하나님나라를 꿈꾸며(Kingdom of God)

11 dfor which I was appointed a preacher and apostle and teacher, 12 ewhich is why I suffer as I do. But fI am not ashamed, for gI know whom I have believed, and I am convinced that he is able to guard until hthat day iwhat has been entrusted to me.3

d See 1 Tim. 2:7

e ch. 2:9

f ver. 8

g [Ps. 10:14; 1 Pet. 4:19]

h ver. 18; ch. 4:8; See 1 Cor. 3:13

i 1 Tim. 6:20

3 Or what I have entrusted to him; Greek my deposit

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 1:11–12.

11 내가 이 복음을 위하여 선포자와 사도와 교사로 세우심을 입었노라

12 이로 말미암아 내가 또 이 고난을 받되 부끄러워하지 아니함은 내가 믿는 자를 내가 알고 또한 내가 의탁한 것을 그 날까지 그가 능히 지키실 줄을 확신함이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 1:11–12.

11절) 앞선 10절의 본문은 ‘디아 투 유앙겔리우’, ‘복음으로써’로 끝난다. 본 11절은 ‘이 복음을 위하여’에 해당하는 ‘에이스 호’로 시작한다. 즉 11-12절은 복음을 위하여 세우심을 받은 바울이 고난을 부끄러워하지 않음을 고백하는 것이다. 

-  1:11 Having mentioned the work of Christ, Paul is now constrained to mention his own part in the ministry for the gospel, as he does elsewhere (2 Cor. 5:18, 20; Eph. 3:7–8; Col. 1:25; 1 Tim. 1:11–12; 2:6–7). The statement here is almost identical to 1 Tim. 2:7 but does not include the words “I am telling the truth, I am not lying” or the phrase “of the Gentiles” after the word “teacher.”

εἰς ὅ refers to that “for which” Paul was appointed, with the antecedent of ὅ being εὐαγγελίου. ἐτέθην (aorist passive of τίθημι), which generally means “put” or “place,” carries here the meaning “appoint” and refers to a definite past action (cf. C. Maurer, TDNT VIII, 157). The passive voice assumes that the reader will intuitively grasp that “by God” or “by Christ” is to be understood (cf. Gal. 1:1). ἐγώ is used for emphasis (cf. the other occurrences of ἐγώ in the PE*: 1 Tim. 1:11, 15; 2:7; Tit. 1:3, 5; 2 Tim. 1:11; 4:6, in which all but the second and the last refer to Paul’s appointment to ministry, and even those are in contexts that deal with that topic).

The three terms κῆρυξ, ἀπόστολος, and διδάσκαλος (nominative case with the passive verb) designate different aspects of Paul’s one ministry. κῆρυξ** (see 1 Tim. 2:7; 2 Pet. 2:5; cf. Paul’s use of κήρυγμα [6x] and κηρύσσω [19x]), a term found in the culture of the day in both secular and religious senses, is the “herald” or “proclaimer” (see BAGD, MM). ἀπόστολος (see 1 Tim. 1:1), “apostle,” is used here in the special sense of one directly chosen by Christ and sent with Christ’s authority to speak for him (cf. Acts 11:14, 15; 26:16–18; 1 Cor. 15:8–10; Galatians 1). διδάσκαλος (Pl.* 7x) is applied by Paul to himself only here and in 1 Tim. 2:7 (but see Acts 11:26). In other uses of the word he either includes διδάσκαλοι in a list in which they are distinguished from ἀπόστολοι (1 Cor. 12:28, 29; Eph. 4:11) or uses it in a derogatory sense (Rom. 2:20; 2 Tim. 4:3). Most of the textual witnesses add ἐθνῶν after διδάσκαλος (all except א* A I 33 1175 syrpal). But the UBSGNT editors “regarded the word as a gloss introduced by copyists from the parallel in 1 Tm 2:7, there being no good reason to account for its omission if it were original here” (TCGNT).

What distinguishes these three aspects of Paul’s ministry? κῆρυξ and διδάσκαλος emphasize his roles as evangelist on the one hand and teacher on the other. He may have added these two terms, both of which he uses of himself only here and in 1 Tim. 2:7, to his usual self-designation of ἀπόστολος to emphasize these aspects of his ministry in his letters to Timothy so that he could be a model for Timothy (and others), who is to serve as an evangelist (κηρύσσειν, 2 Tim. 4:2) and teacher (διδάσκειν, 1 Tim. 4:11; 6:2; 2 Tim. 2:2) but is not an ἀπόστολος.

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.

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

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.

 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), 377–378.

