하나님나라를 꿈꾸며(Kingdom of God)

12 When I send Artemas or uTychicus to you, do your best to come to me vat Nicopolis, for I have decided to spend the winter there. 13 Do your best to speed Zenas the lawyer and wApollos on their way; see that they lack nothing. 14 And let our people learn xto devote themselves to good works, so as to help cases of urgent need, and not ybe unfruitful.

u See 2 Tim. 4:12

v [2 Tim. 4:10]

w See Acts 18:24

x ver. 8

y 2 Pet. 1:8; [Phil. 1:11; 4:17; Col. 1:10]

z See Col. 4:18

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 3:12–15.

12 내가 아데마나 두기고를 네게 보내리니 그 때에 네가 급히 니고볼리로 내게 오라 내가 거기서 겨울을 지내기로 작정하였노라

13 율법교사 세나와 및 아볼로를 급히 먼저 보내어 그들로 부족함이 없게 하고

14 또 우리 사람들도 열매 없는 자가 되지 않게 하기 위하여 필요한 것을 준비하는 좋은 일에 힘 쓰기를 배우게 하라

15 나와 함께 있는 자가 다 네게 문안하니 믿음 안에서 우리를 사랑하는 자들에게 너도 문안하라 은혜가 너희 무리에게 있을지어다

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 3:12–15.

12-15절은 바울서신의 전형적인 마지막 인사말에 해당한다. 바울은 여러 관련된 사역자들의 재배치에 대한 언급과 마지막 안부인사로 디도서를 마무리한다. 

 

12절) 바울은 디도에게 아데마와 두기고를 그레데로 보낼테니 그 때에 바울이 있는 니고볼리로 속히 올 것을 명한다. 

‘아데마’는 이곳에만 등장하는 인물로 바울의 동역자중 한 사람이다. 이 이름은 당시 흔한 이름으로 예수께서 파송한 70인 전도자(눅 10:1) 중의 하나로 루스드라 감독이었을 것이라는 썰이 있다. 

‘두기고’는 아시아 출신(행 20:4)로 바울의 친밀한 동역자중 한 사람이다. 그는 바울이 일차 로마 옥중 생활을 하고 있을때 에베소서, 골로새서, 빌레몬서를 가지고 오네시모를 동반하여 소아시아를 방문한 적이 있다.(엡 6:21; 골 4:7.9) 바울은 디도와 니고볼리에서 합류할 경우에 아데마나 두기고를 디도를 대신하여 그레데에 파송하여 디도의 역할을 대신 감당하게할려는 계획을 가지고 있었던 것이다. 그런데 이후 디모데후서를 통해 볼 때 실제 두기고는 에베소로 보내져 디모데를 대신하게 된다.(딤후 4:12) 

‘니고볼리’는 로마 초대 황제 옥타비아누스, 즉 아우구스투스가 BC 31년 악티움 해전에서 그의 정적 안토니우스와 클레오파트라를 물리치고 승리한 것을 기념하여 세운 도시로 ‘승리의 도시’라는 의미를 가지고 있다. 이곳은 그리스 북쪽 해안 에피루스에 위치하고 있는데 북서풍이 약해 겨울을 보내기에 좋은 휴양지이다. 이곳은 달마디아에서의 선교활동을 위한 전초기지였다. 바울의 명령에 따라 디도는 니고볼리에 도착했고 후에 달마디아로 돌아가서 거기서 얼마동안 선교사역을 감당한 것으로 추정된다.(딤후 4:10)

‘겨울을 지내기로’로 번역된 ‘파라케이마사이’의 원형 ‘파라케이마조’는 ‘~대항하여, 거슬러’란 의미의 전치사 ‘파라’와 ‘겨울, 풍랑’을 의미하는 명사 ‘케이몬’의 동사형인 ‘나쁜 날씨를 만나다’란 의미의 동사 ‘케이마조’의 합성어로 문자적으로 ‘나쁜 날씨에 대항하다’라는 의미이나 여기서는 ‘겨울을 지내다’라는 의미로 사용되었다. 

‘작정하였노라’로 번역된 ‘케크리카’는 원형 ‘크리노’의 완료 직설법 표현으로 그 결심이 이미 확고하게 서 있는 상태를 말한다. 디모데에게 보낸 편지에서처럼(딤후 4:12) 바울이 노년에 노쇠한 몸으로 겨울을 보낼 처소를 찾고 있는 심정을 엿볼 수 있다. 

-  Nicopolis (Νικόπολις, Nikopolis). One of several Graeco-Roman cities by this name, likely the one known today as Smyrtoula, located in Epirus. Nicopolis, which means “city of victory,” was the largest city on the northwest coast of the Ambracian gulf, off the Adriatic Sea.

Nicopolis (Νικόπολις, Nikopolis) is mentioned in Titus 3:12. Paul tells Titus that as soon as Artemas or Tychicus arrives, Titus is to meet him at Nicopolis, where Paul plans to spend the winter. Thus, Paul has not yet arrived at Nicopolis (he uses ἐκεῖ, ekei; [“there”] instead of ὧδε, hōde; [“here”]). This may indicate that Paul is writing the letter to Titus sometime during the summer, which would give Titus enough time to make the journey from Crete to Nicopolis by winter. Nicopolis was a strategically ideal location for Paul to expand his gospel message westward.

Nicopolis is east of southern Italy, 200 miles northwest of Athens, and 200 miles east of Brindisi, Italy. The Via Appia runs straight from it to Rome. The city was founded by Octavian, later known as Augustus, in 31 bc, to celebrate his victory against Antony at Actium (Josephus, Antiquities 5.111.15). Under Augustus’ decree, many people—legionnaires, the Ambraciots and Anactorians, colonists of Corinth (Paus., Description of Greece 5.23.3), other freedmen, and people from the surrounding areas—came to live in the city.

• The city held the Actian games—founded by Augustus—which rivaled the Olympics.

• The city became the capital of Epirus in ad 67.

• The city became the home of Epictetus in ad 89, during his exile.

• Herod the Great became the chief financial promoter of the city’s major building projects (Josephus, Antiquities 16.5.3).

• The city housed public baths, a theater, stadium, and gymnasium.

• The city became the area’s most important trading and commercial fishing center.

• The city became home to five basilicas during the Christian era.

• Origen sojourned in Nicopolis (Eusebius, Ecclesiastical History 6.16).

The city was destroyed by the Goths in the fifth century, but later restored by Justinian. Nicopolis has been called “the best site to appreciate the Roman conqueror’s transforming hand on ancient Greece’s landscape” (Mee and Spawforth, Greece, 389).

 Michael E. Peach, “Nicopolis”, ed. John D. Barry기타, The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

 

 

-  3:12 do your best to come to me. Although Paul had left Titus in Crete in order to get the churches there properly established, he was not expected to stay there indefinitely. Artemas is not mentioned elsewhere in the NT. Tychicus is mentioned as an Asian who accompanied Paul on his third journey (Acts 20:4). In Eph. 6:21 and Col. 4:7 he is referred to as a “beloved brother and faithful minister” (see also 2 Tim. 4:12). Nicopolis was a port city in Epirus, on the west coast of the Greek peninsula and about 200 miles (322 km) northwest of Athens.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2351.

 

-  3:12 In this verse Paul lays plans for Titus to leave Crete and join him at Nicopolis for the winter. Ὅταν with the aorist subjunctive (here πέμψω) is used “when the action of the subordinate clause precedes that of the main clause” (BAGD s.v. 1b). Thus “whenever” either Artemas or Tychicus arrives to take Titus’s place, Titus should then leave to join Paul (με).

Apparently Paul had not decided which of the two men to send, nor exactly when he would send one of them. There is no other reference to Ἀρτεμᾶς** in the NT. Acts 20:4 indicates that Τύχικος** was from Asia, a coastal province of Asia Minor, and that he and Trophimus were the representatives from the church there who accompanied Paul with the gift for the poor Christians in Jerusalem. Paul relates in Eph. 6:21 and Col. 4:7 that Tychicus is a beloved brother and faithful minister who will tell those churches about how Paul is doing; apparently Tychicus was the one delivering those letters. Since from 2 Tim. 4:10, 12 we learn that Paul sent Tychicus to Ephesus and that Titus went to Dalmatia, which is just up the coast from Nicopolis (see below on the identification and location of Nicopolis), we may reasonably assume that the plan outlined here did materialize and that Artemas was apparently the one sent to Crete. The plan was for Titus, when replaced by one of the two men, to “make every effort” or to “make haste” to come (both meanings for the aorist imperative σπούδασον are possible and both appear elsewhere in the PE* [4x: 2 Tim. 2:15; 4:9, 21], although the former is more dominant in Paul as a whole [7x: also Gal. 2:10; Eph. 4:3; 1 Thes. 2:17]; see BAGD).

Paul wants Titus to join him at Νικόπολις** (a NT hapax; see J. M. Houston, ZPEB IV, 436; G. L. Borchert, ISBE III, 534f.). Although several places were known by that name (see Zahn, Introduction II, §35, n. 3), the capital of Epirus best fits the time framework of the letter and the reference in 2 Tim. 4:10 to Titus being in Dalmatia, which was just up the coast from Epirus. Nicopolis was on the west coast of Greece about two hundred miles northwest of Athens on the the gulf of Ambracia (now known as Arta) near the Adriatic Sea (cf. Strabo 7.7.5). It was founded and named by Augustus in 31 b.c. and established as a Roman colony (cf. Dio Cassius 51.1; Strabo loc. cit.).

Titus is to come “because” (γάρ) Paul “has decided” (κέκρικα, from κρίνω) “to winter there,” the perfect tense expressing a settled decision. The infinitive παραχειμάσαι** with ἐκεῖ, “to spend the winter” “there,” indicates the decision that Paul has reached. He is not yet at Nicopolis, since he refers to Nicopolis as “there” (ἐκεῖ, “in that place,” BAGD; cf. Rom. 15:24), not “here.” Thus the subscriptions (see NA26) that say that the letter was written from Nicopolis are not accurate.

Travel on the sea was difficult or impossible during the winter (cf. 2 Tim. 4:21), and Paul’s experiences (Acts 27:12; 28:11) made him keenly aware of the need to make plans for the season. Use of παραχειμάζω by Paul or in connection with Paul (the Acts passages just mentioned; 1 Cor. 16:6) shows that he sought to spend his winters with Christians in strategic locations for gospel ministry. His choice of Nicopolis put him and Titus one step further west of the area where most of his labors had been concentrated and was most likely taken with a view to fulfilling his desire to go where the gospel had not been preached and, ultimately, to Spain (cf. Rom. 15:20–24).

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.

ZPEB M. Tenney, et al., eds., The Zondervan Pictorial Encyclopedia of the Bible I–V. Grand Rapids, 1975–76.

ISBE G. W. Bromiley, et al., ed., International Standard Bible Encyclopedia I–IV. Grand Rapids, 1979–88.

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.

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

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 356–357.

 

13절) ‘율법교사’로 번역된 ‘노미콘’의 원형 ‘노미코스’는 ‘율법에 박식한 자로 율법의 해석자나 교사’를 가리키는 말이다. 영어로는 ‘laywer’로 표현되는데 율법 전문가 혹은 로마법 전문가를 지칭하는 것이다. ‘세나’는 ‘세노도로스’의 약칭으로 ‘제우스의 은사’라는 의미의 로마식 이름으로 로마법의 전문가, 변호사였을 가능성이 있다. 아마도 그는 이방 출신 그리스도인 변호사로 순회 전도자 활동을 한 것으로 추측된다. 

‘아볼로’는 ‘아폴로니오스’의 약칭으로 ‘성경과 말씀에 능했던 자’로 통한다. 그는 알렉산드리아 출신의 유명하고도 탁월한 유대인으로 에베소에서 아굴라와 브리스길라로부터 복음에 대하여 가르침을 받고 고린도에서 교사로 활동했었다.(행 18:24; 19:2; 고전 1:12; 16:12) 

바울은 이들을 니고볼리로 급히 먼저 보내라고 명령한다. 한글 번역에서는 매우 긴급하게 보낼 것을 서두르라는 뉘앙스를 보인다. 하지만 ‘급히’로 번역된 ‘스푸다이오스’는 ‘서둘러’라는 의미도 있지만 ‘근면하게’라는 의미를 가지고 있다. 또한 ‘먼저 보내어’로 번역된 ‘프로펨프손’의 원형 ‘프로펨포’는 ‘전에, 앞에’라는 의미의 전치사 ‘프로’와 ‘보내다’란 의미의 동사 ‘템포’의 합성어로 ‘앞서 보내다’라는 의미이지만 많은 경우 여행이나 공무 수행에 필요한 사람이나 옷가지, 여비를 공급하여 보낸다는 의미로 사용되어 ‘전송하다’로 번역되는 표현이다.(행 20:38; 21:5; 요삼 1:6) 따라서 본절은 바울이 디도에게 세나와 아볼로를 급히 보낼 것을 명한다고 볼 수도 있고 그들에게 필요한 것을 잘 챙겨서 파송할 것을 부탁하는 것으로 이해할 수도 있다. 이후에 그들로 부족함이 없게 하고라는 표현이 등장하기에 선교 여행을 위해서 필요한 물품을 잘 챙겨서 보낼 것을 의미하는 것으로 해석하는 것이 더욱 타당하다. 

