하나님나라를 꿈꾸며(Kingdom of God)

6 For uI am already being poured out as a drink offering, and the time of my vdeparture has come. 7 wI have fought the good fight, xI have finished the race, I have kept the faith. 8 Henceforth there is ylaid up for me zthe crown of righteousness, which the Lord, athe righteous judge, will award to me on bthat day, and not only to me but also to all cwho have loved his appearing.

u Phil. 2:17

v Phil. 1:23; [2 Pet. 1:14]

w See 1 Tim. 6:12

x Acts 20:24

y Col. 1:5; 1 Pet. 1:4

z See James 1:12

a Ps. 7:11

b ch. 1:12

c [Rev. 22:20]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:6–8.

 

6 전제와 같이 내가 벌써 부어지고 나의 떠날 시각이 가까웠도다

7 나는 선한 싸움을 싸우고 나의 달려갈 길을 마치고 믿음을 지켰으니

8 이제 후로는 나를 위하여 의의 면류관이 예비되었으므로 주 곧 의로우신 재판장이 그 날에 내게 주실 것이며 내게만 아니라 주의 나타나심을 사모하는 모든 자에게도니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:6–8.

 

 

 

 

 

 

-  4:6 ἐγώ is used here both to emphasize that Paul is speaking about himself and as a contrast to the emphatic σύ of the preceding verse. The contrast provides further reason (γάρ) for what has been previously said—You Timothy must carry on the ministry because I Paul am about to depart. This is the last ἐγώ in the PE,* and each time the word has been used for special emphasis (cf. 1 Tim. 1:11, 15; 2:7; Tit. 1:3, 5; 2 Tim. 1:11).

σπένδομαι** is used of the “pouring out of a drink offering” and here refers figuratively to what is happening to Paul. Paul may well be thinking of OT drink offering language in his use of the verb (cf. Ex. 29:40–41; Lv. 23:13; Nu. 15:5–10; 28:7), since he uses OT ceremonial language elsewhere and in Phil. 2:17 uses this verb with a word for sacrifice (θυσία). Here he alludes to the pouring out of his blood in martyrdom. He uses the present tense in its progressive sense (Robertson) to indicate the certainty of the event, as if it were actually taking place. “What was once a possibility [Phil. 2:17] is now a certainty” (Parry). He does not mean that his death will take place immediately, since he can ask Timothy to come be with him (vv. 9, 21) and bring him some items (v. 13). But he does indicate its certainty and that it is near. He uses, therefore, the temporal adverb ἤδη, “already,” with the present tense to describe a process that is already taking place and that insures that outcome (notice also the passive voice of the verb).

The second half of the verse moves from the figurative to the more literal and joins (καί) to the vivid description of the process the stark statement of the finality of the end result. ὁ καιρός, “the time,” is used with the qualifying phrase τῆς ἀναλύσεώς μου to designate the time in view. ἀναλύσεως** (a NT hapax), literally “loosing,” is used of “departure” and figuratively of departure from life, i.e., “death” (cf. Philo, In Flaccum 187), here Paul’s own (μου) death (cf. ἀναλύω in Phil. 1:23). The time of his departure ἐφέστηκεν. ἐφίστημι (Pl.* 3x: 1 Thes. 5:3; 2 Tim. 4:2), which means generally “stand by,” is used here in the perfect tense with the meaning “is imminent,” i.e., “is near at hand.” The imminence of Paul’s death is a poignant reason for his charge to Timothy.

 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), 458–459.

‘선한 싸움’으로 번역된 표현은 ‘톤 칼론 아고나’이다. ‘싸움을’로 번역된 ‘아고나’는 무엇을 말하는 것인가? 혹자는 이것이 마치 군인이 전쟁에서 피를 흘리기까지 싸운 것과 같이 바울 역시 믿음의 영적인 전투에서 그와같이 피흘리며 싸웠음을 의미한다고 말한다. 뿐만 아니라 이어 등장하는 ‘달려갈 길’이라는 어구를 염두에 둔다면 이는 운동경기를 기리킨다고도 볼 수 있다. 바울은 자신이 올림픽 경기에 참가한 선수와 같이 믿음의 선한 경주를 싸웠고 이제 그것이 결승점을 통과하고 있음을 선언하고 있는 것이다. 

