하나님나라를 꿈꾸며(Kingdom of God)

1 Paul, a servant1 of God and aan apostle of Jesus Christ, for the sake of the faith of God’s elect and btheir knowledge of the truth, cwhich accords with godliness, 2 din hope of eternal life, which God, ewho never lies, fpromised gbefore the ages began2

1 For the contextual rendering of the Greek word doulos, see Preface

a See 2 Cor. 1:1

b See 1 Tim. 2:4

c 1 Tim. 6:3

d 2 Tim. 1:1; Heb. 9:15; [ch. 2:13; 3:7]

e Num. 23:19; 2 Tim. 2:13; Heb. 6:18

f Rom. 1:2

g See 2 Tim. 1:9

2 Greek before times eternal

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

1 하나님의 종이요 예수 그리스도의 사도인 나 바울이 사도 된 것은 하나님이 택하신 자들의 믿음과 경건함에 속한 진리의 지식과

2 영생의 소망을 위함이라 이 영생은 거짓이 없으신 하나님이 영원 전부터 약속하신 것인데

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:1–2.

1절) ‘하나님의 종’, 본절에서 *종으로'로 번역된 ‘둘로스' 는 ‘노예, 종' (마 10:24 ; 눅 12:46 ； 요 15:15 ； 고전 7:21 ； 갈 3:28 ； 엡 6:8 ； 골 3:11 ； 계 13:16)이라는 문자적 의미를 지닌다. 그러나 이 단어는 반드시 비천한 계급의 사람에게만 사용되는 것은 아니며 '왕의 신하' (삼상 29:3 ； 왕하 5:6), 모세나 여호수아 그리고 선지자 등과 같은 '하나님의 일꾼' (출 14:31 ； 민 12:7 ： 수 1:2 ： 삿 2:8 ； 시 78:70 ； 105:26 ； 암 3:7 ； 렘 7:25 ； 단 9:6)을 가리키는 데도 쓰였다. 특히 신약 성경에서는 '그리스도에 의하여 구속된 사람' (고전 7:23 ； 요 8:34 ； 룸 6:17.20 ； 딤후 2:19), '그리스도에 의해 소유된 자'(고전 3:23 ； 7:22), ‘그리스도의 대리자'(갈 1:10 ；롬 1:1；골 4:12), '그리스도의 뜻에 순종하고 봉사하는 자' (고전 3:5 ； 고후 3:6 ： 엘 3:7), 흑은 '복음을 전파하는 교사’ (딤후 2:24)를 가리키는 말로 사용되었다. 이 ‘둘로스' 라는 단어는 특히 바울이 하나님과의 관계하에서 자신을 지칭할 때 즐겨 사용하는 표현이다(롬 1:1 ； 고전 7:21 ； 고후 4:5 ； 갈 1:10 ； 빌 1:1 ； 골 1:7). 그러나 로마서나 빌립보서에서는 *예수 그리스도의 종' 이라고 표현하였지만(롬 1:1；빌 1:1) 본서에는 유일하게 '하나님의 종'이라고 말하고 있다(행 16:17 ；벧전 2:16 ； 계 7:3 ； 15:3 ； 19:5). 이것은 고대의 예언자나 위인을 칭할 때 주로 사용되는 표현이었지만, 여기서는 하나님에 대한 절대적인 순종과 겸손을 나타냄과 동시에 자신이 하나님의 거룩한 일을 맡은 자라는 신적 권위틀 내포하고 있는 표현이라 말할 수 있다. 즉 바울은 자신이 언급할 이하의 내용이 신적 권위에 근거한 것임을 드러내기 위하여 이 표현을 사용했다고 볼 수 있다.

-  1:1 This verse contains the name of the author (Παῦλος), two designations of his role (δοῦλος, ἀπόστολος) with their respective indicators of relationship (θεοῦ, Ἰησοῦ Χριστοῦ), the results for which he labors (πίστιν … καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσεβείαν) and those for whom he labors (ἐκλεκτῶν θεοῦ).

For Παῦλος see 1 Tim. 1:1.