 

 

-  3:13 Paul knows that two men will be going through Crete and commends them and their needs to Titus and the Christians there. They are probably coming from Paul and carrying the letter with them.

Ζηνᾶς** is not mentioned elsewhere in the NT. Here he is designated by his profession as τὸν νομικόν, “the lawyer,” just as Paul mentions the professions of others on occasion (Rom. 16:23; Col. 4:14). The term is most likely used here of an expert in Roman law rather than Jewish law (so Spicq and Ridderbos; Lock regards it as indicating here an expert in Jewish law as in Matthew and Luke; cf. BAGD s.v. 2; Mason, Greek Terms, s.v.; on the training and duties of νομικοί in the Greco-Roman world see Taubenschlag, “Legal Profession”).

It is quite likely that Ἀπολλῶς** is the Apollos referred to elsewhere by Paul and in Acts (Acts 18:24; 19:1; 1 Cor. 1:12; 3:4, 5, 6, 22; 4:6; 16:12). Acts 18:24ff. identifies him as a Jewish Christian from Alexandria who “was mighty in the scriptures” and “fervent in spirit” and speaks of his desire to go to other places to minister (v. 27). Therefore, it is not surprising to find Apollos going through Crete to his next field of labor. Since Zenas and Apollos are mentioned in the same breath and are both to be helped on their way and since we know that Apollos was a Christian worker, it may be assumed that Zenas his associate was also.

Paul commands that these men be σπουδαίως πρόπεμψον. πρόπεμψον is aorist imperative of προπέμπω,** which is used twice in the NT in the sense of “accompany” or “escort” (Acts 20:38; 21:5). It is used here, however, as is borne out by the following ἵνα clause, with the meaning “help on one’s journey” by various means, including money, as it is predominantly elsewhere (cf. Acts 15:3; Rom. 15:24; 1 Cor. 16:6, 11; 2 Cor. 1:16; 3 Jn. 6). The journey thus spoken of in the NT is always related to Christian ministry, and those to be aided are those involved in such ministry (cf. especially 3 Jn. 7–8; all the other passages relate to Paul and his fellow workers and have the same implicit perspective).

The adverb σπουδαίως,** as was the case for the related verb σπουδάζω in v. 12, can mean either “with haste,” in the sense of special urgency (Phil. 2:28), or “diligently, earnestly,” in the sense of “do your best” (RSV) or “do everything you can” (NIV). As with the verb the slight preponderance of usage falls in the second category (Lk. 7:4; 2 Tim. 1:17), and that is the preferred meaning here (BAGD s.v. 2).

The ἵνα clause gives the purpose for such help being given to Zenas and Apollos. Paul wants these two men to “lack” or “fall short of” (λείπω,** Lk. 18:22; Tit. 1:5; Jas. 1:4, 5; 2:15; here in the intransitive sense; see BAGD s.v. 2) “nothing.” The verb is used here with regard to the necessities of life, as in Jas. 2:15 (and as is indicated by εἰς τὰς ἀναγκαίας χρείας in Tit. 3:14); “nothing” (μηδέν) recalls the reference to appropriate Christian generosity in 3 Jn. 6, which speaks of sending such workers on their way “in a manner worthy of God” (!) since they have accepted “nothing” (μηδέν) from Gentiles.

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.

RSV Revised Standard Version

NIV New International Version

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

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 357–358.

-  3:14 Paul again, prompted by the particular need he has just spoken of, calls on Titus to remind the Christians on Crete of the necessity of doing good deeds. The definite article οἱ with the first person plural possessive pronoun ἡμέτεροι implies that the pronoun qualifies an understood noun, so that the reference is to “our people,” i.e., those who “belong” to Paul and Titus as fellow Christians (BAGD; cf. Rom. 15:4), those of whom Paul has used the first person plural pronoun ἡμεῖς in this letter (1:3, 4; 2:8, 10, 13, 14; 3:3, 4, 5, 6) and elsewhere in the PE. Perhaps Paul uses this construction to distinguish those who follow him and Titus from the false teachers and their followers as well as from non-Christian neighbors.

Paul wants the Christians to keep on “learning” (μανθανέτωσαν, present active imperative; see 1 Tim. 5:14) through the activity of doing (cf. the similar sense in Heb. 5:8). The infinitive following indicates the activity (for other examples see BAGD s.v. 4). What they are to learn is “to engage in good deeds,” καλῶν ἔργων προΐστασθαι, which is repeated from v. 8 (see the comments there). This is an obvious attempt to drive the general lesson home with this concrete case. Thus they are to learn “also” (καί) with reference to this pressing need as well as in the more normal routines of life.

They are to learn this εἰς τὰς ἀναγκαίας χρείας. εἰς here either means “because of” (Dana-Mantey, Grammar, 103f.) or more likely has a purposive sense (MHT III, 266; NIV: “in order that”; RSV: “so as to”). τὰς ἀναγκαίας χρείας are literally “necessary needs,” i.e., what is “pressing, urgent, and real” (χρείας; see especially Acts 2:45; 4:35; Eph. 4:28; Phil. 4:16; 1 Jn. 3:17).

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.

MHT J. H. Moulton, W. F. Howard, and N. Turner, A Grammar of New Testament Greek I–IV. Edinburgh, 1908–76.

NIV New International Version

RSV Revised Standard Version

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 358–359.

-  ἀσπάζομαι (aspazomai), 동사. 문안하다, 평안을 빌다, 안부를 묻다.

1. 인사하다 — 누군가 만날 때 인사를 표현하다.

롬 16:3 Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου

빌 4:21 Ἀσπάσασθε πάντα ἅγιον ἐν Χριστῷ Ἰησοῦ.

골 4:10 Ἀσπάζεται ὑμᾶς Ἀρίσταρχος ὁ συναιχμάλωτός μου, καὶ

딛 3:15 Ἀσπάζονταί σε οἱ μετʼ ἐμοῦ πάντες.

요삼 15 ἀσπάζονταί σε οἱ φίλοι.

2. 작별 인사를 하다† — 작별할 때 인사하거나 호의를 표하다.

행 20:1 καὶ παρακαλέσας, ἀσπασάμενος ἐξῆλθεν

• 출 18:7; 에 D:12; 토비 5:10; 1마카 7:29; 3마카 1:8

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

-  3:15 ἀσπάζομαι is the verb used for greetings in the conclusions of Greek letters (BAGD s.v. 1a; Exler, Form, 69–77, 111–13), including most of Paul’s letters (Romans, 1 and 2 Corinthians, Philippians, Colossians, 1 Thessalonians, 2 Timothy, and Philemon) and Hebrews, 1 Peter, and 2 and 3 John. Those whose greetings Paul conveys, οἱ μετʼ ἐμοῦ πάντες, may be either his fellow workers or all the Christians where he is. The exact phrase is not used elsewhere by Paul or in the NT, but πάντες in similar phrases refers both to all Christians (Phil. 4:22; 2 Cor. 13:12) and to Paul’s “brothers,” i.e., his fellow workers (1 Cor. 16:20; cf. the distinction between ἀδελφοί and ἅγιοι in Phil. 4:21–22). The one other occurrence in such phrases of “with me” (with σύν; μετʼ is used here) is used in regard to the “brothers” (Phil. 4:21), so here, too, Paul may be referring to his fellow workers (so also Gal. 1:2 [σύν]; 2 Tim. 4:11 [μετʼ]). Paul’s closing greetings are directed to singular σε only, as we would expect, in letters directed to individuals (here; 2 Tim. 4:21; Phm. 23; 1 Timothy has no such greetings). The “you” is, of course, the addressee of the letter, Titus.

Titus is directed to “greet those who love us in the faith.” The recipients of this greeting are those who remain in the bonds of brotherly love in that “faith” (cf. Tit. 1:4; 1 Tim. 1:2) and are distinguished by this designation from others who are disloyal to Paul and his gospel. Paul uses the same verb, φιλέω, “love,”** in an even more forthrightly negative statement in the conclusion of 1 Cor. 16:22: “If anyone does not love the Lord, let him be accursed.” He implies here that Titus is to make an appraisal of others with regard to their relationship to Paul himself, since only Titus knows the situation where he is and how individuals there stand with regard to Paul. That the apostle himself often made such appraisals of Christians, loving them because they were brothers in the faith and because their reciprocal love showed this reality, is seen in his repeated use of ἀγαπητός, especially in the plural and in the phrase ἀδελφοὶ ἀγαπητοί (1 Cor. 10:14; 15:58; 2 Cor. 7:1; 12:19; Phil. 2:12; 4:1; 1 Thes. 2:8; cf. 1 Tim. 6:2; Jn. 13:34–35; 15:12, 17; Eph. 6:24).

Paul’s concluding benediction is “Grace be with you all.” The letter thus ends, as it began (1:4), with God’s grace (χάρις), since Paul is persuaded that grace alone brings salvation (2:11) and produces godly lives (2:12). χάρις is, indeed, used in the first and last chapter of every letter of Paul’s, as also in 1 and 2 Peter and Revelation and at the beginning of 2 John and the end of Hebrews. The word expresses God’s unmerited favor in Christ in its soteriological significance for the believer, saving, sanctifying, and empowering him or her (cf. the full discussion at 1 Tim. 1:2 and the very informative usages in Tit. 2:11; 3:7, where the significance of χάρις in the believer’s life is explicated). Here Paul asks that this “grace” continue its work in the life of all in the church on Crete (for a discussion of what verb should be understood and what significance should be given to the benediction see the full discussion at 1 Tim. 6:21).

Here at the conclusion of a letter addressed to an individual, Paul concludes with plural πάντων ὑμῶν, “all of you,” addressing all the Christians on Crete, to whom he has been speaking throughout the letter in the instructions he has given them through Titus. Plural ὑμῶν is used in this way in the concluding benedictions of each of the PE and in Philemon (see the comments on 1 Tim. 6:21). But here only in the PE does Paul add πάντων, “all,” for clarity and emphasis (cf. πάντων in 1 Cor. 16:24; 2 Cor. 13:13; Eph. 6:24; 2 Thes. 3:18; Heb. 13:25; Rev. 22:21). The concluding ἀμήν “is absent from a variety of early and diverse witnesses” (TCGNT; see NA26) and was probably added by a copyist early in the history of transmission.

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.

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

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

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

 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), 359–360.

 

9 But oavoid foolish pcontroversies, qgenealogies, dissensions, and quarrels about the law, for rthey are unprofitable and worthless. 10 As for a person who stirs up division, safter warning him once and then twice, thave nothing more to do with him, 11 knowing that such a person is warped and sinful; he is self-condemned.

o 2 Tim. 2:16

p See 1 Tim. 6:4

q 1 Tim. 1:4

r 2 Tim. 2:14

s See Matt. 18:15

t See 2 John 10

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 3:9–11.

9 그러나 어리석은 변론과 족보 이야기와 분쟁과 율법에 대한 다툼은 피하라 이것은 무익한 것이요 헛된 것이니라

10 이단에 속한 사람을 한두 번 훈계한 후에 멀리하라

11 이러한 사람은 네가 아는 바와 같이 부패하여 스스로 정죄한 자로서 죄를 짓느니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 3:9–11.

 

-  3:9 δέ, “but,” contrasts this statement and its contents with what immediately precedes. The action enjoined is περιΐστασο** (present middle imperative of περιΐστημι), a verb that has within its basic meaning the concept of “around” and which in the middle means “go around so as to avoid,” and more succinctly “avoid, shun” (also in 2 Tim. 2:16; in 2 Tim. 2:23 Paul uses a similar verb, παραιτέομαι, which occurs in Tit. 3:10, with the noun ζητήσεις, which occurs here). What Paul urges Titus to constantly do he also thereby urges on all the Christians on Crete. He delineates four errors that must be avoided.

The first is μωρὰς ζητήσεις. Plural ζητήσεις (see 1 Tim. 6:4) is used once each in the three PE of an aspect of the false teaching: “controversial questions” or “controversies” (ἐκζητήσεις is used similarly in 1 Tim. 1:4). In two of these three instances the ζητήσεις are designated as μωράς, “foolish” or “stupid” (here and in 2 Tim. 2:23; since ζητήσεις is thus qualified by μωράς elsewhere and γενεαλογίας is not in its other PE [and NT] occurrence, it is appropriate to attach μωράς to ζητήσεις and not to γενεαλογίας). Elsewhere Paul tells Timothy to correct those involved with such controversies so that “God may grant them repentance leading to knowledge of the truth” (2 Tim. 2:23–26); thus “occupation with such questions is taken to be sinful and culpable” (G. Bertram, TDNT IV, 845; cf. also what Paul says about μωρολογία in Eph. 5:4–7).

The second error is γενεαλογίας** (see 1 Tim. 1:4), “genealogies,” i.e., speculation about the origins and descendants of persons, which are erroneously thought to have religious significance.

The third error is ἔρεις. (Singular ἔριν was preferred in NA25; see NA26 and TCGNT for preference of the plural.) ἔρεις (see 1 Tim. 6:4) occurs regularly in the Pauline vice lists (and is in vice lists in most of its NT occurrences) and means “strife” and in the plural “quarrels” or “dissensions.”

