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.

 

27 I put you under oath before the Lord to have kthis letter read to all the brothers.

i 2 Thess. 3:1; Heb. 13:18

j See Rom. 16:16

k Col. 4:16

l See Rom. 16:20

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 살전 5:25–28.

25 형제들아 우리를 위하여 기도하라

26 거룩하게 입맞춤으로 모든 형제에게 문안하라

27 내가 주를 힘입어 너희를 명하노니 모든 형제에게 이 편지를 읽어 주라

28 우리 주 예수 그리스도의 은혜가 너희에게 있을지어다

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 살전 5:25–28.

-  NT 1 The vb. εὔχομαι occurs only 7× in the NT, usually meaning “to pray” (Acts 26:29; 2 Cor 13:7, 9; Jas 5:16), but on at least one occasion “to wish” (Rom 9:3; poss. also Acts 27:29 and 3 John 2 [cf. BDAG s.v., meaning 2]). The noun εὐχή is used only 3×, meaning both “prayer” (Jas 5:15) and “vow” (Acts 18:18; 21:23).

In contrast, προσεύχομαι occurs c. 85×, esp. in Luke-Acts (35×); it is freq. also in Matthew (15×), Mark (10×), and 1 Corinthians (8×), but is entirely absent from the Johannine writings. It always means “to pray.” The noun προσευχή, “prayer,” is found c. 35×, esp. in Acts (9×; it is lacking in the John’s gospel and letters, as well as in Hebrews, 2 Corinthians, and several other Pauline letters). In one passage this noun is used by metonymy of the place where prayer is made (Acts 16:13, 16). No other compounds are used in the NT

2 The NT teaching on prayer reflects the prior development of the OT. It is modeled, however, upon the praying of Jesus, to which there are repeated references.

(a) As in the OT, prayer is something very personal and specific, a genuine conversation with God. Moreover, since NT believers know God as their Father—with much greater clarity than anything their OT counterparts could have enjoyed—their praying proceeds from a childlike trust, as expressed in the   V 2, p 340  typical NT form of address, “Father,” which Jesus taught his disciples to use (Matt 6:6–9; Luke 11:2; cf. Rom 8:15; Gal 4:6; Eph 3:14–15; see ἀββά G5).

(b) The suppliant’s assurance that prayers are heard by God is even stronger in the NT than in the OT, being grounded in an experience of God’s fatherly love in Jesus Christ. Jesus explicitly strengthens this assurance, which comes from faith, by promising that the prayer will be heard (e.g., Mark 11:24). Experiences that appear to be contrary must not tempt us to doubt his fatherly love or the power of prayer (cf. Jesus in Gethsemane, Matt 26:36–46 par., where Jesus’ passion is the Father’s will).

(c) True prayer has great power. It expresses that faith whereby the sinner is justified (Luke 18:10, 14). It is answered with the gift of the Holy Spirit (11:13). It clarifies the way ahead (Mark 1:35–39). It enables the suppliant to receive and put on the whole armor of God (cf. Eph 6:18). Paul encouraged the believer to desire spiritual gifts (1 Cor 14:1). It is necessary to surround all activities with prayer, esp. for the perseverance of the saints and for bold and faithful witness (Eph 6:17–20). True prayer overcomes anxieties (Phil 4:6); but at the same time it is a fight with the powers of evil and of darkness (Rom 15:30; Col 4:12; cf. Matt 6:13). Like the OT, the NT also warns of hindrances that can make prayer ineffectual: licentiousness and lovelessness (Jas 4:3; 1 Pet 3:7); unbelief and doubt (Jas 1:5–7); and an unforgiving spirit (Matt 5:23–24; Mark 11:25).

(d) NT prayer can be about anything, from the smallest matter to the greatest, from the affairs of today to those of eternity. The best example of this is the Lord’s Prayer (Matt 6:9–13 and Luke 11:2–4). Here the prayer for daily bread, which incl. all our other daily needs, is flanked on the one side by prayer for the coming of God’s kingdom and for his will to be done on earth, and on the other by prayer for the forgiveness of sin, for preservation in temptation, and for deliverance from evil. It is, however, not without significance that the prayers that refer to God, his will, his kingdom, and his name stand first. The Lord’s Prayer is embedded in longer discourses concerning true prayer (Matt 6:5–15; Luke 11:1–13); it must be marked by simplicity, concentration, discipline, patient confidence, and obedience. (See E. Lohmeyer, The Lord’s Prayer [1965]; J. Jeremias, The Prayers of Jesus [1967]; B. Young, The Jewish Background to the Lord’s Prayer [1984]; N. Ayo, The Lord’s Prayer: A Survey Theological and Literary [1992]; F. Neugebauer, Das Vaterunser: Eine theologische Deutung, 2nd ed. [2008].)