δοῦλος (see 1 Tim. 6:1) means “slave” and is used literally by Paul on several occasions (e.g., 1 Cor. 7:21, 22; Eph. 6:5–8; Col. 3:11, 22; 4:1; 1 Tim. 6:1; Tit. 2:9; Phm. 16, 18). The word can be used to designate the exclusive nature of man’s relationship to God and is used by the LXX in the Psalms and elsewhere to describe this relationship to God (cf., e.g., Pss. 19:11, 13; 67[66]:17; 86[85]:2, 4, 16; 119[118]:17, 23, 38, 49, 65, 76, 84, 122, 124f., 135, 140, 176; Tuente, NIDNTT III, 595). Just as it is used for the members of the covenant community, so also it is used to designate its leaders, e.g., Moses (Ps. 104[105]:26), Joshua (Jos. 24:30[29]; Jdg. 2:8), Abraham (Ps. 104[105]:42), David (Ps. 88:4[89:3]), Jacob (Is. 48:20) (cf. Rengstorf, TDNT II, 268; BAGD s.v. 4). Paul connects the secular usage of δοῦλος, “slave,” to the religious usage by designating the “free” Christian as “Christ’s slave” (see 1 Cor. 7:22) and hence uses the term for members of the Christian community (Rom. 6:16; 1 Cor. 7:22; Eph. 6:6) and its leaders including himself (cf., e.g., for others Col. 4:12; for others with himself Phil. 1:1; for himself Rom. 1:1; Gal. 1:10; used as a principle 2 Tim. 2:24; cf. also σύνδουλος, Col. 1:7; 4:7). When qualified by a genitive in Paul it is usually Χριστοῦ (Rom. 1:1; [1 Cor. 7:22]; Gal. 1:10; Eph. 6:6; Phil. 1:1; Col. 4:12) rather than θεοῦ as here (and in Jas. 1:1 [where it is also qualified by κυρίου Ἰησοῦ Χριστοῦ]; 1 Pet. 2:16; Acts 16:17; Rev. 7:3; 15:3; cf. 2 Tim. 2:24, δοῦλον κυρίου). “But here, as elsewhere, the distinctive thing about the concept of the doulos is the subordinate, obligatory and responsible nature of his service in his exclusive relation to his Lord” (Tuente, NIDNTT III, 596).

Paul joins to the above designation his more usual designation of himself as an ἀπόστολος Ἰησοῦ Χριστοῦ (see 1 Tim. 1:1; note that Ἰησοῦ Χριστοῦ here is the reverse of the order found in 1 Tim. 1:1 and 2 Tim. 1:1, although Χριστοῦ Ἰησοῦ is found in some MSS here, see NA26). For ἀπόστολος see 1 Tim. 1:1. Paul refers to himself as “an apostle of Jesus Christ” in this opening section (as he does in his other letters) to indicate the role and authority with which he writes to Titus (1:4) and through him to the members of the churches on Crete (cf. 2:2ff., 15; 3:1ff., 8, and especially 15c: “Grace be with you all” [μετὰ πάντων ὑμῶν]).

His apostleship is κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσέβειαν. Although κατά might mean “in accordance with” here, the sense of the passage seems to be best captured by the RSV rendering “to further the faith of God’s elect …” (cf. also Bernard, Brox, Hendriksen; Kelly renders it “in the interest of” and refers appropriately to Jn. 2:6; cf. also Jos., Ant. 3, 268). Just as in Rom. 1:5 Paul’s apostleship is to “bring about the obedience of faith among the Gentiles,” so here similarly his apostleship is “in the interest of” the πίστιν and ἐπίγνωσιν ἀληθείας of the ἐκλεκτῶν θεοῦ. πίστις would appear to designate here the subjective element of trust or belief, since it is followed by the genitive ἐκλεκτῶν θεοῦ and paralleled by ἐπίγνωσις. ἐκλεκτός (NT 22x, Pl.* 6x, PE 3x, Rom. 8:33; 16:13; Col. 3:12; 1 Tim. 5:21; here; 2 Tim. 2:10) means generally those “chosen or selected” and is used here, as elsewhere in the NT, “especially of those whom God has chosen fr. the generality of mankind and drawn to himself” (BAGD). The phrase ἐκλεκτοὶ (τοῦ) θεοῦ is used in the NT to designate Christians and to emphasize who it is that has elected them (the phrase is used only by Paul in the NT, Rom. 8:33; Col. 3:12; Tit. 1:1; it is also used in the LXX to designate God’s people, 1 Ch. 16:13; Ps. 88:4[89:3]; 104[105]:6, 43; Is. 65:9, 15, 23). The entire phrase πίστις ἐκλεκτῶν θεοῦ reminds one of the statement “as many as had been appointed to eternal life believed” (Acts 13:48).