The fourth error is μάχας νομικάς, “battles about things pertaining to the law.” μάχας** is always plural in the NT (2 Cor. 7:5; here; 2 Tim. 2:23; Jas. 4:1) and is used “only of battles fought without actual weapons” (BAGD). νομικάς (NT 10x, PE* 2x, here and v. 13) is used here in the sense of “pertaining to the law” (BAGD; cf. νομοδιδάσκαλος in 1 Tim. 1:7). The law in view here is undoubtedly the OT law, with which the false teachers were especially concerned (1 Tim. 1:7ff.).

Each of these four errors is also mentioned in 1 Timothy, and two are mentioned in 2 Timothy. As has been noted, it appears that the same problem, or at least a group of similar problems, is being confronted in all three letters (see the Introduction and the comments on 1 Tim. 1:3ff.). The substantive elements here are “genealogies” and a misuse of the law. The atmosphere is one of strife and contention.

Paul concludes this exhortation by giving the reasons that such errors should be avoided: They are ἀνωφελεῖς** (also in Heb. 7:18), “unprofitable”—the opposite of the description of the teaching and good deeds set forth in vv. 1–8 (ὠφέλιμα, v. 8)—and μάταιοι, “idle” or “empty” in the sense of “useless” or “fruitless” (see 1 Tim. 1:6: ματαιολογία; Tit. 1:10: ματαιολόγος; cf. O. Bauernfeind, TDNT IV, 519–24).

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

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

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

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.

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.

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

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 353–354.

-  3:10 Paul gives instruction in this verse and the next on how to deal with a αἱρετικὸς ἄνθρωπος. The adjective αἱρετικός** (a NT hapax) is used here of one who has chosen to follow the false teachings and practices described in v. 9 over against the apostle, Titus, and others in the Christian community who embrace the true teaching and its good deeds. Thus it may properly be rendered “heretical,” as long as we do not read later ideas back into the text (cf. BAGD, Lock, and the use of αἵρεσις in 2 Pet. 2:1). Since this choice with regard to teaching and practice sets the one so choosing against apostolic teaching, it also makes such a person “factious” and one who is “causing divisions,” which are also meanings of αἱρετικός. Paul uses this adjective in a pleonastic construction, perhaps for emphasis, including the noun ἄνθρωπον, the word used generally in Greek and in the NT for “human being,” rather than using a simple substantive adjective.

It is only “after” (μετά with the acc., BAGD s.v. B.II.3) two admonitions have been given to such a person that the action then commanded may take place. μίαν καὶ δευτέραν combines a cardinal (for an ordinal) and an ordinal number, as was done elsewhere in Greek writings (cf. BAGD s.v. εἷς 4). νουθεσία** (also in 1 Cor. 10:11; Eph. 6:4), “admonition,” includes both “instruction” and “warning” but with emphasis on the latter. (The verb νουθετέω, like the noun, is used in the NT only in Paul’s letters [and in the account of Paul’s labors in Acts 20:31]—with διδάσκω in Col. 1:28; 3:16 in the sense “admonish,” i.e., speak so as to affect the will and disposition; cf. J. Behm, TDNT IV, 1019–22.) The two admonitions are obviously intended to turn such a person from his or her error, as in 2 Thes. 3:15; 2 Tim. 2:25–26, and are “a pastoral attempt to reclaim” (Behm, 1022). This procedure reminds us of Mt. 18:15–20, where one who sins is first dealt with privately and then semi-privately before the final step is taken. παραιτέομαι (PE* 4x: 1 Tim. 4:7; 5:11; 2 Tim. 2:23; here imperative παραιτοῦ) is used here in the sense of “reject” or “dismiss,” i.e., remove from the fellowship of the Christian community (cf. 1 Cor. 5:11–13; 2 Thes. 3:14; Mt. 18:17–18).

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

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

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

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 354–355.

-  3:11 Paul refers to the kind of person whom Titus and the church must admonish and dismiss with the definite article ὁ with the correlative adjective τοιοῦτος used as a substantive: “such a person,” “one like that,” probably meaning anyone who bears the qualities indicated (so 2 Cor. 10:11a; Gal. 6:1), though other occurrences of the term refer to definite individuals (see BAGD s.v. 3a α). One can take the radical action of dismissing such a person from the Christian community because the refusal of a “heretical person” to respond to two admonitions gives the grounds for such action and indicates the necessity for it. As in Mt. 18:17, the basis for taking the last difficult step is such a person’s self-indictment (“being self-condemned,” αὐτοκατάκριτος).

The dismissal is grounded in knowledge (εἰδώς, causal participle from οἶδα) of the “heretical” person’s views and actions that has been gathered from contacts that the two admonitions have afforded (cf. Mt. 18:16: “so that every fact may be confirmed”). What is known is “that” (ὅτι) the person ἐξέστραπται** (perfect middle or passive of ἐκστρέφω, a NT hapax), which means either that he “has turned himself aside/perverted himself” (middle) or that he “is turned aside/is perverted” (passive). In either case the person has moved away from the apostolic message by choice (cf. the LXX of Dt. 32:20 and the use of simple στρέφω to mean “turn to something evil, be perverted” in Didache 11:2). The perfect tense is most likely used to indicate a settled position.

Titus and others will also know that such a person “is sinning,” ἁμαρτάνει, the present tense most likely indicating the person’s persistence in false views and activities in the face of the pastoral admonitions (cf. Mt. 18:17: “if he refuses to listen to them”). This combination of a settled persistence in chosen erroneous views and continued refusal to repent of sin enables one to know that such a person is (ὤν, “being”) “self-condemned” (αὐτοκατάκριτος,** a NT hapax): The “heretical” person has shown himself to be clearly guilty and therefore has himself provided the basis for his dismissal (παραιτοῦ, v. 10).

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 355.

"어느 날 어떤 사람이 석가에게 와서 세상의 수많 은 사람둘을 어떻게 대하는 것어 옳은지를 물었습니다. 그러자 석가는 부드럽게 대할 자는 부드럽게 대하고 엄하게 대할 자는 엄하게 대하며 이도 저도 아닌 자는 부드럽고도 엄하게 대하라고 대답했습니다. 그러자 그 사람은 그 모든 방법을 써도 안될 때는 어떻게 해야 하느냐고 질문했습니다. 그때 석가는 단호한 어조로 이렇게 대답했습니 다. ‘죽여버려라!’ 물론 살생을 엄격히 금했던 석가가 여기서 문자 그대로의 살인을 하라고 말했을 리는 만무합니다. 그렇기에 여기서의 죽이라는 말은 그러한 자를 더 이상 가까이하지 말고 멀리하라는 의미인 것입니다. 왜냐하면 그는 어차피 죽옴과 같은 어둠 속에 있던 자이기에 그를 더 이상 가까이하지 않는 것은 결국 그를 어둠 속에 버려두어 죽이는 것과 같기 때문입니다.

 

8 The saying is mtrustworthy, and I want you to insist on these things, so that those who have believed in God may be careful nto devote themselves to good works. These things are excellent and profitable for people. 9 But oavoid foolish pcontroversies, qgenealogies, dissensions, and quarrels about the law, for rthey are unprofitable and worthless. 10 As for a person who stirs up division, safter warning him once and then twice, thave nothing more to do with him, 11 knowing that such a person is warped and sinful; he is self-condemned.

m See 1 Tim. 1:15

n ver. 14; ch. 2:14

o 2 Tim. 2:16

p See 1 Tim. 6:4

q 1 Tim. 1:4

r 2 Tim. 2:14

s See Matt. 18:15

t See 2 John 10

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 3:8–11.

8 이 말이 미쁘도다 원하건대 너는 이 여러 것에 대하여 굳세게 말하라 이는 하나님을 믿는 자들로 하여금 조심하여 선한 일을 힘쓰게 하려 함이라 이것은 아름다우며 사람들에게 유익하니라

9 그러나 어리석은 변론과 족보 이야기와 분쟁과 율법에 대한 다툼은 피하라 이것은 무익한 것이요 헛된 것이니라

10 이단에 속한 사람을 한두 번 훈계한 후에 멀리하라

11 이러한 사람은 네가 아는 바와 같이 부패하여 스스로 정죄한 자로서 죄를 짓느니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 3:8–11.

 

-  3:8a: The extent and nature of the “faithful saying.” Vv. 4–7 have spelled out the marvel of what God has done and has yet in store for his redeemed people—all on the basis of God’s attitude of kindness and love toward them, which he was willing, at great cost and in the face of great hostility and opposition, to express to them. The unstated, but clearly evident, implication is that he calls on them, his “heirs,” to express the same attitude toward sinners that he, God, has expressed to them and thus be true heirs who reflect their Father’s character. V. 8 goes on to make this implication explicit.

πιστὸς ὁ λόγος is another of the five identical citation-emphasis formulas (1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11). For a discussion of the meaning of the formula see the comments on 1 Tim. 1:15 and Knight, Faithful Sayings, 4–22. In brief, λόγος indicates that some “saying” is being cited, and πιστός indicates that Paul is commending the saying as “trustworthy” (for what follows cf. Faithful Sayings, 81–86).

Kelly argues that v. 4 should “probably” be excluded from the saying “since both was manifested and God our Saviour are in the idiom of the Pastorals.” Furthermore, “since both 5a and 7 have a strongly Pauline tang, the extract may well be limited to 5b–6, i.e. the specifically baptismal section.” The appeal to the “idiom of the Pastorals” and “a strongly Pauline tang” is, in fact, one of the best gauges of what is and is not part of an citation, provided it clearly distinguishes one part from another. But this cannot be so definitely done here. Vv. 5b–6 also contain Pauline and PE language: ἔλεος is found nine other times in Paul, four of them in the PE (excluding this verse); σῴζω appears twenty-eight times elsewhere in Paul, of which six are in the PE (excluding this verse). The close combination of ἔλεος and σῴζω is, it is true, lacking elsewhere in Paul, including the PE, but this is also true of ἔργων τῶν ἐν δικαιοσύνη (v. 5a) and ἡ χρηστότης καὶ φιλανθρωπία (v. 4), both of which are excluded from the saying by Kelly. Admittedly παλιγγενεσία (v. 5b) does not occur anywhere else in Paul and only once otherwise in the NT (Mt. 19:28). But the same is also true of φιλανθρωπία in v. 4, which Kelly excludes, being found elsewhere only in Acts 28:2 and then with humans, not God, as the subject in view. Consideration of Kelly’s view thus shows not only that his criteria cannot with certainty limit the saying to vv. 5b–6, but also that the criteria, as valid as they are, simply do not serve to identify the saying.

Kelly’s (and, e.g., Easton’s) exclusion of the first part of v. 5 (beginning the saying probably with διὰ λουτροῦ) is based on the assumption that the saying is connected with a baptismal setting and therefore should begin with or be restricted to what relates to baptism. Kelly admits that “he saved us” and even the rest of v. 5 and perhaps even v. 4 are needed to complete the words and thought pattern that, it is claimed, begins with διὰ λουτροῦ. Since, as it is admitted, some words preceded διὰ λουτροῦ in the saying, why may they not be what we have in v. 5a and perhaps also v. 4? Easton’s assertion that the theological statement of v. 5a “would be out of place in the hymn that follows” is not convincing. Both Kelly and Easton seem to include ἔσωσεν with v. 5a, but then treat it as necessarily introducing and as virtually part of v. 5b, which shows the difficulty of dividing the verse. Admittedly, this may show Paul’s skillful blending of his argument with the saying, as Kelly in principle allows for. But it may more convincingly show that the two parts of the verse constitute one coherent thought, with ἔσωσεν as the verbal focal point that binds them together and is necessary to both parts.

Swete is “disposed to think” that the saying begins with v. 5 and regards v. 4 as “the writer’s note of transition from ἦμεν γάρ ποτε κτλ. to the quotation” (“Faithful Sayings,” 5). This is plausible, but since vv. 4–7 constitute a unit in both form and content and may as a whole be aptly designated a saying, there must be conclusive reasons for excluding v. 4. As it is, v. 4 signals the contrast in the saying to v. 3 that provides the reason for the admonition in vv. 1–2 by showing what God has done to and for those who were once also sinful (v. 3) in his great salvation (vv. 4–7). The bridge for the saying is thus the δέ added in v. 4 to set forth immediately the contrast and carry the reader from v. 3 to the saying. But even while we identify vv. 4–7 as the saying on the basis of these considerations, we must do so with the awareness that there is no evidence that will allow us to identify the saying with absolute certainty. (An early understanding of the saying as embracing vv. 4–7 is seen in the uncial Codex Sinaiticus, which separates v. 4 from v. 3 and joins vv. 4–7 [as noted by Ellicott and Simpson].)