(e) In addition to supplication, there are, as in the OT, two other main types of prayer: intercession, the efficacy of which is emphasized esp. by Paul and James (Rom 15:30; 1 Thess 5:25; 2 Thess 3:1; Jas 5:14–18; even our enemies should be included, Matt 5:44); and the prayer of praise and thanksgiving and adoration, which is addressed exclusively to God himself, quite apart from his gifts whether earthly or spiritual (cf. esp. Rev 4:8–11; 5:8–14; 7:9–17; et al.). The NT insists that prayer should be constant (e.g., Acts 12:5; 1 Pet 1:22). This amounts to saying that the Christian ought always to live in the presence of the Lord and in converse with him, and constantly to be looking to him (Col 4:2 et al.).

  V 2, p 341  (f) Communal prayer seems to have been customary in the early church, both in public worship (1 Cor 11:4–5; 14:13–16:24) and in smaller gatherings (Matt 18:19; Acts 2:46–47; 12:12), though private communing with God is the fountain head of prayer in general (Matt 6:6; 14:23; Mark 1:35; Luke 5:16; 6:12; 9:18). The posture in prayer was either kneeling (Acts 21:5; Eph 3:14), in which case the forehead might touch the ground (Matt 26:39), or standing (Mark 11:15; Luke 18:11, 13), sometimes with uplifted hands (1 Tim 2:8).

3 Individual NT writers show distinctive concerns regarding prayer.

(a) The freq. use of προσεύχομαι in the Lukan writings is striking. For Luke prayer is a basic expression of Christian faith and life, and Jesus shows us how to pray aright (Luke 11:1). Important events in the life of Jesus are marked by prayer to God, and the vital decisions of his apostles and the church are made with prayer (3:21–22; 6:12–13; 9:18, 28–29; 22:44; 23:34; Acts 1:14, 24–25; 6:6; 9:11; 10:9; 13:3). Prayer was experienced as genuine conversation with God, as is esp. clear from those instances when believers are said to receive definite divine instructions (e.g., Acts 10:9–16, 30–32; 13:2).

(b) Although John does not use the εὔχομαι word group, he does refer to Christ’s prayers with the ordinary words for speaking, qualifying them only by saying that Jesus lifted up his eyes to heaven (John 11:14; 17:1). Moreover, it is noticeable that Jesus almost always speaks to his heavenly Father in the immediate situation, i.e., in full view of others and without retiring expressly for prayer (cf. esp. 12:27–28). In this way John indicates Jesus’ continual fellowship with God; in his case praying did not require a special act, since his whole life was one of prayer. His unique relationship to God is emphasized by the fact that he is not described as praying in company with his disciples.

(c) Paul attaches special importance to the fact that true prayer is wrought by the Spirit: “In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for [τί προσευξόμεθα], but the Spirit himself intercedes for us through wordless groans” (Rom 8:26; see πνεῦμα G4460). In two other relevant passages, Rom 8:15 and Gal 4:6, the apostle uses a different vb., κράζω G3189, “to cry aloud,” in order to express the freedom, joy, and confidence in prayer that spring from our awareness of being God’s children. In other words, such prayer does not originate in any power possessed by us and thus can never be considered as a meritorious work.

Elsewhere Paul urges his readers to “pray [προσευχόμενοι] in the Spirit on all occasions with all kinds of prayers and requests [διὰ πάσης προσευχῆς καὶ δεήσεως]” (Eph 6:18). Prayer is ultimately the indwelling, energizing Spirit speaking with God himself, for “the Lord is the Spirit” (2 Cor 3:17; cf. John 4:23–24; Rom 8:14). Thus prayer is not dependent for its efficacy on human eloquence or on any partic. frame of mind. The apostle emphasizes rather that assurance of salvation is both evidenced and increased by Spirit-wrought prayer (Rom 8:15–16). A sim. idea is expressed when he speaks of his thanksgiving being offered   V 2, p 342  “through Christ” (1:8; 7:25). Paul also refers to a kind of Spirit-filled prayer that transcends the limitations of human speech and understanding: the so-called speaking in tongues or praying in the Spirit (1 Cor 14:14–16), though he places greater value on prayer that is intelligible to the hearers (14:19).

(d) According to Jas 5:13, a Christian’s whole life, the good times as well as the bad, should be lived in an atmosphere of prayer; as we bring before God everything that happens to us, each new experience becomes suffused with prayer. Then in the verses that follow (5:14–16) we read that in cases of sickness prayer is to be accompanied by the laying on of hands (implied in the phrase “pray over him”), anointing with oil, and confession of sins. Here the outward actions are considered to be tangible, readily intelligible expressions of prayer for the benefit of the sick individual, while confession of sins is made in order to remove any hindrances to prayer. Finally, we are assured that God answers prayer through the illustration of Elijah’s life (5:17–18).