καί joins ἐπίγνωσιν to πίστιν as a joint object of the preposition κατά. For ἐπίγνωσις see 1 Tim. 2:4. With the definite article τῆς following ἀληθείας and preceding κατʼ εὐσέβειαν Paul insists that ἀληθεία is that “truth” which pertains to or produces εὐσέβεια (cf. 1 Tim. 6:3, the only other NT occurrence of κατʼ εὐσέβειαν). εὐσέβεια (see 1 Tim. 2:2) means here, as often elsewhere in the NT, “godliness” in the sense of a godly life, the life of one who fears and serves God.

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.

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.

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

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.

RSV Revised Standard Version

Ant. Antiquitates Judaicae (Josephus)

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), 282–283.

-  1:2 The logical connection between ἐπʼ ἐλπίδι ζωῆς αἰωνίου and the preceding verse is not precisely clear and various possibilities have been proposed (see Huther and Hendriksen for examples). The preposition ἐπί does not in itself provide an answer. Analogies are provided by the occurrences of ἐλπίς in 1 Tim. 1:1 and of ἐπαγγελίαν ζωῆς in 2 Tim. 1:1, both in the section of the salutations of those letters related to Paul’s apostleship, though in both cases in a slightly different construction than here, and with 1 Tim. 1:1 adding the qualification “our” (ἡμῶν).

Perhaps then this prepositional phrase at the beginning of v. 2 qualifies ἀπόστολος (cf. 1 Tim. 4:10), as does the preceding phrase, κατὰ πίστιν.… It would thus give an additional reason for Paul’s apostleship (cf. BAGD s.v. ἐπί II.1bγ). If this is so, then this phrase speaks of the hope that Paul shares with the ἐκλεκτοὶ θεοῦ as he carries out his apostolic ministry and message. In 3:7—the only other NT occurrence of ἐλπὶς ζωῆς αἰωνίου—Paul relates that he does share in this hope. The phrase should probably be understood to function here as it does there.

ἐλπίς (PE* 4x: 1 Tim. 1:1; Tit. 1:2; 2:13; 3:7) is used here and in the NT in the sense of “confident expectation” (as opposed to sight or possession: Rom. 8:24–25) based on God’s promise. Sometimes the same hope is expressed in other words (e.g., “the hope of glory,” Rom. 5:2; Col. 1:27). The combination ζωὴ αἰωνίος, “eternal life” (see 1 Tim. 1:16), signifies in Paul that endless future life which the believer will have as a gift from God through Jesus Christ (Rom. 5:21; 6:23; 1 Tim. 1:16; 6:12) and will enjoy in fellowship with God and his people.

The God who promised this eternal life (cf. 2 Tim. 1:1; 1 Jn. 2:25) “before the beginning of time” (NIV) is he “who does not lie.” ἐπηγγείλατο (see 1 Tim. 2:10) is used here with the meaning “promised.” Paul speaks elsewhere of God promising life with the cognate noun ἐπαγγελία (1 Tim. 4:8 and 2 Tim. 1:1). God’s faithfulness to this promise is expressed negatively here with the adjective ἀψευδής** (a NT hapax), “who cannot lie.” This way of speaking about God has its roots in the OT (e.g., Nu. 23:19; 1 Sa. 15:29), and this OT background is reflected elsewhere in Paul (e.g., Rom. 3:3–4; 2 Tim. 2:13) and in the NT (Heb. 6:18).

The time that God made this promise was πρὸ χρόνων αἰωνίων. The preposition πρό, when used of time, means “before” (see BAGD s.v. 2). Some have interpreted χρόνοι αἰωνίοι** (also in Rom. 16:25; 2 Tim. 1:9) as referring to the long period of time reaching back to when God made this promise to the patriarchs (e.g. Calvin; cf. RSV, NASB, NEB). Others (cf. NIV) think that Paul is speaking here of God’s commitment before time began. The most compelling consideration is the meaning of the phrase (again with πρό) in 2 Tim. 1:9, where it relates to the time of God’s purpose (πρόθεσις) and is contrasted with the “now” (νῦν) of Christ’s first appearance. There the phrase is usually understood to refer to eternity (so NASB and NEB). Here, too, there is the same movement from the time of promise to the time of manifestation (Tit. 1:2, 3). Therefore, it is best to understand χρόνοι αἰωνίοι as referring to eternity here also. This would also be in accord with Paul’s perspective elsewhere, where he looks back to God’s decision before time and the world began (cf. 1 Cor. 2:7: πρὸ τῶν αἰώνων; Eph. 1:4: πρὸ καταβολῆς κόσμου).

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.

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.

RSV Revised Standard Version

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

NASB New American Standard Bible

NEB New English Bible

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 283–285.