The vocabulary of the saying is almost entirely what may well be called Pauline (for specifics see Knight, Faithful Sayings, 108). Of course, many of the words are not exclusively Pauline. Furthermore, some of the words are used in un-Pauline ways: Paul does not characterize human “works” (v. 5) with the term “righteousness” (neither does any other NT writer). ἀνακαινώσις (v. 5) in its only other Pauline (and NT) occurrence has a somewhat different emphasis. And φιλανθρωπία and παλιγγενεσία (vv. 4, 5) do not occur elsewhere in Paul’s letters. These non-Pauline qualities are in accord with Paul’s formulaic identification of these verses as a saying. On the other hand, he uses the sixteen or so words of the saying found elsewhere in his letters more often than any other single NT writer, and the first word, χρηστότης, is found only in his letters (10x). These considerations are insufficient to point to influence by any NT writer, except to say that the saying might have arisen in an area influenced by Paul.

But v. 5 refers to “washing,” λουτρόν, and not “baptism,” βάπτισμα, a term that was, of course, well known among Christians. But the Christian community apparently chose to use a term that would point more directly to human inner spiritual need and the inner spiritual reality brought about by God. The accomplishment of that inner reality is spoken of in the past tense in the aorist verbs ἔσωσεν and ἐξέχεεν (vv. 5, 6). Christians confessed, therefore, that God had already saved them through the radical inner washing of regeneration, and they did so at the time that they received that which signified that washing, i.e., baptism. They did not speak of baptism as saving them or as being the means of salvation but rather of a past action wrought by regeneration, which baptism symbolized and represented. In this setting they thus utilized (as in Rom. 6:1ff.; Col. 2:11f.; 1 Pet. 3:18ff., especially vv. 20–21) the forceful and picturesque language which speaks of the reality of the Holy Spirit’s work under a designation that might also have been used of baptism.

3:8b–c Paul adds (καί) to the formula πιστὸς ὁ λόγος his specific direction to Titus (σε) concerning the utilization and significance of what precedes. The demonstrative pronoun (here τούτων), as in 2:15 and elsewhere in the PE (e.g., 1 Tim. 4:11; 6:2), refers to the entire preceding section, i.e., 3:1–7, and not just to the “saying” (the λόγος) in vv. 4–7. This is borne out by the reference here to “good deeds,” which is the point of vv. 1–2 and the reason for citing the saying in the first place. So Titus is to speak about “good deeds,” such as vv. 1–2 have prescribed and which are to be done even for sinners (v. 3), and about God’s own attitude and actions toward us—as such sinners—in saving us and enabling us to do such deeds (vv. 4–7).

With the verb βούλομαι (Pl. 9x), which he uses elsewhere in giving apostolic instructions (e.g., 1 Tim. 2:8; 5:14), Paul expresses his desire that Titus do what is expressed in the infinitive that follows: “speak confidently,” even “insist” (διαβεβαιοῦσθαι,** 1 Tim. 1:7) on “these things.” ἵνα introduces the following subfinal clause or clause of conceived or intended result (Robertson, Grammar, 991; Burton, Syntax, 83; Deer, however, suggests that this use of ἵνα is imperatival as in vv. 13–14 and thirty-five other places in the NT [“Still More”]). The result that Paul intends from Titus’s insisting on “these things” is what he expects of “those who have believed (trusted in) God,” i.e., those who have come to know God’s love and kindness, his Spirit’s renewing work, and his great salvation. Paul thus introduces his usual insistence on faith with the perfect participle πεπιστευκότες, with the definite article οἱ signifying its use here as a substantive. πιστεύω with dative (τῷ) θεῷ occurs 5x in the NT (Acts 16:34; 27:25; Rom. 4:3; Gal. 3:6; here). Paul uses it twice of Abraham’s trust in God as the great example of the believer (Rom. 4:3; Gal. 3:6), and in Acts 16:34 it is used of a new convert, the latter most analogous to the usage here.

Paul intends that believers “be careful” (φροντίζω,** a NT hapax but 15x in the LXX; cf. the related φρόνιμος, 5x in Pl.), i.e., that they be intent καλῶν ἔργων προΐστασθαι. Two understandings have been proposed for this infinitive clause both here and in v. 14: “to engage in (apply/devote themselves to) good deeds” (e.g., NASB, RSV, NIV, NEB margin) and “to engage in (enter) honorable occupations” (NEB, RSV margin). προΐστασθαι (NT 8x, all in Pl.) “literally means ‘to stand in front of’ and was the word used for a shopkeeper standing in front of his shop crying his wares” (Barclay; for documentation see Field, Notes; Lock). But this is neither the only meaning of the word in Koine nor even one of the two meanings found elsewhere in Pauline usage.

Furthermore, Field questions whether any instance can be found of καλὰ ἔργα with the meaning “honorable occupations.” In this letter the phrase is used consistently of “good deeds” (cf. 2:7, 14; 3:1). Here Paul is repeating and reinforcing the appeal in v. 1 (as well as that of 2:14). Therefore, the context is decisively in favor of “busy oneself with” or “engage in” “good deeds” (see BAGD s.v. προΐστημι 2; cf. MM s.v. προΐστημι, using the Goodspeed translation: “make it their business to do good”; cf. Lock). On καλῶν ἔργων see the comments on 2:14.

That to which ταῦτα in the next clause refers is disputed. Opinion is essentially divided between it picking up on τούτων and referring again to what Titus is to “insist on” (Alford, Bernard, Ellicott, Hendriksen, Spicq, N. J. D. White, and Wohlenberg) and it referring to καλῶν ἔργων (e.g., Bratcher, Fee). Huther says that it refers back to διαβεβαιοῦσθαι, but this seems too limited. Some argue that for Paul to attach the adjective καλά to the καλῶν ἔργων would be a tautology (Alford, Ellicott, Huther, Wohlenberg). Many commentators say that what follows in v. 9 and is contrasted to this final clause in v. 8 by δέ determines what “things” Paul has in mind here (Ellicott, Fee, White, and Wohlenberg). But here, too, the divided opinion remains, since v. 9 refers both to teachings (e.g., “genealogies”) and to deeds (e.g., “strife”), so that some think that the matters of v. 9 are naturally contrasted with the “teaching” (Ellicott, White, and Wohlenberg) and others that they are naturally contrasted with the “good deeds” (e.g., Fee). Ridderbos holds that ταῦτα refers to the entirety of what precedes, i.e., vv. 1–7, and thus both to teaching and to the “good deeds” with which the section begins and which the teaching seeks to engender. This more comprehensive view is warranted by the broadness of what is excluded in v. 9.

With such a comprehensive view, it may well be that the two predicate adjectives, “good and profitable,” refer respectively to the two parts of the entire preceding section. Thus καλά is not tautologically attributed to the “good deeds” but is an affirmation of the “praiseworthy” (BAGD s.v. 2b) character of the teachings about God’s salvation (vv. 4–7). ὠφέλιμα τοῖς ἀνθρώποις would then refer especially to the benefit that “good deeds” have for “people,” i.e., non-Christians, ἀνθρώποις here picking up the previous use of the word in v. 2, where non-Christians are primarily in view and where Christians are being urged to practice the consummate good deed of “showing every consideration for all people” (πρὸς πάντας ἀνθρώπους). Obviously such teaching with such an outcome of good deeds is “profitable,” i.e., “useful and beneficial” (ὠφέλιμα,** also in 1 Tim. 4:8 [see the comments there]; 2 Tim. 3:16) for “people.”

NASB New American Standard Bible

RSV Revised Standard Version

NIV New International Version

NEB New English Bible

NEB New English Bible

RSV Revised Standard Version

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

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

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 347–352.

 

4 But when dthe goodness and loving kindness of God our Savior appeared, 5 he saved us, enot because of works done by us in righteousness, but faccording to his own mercy, by gthe washing of regeneration and hrenewal of the Holy Spirit, 6 whom he ipoured out on us richly through Jesus Christ our Savior, 7 so that jbeing justified by his grace we might become kheirs laccording to the hope of eternal life.

d See Rom. 2:4

e See Rom. 3:27

f Eph. 2:4; 1 Pet. 1:3

g See John 3:5; 1 Cor. 6:11; 1 Pet. 3:21

h See Rom. 12:2

i Joel 2:28; Acts 2:33; 10:45; Rom. 5:5

j ch. 2:11

k Rom. 8:17

l See ch. 1:2

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 3:4–7.

4 우리 구주 하나님의 자비와 사람 사랑하심이 나타날 때에

5 우리를 구원하시되 우리가 행한 바 의로운 행위로 말미암지 아니하고 오직 그의 긍휼하심을 따라 중생의 씻음과 성령의 새롭게 하심으로 하셨나니

6 우리 구주 예수 그리스도로 말미암아 우리에게 그 성령을 풍성히 부어 주사

7 우리로 그의 은혜를 힘입어 의롭다 하심을 얻어 영생의 소망을 따라 상속자가 되게 하려 하심이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 3:4–7.

-  3:4 This verse begins with postpositive δέ, which contrasts the characteristics of God named here with the characteristics of our past condition listed in v. 3 and also contrasts the ὅτε clause here and its resultant outcome for us (“he saved us,” v. 5) with the unstated but acknowledged condition, i.e., needing to be saved, presumed in the ποτέ clause in v. 3. A time framework is indicated by “when” (ὅτε) and “appeared” (ἐπεφάνη). The two nouns ἡ χρηστότης καὶ ἡ φιλανθρωπία enable us to understand this time reference.

χρηστότης** (NT 10x, all in Paul) is used of both humans (Rom. 3:12; 2 Cor. 6:6; Gal. 5:22; Col. 3:12) and God (Rom. 2:4; 11:22 [3x]; Eph. 2:7; here). In both cases the general meaning is “goodness, kindness, generosity” (BAGD; cf. the related adj. χρηστός in 1 Pet. 2:3, echoing Ps. 34:8 [LXX 33:9], and in Lk. 6:35). Wherever it is used of God it is related in the context to human salvation, as here. Eph. 2:7 is the passage the most similar in this way to Tit. 3:4: God does his redeeming work for those who “formerly lived in the lusts of [their] flesh” (Eph. 2:3; cf. Tit. 3:3) and is described as “rich in mercy because of his great love with which he loved us” (Eph. 2:4; cf. φιλανθρωπία here in v. 4, τὸ αὐτοῦ ἔλεος in v. 5, and πλουσίως in v. 6).

φιλανθρωπία** is found only twice in the NT, in Acts 28:2 of humans and here. Outside the NT it is frequently used of the virtue of rulers and their gods in relation to their subjects (see the references in BAGD; Spicq, 657–76; U. Luck, TDNT IX, 107–12). Here it refers to God’s “love for mankind” (cf. Jn. 3:16).

Since χρηστότης and φιλανθρωπία occur together frequently in extrabiblical Greek literature (see BAGD s.v. φιλανθρωπία and the extended list of citations in Field, Notes, 222f.) and since singular ἐπεφάνη appears to indicate that the two terms are considered as one (so, e.g., Hendriksen, Lenski, and Lock), we may properly understand that it is God’s “kindness-and-love-toward-mankind” that “has appeared.” This attitude of God is contrasted with Christians’ past attitude (v. 3) so that no one less than God the merciful Savior can be the norm for exhorting Christians “to be gentle, showing all meekness toward all people” (v. 2), since God showed to the Christians his “kindness and love toward mankind” when they were as “all people” are now (cf., e.g., Fairbairn, Huther).

This “kindness-and-love-toward-mankind” is that of “God” acting in his capacity as “our Savior.” It is this attitude of God that secures the salvation of such needy ones, as the main verb in this sentence and its object, ἔσωσεν ἡμᾶς (v. 5), signifies. The flow of the sentence indicates that it is God the Father that is in view. All three persons of the Trinity are mentioned: The Father “saved us” (v. 5) and “poured out” the Holy Spirit on us (v. 6) “through Jesus Christ.”

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

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

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

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 337–338.

- ἔλεος -ου, ὁ; (eleos), 명사. 긍휼, 자비, 연민. 히브리어 등가: חֶ֫סֶד 2 (158).

1. 자비 — 범죄자에 대한 너그러움과 동정심. 종종 형벌과 관련된. 관련 주제: 사랑; 동정; 연민; 자비; 자비심; 친절.

딤후 1:16 δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ,

약 2:13 μὴ ποιήσαντι ἔλεος· κατακαυχᾶται

요이 3 ἔσται μεθʼ ἡμῶν χάρις ἔλεος εἰρήνη παρὰ

유 2 ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.

유 21 προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ

1. 자비를 보이다† — 사람이나 사물을 향해 관용과 연민을 표시하다.  다음을 참고하십시오 ποιέω. 관련 주제: 사랑; 동정; 연민; 자비; 자비심; 친절.

눅 1:72 ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν

• 창 19:19; 창 24:12; 창 24:44; 창 24:49; 민 14:19; 삿 1:24; 삼상 15:6; 시 24:6; 시 50:3; 시 102:17; 호 6:6

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

-  3:5 The main clause of this verse, ἔσωσεν ἡμᾶς, “he saved us,” is preceded by two prepositional phrases that deal with the basis for God’s saving us. The first is a strong negation of any contribution on our part and the second is an equally strong affirmation that salvation is solely based on God’s mercy.

