하나님나라를 꿈꾸며(Kingdom of God)

13 qI charge you in the presence of God, who gives life to all things, and of Christ Jesus, rwho in his testimony before4 Pontius Pilate made pthe good confession, 14 to keep the commandment unstained and free from reproach until sthe appearing of our Lord Jesus Christ, 15 which he will display tat the proper time—he who is uthe blessed and only Sovereign, vthe King of kings and Lord of lords, 16 wwho alone has immortality, xwho dwells in yunapproachable light, zwhom no one has ever seen or can see. To him be honor and eternal dominion. Amen.

q See ch. 5:21

r [Matt. 27:11; John 18:37; Rev. 1:5; 3:14]

4 Or in the time of

p [See ver. 12 above]

s See 2 Thess. 2:8

t See ch. 2:6

u ch. 1:11

v See Rev. 17:14

w See ch. 1:17

x [Ps. 104:2]

y Job 37:23

z See John 1:18

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 6:13–16.

 

13 만물을 살게 하신 하나님 앞과 본디오 빌라도를 향하여 선한 증언을 하신 그리스도 예수 앞에서 내가 너를 명하노니

14 우리 주 예수 그리스도께서 나타나실 때까지 흠도 없고 책망 받을 것도 없이 이 명령을 지키라

15 기약이 이르면 하나님이 그의 나타나심을 보이시리니 하나님은 복되시고 유일하신 주권자이시며 만왕의 왕이시며 만주의 주시요

16 오직 그에게만 죽지 아니함이 있고 가까이 가지 못할 빛에 거하시고 어떤 사람도 보지 못하였고 또 볼 수 없는 이시니 그에게 존귀와 영원한 권능을 돌릴지어다 아멘

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 6:13–16.

 

-  ζῳογονέω (zōogoneō), 동사. 생명을 유지하다, 목숨을 보존하다. 미래 능동태. ζῳογονήσει; 부정과거 능동태. ἐζωογόνησα.

1. 살아있다† — 생명이 있거나 살아있는 상태를 유지하다; 때로는 그 생명을 보존한다는 뜻을 가진다. 관련 주제: 빠르게 하다.

눅 17:33|| ὃς δʼ ἂν ἀπολέσῃ ζῳογονήσει αὐτήν.

2. 살아 나게 하다† — 생명을 가지게 하거나 두번째로 생명을 가지게 하다.  다음을 참고하십시오 ζῳοποιέω. 관련 주제: 생애; 빠르게 하다; 살다; 부활; 생명 나무.

딤전 6:13 τοῦ ζῳογονοῦντος τὰ πάντα

3. 살아 있게 하다.† — 생명을 가진 상태 혹은 살아있는 상태로 유지되다. 때로 생명을 보전하는 것을 암시한다. 관련 주제: 빠르게 하다.

행 7:19 τὸ μὴ ζῳογονεῖσθαι.

• 출 1:17–18; 레 11:47; 삿 8:19; 삼상 2:6; 삼상 27:9; 삼상 27:11; 왕상 21:31

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 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).

-  6:13 I charge you. Five other times in 1 Timothy, Paul tells Timothy to “charge” or “command” others (v. 17; 1:3; 4:11; 5:7 [“Give … instructions”], 21). But Timothy too is under divine command. Christ’s “good confession” is the basis for Timothy’s (v. 12).

v. verse in the chapter being commented on

v. verse in the chapter being commented on

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2176.

 

-  6:13 παραγγέλλω (see 1:3) means here “I charge,” i.e., “I command” or “I direct.” It is in the first person to express Paul’s authority as Christ’s apostle (cf. 1 Thes. 4:11; 2 Thes. 3:4, 6, 10, 12, especially vv. 6 and 12). Addition of σοι can be explained more satisfactorily than omission of it, since one expects the person charged to be indicated in the text (this variant reading correctly spells out what is implied in the text, and thus most ancient versions and modern English translations render the text accordingly, i.e., “I charge you”).

