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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.
8절) ‘이 말’로 번역된 ‘호 로고스’는 ‘그 말’이라는 의미이다. 3-7절에서 바울이 말한 여러가지 권고의 내용인데 여기서 단수형을 사용한 것은 이 모든 말이 구원의 본질과 그 은혜의 내용에 대한 요약으로 성도들이 선한 삶을 살 수 있고 또 살아야 할 근거라는 점에서 통일성을 지니고 있기 때문이다.
‘미쁘도다’로 번역된 ‘피스토스’는 ‘믿을만한, 신실한, 서약한 것을 지키는, 신뢰하는, 신용하는’이란 의미로 인격체나 사물에 대해 사용하는 말이다.
‘네가 굳세게 말하라’, ‘굳세게 말하라’로 번역된 ‘디아베바이우스다이’의 원형 ‘디아베바이오오마이’는 ‘~을 통하여, ~와 함께’라는 의미의 전치사 ‘디아’와 ‘견고케 하다, 확실히 증거하다’라는 의미의 동사 ‘베바이오오’의 합성어로 ‘강력히 확언하다, 확신을 가지고 주장하다’라는 의미를 지니며 본절과 딤전 1:7에만 등장한다. 현재 부정사로 사용되어 바울이 디도에게 디도 자신 먼저 구원의 말씀에 대한 확신을 가지고 계속하여 담대하고 확신있게 증언하라고 명하고 있다. 바울이 이렇게 디도에게 이 구원의 교리에 해당하는 3:3-7의 말씀을 굳세게 말하라고 권면하는 것을 볼때 당시 그레데 섬의 교인들은 아직 구원의 교리를 정확히 알지 못하고 있었던 것으로 보인다, 그렇기에 더욱 굳게세 말할 필요가 있었던 것이다.
바울은 디도가 복음의 진리를 확신있게, 굳세게 전해야하는 이유로 성도들로 하여금 조심하여 선한 일에 힘쓰게 하기 위함이라고 말하고 있다. ‘조심하여’로 번역된 ‘프론티조신’의 원형 ‘프론티조’는 ‘생각’이란 의미의 명사 ‘프론티스’에서 유래된 동사로 ‘깊이 생각하다, 걱정하다’라는 의미이다. 성도들에게 굳게세 전하기 위해서는 먼저 자신이 전하는 그 진리의 말씀에 대한 묵상과 깨달음을 통해서 이루어지는 것이다. 하나님의 진리의 말씀을 제대로 배우고 깨달을 때에 성도들은 매사에 원하는 대로, 하고 싶은대로 살지 않고 하나님의 말씀에 비추어 자신을 돌아보며 살아갈 수 있게 되는 것이다. 이렇게 깊이 있는 말씀에 대한 성찰과 묵상을 통하여 성도들의 삶가운데 선한 행동이 나타나게 되는 것이다. 하나님의 은혜를 깨닫고 자신이 그 은혜로 인하여 죄악가운데 구원받았다라는 확신이 있는 자라면 자연스럽게 선한 삶과 하나님의 영광을 위한 삶을 추구하게 되는 것이다. ‘선한 일’에 힘쓰는 것은 구원을 위한 수단이나 목적이 아니라 구원받은자로서의 마땅한 삶의 결과이다.
‘힘쓰게’로 번역된 ‘프로이스타스다이’의 원형 ‘프로이스테미’는 ‘~앞에’란 의미의 전치사 ‘프로’와 ‘놓다, 두다’라는 의미의 동사 ‘히스테미’의 합성어로 ‘앞에 놓다’라는 의미인데 성경에서는 ‘감독하다, 도움을 주다, 보살피다, 주의를 기울이다’라는 여러가지 의미로 사용되었다. 여기서는 선한 일을 행함에 있어서 ‘주의를 기울이다’라는 의미로 사용되었다. 우리의 본성은 악을 행하는데에 빠르다. 그것을 거스르그 위해서 주의를 기울이고 힘써야 하는 것이다.