With the negation Paul clearly rejects works as a basis for God’s salvation, as he does elsewhere (Rom. 3:27, 28; 4:2–6; 9:11; Gal. 2:16; Eph. 2:9; 2 Tim. 1:9; cf. Marshall, “Faith and Works”). Paul makes more explicit what he is rejecting by adding to οὐκ ἐξ ἔργων, “not on the basis of works,” the prepositional phrase τῶν ἐν δικαιοσύνῃ and a relative pronoun clause with the verb ἐποιήσαμεν and the personal pronoun ἡμεῖς, which both fall under the negation of the initial οὐκ.

The operative centerpiece is ἐν δικαιοσύνῃ, which is closely linked to ἔργων by the article τῶν and thereby describes the “works” in view. ἐν δικαιοσύνῃ occurs 8x in the NT, 3x with reference to God (Acts 17:31; 2 Pet. 1:1; Rev. 19:11) and 5x with reference to humans (Lk. 1:75; Eph. 4:24; 5:9; here; 2 Tim. 3:16). In reference to humans the phrase refers to an ethical response taught by scripture (2 Tim. 3:16), to the “fruit of light” (Eph. 5:9), and to what is acceptable to God (Lk. 1:75). Here it refers either to one’s status as a child of the light having this “fruit of light” (as in Eph. 5:9) or, as Jesus and Paul sometimes use δικαιοσύνη, to human self-righteousness and efforts in the moral realm (cf. Phil. 3:6), or, more likely, to both together (cf. G. Schrenk, TDNT II, 202: The phrase here “corresponds materially, though not in detailed wording … inasmuch as ἐν δικαιοσύνῃ denotes the human attainment envisaged in Phil. 3:6, 9”). If it does refer to both, then Paul is telling the Christians that neither their present good works (cf. v. 8; Eph. 2:10) nor any pre-Christian efforts at good works are the basis for God’s kindness and love toward them and for God saving them. The implication is clear: They must not wait until “all people” of v. 2 have become Christians or even until such people do some good work or something decent before they show them gentleness and kindness (vv. 1–3).

In the light of this understanding the meaning of the relative clause is clear: The action verb ἐποιήσαμεν is used to highlight further that it is the works of our activity that are negated (cf. Paul’s use of this verb to highlight human activity in works in Gal. 3:10, 12; 5:3). Emphatic ἡμεῖς lays further emphasis upon “us” individual Christians, the very ones (ἡμᾶς) that God saves “according to his mercy.” “We” did not “do” anything that could claim God’s kindness and love or that would provide a basis for his saving us.

A strong affirmation of the basis for our salvation is now given. The adversative particle ἀλλά introduces a contrast to the preceding negative: not our works “but because of his mercy” (NIV; cf. 2 Tim. 1:9). κατά is used here with the meaning “because of” (BAGD s.v. II.5aδ; cf. 2 Tim. 1:9; 1 Pet. 1:3). ἔλεος is used 21x in the NT of the “mercy” of God/Christ toward people, and 10 of these occurrences are in Paul (cf. Rom. 11:31 and especially Eph. 2:4ff.; for the OT background cf. Ex. 34:6–7; Pss. 78:38; 86:15). αὐτοῦ is emphatic not only because of its attributive position (BDF §284.3; MHT III, 190), but also because of the contrast between the negation of what “we” did and the affirmation of “his” (God’s) mercy as the basis for God saving us. God has mercy and pities our miserable condition and delivers us from it. Eph. 2:4ff. sets this mercy in the context of love.

ἔσωσεν (see 1 Tim. 1:15) is used here in the general NT and Pauline sense of spiritual salvation. Since this is the main verb of the sentence that includes vv. 4–7 and the focal point of vv. 3–7, all that leads up to the verb and flows from it enters into the understanding of what is intended by it. Plural ἡμᾶς indicates that it is a number of individuals who are saved, individuals who have been identified as sinners (v. 3). The time indicators (ποτε and ὅτε, vv. 3 and 4), combined with the aorist tense of the verb, signify that this salvation has already taken place and that it has delivered the Christians from what they were. The terms used in v. 5 describing the way in which they were saved indicate that it was accomplished by an inner cleansing of a new beginning and by a renewal wrought within by the Holy Spirit. V. 6 further indicates that this salvation comes about because Christ is Savior and therefore pours the Holy Spirit into the lives of Christians. One reason that God saved Christians is so that he might declare them righteous and enable them to become heirs who expectantly look forward to eternal life (v. 7).

This verse states that God saved διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου. διά with the genitive is used with σῴζω some 9x in the NT (Jn. 3:17; Acts 15:11; Rom. 5:9; 1 Cor. 1:21; 3:15; 15:2; Eph. 2:8; 1 Tim. 2:15; here). Sometimes its genitive object is Jesus, the one “through” whom salvation comes, and sometimes it is an instrument or means through which salvation takes place (e.g., Acts 15:11; 1 Cor. 1:21; 15:2; Eph. 2:8; 1 Tim. 2:15). Nowhere else, however, does it speak as fully and explicitly about the content and activity of the means of salvation as it does here. λουτρόν,** “washing,” is used here as a metaphor for spiritual cleansing, i.e., the removal of one’s sins, as in Eph. 5:26 (cf. the cognate verb λούω in Jn. 13:10; Heb. 10:22 and the compound form ἀπολούω in 1 Cor. 6:11; Acts 22:16; for the possible connection with baptism see the comments on v. 8a).

The interrelationships of the string of genitives that begins with λουτροῦ are not immediately apparent, but there is no doubt that παλιγγενεσίας is dependent on λουτροῦ. παλιγγενεσία** (also in Mt. 19:28) is compounded from the adverb πάλιν and γένεσις, the verbal noun of γίνομαι, and thus according to H. Büchsel means “new genesis” (TDNT I, 686; for other studies of the term see Dey, ΠΑΛΙΓΓΕΝΕΣΙΑ; Ysebaert, Baptismal Terminology, 87–154 [88 on the meaning]). Büchsel (687) concludes that the word “seems quite early to have come into use outside the Stoic schools and to have become part of the heritage of the educated world, thus acquiring a more general sense” (so also Dey, 133, and Ysebaert, 90; Dibelius-Conzelmann acknowledge [150] that there are two points of difference between the use here and that of the mysteries, which they regard as the background for this passage; this identification of the background is regarded by Büchsel, Dey, and Ysebaert as not borne out by the evidence). In English versions it is often translated “rebirth” or “regeneration” (e.g., BAGD, RSV, NASB, NEB, NIV, but Ysebaert, 88, has some doubts about this). λουτροῦ παλιγγενεσίας might better be translated “the washing of a new beginning” or “the washing of conversion” (cf. Ysebaert, 134, 137; cf. Ezk. 36:25–28).

We cannot say with certainty why παλιγγενεσία occurs only twice in the NT, but Ysebaert’s suggestion may be part of the answer: “The reason for its adoption need be no other than that which led to its use in this sense elsewhere: the want of a solemn term” (134). Another part of the answer may be that this is one of the few times that this particular truth is expressed in a somewhat creedal saying, that therefore a noun, rather than the usual verb form, is preferred here, and that this is the noun form best suited. The noun ἀναγέννησις, which is related to the verb forms usually used to present this truth in the NT, γεννάω and its ἀναγεννάω, is not itself used in the NT. Similarly, the “secret discourse of Hermes Trismegistus to his son Tat, concerning rebirth” consistently uses the verbs (ἀνα)γεννάω and the noun παλιγγενεσία of rebirth (W. Scott, Hermetica I, 238–55 [libellus XIII]; cf. Knight, Faithful Sayings, 97–100).

Is ἀνακαινώσεως dependent on λουτροῦ (so Barrett, Bernard, Bouma, Bratcher, Brox, Dornier, Ellicott, Freundorfer, Gealy, Hanson, Hendriksen, Huther, Jeremias, Kelly, Lock, Moellering, Parry, Ridderbos, Schlatter, Spicq, Ward, Weiss, and Wohlenberg) or, with λουτροῦ, on διά (so Alford, Bengel, Fairbairn, Fausset, Guthrie, Hiebert, Lenski, N. J. D. White, and Wuest)? It appears that most of the discussion is focused, initially at least, on the wrong questions. Most of those who hold that ἀνακαινώσεως is dependent on λουτροῦ also hold that the “washing” is baptism, that it is baptism that brings renewal, that salvation is brought about by one action, not two, and therefore that “renewal” must be dependent on “washing” and not on διά. A number of the others hold that ἀνακαίνωσις elsewhere in the NT refers to progressive sanctification and thus refer it to that here and assume, therefore, that it cannot be considered part of the initial act of washing and regeneration; rather, it must be distinguished from that initial act. Therefore, ἀνακαίνωσις must be dependent upon διά. Some commentators candidly acknowledge that the problem cannot be solved simply by an appeal to grammatical and syntactical considerations, since both solutions are theoretically possible (e.g., Barrett, Bernard, Bratcher, Hiebert, and Kelly).

In Tit. 3:5 two of the four genitives precede καί and two follow it. Since the second and third of these words, “new beginning” and “renewal,” are similar in meaning, the two most distinguishable terms are “washing” and “the Holy Spirit,” as in the three related passages examined above. Here “washing” and “the Holy Spirit” are both paired with a term for inner transformation, again as in the three related passages. And, as in 1 Cor. 6:11, two terms are used for inner transformation.

Therefore, in Tit. 3:5 Paul considers this inner transformation from two different perspectives in a manner analogous to Ezk. 36:25–27 and 1 Cor. 6:11. He arranges the four genitive nouns chiastically with the most distinguishable terms first and last and with the terms for the result, the transformation, in the center. The first pair of genitives focuses on the need for cleansing from past sin: “washing” and a word that speaks of that washing as an inner transformation, a “new beginning” (cf. Norbie, “Washing”). The second pair focuses on the new life received and to be lived: The “Holy Spirit,” the giver and sustainer of the new life, must do his work within Christians and so is joined to a word that speaks of such a new life as an inner transformation, “renewal.”

If our analysis is correct, then, ἀνακαινώσεως is dependent on διά, not on λουτροῦ (which corrects the view taken in Knight, Faithful Sayings, 96f., 100). In ἀνακαίνωσις** (also in Rom. 12:2; cf. the related verbs ἀνακαινόω** in 2 Cor. 4:16; Col. 3:10 and ἀνακαινίζω** in Heb. 6:6) the basic root καιν- signifies that which is “new in nature”; the adjective καινός is used in this sense in the NT of the Christian who is a “new creation” (2 Cor. 5:17) and who is to put on the “new person” created in God’s likeness (Eph. 4:24). Here, where the operative verb “saved” applies to those who were once enslaved to sin, it would appear that the sense of the explanatory noun ἀνακαινώσεως is “renewal” or “making new,” i.e., the act of causing the “new creation” to come into being, “the first and unique renewing, the creation of a life that was not there before” (TDNT Abridged, 388; see J. Behm, TDNT III, 447–54, especially 453). It is on the basis of this initial renewal that the Christian and his or her mind is being renewed to true knowledge according to God’s image, and hence the term and its cognate verb are used in this related sense elsewhere in the NT (e.g., Rom. 12:2; Col. 3:10).

πνεύματος ἁγίου indicates the one who accomplishes that initial renewal (cf. 2 Thes. 2:13: “salvation through sanctification by the Spirit”): The “Holy Spirit” is the one who directly effects the renewal. This initial “renewal” and the “washing of regeneration” mentioned just before are the twin aspects of inner transformation that were seen in Ezk. 36:26–27; Jn. 3:5–8; 1 Cor. 6:11: water/washing/cleansing and rebirth by the Spirit/renewal by the Spirit/initial sanctification. Here πνεύματος ἁγίου does not have the syntactical relationship with παλιγγενεσίας that it has with ἀνακαινώσεως, though it may be said on other grounds that the Holy Spirit does also accomplish the παλιγγενεσία. The combination πνεῦμα ἅγιον occurs only here and in 2 Tim. 1:14 in the PE* (17x in Paul); πνεῦμα by itself is used 2x in the PE of the third person of the Trinity (1 Tim. 3:16; 4:1).

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

NIV New International Version

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

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

MHT J. H. Moulton, W. F. Howard, and N. Turner, A Grammar of New Testament Greek I–IV. Edinburgh, 1908–76.

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

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

RSV Revised Standard Version

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

TDNT Abridged G. W. Bromiley, TDNT Abridged in One Volume. Grand Rapids, 1985.

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 340–344.

 

6절) ‘성령을 부어주사’, 본절은 행 2:33과 더불어 성령의 성자 유출설의 지지 구절로 인용된다. 그러나 본절의 의미상 주어가 성부 하나님이시며 성령은 성부와 성자를 통해 보내졌다고 하는 구절도 있기에(요 14:16, 26) 성도에 대한 성령의 임하심은 성부, 성자, 성령의 공동 사역이라고 할 수 있다. 

그렇다면 왜 본문에서 ‘우리 구주 예수 그리스도로 말미암아’ 성령이 임하는 것인가? 예수님께서는 자신이 가야 성령이 오신다고 말씀하셨다.(요 16:7) 성령의 강림은 예수의 승천과 밀접한 관계가 있다. 즉 예수님께서 죽으시고 부활하신 이후 승천하심으로 그 구속 사역을 완전히 수행하심으로 말미암아 성령이 나타나신다는 것이다. 성령은 그리스도의 구속 사역을 성도 개개인에게 적용하시는 사역을 하기 때문에 그리스도께서 이 땅에서 구속 사역을 완성하시고 하늘로 가셔야만 오실수 있는 것이다.  