Paul uses ἐνώπιον, “in the presence of,” most often with reference to the members of the Godhead (see 2:3), here “God” and “Christ Jesus.” God is described as τοῦ ζῳογονοῦντος,** i.e., as “the one who gives life” (cf. 1 Sa. 2:6 LXX: “the Lord makes alive”), not as the one who preserves life, as in Lk. 17:33; Acts 7:19. He give life to “all things,” τὰ πάντα, used here of “humankind and everything else that possesses life” (BAGD s.v. 2b β; cf. Acts 17:25). Paul’s charge is, therefore, made in the presence of God the life-giver, with all the implications that that carries.

Christ is described as the one “who testified the good confession before Pontius Pilate.” ἐνώπιον governs this part of the sentence also, and so καί joins Christ to God as those in whose presence Paul’s makes his charge. For Χριστοῦ Ἰησοῦ see 1:1, 2. μαρτυρέω means here “bear witness” or “testify,” and the aorist participle refers to a particular occasion in the past.

That particular occasion is specified in the prepositional phrase ἐπὶ Ποντίου Πιλάτου. ἐπί more likely means “before” here rather than “in the time of” (see BAGD s.v. I.1a δ; Kelly argues for the latter) since the former fits that actual historical occasion with its direct and personal dimension. Also, “before” would agree with Timothy’s situation, since he was obligated to carry out his charge “before” people. Πόντιος Πιλᾶτος was the Roman governor of Judea (a.d. 26–36) who ordered Jesus’ execution. He is thus repeatedly mentioned (49x) in the Passion accounts (Mt. 27:2–65; Mk. 15:1–44; Lk. 23:1–52; Jn. 18:29–19:38). Only here and in Lk. 3:1 is he designated by the nomen Πόντιος,** the “middle, gentile, or tribal name” of Pilate (BAGD).

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.

 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), 265–266.

 

14절) 앞서 하나님과 그리스도 앞에서 명령했다면 14절에서는 그리스도께서 재림하실 때까지, 즉 이 세상 마지막때까지 철저하게 지켜져야 할 것을 권면한다. ‘나타나실’로 번역된 ‘에피파네이아스’는 ‘~위에’란 뜻의 전치사 ‘에피’와 ‘빛이 번쩍이다, 나타나다’라는 뜻의 동사 ‘파이노’의 합성어로 ‘빛이 번쩍이며 나타나듯이 영광스럽게 등장하다’라는 뜻을 지닌 ‘에피파이노’의 명사형이다. 이는 그리스도의 재림시에 빛과 함께 그분이 다시 오실 것임을 보여준다. 이 ‘에피파네이아스’는 주님의 재림을 나타내는 전문 용어인 ‘파루시아’와 동일한 의미이다(딛 2:13; 딤후 1:10; 4:1, 8). 이는 그리스도의 재림이 가시적으로 이루어지는 황제의 방문과 같이 분명하고도 영광스럽게 이루어질 것을 표현한 것이다. 주님의 재림은 언제 정확하게 임할지 아무도 모른다. 하지만 그럼에도 불구하고 그분은 영광스러운 모습으로 홀연히 다시 오실 것이다. 바울은 언제인지 확실하지 않지만 장래에 반드시 오실 주님의 재림의 때까지 이 명령들을 ‘점도 없고 책망받을 것도 없이’ 즉 어떤 잘못이나 실패도 없이 철저하게 지킬 것을 당부하고 있는 것이다. 

바울이 여기서 언급한 ‘이 명령’, ‘텐 엔톨렌’은 구체적으로 무엇을 지칭하는가? 어떤 학자들은 이것을 그리스도의 명령이나 또는 디모데가 세례를 받을 때에 서약한 의무등으로 설명하기도 하는데 타당한 견해는 11-12절의 하나님의 사람인 디모데를 향한 바울의 거룩한 명령을 포함하여 디모데가 목회자로서 수행해야할 사명과 책임들을 포괄하는 표현으로 보는 것이다. 

하나님의 사람들은 주님께서 그리하셨던 것처럼 하나님으로부터 부르심을 받은 그 부르심에 합당하게 살기 위하여 세속적 가치관을 따르는 삶을 적극적으로 피하고 주께서 주신 말씀을 지켜 행하는 삶을 살아가야 한다.

 

-0  6:15 in his own time. Creation (Gen 1:1) and the incarnation (Gal 4:4) occurred on God’s timetable. So will Christ’s return (v. 14).

v. verse in the chapter being commented on

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2176.

