation of the believer wrought thereby (Col 2:12–13). For Paul, regeneration, not baptism, is the New Testament antitype for which literal circumcision in the OT was the type. On how this issue has fared in recent baptismal controversies, see T. George, “The Reformed Doctrine of Believers’ Baptism,” Int 47 (1993): 242–54.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 142–143.

- Thus, during the period of the New Testament, circumcision was regarded by devout Jews as an indispensable precondition and seal of participation in God’s covenant community. The strictest Jews insisted that even proselytes be circumcised as a rite of initiation into the special people of God. When Paul listed among his preconversion bragging points the fact that he had been “circumcised on the eighth day” (Phil 3:5), he was giving witness to the powerful emotional and ideological force this ancient rite conveyed to Jewish people everywhere.100
100 In the rabbinic Judaism of the post-NT era, this high view of circumcision was maintained. If the circumcision day fell on a Sabbath, “the duty of circumcision took precedence of the law of the Sabbath.” The circumcision ceremony was a high moment of family ritual including a series of benedictions and concluding with a feast. A major contributing factor to the Bar Kochba revolt of a.d. 135 was an imperial ban on circumcision promulgated by the emperor Hadrian. This ban was lifted by his successor Antoninus Pius (Meyer, “Περιτέμνω,” 79–81).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 144.

바울에게 있어서 할례자인가 무할례자인가가 아니라 하나님의 말씀을 지키느냐, 새로운 피조물이 되었느냐가 중요한 것이었다. 
- As he wrote to the Corinthians: “This is the rule I lay down in all the churches. Was a man already circumcised when he was called? He should not become uncircumcised. Was a man uncircumcised when he was called? He should not be circumcised. Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts” (1 Cor 7:17–19). He explained the same principle somewhat differently in Gal 6:15: “Neither circumcision nor uncircumcision means anything; what counts is a new creation.”
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 144–145.

할례를 중요시 여기는 유대주의자들은 할례를 받지 않으면 구원을 받지 못한다라고 주장했다.(행 15:1) 바울은 할례의 행위 자체가 아니라 이처럼 복음의 진리를 왜곡시키거나 부정하는 이들의 주장을 반박하고 있는 것이다. 예수그리스도의 십자가의 죽음을 통해서 완성된 복음은 개인이 이를 믿음을 통해서 이루어지는 것이지 할례의 행위여부로 이루어지는 것이 아님을 분명히 하고 있다. 만약 율법의 행위로 구원을 얻는다면 예수님의 십자가의 죽음과 부활이 아무 의미가 없어지는 것이 되는 것이다. 
- Then why all the fuss over Titus? If circumcision is after all a matter of indifference, then why not submit Titus, a Gentile believer, to this harmless ritual in order to keep peace with the more scrupulous element of the Jerusalem church? The answer relates to the claims for circumcision advanced by the Judaizing party, “Unless you are circumcised … you cannot be saved” (Acts 15:1). To accept this verdict is to renounce the truth of the gospel, that salvation is by divine grace manifested in Jesus’ completed work on the cross, the benefit of which is received through personal faith in the Redeemer, and that alone. In this case, for a Gentile believer to submit to circumcision is to “make Christ of no value to you” (Gal 5:2). Those to whom Christ is of no value are still under the curse of the law, without God and without hope in this world and the next.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 145.

이처럼 디도는 할례를 받는 것을 거부했지만 디모데가 할례를 받는 것은 반대하지 않았다. 이는 디도의 경우 이방인으로 구원을 받기 위해서 할례를 받을 것을 요구받았지만 디모데의 경우는 어머니가 유대인으로 유대 전통을 따라 행하는 것으로 구원의 문제와는 관계가 없었기 때문이다. 
- Why would Paul be so adamant in refusing to have Titus circumcised when he was later so concessive in submitting Timothy to the same rite? The answer, of course, is that Timothy was not Titus. We know that Timothy had a Jewish mother, which, then as now, was a recognized criterion of Jewish identity. Moreover, the two situations were quite different. Titus, a Gentile, was being pressured to be circumcised in order to receive salvation and full membership in the church. Timothy, however, could submit to the ancestral traditions of his mother’s family without compromising the cardinal doctrine of salvation by grace. He did so with Paul’s full blessing in order to enhance their missionary witness among the Jews.104
To summarize: during Paul’s visit to Jerusalem, perhaps even during the course of his private meeting with the church leaders, certain “false brothers” made a big deal over the fact that he had brought with him an uncircumcised Gentile Christian, Titus, whom they insisted should undergo this sacred Jewish rite. Paul resisted, and their scheme came to naught: Titus was not compelled to be circumcised.