-  3:6 Paul unfolds the saying further with “whom he poured out upon us richly through Jesus Christ our Savior.” The relative pronoun οὗ refers to the nearest antecedent πνεύματος ἁγίου (and is attracted to its case), not back to λουτροῦ, as the following considerations would seem to indicate: The verb “pour out” (ἐκχέω, here ἐξέχεεν) is used of liquids and could be used with reference to the washing, but it is used in the LXX of Joel 3:1ff. and thus in the early church (Acts 2:17, 18, 33) of the Spirit, providing a background on which the usage with the Spirit here seems natural. Furthermore, that the pouring is “through Jesus Christ our Savior” again points to the Holy Spirit since the early church understood that the Spirit was poured out by Christ (cf. Acts 2:33: “having received from the Father the promise of the Holy Spirit, [Christ] has poured forth [ἐξέχεεν] what you see and hear”).

This portion of the saying is a further delineation of the work of God that accomplished salvation. The subject of ἐξέχεεν is the subject of ἔσωσεν, God. ἐκχέω (NT 28x according to BAGD and VKGNT, who combine the forms ἐκχέω and ἐκχύν[ν]ω), “poured out,” is used figuratively in the NT 8x, always with reference to the (Holy) Spirit (Acts 2:17, 18, 33; 10:45; Rom. 5:5 [God’s love poured out through the Spirit]).

The adverb “abundantly” (πλουσίως,** also in Col. 3:16; 1 Tim. 6:17; 2 Pet. 1:11) makes explicit what is implied in “poured out,” i.e., that God gave the Holy Spirit in a lavish way to each believer, just as the OT prophecies had said he would do (cf. Joel 2:28 [LXX 3:1]ff.; Ezk. 36:26ff.; 39:29; Is. 44:3ff.; Zc. 12:10; cf. J. Behm, TDNT II, 468f.: “the idea of outpouring, of the streaming down from above of a power …, is also used to describe the impartation … in which God imparts himself”). Because God himself poured the Holy Spirit out on Christians, the Spirit, as God’s agent, accomplished salvation by renewing their lives.

ἐφʼ ἡμᾶς indicates those on whom the Spirit was poured out, and in the context of this saying it describes the personal and direct nature of that action. Just as “we” (ἡμεῖς, v. 3) at an earlier time were personally enslaved to sin and lived sinful lives (v. 2), now we have personally been saved (ἔσωσεν, note the same ἡμᾶς as the direct object of that verb) through “renewal” by having the Holy Spirit poured out “on us” (ἐφʼ ἡμᾶς). This is the fifth of six occurrences of the first person plural pronoun, which occurs in every verse from v. 3 to v. 6. Even when one makes allowances for the two (more common) genitive possessive forms (ἡμῶν), the occurrence of four nominative or accusative forms in as many verses is quite significant.

In all the NT passages in which the Spirit is said to be poured out “on” humans the preposition ἐπί is used, as it is in the LXX of Joel 3:1–2 (Acts 2:17, 18; 10:45; and here). BAGD (s.v. III.1bγ) relates that various verbs are used of the Spirit in connection with ἐπί and that the preposition in this case is used figuratively of the power that comes on a person.

διά with gen. Ἰησοῦ Χριστοῦ is used to denote the personal agent through whom God has acted (cf. A. Oepke, TDNT II, 66–69; Jonker, “De paulinische formule”; for an especially significant Pauline use of διά[Ἰησοῦ Χριστοῦ] see 1 Cor. 8:6): The pouring out of the Spirit has occurred “through Jesus Christ our Savior,” i.e., through Christ in his capacity as Savior—as Savior of those (ἡμῶν, “our”) on whom he pours out the Spirit (cf. Acts 2:33, where Christ’s exaltation bespeaks the triumph of his saving work and leads to his pouring out the Spirit, and Jn. 15:26, which speaks of the Spirit as the one whom Jesus will “send” “from the Father”).

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.

VKGNT K. Aland, ed., Vollständige Konkordanz zum griechischen Neuen Testament. Berlin, I/1, 2, 1983; II (Spezialübersichten), 1978.

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

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

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

 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), 344–346.

 

7절) 하나님께서 우리에게 성령을 풍성히 부어주심으로 구원을 얻게 하신 목적이 본 7절에서 ‘히나 가정법’ 표현으로 제시되고 있다. 그것은 다름 아니라 우리로 하나님의 기업의 상속자가 되게 하기 위함이다. 

‘상속자’로 번역된 ‘클레로노모이’의 원형 ‘클레로노모스’는 ‘제비’라는 의미의 명사 ‘클레로스’와 ‘소유하다’라는 의미의 동사 ‘네모마이’의 합성어에서 유래된 단어로 ‘제비뽑기에 의해 받는 자’라는 의미이나 여기서는 ‘상속자’라는 의미를 지닌다. 상속자가 제비뽑기를 통해 얻은 자라는 표현은 이스라엘이 가나안 땅을 상속받은 사건과 관련을 갖는다고 할 수 있다. 하지만 여기서 중요한 점은 상속자 ‘클레로노모스’가 ‘아들됨의 권리에 의해 자기에게 할당된 소유물을 받은 자’를 의미한다는 것이다. 즉 그리스도는 만유의 후사이며(히 1:2) 성도들은 그분과 함께 영생 가운데 하나님나라를 유업을 받을 상속자임을 나타내는데 이 단어가 사용되고 있다.(롬 8:17; 갈 3:29; 4:7; 약 2:5) 

-  3:7 The affirmation that began in v. 4 moves on to its conclusion with a ἵνα clause that expresses the purpose of the main verb ἔσωσεν (v. 5). This part of the statement focuses on the present position of Christians (“being justified by his grace”) and on their present privileged status and future hope (“heirs according to the hope of eternal life” or “of eternal life according to hope”) that is the purpose of God’s salvation.

δικαιόω (Pl. 27x, PE 2x) became virtually a technical term in Paul’s writings, especially in Romans (15x) and Galatians (8x). But the verb is found in only one other earlier Pauline letter (1 Cor. 4:4; 6:11), and there it has two nuances of meaning, as it does in the PE (1 Tim. 3:16; here). Here it has the usual Pauline sense that it has in Romans and Galatians and in 1 Cor. 6:11, which, we have seen, is parallel to this passage (see above on v. 5). The aorist passive participle δικαιωθέντες indicates here a past action that “we” have been recipients of, that of being “justified,” i.e., declared righteous in God’s sight and forgiven of sins. It thus refers to a judgment made by God in which already, here and now, God has acquitted sinners and pronounced them righteous.

This declaration is τῇ ἐκείνου χάριτι: Its basis is “his grace.” ἐκείνου may be used here as a demonstrative denoting the more remote object (“that one”), i.e., specifically going past Jesus Christ (v. 6) to God (the Father), the subject of “[he] saved” in v. 5. Or it may be used for emphasis (“that one,” i.e., “his”). In either case, God, the subject of the entire sentence from v. 4, is most likely meant, God whose grace is operative for us in Christ (cf. 2 Tim. 1:9; Rom. 3:24). χάρις (NT 155x, Pl. 100x) is used here of God’s “grace” or “favor,” the attitude and action of one who does what he is not bound to do (BAGD). Therefore, justification is a “gift” made available “through the redemption that is in Christ Jesus” (Rom. 3:24; cf. the reference to Christ as σωτήρ in Tit. 3:6 and 2 Tim. 1:9–10).

The work of the Spirit in transforming and of God’s grace in justifying coalesce in causing those saved to become “heirs of eternal life.” That is, the ἵνα clause of this verse indicates the purpose of the salvation accomplished by God (v. 5), and the participial phrase with δικαιωθέντες indicates another aspect of that salvation. The “heirs” are, therefore, those who are both transformed by God’s Spirit (v. 5; cf. Rom. 8:15–17; Eph. 1:14) and declared righteous by God’s grace (cf. Rom. 4:13).

With γενηθῶμεν Paul states that those who have been saved and are justified have now “become” κληρονόμοι. κληρονόμος** (NT 15x) is used once in each of the Synoptic Gospels (Mt. 21:38 par. Mk. 12:7/Lk. 20:14) and in Heb. 1:2 of God’s Son as “heir” and in the remaining NT occurrences (Rom. 4:13, 14; 8:17 [2x]; Gal. 3:20; 4:1, 7; Heb. 6:17; 11:7; Jas. 2:5) of the redeemed as God’s “heirs.” In both cases it is used figuratively of one who as God’s son will receive something as a possession from him and who now stands in that privileged and anticipatory position. The possession to be received here is “eternal life” (ζωῆς αἰωνίου), a future unending life with God. The phrase ζωῆς αἰωνίου is used 4x in the PE* (1 Tim. 1:16; 6:12; Tit. 1:2; here) as well as elsewhere in the NT (for discussion see the other occurrences in 1 Timothy and Tit. 1:2).

Between κληρονόμοι γενηθῶμεν and ζωῆς αἰωνίου are the words κατʼ ἐλπίδα. This phrase might indicate that the inheritance of eternal life is characterized by “hope” (ἐλπίς) and thus function as an intervening qualification: “that we might become heirs, according to hope, of eternal life.” Or it might be joined more closely and directly with “eternal life” so that the first half of the statement is qualified by all that follows it: “that we might become heirs, according to the hope of eternal life.” On either view the heirs are to receive eternal life, and that outcome and the position of the heirs who expect it is always in the attitude of hope. ἐλπίς (see Tit. 1:2) is used in the NT generally of “hope” and “expectation” and especially of “hope” pertaining to supernatural things spoken of in God’s promises (BAGD; R. Bultmann, TDNT  II, s.v., especially 531f.). Hope is also connected with the position of heirs in Rom. 8:16–17, 24–25, where “hope” is related to what is not seen but looked for (v. 24) and is said to be marked by patient and expectant waiting on God and his promised inheritance (v. 25; cf. Gal. 3:29; Heb. 6:17; Jas. 2:5).

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

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

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 346–347.

 3 For cwe ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.

c See 1 Cor. 6:11

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

3 우리도 전에는 어리석은 자요 순종하지 아니한 자요 속은 자요 여러 가지 정욕과 행락에 종 노릇 한 자요 악독과 투기를 일삼은 자요 가증스러운 자요 피차 미워한 자였으나

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

‘악독과 투기를 일삼은 자’, 이를 직역하면 ‘우리들은 악독과 투기 안에서 살아가고 있다’라는 의미이다. ‘일삼은’으로 번역된 ‘디아콘테스’는 ‘~를 통하여’라는 의미의 전치사 ‘디아’와 ‘끌어가다, 인도하다’라는 의미의 동사 ‘아고’의 합성어로 문자적으로 '생애를 끌고가다’라는 의미의 ‘디아고’의 현재 분사형으로  ‘생활하다, 지내다, 특정 방식으로 시간을 소비하다’라는 의미이다. NIV는 'We lived in malice and envy‘로 ESV는 ‘passing our days in malice and envy’로 표현하고 있다. 

 

-  ποτέ (pote), 부사. 전에, 예전에, ~때. 히브리어 등가: זֹה (1), פַּ֫עַם (1).

1. 이전에 — 이전 시간에.  다음을 참고하십시오 πρότερος.

갈 1:13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν

갈 1:23 Ὁ διώκων ἡμᾶς ποτε

엡 2:2 ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα

엡 2:11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη

골 1:21 ποτε ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ

2. 언제나 — 언제든지. 의미상 반의어: 결코 ~않는.  다음을 참고하십시오 πώποτε.

고전 9:7 τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ;

갈 2:6 ὁποῖοί ποτε ἦσαν

엡 5:29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν,

히 1:5 Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων· Υἱός

벧후 1:10 ταῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητέ ποτε·

3. 궁극적으로† — 연속 또는 계속의 최종 결과로서.  다음을 참고하십시오 ὕστερος.

빌 4:10 ἤδη ποτὲ

눅 22:32 ποτε ἐπιστρέψας

롬 1:10 ἤδη ποτὲ

• 지혜 16:18

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

 

-  3:3 γάρ introduces the reason for the foregoing admonition, especially but not exclusively its concluding words, just as it did in 2:11ff. ἦμεν, the imperfect first person plural of εἰμί, is used here with the enclitic particle ποτέ (which is temporal here), “once or formerly,” to describe in general terms what Christians were before their conversion (for this use of ποτέ in Paul, cf. Rom. 11:30; Gal. 1:13; Eph. 2:2, 3, 11, 13; 5:8; Col. 1:21; 3:7). Paul emphasizes the personal, as well as the collective, note already inherent in the verb by adding for emphasis the personal pronoun ἡμεῖς, “we,” i.e., Christians (cf. 3:5, the only other use of ἡμεῖς in Titus: There that the saying is affirmed by Christians about themselves makes it evident that ἡμεῖς and the two occurrences of ἡμᾶς in that verse and the next designate Christians). καί, used here with its meaning “also” or “likewise” (BAGD s.v. II.1), by its inherently comparative note adds to this statement of what Christians once were the clear implication that those with whom they are being compared (because they are distinguished from them), i.e., non-Christians (the group primarily in view in the “all men” of v. 2), are still as the Christians are described as having been (cf. the almost identical καὶ ἡμεῖς πάντες … ποτέ of Eph. 2:3 and the quite similar καὶ ὑμεῖς … ποτε of Col. 3:7).