‘이것은’으로 번역된 ‘타우나’는 지시 대명사 복수형으로 ‘선한 일(칼론 에르곤)’이라는 복수형을 받는다. 선을 행하는 것은 아름답고 사람들에게 유익한 것이다. 여기서 ‘사람들’은 선을 행하는 사람들만이 아니라 그 선행의 대상이 되는 사람들을 포함한다. 이처럼 선을 행하는 것은 선을 행하는 본인만이 아니라 그 주위에 있는 이들에게 유익을 주는 것이다.
- 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).
The negative evidence regarding the identification of the “saying” is that nothing that follows the formula appears to be appropriate as a saying. The positive evidence is that several statements in the preceding verses could well be referred to as a “faithful saying,” and the virtually unanimous opinion of commentators is that the formula refers to what precedes it. But to how much of the preceding verses? Dibelius-Conzelmann stand virtually alone in positing that the saying consists of vv. 3–7 (in their comments on 1 Tim. 1:15). The vast majority of exegetes identify it as vv. 4–7 (Alford, Barrett, Bernard, Bouma, Brox, Ellicott, Fausset, Hendriksen, Huther, Jeremias, Kent, Robertson, Simpson, Vine, Wohlenberg, and Wuest). A few identify it as vv. 5–7 or some part thereof (Easton, Lock, and Spicq). Kelly narrows his choice to vv. 5b–6, but then adds wisely that identification of the saying is difficult precisely because “Paul has clearly interwoven thought of his own with whatever traditional or liturgical material he has borrowed” (Gealy, who is apparently undecided, concludes his discussion with a similar note of caution).
It is true, as Dibelius-Conzelmann argue, that the first person plural gives a certain unity and continuity to vv. 3–7. But the use in v. 3 may be influenced by the following verses and adapted to them. Gealy notes that “vs. 3 is less rhythmical in form and liturgical in phrasing than vss. 4–7. Its list of vices would then … serve as the dark shadow against which the light of the Christian gospel shines the more brilliantly.” The obvious relationship of v. 3 to v. 2, signalled by the introductory words “for we were once also” and, in content, evidenced by its nouns, speaks against it being part of a saying continuing with vv. 4–7. Furthermore, it stands as a separate sentence not necessarily or inherently related to vv. 4ff., while all the other “faithful sayings” consist of a single sentence.
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.
Furthermore, Kelly’s elimination of v. 7 would have the formula “faithful is the saying” jump over that intervening verse to the saying rather than refer to what immediately precedes it. This is contrary both to the normal expectation and to Paul’s actual practice with the other “faithful sayings,” in which the formula refers to the immediately preceding or following words.
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.
A considerable number of commentators have associated “washing” (v. 5) with baptism. This hypothesis is strengthened by the concomitant focus on the Holy Spirit. In Acts and elsewhere in the NT baptism and the gift of the Spirit are related. Furthermore, the saying lays particular stress on initial inner change (“the washing of regeneration and the renewal of the Holy Spirit”), which is appropriate in connection with the initial rite of Christianity, which signifies such an inner change. And the saying is a terse creedalliturgical statement that would be appropriate at Christian baptism. This is exemplified in its trinitarian structure (God, the Holy Spirit, Jesus Christ), which would be fitting in connection with baptism (cf. Mt. 28:19). The corporate or public use of the saying is seen in its use of plural pronouns. Some have suggested that it is a “hymn” or expression of praise. Against this is the fact that God is referred to in the third person rather than the first person. Perhaps the saying was an affirmation spoken by those receiving baptism or by such people and the congregation together.
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.”
PE Pastoral Epistles
PE Pastoral Epistles
PE Pastoral Epistles
PE Pastoral Epistles
PE Pastoral Epistles
Pl. Paul
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
LXX Septuagint
Pl. Paul
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
Pl. Paul
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.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
George W. Knight, The Pastoral Epistles: a commentary on the Greek text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 347–352.
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