-  6:16 God is also “he who alone possesses immortality, who dwells in unapproachable light.” ἔχων (see 1:12) means here “possess” in the sense of “have as one’s own.” Here μόνος (see v. 15) can best be rendered into English by “alone” (RSV, NASB, NIV), though “only” is acceptable (KJV; J. B. Phillips, NT in Modern English). In either case the clause states that “immortality” (ἀθανασία,** 1 Cor. 15:53, 54; here; cf. ἄφθαρτος, “immortal,” in 1:17, both used with apparently the same significance in parallel clauses in 1 Cor. 15:53–54 [Guthrie]) is intrinsically unique to God (cf. Ps. 36:9; Dn. 4:34; Jn. 5:26).

The second participial clause, φῶς οἰκῶν ἀπρόσιτον, is also governed by the definite article ὁ at the beginning of the verse. Thus both participles are substantival and describe God, and their descriptions are thereby closely linked together. φῶς, “light,” is used by nearly all the writers of the NT, often of God (whether directly or indirectly). From Eph. 5:8–9 we may deduce that “light” with reference to God in the Paulines means “goodness, righteousness, and truth” (cf. holiness and truth in 1 Jn. 1:5–7; cf. also 1 Pet. 2:9). Here it says that God “dwells” (οἰκῶν) in light: Light characterizes his very existence (cf. Ps. 104:2). That light is “unapproachable” (ἀπρόσιτον,** a biblical hapax used elsewhere; see BAGD).

It is said further that God is the one “whom no person has seen or can see,” which reinforces and further delineates the preceding clause. The absolute negative “no person” (οὐδεὶς ἀνθρώπων) states this truth from the point of view of actuality, as does Jn. 1:18 (cf. 1 Jn. 4:12). Not even Moses, with whom God spoke, saw God’s face (cf. Ex. 33:18–23). The relative pronoun ὅν, “whom,” has as its antecedent the two preceding substantival participles (ὁ ἔχων … οἰκῶν), i.e., God, not neuter φῶς. The second clause states the truth of the first from the point of view of ability. The key word δύναται, “can” or “is able,” is used here with the infinitive ἰδεῖν and with the conjunction οὐδέ to indicate what one is not able to do, i.e., to see God. Paul is reflecting the OT truth that God is so holy that sinful mankind cannot see God and live (cf. LXX Ex. 33:20: “You cannot see [οὐ δυνήσῃ ἰδεῖν] my face, for no one can see me and live”).

It is no wonder that Paul ends this marvelous and awesome description of God with words of praise: “To him be honor and eternal dominion.” The relative pronoun ᾧ has as its antecedent the person in view in all the nominatives in vv. 15–16, i.e., God (the Father). For a consideration of what form of the verb is to be understood here, see the discussion and literature cited at 1:17.

This concluding doxology uses terms that correlate in inverse order with what has just been said about God and thus praises him in accordance with his character: “Honor” corresponds to the description of God as “he who alone has immortality and dwells in light,” and the “eternal power” is that of the only Sovereign King and Lord. By τιμή, “honor,” Paul prayerfully desires the reverence and respect that is due God (see 1:17; this word is used in praise to God and Christ in the NT in 1 Tim. 1:17; Heb. 2:9; 1 Pet. 1:7; 2 Pet. 1:17; Rev. 4:9, 11; 5:12, 13; 7:12; 21:26). κράτος (always used of God in the NT; in doxologies in 1 Pet. 4:11; 5:11; Jude 25; Rev. 1:6; 5:13; with τιμή only here and in Rev. 5:13) means generally “power” or “might” and also has the nuance “rule, sovereignty, or dominion” when referring to the ruling might of a great king (BAGD s.v. 1, 4; see also W. Michaelis, TDNT III, 905ff.). This power is αἰώνιον, “eternal.”

The doxology ends with ἀμήν, “Amen,” as do most NT doxologies (see 1:17). It is the writer’s confirmation (“so let it be”) of that which he has just written about God. Paul may also be seeking to draw out this response from his readers.

RSV Revised Standard Version

NASB New American Standard Bible

NIV New International Version

KJV King James Version (Authorized 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.

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), 269–271.