That which we Christians “also once were” is now set forth in seven characteristics. The first is ἀνόητοι** (Lk. 24:25; Rom. 1:14; Gal. 3:1, 3; 1 Tim. 6:9), “foolish” in the sense of “without spiritual understanding” (Guthrie; cf. Eph. 4:18). The second is ἀπειθεῖς** (also in Lk. 1:17; Acts 26:19; Rom. 1:30; Tit. 1:16; 2 Tim. 3:2), “disobedient.” As the usage in Tit. 1:16 seems to indicate, this disobedience is to God (cf. Paul’s words in Acts 26:19 and his phrase “disobedient to God” in Rom. 11:30). This disobedience to God may be shown, however, by one’s attitude and actions to those in authority; thus Paul urges Christians to be obedient to rulers in v. 1, since “he who resists authority has opposed God’s ordinance” (Rom. 13:2), and describes the ungodly as “disobedient to parents” (Rom. 1:30; 2 Tim. 3:2). The third characteristic is πλανώμενοι (Pl.* 6x), a passive participle that should probably be understood here in the sense of “being deceived” (or perhaps “led astray”), since that seems to be the sense in the other PE occurrence of the participle (2 Tim. 3:13, there with an active form: “deceiving and being deceived”) and in the other Pauline occurrences of the verb πλανάω (1 Cor. 6:9; 15:33; Gal. 6:7), in each of which he urges his readers not to be deceived about sin.

The fourth characteristic is expressed in a participial phrase, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, “enslaved to various lusts and pleasures.” δουλεύοντες is used here figuratively of “being a slave to” (BAGD s.v. 2c) desires and pleasures (cf. Rom. 6:6, 16; 2 Pet. 2:19).

That which the Christians were formerly enslaved to is first of all ἐπιθυμίαι (see 1 Tim. 6:9; Tit. 2:12), which means generally “desires, longings, or cravings” (cf. BAGD). Although the word can and does have a neutral sense in the NT, it is usually used of “evil desire” in accordance with Greek and Jewish usage (as F. Büchsel demonstrates in TDNT III, 170f.). Often some qualifying phrase will indicate this (as in Eph. 2:3), but ἐπιθυμία can be used for sinful desire without any such addition (as in Rom. 7:7, 8; 2 Tim. 3:6 [?]; Jas. 1:14, 15; 1 Pet. 4:2; cf. Büchsel, 171). Certainly the other PE occurrences (1 Tim. 6:9; Tit. 2:12; 2 Tim. 2:22; 4:3) are used of sinful desire, which would appear to be the case here, even if it refers only to human enslavement to pursuing the natural desires of life as the chief purpose of being human (cf. Mt. 6:19–25, 31–33).

They were enslaved also to ἡδοναί,** “pleasures,” a common Greek word used infrequently in the NT (Lk. 8:14; Jas. 4:1, 3; 2 Pet. 2:13, all but the last plural). In the other NT occurrences the word is used of sinful pleasure, and apparently this is true here also (cf. the Pauline compound φιλήδονος, “loving pleasure,” which is analogous to the phrase here, “enslaved to pleasures,” and which is regarded as the opposite of “loving God” in 2 Tim. 3:4). F. Büchsel notes that ἡδονή and ἐπιθυμία are closely related and offers as an explanation for that here that “when ἐπιθυμία is satisfied we have ἡδονή, and when ἡδονή is sought we have ἐπιθυμία” (TDNT III, 171 n. 36).

ποικίλαις (Pl.* otherwise only in 2 Tim. 3:6, there with ἐπιθυμίαι only) carries here its general meaning of “various kinds” or “manifold” and refers to both nouns. It may be last for emphasis (NEB [and TEV] also places it last, albeit with a slightly different construction: “We were slaves to passions and pleasures of every [all] kind[s]”).

The fifth characteristic is expressed in another participial phrase, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, “spending our life in malice and envy.” διάγοντες** is used here in the sense of “spend one’s life, live” with the accusative βίον understood (in this sense, with or without βίον, common in Greek writers; for examples see BAGD s.v.; LSJM s.v. II.1–2; in 1 Tim. 2:2 with βίον). The first thing that Paul says the Christians lived “in” is κακία, which when it is used in a list with other vices (Rom. 1:29; Eph. 4:31; Col. 3:8; 1 Pet. 2:1), as here, means something like “malice or ill-will” (BAGD), “the evil habit of mind” (Trench, Synonyms, §xi). The second thing that Paul’s readers lived “in” is φθόνος, “envy,” which is also used in lists of vices in Rom. 1:29; Gal. 5:21; 1 Tim. 6:4; 1 Pet. 2:1 (the first and last with κακία). “It is the grudging spirit that cannot bear to contemplate someone else’s prosperity” or their success (Bruce, Galatians, 249, at 5:21).

The sixth characteristic is στυγητοί** (a NT hapax), which can mean either “hated” or “hateful” (see BAGD for occurrences in Greek literature, which tend toward “hated”; in 1 Clement it has both meanings: “hated” in 35:6, “hateful” in 45:7). BAGD note that the compound θεοστυγής before the NT had only the passive sense “hated by a god” but in Rom. 1:30 probably has the active sense “hating God,” noting two later documents in which the active meaning is obvious. If στυγητός underwent a similar development, then the slightly more contextually suitable meaning “hateful” is to be understood here (NASB; cf. NEB: “odious ourselves”). If not, then the meaning “being hated,” i.e., hated by humans, is to be understood (cf. RSV, TEV, NIV).

The seventh characteristic is μισοῦντες ἀλλήλους. The verb μισέω (Pl.* 4x: here; Rom. 7:15; 9:13; Eph. 5:29; with ἀλλήλους here and in Mt. 24:10) means “hate” or “detest.” The reciprocal pronoun ἀλλήλοι, “one another,” indicates the mutuality of this terrible hatred that sinners have for one another (cf. 1 Jn. 2:9, 11; 3:15; 4:20).

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

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

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

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

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

NEB New English Bible

TEV Today’s English Version (Good News Bible)

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

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

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

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.

NASB New American Standard Bible

NEB New English Bible

RSV Revised Standard Version

TEV Today’s English Version (Good News Bible)

NIV New International Version

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 335–337.

3 Remind them xto be submissive to rulers and authorities, yto be obedient, to be ready for every good work, 2 zto speak evil of no one, ato avoid quarreling, to be gentle, and bto show perfect courtesy toward all people.

x Rom. 13:1; 1 Pet. 2:13

y See 2 Tim. 2:21

z Eph. 4:31

a 1 Tim. 3:3

b See 2 Tim. 2:25

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 3:1–2.

3 너는 그들로 하여금 통치자들과 권세 잡은 자들에게 복종하며 순종하며 모든 선한 일 행하기를 준비하게 하며

2 아무도 비방하지 말며 다투지 말며 관용하며 범사에 온유함을 모든 사람에게 나타낼 것을 기억하게 하라

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

본 1-2절은 성도들의 사회 생활에 대한 일반적인 지도 지침을 제공한다. 이는 바울 서신과 일반 서신에 여러번 등장한다.(롬 13:1-7; 딤전 2:1-3; 벧전 2:13-17) 우리 성도들은 하나님나라의 백성인 동시에 이 땅을 살아가는 시민으로서의 삶을 살아가는 이들이다. 

 

1절) 헬라어 원문은 ‘휘포밈네스케’, ‘기억하게 하라’라는 표현이 1절 맨 앞에 등장하는데 한글 번역은 이를 2절의 마지막에 번역하고 있다. 

 

 

 ‘통치자들과 권세 잡은 자들’은 바울이 자주 사용하는 표현이다.(롬 13:1-7; 고전 15:24; 엡 1:21; 3:10; 6:12; 골 1:16; 2:10, 15) 먼저 통치자들이라고 번역된 표현은 이전 개역한글에서는 ‘정사’로 번역된 표현으로 ‘아르카이스’로 이것의 원형 ‘아르케’는 ‘시작하다’라는 뜻의 동사 ‘아르코마이’에서 유래하여 원래 시간의 연속에서 새로운 시작의 기점을 말하는 ‘시작, 태초’라는 의미를 지녔으나 점점 ‘개시하는 사람’이라는 의미에서 ‘지도자’(골 1:18; 계 1:8; 21:6; 22:13)라는 의미로도 사용되었다. 바울이 자신의 서신서에서 이 ‘아르케’를 대부분 영적 존재인 천사를 지칭했지만 본 문맥속에서는 국가의 위정자들을 지칭하는 것으로 보는 것이 타당하다. ‘권세잡은 자들’로 번역된 ‘엑수시아이스’의 원형 ‘엑수시아’는 ‘선택권, 정신적 육체적인 힘, 권위와 권리, 통치권’등을 의미한다. 힘이나 능력은 아나태는 유사어로 ‘두나미스’도 있다. 두나미스가 체력과 정신력에서 나오는 힘에 강조가 있다면 ‘엑수시아’는 그것이 신적 권위이든 국가적 권위이든 위로부터 주어진 권위에서 발휘되는 힘을 의미한다. 이 통치자들과 권세 잡은 자들은 모두 국가의 공직자들을 의미한다. 

 

바울은 성도들에게 이러한 세상 통치자들과 공직자들의 권위에 복종할 것을 교훈한다. ‘복종’을 의미하는 단어 ‘휘포탓소’는 노예가 주인에게 대하여 절대 복종함을 나타내는데 주로 사용하는 표현이다. 이어서 ‘순종’할 것을 말하는데 ‘페이다르케인’의 원형 ‘페이다르케오’는 하나님께 복종하는 것을 의미할 때 사용되는 표현으로 행 5:29, 32에만 사용되었다. 이처럼 바울은 하나님께만 사용하던 단어를 이 땅의 통치자들에게 사용함으로 그들의 권위가 하나님께로부터 주어진다는 것을 암시하며 그 통치에 순종해야할 것을 권면한다.(마 17:24-27; 22:15-22; 롬 13:1-7; 딤전 2:1-7; 벧전 2:13-17) 특히 바울은 ‘복종하며’로 번역된 ‘휘포탓세스다이’는 현재 수동태 부정사로 쓰고 ‘순종하며’로 번역된 ‘페이다르케인’은 현재 능동태 부정사로 쓰고 있다. 여기서 현재 시제가 사용된 것은 위정자에대한 복종과 순종이 끊임없이 계속되어야 함을 보여준다. 그리고 수동태와 능동태가 교차 사용된 것은 위정자에 대한 복종이 스스로 결정할 수 있는 문제가 아니라 이미 주어진 명령으로 선택의 여지가 없음을 보여줌과 동시에 성도는 이에 대해 보다 능동적인 태도로 임해야함을 말해주는 것이다. 당시의 상황속에서 본 표현을 생각해본다면 그레데인들은 로마의 통치권에서 벗어나기 위해 끊임없이 폭동, 살인 등에 가담하여 격렬하게 저항했다. 바울은 이런이들을 향해 폭력적인 대항 보다는 하나님게로 부터 온 권위에 복종하는 것이 성도의 역할임을 가르쳐주고 있는 것이다. 

 

 

-  3:1 Paul charges Titus to continually “remind” (present active imperative of ὑπομιμνῄσκω with accusative of the person and infinitives following) “them” (αὐτούς) of what he has taught about their relation to the state (for such teaching cf. Rom. 12:14–13:10). Those to be reminded are the Christians on Crete, not non-Christians, because only Christians have been previously taught by Paul. Paul addresses the Cretan Christians as a whole, rather than in separate groups as in 2:1–10, because what he now says applies to them all.

If the UBSGNT is correct in having no καί between ἀρχαῖς and ἐξουσίαις, as is found in some manuscripts, most of the versions, and the Fathers (see TCGNT for the argument), then we have a double asyndeton of two pairs, these two dative nouns and the two infinitives that follow them (cf. BDF §460.1). It is most likely that the second infinitive, πειθαρχεῖν, is not to be taken by itself and therefore absolutely, but rather that it is to be taken with both of the nouns. This would mean that the two nouns are governed by both of the infinitives. Parry suggests that “in each case the second word has the effect of qualifying the first: = ‘to ruling powers which have due authority render the submission of an active obedience.’ ” This seems likely even if one might express the qualification differently.

ἀρχαῖς is used here in its sense of earthly “rulers,” as the plural is also used in Lk. 12:11 (BAGD s.v. 3). ἐξουσίαις has as one of its meanings “the power exercised by rulers or others in high position by virtue of their office” (BAGD s.v. 4). It is used here in a particular application of that meaning, i.e., of “human authorities” as “the bearers of the authority” (BAGD s.v. 4c α). The other occurrences of the word in this sense are in Lk. 12:11 (with the plural of ἀρχή as here) and Rom. 13:1, 2, 3 (the only other instance in Paul, with the same subject under discussion).