첫번째로 ‘내가 믿는 자를 내가 알고’이다. 원문에는 원인이나 이유를 나타내는 접속사 ‘가르’가 사용되었다. ‘내가 알고’로ㅓ 번역된 ‘오이다’는 일반적으로 ‘보다, 인지하다, 주목하다’라는 뜻을 지닌 동사 ‘에이도’의 현재 완료형이다. 이는 바울이 과거부터 지속해서 이에 대한 지식을 가지고 있었음을 말하는 것이다. 바울이 알고 있던 이 지식은 무엇인가? 그것은 바로 자신의 믿음의 대상이 되는 분이 어떠한 분인가에 대한 분명한 앎, 지식이다. ‘내가 믿는 자’에 해당하는 ‘호 페피스튜카’에서 ‘페피스튜카’는 ‘믿다, 맡기다’라는 동사 ‘피스튜오’의 현재완료 능동태 직설법 표현으로 이를 직역하면 ‘내가 믿어오고 있는 분이다. 이처럼 바울은 ‘우리 구주 예수 그리스도 안에서 자신을 계시하신 하나님’에 대한 올바른 시직을 소유하고 있었던 것이다. 이로 인하여 바울은 죽음에 비견될만한 고난의 상황속에서도 부끄러워하지 않을 수 있었던 것이다. 

-  1:12 RSV, UBSGNT, and NA26 place a comma at the end of v. 11 and a period or raised dot after πάσχω in v. 12. In this way the intervening words form the conclusion to this long sentence that began with v. 8 and are divided from the words that follow πάσχω. Other critical editions (and all other translations noted in the UBSGNT punctuation apparatus) put the break between sentences at the end of v. 11. But it seems harsh to sever the intervening words from the following ἀλλʼ, and the phrase διʼ ἣν αἰτίαν is found at the beginning of a sentence in its other PE occurrences (2 Tim. 1:6; Tit. 1:13; so also Heb. 2:11; cf. BAGD s.v. αἰτία 1), not at the end. Therefore, it is best to think of a new sentence beginning with the first words of v. 12.

διʼ ἣν αἰτίαν functions as a causal conjunction with the meaning “for which reason,” “therefore.” “Because of” Paul’s service in the gospel ministry he suffers these things, because suffering is tied up with the gospel in this evil world (cf. v. 8; 3:12). It is difficult to determine whether the adverbial καί goes with ταῦτα, “even these things” (Ellicott, Bernard), or with πάσχω, “I also suffer,” i.e., suffering also is included in my appointment (Alford and especially Ridderbos).

Present tense πάσχω is used here of that which Paul is “experiencing” in the sense of “enduring” or “undergoing” (BAGD s.v. 3b). ταῦτα, “these things,” is a comprehensive term that includes all that is involved in Paul’s imprisonment (τὸν δέσμιον, v. 8), the only previous item to which this term could refer (and ἐπαισχύνομαι suggests a reference to v. 8, which has the same verb). Although the reader gains further insight into what is included in this ταῦτα as the letter progresses (e.g., v. 16: “my chains”), Paul most likely assumed that Timothy knew what he meant by it (cf. ταῦτα in 2:2).

The next clause, with ἀλλʼ followed by οὐκ, takes away any false impression that “for this reason I also suffer these things” might seem to convey (cf. BAGD s.v. ἀλλά 2). Paul is not “ashamed” (ἐπαισχύνομαι, see v. 8) of the “gospel” (vv. 10–11; cf. Rom. 1:16), “the testimony of our Lord” (v. 8), and his own imprisonment as the Lord’s “prisoner” (v. 8). V. 12 provides a word of explanation for the preceding sentence (vv. 8–11) and takes us back to the exhortation that begins that sentence: “Do not be ashamed.…” Paul indicates that he is not ashamed, even in his circumstances, so that Timothy will also not be ashamed, even if he also suffers.

γάρ signifies that the following words express the reasons that Paul is not ashamed: He knows (οἶδα) the one he has trusted and is persuaded of that one’s ability to guard his trust. Perfect tense πεπίστευκα indicates “I have put my trust, and still put it” (Ellicott). Dative ᾧ is the object of this verb, but the antecedent of this relative pronoun is not expressed. Since both God the Father and Christ are mentioned in the preceding verses, it is difficult to know which in particular Paul has in mind. He uses the verb πιστεύω with both in the the PE. Since emphasis has been laid on God and his power (cf. vv. 6, 7, 8), it is probable that the Father is in view here as well (cf. 1 Thes. 4:14, where God is named as the one who acts with reference to the Christian dead).