 

 

두번째 ‘나의 달려갈 길을 마치고’, ‘달려갈 길’로 번역된 ‘드로몬’은 일반적으로 ‘경주 코스’를 의미하는데 마라톤 경기를 염두에 두고 있다고 볼 수 있다. 그리스가 전투에서 승리한 소식을 마라톤 평야를 달려와 전한 것처럼, 마라톤 선수가 42.195km의 긴거리를 완주한것처럼 믿음의 마라톤 경주를 마쳤다라고 선언하는 것이다. 

‘마치고’로 번역된 ‘테텔레카’는 ‘끝내다, 완수하다’라는 의미의 동사 ‘텔레오’의 현재 완료형으로 바울이 하나님께서 자신에게 위탁한 그 영광스러운 복음 전파의 경주를 중도에 포기하지 않고 계속하여 수행하였고 이제 그 사역, 경주를 완주하였음을 의미하고 있는 것이다. 

 

세번째 ‘믿음을 지켰으니’, ‘믿음’으로 번역된 ‘피스틴’은 ‘그리스도 예수에 대한 신실성’을 의미한다. 바울은 다메섹 도상에서 그리스도 예수를 인격적으로 만난 이후 한 번도 굴하지 않고 줄곳 그분에 대한 믿음을 지켜왔다. 

‘지켰으니’로 번역된 ‘테테레카’는 ‘지키다, 보존하다’라는 의미의 원형 ‘테레오’의 현재 완료형이다. 이는 경기하는 자가 자신이 참가한 종목에서 경기 규칙을 지미는 것, 군인이 군대와 그 상관에 대한 충성 서약을 지키는 것, 나아가 청지기가 자신의 주인이 위탁한 재산을 지키는 것과 결부되어 사용되는 표현이다. 

 

본절에서 사용된 세개의 동사는 모두 1인칭 단수 현재 완료형으로 바울 자신이 지금까지 이러한 일들을 계속해서 해왔음을 매우 강하게 언급하고 있는 것이다. 

 

-  4:7 With three graphic clauses Paul tells of his service for Christ. These clauses are parallel in construction, and that parallelism makes a forceful impact. Each consists of an accusative articular noun placed first and a perfect tense verb.

The first clause uses two cognate terms, ἀγών and ἀγωνίζομαι, to describe Paul’s life and ministry in terms of a contest or a struggle (see the comments on 1 Tim. 6:12, the only other NT occurrence of this clause, for data, discussion, and literature; for the concept cf. especially 1 Cor. 9:25). These words were used in both the athletic and the military realms, and one need not decide which Paul has in view, if indeed it is one and not the other, because he uses the terms for both elsewhere and because the emphasis in his figurative use is not on the particular image but on the basic idea of “struggle.”

Paul adds καλόν (as in 1 Tim. 6:12 and 1 Tim. 1:18 [see comments there on καλόν]) to make clear the validity and appropriateness of this struggle: The struggle is “good” (καλόν) because he has engaged in it for God and the gospel. Indeed, one must struggle for the gospel so that it can make its way in this evil world. The perfect tense of the verb, ἠγώνισμαι, signifies that Paul can make this statement about his entire ministry and that at the near conclusion of his life this fact stands established (as can also be said of the perfect tense verbs in the two following clauses).

In the second clause Paul uses τὸν δρόμον,** “the race course,” in the same way in which he used it (according to Luke) in speaking to the Ephesian elders (Acts 20:24), i.e., as a virtual synonym for “ministry” (διακονία; cf. δρόμον in Acts 13:25). This course, Paul says, he “has finished” (τετέλεκα; cf. the synonymous verb τελειόω in Acts 20:24, which, with this slight difference, is the only other NT occurrence of this clause). Paul is affirming here that by God’s grace he has fulfilled his ministry (cf. 4:5 [διακονία]; for Paul’s use of race imagery see also 1 Cor. 9:24).