The first infinitive, ὑποτάσσεσθαι, means here “to subject oneself” or “to be subject” and is used elsewhere in the NT with reference to secular authorities in Rom. 13:1, 5 and 1 Pet. 2:13. The second, πειθαρχεῖν** (also in Acts 5:29, 32; 27:21), “obey,” is probably used here not in a general sense, because it is not used in that way elsewhere in the NT, but rather in the sense of obeying the “rulers and authorities.” LSJM give “obey one in authority” as its basic meaning. Paul makes no qualifications here, just as he does not in Rom. 13:1ff. and as Peter does not in 1 Pet. 2:13. But we know from Acts 5:29 that this obedience is under God, and that, as Peter says there, there are times when one “must obey God rather than humans.”

“Every good work” (πᾶν ἔργον ἀγαθόν)** is nearly exclusively a Pauline phenomenon in the NT: It occurs 8x in Paul (2 Cor. 9:8; Col. 1:10; 2 Thes. 2:17; 1 Tim. 5:10 [see the comments there]; Tit. 1:16; here; 2 Tim. 2:21; 3:17) and only once elsewhere (Heb. 13:21). By using πᾶν in the singular and thus specifying “every” individual good work, Paul is speaking as broadly as possible and encouraging Christians to be “prepared” (or “ready,” ἑτοίμους) “for” (πρός), i.e., to be “ready” and willing to do, whatever good work might need doing (cf. for the same phrase 2 Tim. 3:17, and especially 2 Tim. 2:21, which uses it with the cognate verb).

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

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

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

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

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

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

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 332–333.

첫번째는 ‘비방하지 말며’이다. 비방하다라는 의미의 동사 ‘블라스페메인’의 원형 ‘블라스페메오’는 ‘비난하다, 욕하다, 모독하다, 중상하다’라는 의미를 가진다. 복음서에서 유대인들이 예수님을 향해 ‘참람하다’라는 말을 했다(막 2:7). 이 표현은 신성한 것, 즉 하나님이나 성령처럼 마땅히 숭상해야할 대상에 대해 모독하거나 방해하는 것을 말할 때 쓰인다. 그런데 본문에서는 하나님에 대한 신성 모독의 표현이라기 보다는 사람 사이에서 벌어지는 모독적 언사를 의미하는 것으로 ‘아무도 모독하지 말라’라는 의미이다. 

두번째는 ‘다투지 말며’이다. ‘아마쿠스’의 원형 ‘아마코스’는 부정 불변사 ‘아’와 ‘다툼’을 의미하는 명사 ‘마케’의 합성어로 ‘싸움을 삼가는’이라는 뜻이 있다.(딤전 3:3) 싸우지 않는 것은 감독이 지녀야할 덕목일 뿐 아니라 모든 성도들이 지녀야할 덕목이다. 

세번째는 ‘관용하며’이다. ‘에피에이케이스’의 원형 ‘에피에이케스’는 ‘~의 근거 위에, ~을 근거로 하여’란 의미의 전치사 ‘에피’와 ‘자리를 내주다’라는 의미가 있는 동사 ‘에이코’의 합성어로 기꺼이 자래릴 내준다는 의미에서 관용을 의미하게 되었다. 이는 인간의 내면의 중요한 덕목으로 인정이 사려 있는 태도 및 모욕을 받고도 화를 내지 않는 것을 말한다. 헬라 철학에서 ‘에피에이케스’는 이어 나오는 온유함과 더불어 현인이 갖추어야할 가장 중요한 덕목이었다. 

네번째는 ‘온유함을 나타내는 것’이다. 온유함은 예수님의 대표적 성품이며(마 11:29) 성령의 열매 가운데 하나이다.(갈 5:23) 그러한 온유는 만왕의 왕으로서 승리의 백마를 탈 수 있는 자격을 지니신 분이 겸손히 나귀 새끼를 타는 모습으로 나타난다(마 21:5). 하나님께서는 이러한 온유함을 지니고 그 성품을 세상에 나타내는 자들에게 땅을 기업으로 주신다(마 5:5) 힘이 있으나 교만과 자기 과시용으로 사용하지 않는 온유함, 성품이 부드러워서 다른 사람에게 상처를 주지 않는 온유함, 신사적이며 남을 배려할 줄 아는 온유함을 그리스도를 믿는 모든 성도들의 삶에 나타냐야 할 영적 모습이다.(controlled power, 유단자의 겸손) 

‘나타낼 것을’에 해당하는 ‘엔데이크뉘메누스’의 원형 ‘엔데이크뉘미’는 강조의 접두어 ‘엔’과 ‘보이다’라는 의미의 동사 ‘데이크뉘오’의 합성어로서 ‘증명해 보이다, 자기가 지니고 있는 것을 겉으로 나타내 보이다’라는 의미이다. 이렇게 겉으로 나타내는 것은 구체적인 행위를 통해서만 가능하다. 여기서는 현재 분사형을 사용함으로 구체적 인간관계에서 계속하여 온유하게 행해야 한다는 것을 교훈한다. 

여기서 말하는 다른 사람들과의 관계에서 나타나는 덕목들은 모두 자신을 죽이고 양보하고 절제하며 인내하는 요소를 내포한다. 

 

3:2 Paul continues his list of reminders with four more items. The first is μηδένα βλασφημεῖν, “to speak ill of no one.” Does he still have government officials in mind here or is he now speaking in more general terms? In favor of the latter is the indefiniteness and breadth of the word μηδένα, “no one.” Paul seems to be including any and all people under that word and thereby self-consciously broadening the horizon. Similarly, the conclusion of this verse says that Christians should show consideration to “all people” (πάντας ἀνθρώπους), and this wider perspective is picked up in v. 3. This is not to say that government officials are excluded, but only that they are not exclusively in view.

βλασφημεῖν is used here in the sense of “to speak ill or evil of,” as in Rom. 3:8; 14:16; 1 Cor. 10:30. Paul is not saying by this admonition that Christians must be naive and never correctly evaluate and speak about the evil that they see in anyone, since this is what he himself does in 1:10–16. Rather, he is urging Christians to restrain their natural inclination to say the worst about people. As he puts it in Romans 12, Christians should not “pay back evil for evil to anyone” and should bless rather than curse those who persecute them (vv. 17, 14).

The next two items, ἀμάχους εἶναι, ἐπιεικεῖς, “to be uncontentious, gentle,” go together, as the one infinitive governing them indicates and as they do in the only other NT occurrence of the first, albeit in reverse order, 1 Tim. 3:3 (see the comments there). ἄμαχος is used metaphorically in the NT and means “peaceable” in the sense of “uncontentious” (cf. 2 Tim. 2:23–24). ἐπιεικής** (also in Phil. 4:5; 1 Tim. 3:5; Jas. 3:17; 1 Pet. 2:18) means “gentle,” “kind,” with a concomitant note of graciousness (see the related noun ἐπιείκεια** in Acts 24:4 and especially 2 Cor. 10:1, where Paul urges his readers “by the meekness and gentleness of Christ”). It is often contrasted with severity in Greek literature. See Spicq’s discussion of both words in Notes I, 263–67, and H. Preisker, TDNT II, 588–90 for the second word.

In the last item the participle ἐνδεικνυμένους (see 1 Tim. 1:16; Tit. 2:10) means here “showing” or “demonstrating.” The verb (ἐνδείκνυμι) is used here in a way similar to that of 2 Cor. 8:24, where Paul urges his readers “openly before the churches [to] show them the proof of your love.” Paul concluded the previous section of Titus on ethical admonition with this same participle and also with the same universal πᾶς (2:10: πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν).

πραΰτης means “gentleness, humility, courtesy, considerateness, meekness” (BAGD; see also Spicq, Notes III, 570–81; Leivestad, “Meekness”). It may be best understood by its contrast to its opposites, roughness, bad temper, sudden anger, and brusqueness (see F. Hauck and S. Schulz, TDNT VI, 646, who give “mild and gentle friendliness” as the general meaning). English translations vary trying to find the right words to render this term with the qualification πᾶσαν: “perfect courtesy” (RSV), “a consistently gentle disposition” (NEB), “every consideration” (NASB), “always … a gentle attitude” (TEV), “true humility” (NIV). Whatever the nuance for πραΰτητα may be, Paul urges that it be shown not partially but fully (πᾶσαν placed before the verb for emphasis; see BAGD s.v. πᾶς 1aβ). πᾶσαν πραΰτητα is to be shown πρὸς πάντας ἀνθρώπους, “toward all people,” i.e., “to everyone” without exception (cf. the occurrences of πάντες ἄνθρωποι in the PE*: 1 Tim. 2:1, 4; 4:10; Tit. 2:11). The double use of πᾶς is quite emphatic: Paul is urging “all” gentleness to “all” people.

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

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

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

RSV Revised Standard Version

NEB New English Bible

NASB New American Standard Bible

TEV Today’s English Version (Good News Bible)

NIV New International Version

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

 George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 333–334.

 

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

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

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

o See ch. 1:2

p See 2 Thess. 2:8

q 2 Pet. 1:1

r See Matt. 20:28

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

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

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

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

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

w See 1 Tim. 4:12

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

 

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

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

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

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

 

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

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

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

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

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

 

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

1. (기대) 기다리다 — 발생하거나 도착하기를 기대하다.

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

눅 2:25 προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ,

행 24:15 αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν

딛 2:13 προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς

유 21 προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ

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

눅 15:2 Οὗτος ἁμαρτωλοὺς προσδέχεται

롬 16:2 ἵνα αὐτὴν προσδέξησθε ἐν κυρίῳ ἀξίως τῶν

빌 2:29 προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης

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

히 10:34 μετὰ χαρᾶς προσεδέξασθε, γινώσκοντες

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

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

부정과거 수동태. 부정과거 수동태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

MHT J. H. Moulton, W. F. Howard, and N. Turner, A Grammar of New Testament Greek I–IV. Edinburgh, 1908–76.

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

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

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

RSV Revised Standard Version

NEB New English Bible

NASB New American Standard Bible

TEV Today’s English Version (Good News Bible)

NIV New International Version

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 321–326.

 

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

 

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

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

 

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

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

 

 

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

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

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

 

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

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

 

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

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

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

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

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

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

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

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

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

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

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

NEB New English Bible

NASB New American Standard Bible

NIV New International Version

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

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

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 326–329.

 

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

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

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

 

 

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

 

 

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

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

 

 

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

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

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

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

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

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 329–330.

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

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

i ch. 3:4

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

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

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

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

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

 

11 모든 사람에게 구원을 주시는 하나님의 은혜가 나타나

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

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

 

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

 

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

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

 

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

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

딛 2:11 Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος

딛 3:4 ἡ φιλανθρωπία ἐπεφάνη τοῦ

2. ~에 비추다† — 어떤 것에 비추다 (특별하게)

눅 1:79 ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου

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

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

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

부정과거 수동태. 부정과거 수동태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

 

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

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

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

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

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

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

 

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

 

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

 

 

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

 

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

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

 

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

 

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

 

 

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

 

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

 

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

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

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

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

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

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

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

 

 

 

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

d See 1 Pet. 2:18

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

e [Col. 3:22]

f [1 Tim. 3:11]

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

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

 

9 종들은 자기 상전들에게 범사에 순종하여 기쁘게 하고 거슬러 말하지 말며

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

3) 헬, 단장하게

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

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

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

딛 1:1 Παῦλος δοῦλος θεοῦ,

몬 16 οὐκέτι ὡς δοῦλον

약 1:1 Ἰάκωβος θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος

벧후 1:1 Συμεὼν Πέτρος δοῦλος καὶ ἀπόστολος Ἰησοῦ Χριστοῦ

유 1 Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου,

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

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

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

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

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

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

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

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

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

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

NEB New English Bible

NIV New International Version

TEV Today’s English Version (Good News Bible)

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

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

P. Oxy. Oxyrhyncus Papyri

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

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

 

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

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

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

 

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

x 1 Tim. 5:1

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

z [2 Cor. 11:3]

a 1 Tim. 2:2

b [1 Tim. 6:3]

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

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

 

6 너는 이와 같이 젊은 남자들을 신중하도록 권면하되

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

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

1) 헬, 건전한

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

 

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

 

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

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

 

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

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

 

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

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

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

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

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

 

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

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

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

 

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

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

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

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

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

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

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

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

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

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

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

 

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

 

 

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

 

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

 

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

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

고전 4:14 ἐντρέπων ὑμᾶς

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

살후 3:14 μὴ συναναμίγνυσθαι αὐτῷ, ἵνα ἐντραπῇ·

딛 2:8 ἐντραπῇ μηδὲν

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

막 12:6|| Ἐντραπήσονται τὸν υἱόν μου.

눅 18:2 μὴ ἐντρεπόμενος. χήρα

눅 18:4 οὐδὲ ἄνθρωπον ἐντρέπομαι,

눅 20:13|| ἴσως τοῦτον ἐντραπήσονται.

히 12:9 καὶ ἐνετρεπόμεθα·

부정과거 능동태. 부정과거 능동태

부정과거 수동태. 부정과거 수동태

완료 중간태. 완료 중간태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

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

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

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

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

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

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

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

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

 

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

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