4 We may conclude this art. with a brief discussion of the semantic relationship between the εὔχομαι word group and other terms associated with prayer. Trench, in a generally helpful treatment of seven relevant nouns (Synonyms, 188–92), suggests that προσευχή, being always used with ref. to God, is “res sacra,” whereas “δέησις has no such restriction”; thus the former term corresponds to Eng. “prayer” and the latter to “petition” (p. 189). The point is well taken insofar as δέησις is used widely by secular authors in a general sense; we should keep in mind, however, that this term is found exclusively in the NT (and almost exclusively in the LXX) in connection with prayer (see δέομαι G1289). The broad meaning “petition, request” is even clearer in the case of αἴτημα G161 (see αἰτέω G160; cf. also ἐρωτάω G2263). Another noun, ἔντευξις G1950, has a general background too, though both of its ocurrences in the NT, as well as most NT uses of its cognate ἐντυγχάνω G1961, suggest that in Christian circles this word group may have taken on a religious sense (Trench’s view [p. 190] that ἔτευξις indicates “free familiar prayer” depends on etym. considerations and is prob. misleading). Finally, ἱκετηρία G2656, which has a picturesque history (referring orig. to an olive branch used as a symbol of humility by suppliants), appears to have the strong sense “earnest entreaty” in its only NT occurrence (Heb 5:7).

Several additional vbs. enter this semantic field as well (see concepts Cry; Prayer). Moreover, various other terms are closely associated with prayer, such as αἰνέω G140, “to praise,” and εὐχαριστέω G2373, “to thank” (see concept Bless).

NT New Testament

cf. confer (compare)

BDAG W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., rev. F. W. Danker (2000)

s.v. sub verbo (under the word)

c. circa (about, around)

c. circa (about, around)

cf. confer (compare)

e.g. exempli gratia (for example)

cf. confer (compare)

cf. confer (compare)

cf. confer (compare)

cf. confer (compare)

et al. et alii (and others)

e.g. exempli gratia (for example)

et al. et alii (and others)

e.g. exempli gratia (for example)

i.e. id est (that is)

cf. confer (compare)

cf. confer (compare)

cf. confer (compare)

Trench R. C. Trench, Synonyms of the New Testament, 9th ed. (1880)

 Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 339–342.

-  Paul requests his readers, ἀδελφοί, προσεύχεσθε [καὶ] περὶ ἡμῶν (“brothers [and sisters], pray for us also”). This was a common request by Paul in his letters (cf. 2 Thes. 3:1–2; Rom. 15:30–32; 2 Cor. 1:11; Col. 4:3–4). Just as Paul and his fellow missionaries interceded on behalf of their converts, they asked to be remembered in prayer by them. This formed a bond of mutual intercession. If καί is accepted as part of the original reading, and the textual evidence is fairly evenly balanced on this, the point becomes all the stronger. Since v. 23 was a wish-prayer on behalf of the Thessalonians, Paul may well be alluding directly to it as an example of his prayer for the community that he would like the Thessalonians to reciprocate.

 Charles A. Wanamaker, The Epistles to the Thessalonians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 1990), 207.

 

26절) 거룩하게 입맞춤으로(엔 필레마티 하기오) 문안하라(아스파사스데), 본문에 문안하라로 번역된 ‘아스파사스데’ 는 특별히 어떤 사람의 집을 찾아가 문안하는 것이 아니라 사람을 만날 때 일상적으로 인사를 하는 것을 의미한다. ‘하기오’는 ‘거룩한’의 의미이고 ‘필레마티’는 입맞춤을 의미한다. 이것의 원형은 ‘필레마’이다. 이러한 입맞춤은 본래 페르시아인의 인사관습이었는데 이것이 유대로 전해져서 일반적인 인사가 되었다. 이러한 입맞춤은 사랑과 곤경, 화해와 서약을 의미했다. 초대교회는 이를 인사법으로 채용했고(롬 16:16; 고전 16:20; 고후 13:12; 벧전 5:14) 성찬식에서는 예배 의식중 한가지 순서로 시행되었다. 그리스도인들은 예배가 끝난 직후 서로 입을 맞추고 성찬식을 거행했다. 성찬식이 그리스도와 한 몸임을 확인하는 의식이라면 그에 앞서 행해지는 성도간의 입맞춤은 그리스도안에 있는 성도들간의 일치를 의미하는 의식이었다. 따라서 교회 안에서의 입맞춤은 세속 사회의 입맞춤과는 다른 깊은 의미가 담겨 있었다. 그래서 본문에서 바울은 ‘거룩한 입맞춤’이라고 말한 것이다. 그런데 이는 동성만이 아니라 이성간에도 이루어졌는데, 이는 시간이 지남에 따라 세속 이방인들의 비판을 받게 되었고 이로 인해서 알렉산드리아의 클레멘트는 교회안에서 입맞춤하는 것을 공식적으로 금지하였다. 3세기 터툴리안은 ‘아니 도대체 누가 자기의 아내가 형제들 중 아무라도 만나서 서로 밉맞추는 것을 허용하겠는가?’라고 말하며 이를 적극 반대했다. 오늘날 이 명령은 서로 악수를 하는 것으로 대체할 수 있을 것이다.  