With καί Paul joins to his certain knowledge of the one he has trusted his certain assurance of that one’s ability to guard his trust. πέπεισμαι (perfect passive of πείθω; see v. 5), “I am convinced” or “I am certain,” asserts Paul’s confidence, the substance of which is expressed in the ὅτι clause that follows. The first aspect of Paul’s confidence is that God is “able” (δυνατός; cf. Rom. 4:21; 11:23), with the aorist infinitive that follows indicating the ability of God about which Paul is so confident: God is able “to guard his trust.” The infinitive φυλάξαι means here “to guard” or “to protect” in the sense of keeping what has been entrusted (τὴν παραθήκην) so that it is not lost (cf. v. 14; 1 Tim. 6:20; 2 Thes. 3:3). τὴν παραθήκην** (1 Tim. 6:20; 2 Tim. 1:12, 14, always with φυλάσσω) means “deposit,” “property entrusted to another” (BAGD; see also the excursus in Lock, 90–92) and is used figuratively in the PE.

Paul uses ἐκείνη ἡ ἡμέρα, “that day,” in this letter to designate the all-embracing day of God’s final judgment (cf. 1:18; 4:8), as he (2 Thes. 1:10) and Jesus (Mt. 7:22; Lk. 10:12; 21:34) do elsewhere. NT usage most likely echoes the OT (cf., e.g., Zp. 1:15; see BAGD s.v. ἡμέρα 3bβ; G. Delling, TDNT II, 951–53). εἰς either “marks the limit or accents the duration expressed by the accusative” (Robertson, Grammar, 594). Therefore, Paul affirms here that God will keep his deposit “until” (εἰς) the judgment day (cf. Phil. 1:10 for a similar use of εἰς).

What does Paul mean by “my deposit” (τὴν παραθήκην μου)? Essentially two answers are proposed: The first is that the deposit is what God has entrusted to Paul, usually understood as the gospel although sometimes of his ministry: “what has been entrusted to me” (RSV; cf. TEV, NEB). The second is that the deposit is what Paul has entrusted to God, usually regarded as his life or himself: “what I have entrusted to him” (NASB, NIV, and the marginal alternatives in RSV, TEV, NEB).

Those in favor of the first view (Bernard, Bürki, Easton, Gealy, Guthrie, Huther, Jeremias, Kelly, Lenski, Ridderbos, Stott, Weiss; Barrett and Spicq with hesitation) note that the entire phrase (with the verb φυλάσσω) occurs only twice elsewhere in the NT, both in the PE, and argue that in those places (1 Tim. 6:20; 2 Tim. 1:14—only two verses away) it has this meaning and should, therefore, here as well. Furthermore, they argue that the context is concerned about the gospel message that must be transmitted, not about Paul’s own life. This understanding, it is said, would make a natural transition to the following verses, especially v. 14.

Those in favor of the second view (Alford, Bouma, Calvin, Fee, Hendriksen, Kent, Lock, Moellering, Robertson, Schlatter, Simpson, van Oosterzee, Ward, N. J. D. White; Barclay, “Paul’s Certainties VII”) argue that in this context the deposit is more likely to be what Paul has committed to God, e.g., his own life, since the statement speaks of God as the one who “guards” and of the deposit as Paul’s (“my”). These two factors taken together distinguish this passage from the other two occurrences of the word (1 Tim. 6:20; 2 Tim. 1:4). In them, Timothy, a human being, is the subject of φυλάσσω; it is he who is to guard the deposit, which is not personalized as “my” deposit, as it is here. “My” with the deposit here seems more naturally to refer to what Paul has committed to another than to what has been committed to Paul.

This second view also fits this part of the verse, which is oriented to God’s care of Paul. ᾧ πεπίστευκα, “in whom I have put my trust,” has prepared the way for Paul to speak about the ability of the one in whom he trusts to guard “my deposit,” that which Paul has entrusted to God, which in effect he has already identified as himself in the statement “I have put my trust.” Furthermore, this perspective fits the letter as a whole and particularly this section, where Paul is encouraging Timothy to suffer for the gospel. Paul is concerned not only for Timothy’s fidelity but also that Timothy be assured that God will take care of his suffering servant. Paul gives him this assurance by pointing out this reality in his own life (cf. Paul’s references to God’s care for his life throughout the letter, e.g., 4:8, 17–18, and the maxim that those who endure will reign with Christ, 2:12). For the appropriateness of this view of the “deposit” to what follows see below.

RSV Revised Standard Version

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.

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.

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.

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.

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

TEV Today’s English Version (Good News Bible)

NEB New English Bible

NASB New American Standard Bible

NIV New International Version

RSV Revised Standard Version

TEV Today’s English Version (Good News 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), 378–380.