104 On the circumcision of Timothy see the perceptive comments of J. B. Polhill (Acts, NAC [Nashville: Broadman, 1992], 341–43: “Many scholars have argued that Paul would never have asked Timothy to be circumcised, since he objected so strenuously to that rite in Galatians. That, however, is to overlook the fact that Galatians was written to Gentiles and Timothy was considered a Jew. There was no question of circumcising Gentiles.… The converse was also true: Jews would not be required to abandon their Jewishness in order to become Christians. There is absolutely no evidence that Paul ever asked Jews to abandon circumcision as their mark of membership in God’s covenant people.… To have had a member of his entourage be of Jewish lineage and yet uncircumcised would have hampered his effectiveness among the Jews. It was at the very least a matter of missionary strategy to circumcise Timothy (1 Cor 9:20). It may have been much more. Paul never abandoned his own Jewish heritage. He may well have wanted Timothy to be true to his (cf. Rom 3:1f.).” See also W. O. Walker “The Timothy-Titus Problem Reconsidered,” ExpTim 92 (1981): 231–35.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 146–147.

가만히 들어왔다라는 의미는 둘사이를 갈라놓기 위한 악의적인 의도를 나타내는 단어이다. 
- The verb Paul used is a kindred word, pareiserchomai, “to slip in,” “infiltrate.” It deepens the idea of a conspiratorial activity carried out for sinister purposes. True, this word can mean simply “to come in between or intercept.” Paul himself used it this way in Rom 5:20 to describe the unique purpose of the “intrusion” of the law into salvation history, “The law was added so that the trespass might increase.” The Galatian context, however, points unmistakably to the unworthy motives of these infiltrators. This is spelled out in the third word Paul used to describe what they did: kataskopeō, “to spy on, to destroy in a sneaky manner.” The word kataskopē is closely related to another Greek word, episkopē, “oversight,” a word Paul used in a positive sense to describe pastoral authority in the governance of a New Testament congregation. Perhaps Paul was here making a deliberate contrast between the proper oversight of a godly pastor and the arrogant usurpation of ecclesiastical power the false brothers had assumed for themselves.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 147–148.

거짓 형제들의 특징
1) The false brothers were not what they seemed to be.
2) The false brothers were secretive in their work of disruption. 
3) The false brothers carried out their destructive mission step-by-step.
4) The false brothers demonstrated the connection between false teaching and unworthy behavior. 
5) The heretical trajectory of false teaching.
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 148–150.

결국 본문에서 디도와 거짓 형제들의 이야기는 우리들에게 자유와 진리라는 두가지의 매우 중요한 개념을 이야기해주고 있다. 결국 거짓 형제들은 그리스도안에서 우리가 누리는 자유를 파괴하려고 한다. 
- The parenthetical paragraph on Titus and the false brothers concludes with the introduction of two concepts that will dominate the remainder of Galatians: freedom and truth. The underhanded efforts of the false brothers were aimed at subverting “the freedom we have in Christ Jesus,” a phrase that sums up the central theme of the entire letter. To submit to their demands would have been to abrogate the No Longer of Christ’s finished work on the cross and the present reality of the Holy Spirit, who had been poured out in the lives of the Galatian believers. Paul used the example of Titus to encourage the Galatians to resist the same kind of bondage that was being urged upon them by equally subversive interlopers who had intruded into their midst. Later in the letter he would reiterate this theme: “Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (5:1).
 Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 151.









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