-  holy kiss. The greeting kiss in the ancient world expressed not merely friendship but also reconciliation and unity (Gen 33:4; 45:15; 2 Sam 14:33; Luke 15:20). Paul’s command, therefore, may have in view internal tension in the church (see note on v. 13) and challenges the Thessalonians to remove any hostility.

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), 2157.

-  The kiss in the ancient world had a variety of functions both within the family and outside it. Kisses were used to indicate love, respect, reconciliation, even the striking of a contract. They also played various roles in pagan cults (see G. Stählin, TDNT IX, 119–127). That Paul speaks of kissing all the brothers (probably kissing of the opposite sex was not encouraged—see Apostolic Constitutions 2.57.17 for evidence from the fourth century that probably reflects the practice from a much earlier time) suggests that the act had a family connotation for him. The community was part of the one family of God.

That the kiss was to be ἁγίος (“holy”) indicates that it was of religious significance and may point to a setting in the liturgical life of the community (Stählin, op. cit., 139f.), possibly the Eucharist, as Bruce (133f.) suggests. Bruce points out that Justin Martyr (ca. AD 150) speaks of the exchange of a kiss during the eucharistic part of the service. He also borrows from Marshall (145) to show that 1 Cor. 16:20–22 seems to presuppose that a kiss was given as a holy greeting at the time of the Eucharist in the Pauline churches. On the strength of this he suggests that Paul may have intended the letter to be read at the eucharistic meal of the community. Although our knowledge concerning the liturgical practices of the Pauline communities is not extensive, Bruce’s suggestion is plausible, especially because Paul insisted that the letter be read to all the members of the church (v. 27), and the eucharistic service was probably one of the best opportunities for this to happen. Whatever may be the case with this suggestion, the holy kiss served to symbolize the unity of the community as the family of God.

TDNT Theological Dictionary of the New Testament, ed. Gerhard Kittel and Gerhard Friedrich; tr. Geoffrey W. Bromiley. Ten volumes; Grand Rapids: Eerdmans, 1964–76.

 Charles A. Wanamaker, The Epistles to the Thessalonians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 1990), 208.

-  In characteristic fashion Paul concludes this letter with a benediction. With the exception of 2 Corinthians, which has a more elaborate threefold benediction (cf. 2 Cor. 13:13), and Colossians, which has an attenuated one (Col. 4:18), the benedictions of Pauline letters show only slight variations. Variations occur in how Paul refers to Jesus (“our Lord Jesus” occurs in Rom. 16:20; 1 Cor. 16:23; and “our Lord Jesus Christ” in Gal. 6:18; Phil. 4:23; 2 Thes. 3:18; Phm. 25) and to the recipients of the benediction (the simple form “with you” occurs in Rom. 16:20; 1 Cor. 16:23; “with your spirit” in Phil. 4:23; Phm. 25; the more liturgical expression “with your spirit, brothers [and sisters]; amen” in Gal. 6:18; and “with all of you” in 2 Thes. 3:18).

The benediction here, ἡ χάρις τοῦ κύριου ἡμῶν Ἰησοῦ Χριστοῦ μεθʼ ὑμῶν (“the grace of our Lord Jesus Christ be with you”), is identical to that of Rom. 16:20 and 1 Cor. 16:23. The relatively fixed form probably derives from the liturgical language used by Paul and in the Pauline churches, but it reflects the profound theological conception of the early Church that Jesus Christ was the source of divine grace, that is, “the totality of salvation” (H. Conzelmann, TDNT IX, 394), for those who confessed him as Lord.

TDNT Theological Dictionary of the New Testament, ed. Gerhard Kittel and Gerhard Friedrich; tr. Geoffrey W. Bromiley. Ten volumes; Grand Rapids: Eerdmans, 1964–76.

 Charles A. Wanamaker, The Epistles to the Thessalonians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, 1990), 209.