In regard to the third clause we must ask whether Paul uses τὴν πίστιν in a subjective or objective sense, i.e., whether he is saying that he has kept on believing or that he has preserved “the faith” intact. Or perhaps the clause is a fixed formula, as it is in other ancient writings, that refers to keeping one’s trust (cf. Dibelius-Conzelmann), here with a Christian perspective. These all seem to be valid possibilities, so the issue must be resolved on the basis of context.

The three clauses in this verse are parallel, and in the other two clauses the nouns are objectifications of experiential phenomena, i.e., figurative expressions for the struggle that the gospel entails and the ministry that Paul has received. Therefore, “the faith” would appear to be used here in that same manner for “that which is believed,” as it is elsewhere in the PE and in Paul (see the comments on 1 Tim. 1:19). Furthermore, since the other two verbs emphasize perseverance it is likely that this nuance of τετήρηκα is intended here as well. Therefore, Paul is saying that he has “persevered in the faith.” At the same time, in a letter warning Timothy about those who corrupt and turn aside from the truth (2:18, 25; 3:8), in which Paul specifically urges Timothy to retain the pattern of sound words (1:13), to guard the treasure (1:14), and to handle accurately the word of truth (2:15), and in which he has just warned about those who will not endure sound doctrine and will turn away from the truth (4:3–4), it is also likely that he would speak, as a model to Timothy, of having “kept” or “preserved” “the faith.” This use of τηρέω is in accord with its usage elsewhere with an impersonal object, where it “denotes the actual maintaining of the essential functions or realities of Christian life” (H. Riesenfeld, TDNT VIII, 143, citing Eph. 4:3; Rev. 16:15). This sense of “keeping” in terms of faithfully proclaiming and preserving the faith does not rule out the subjective sense, that Paul has “kept on believing,” and even necessarily includes it: Paul perseveres in that which he preserves (cf. 1 Cor. 15:1–2).

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), 459–461.

 

 

 

-  4:8 This subsection (vv. 6–8) began with a statement about Paul’s present status (v. 6), which led to reflection on his past life of ministry (v. 7). In view of all this Paul now speaks of what is in store for him and for others who share his longing for the Lord’s return.

λοιπόν is used adverbially and can be construed either inferentially, in the sense of “therefore,” or simply as an indicator of time, in the sense of “now” or “henceforth” (see BAGD s.v. 3aα, β). Since inferential use is doubtful in the NT (perhaps in 1 Cor. 7:29) and since the reason that Paul receives the crown is given later in the verse, it is best not to insist on this doubtful understanding.

Paul resumes the language of the games by speaking of ὁ στέφανος (NT 18x), “the crown” or “the garland” (elsewhere in Pl.*: literal in 1 Cor. 9:25; figurative, as here, in Phil. 4:1; 1 Thes. 2:19; cf. the related verb in 2 Tim. 2:5), which is qualified by genitive τῆς δικαιοσύνης. In the other NT occurrences of ὁ στέφανος with genitive nouns (1 Thes. 2:19: “of exultation”; Jas. 1:12: “of life”; 1 Pet. 5:4: “of glory”; Rev. 2:10: “of life”; 12:1: “of twelve stars”[?]) the genitive is appositional and epexegetic. Furthermore, in 1 Cor. 9:25 the adjectival qualification “imperishable” is used in the same way: To receive an imperishable wreath is to receive imperishability. Therefore, it is most likely that here, too, the genitive is appositional, so that the phrase should be understood as “the crown, namely, righteousness.” Rather than being “the crown which will bring final justification” (W. Grundmann, TDNT VII, 629) it is much more likely that it refers to the permanent and perfect “state of righteousness” (G. Schrenk, TDNT II, 210) into which the Christian is brought by God (cf. Phil. 3:12–14, where Paul uses βραβεῖον, the “prize” in a contest, which is used interchangeably with στέφανος in 1 Cor. 9:24–25; cf. eschatological use of δικαιοσύνη also in Gal. 5:5). This crown, says Paul, is already “laid up” or “stored up” (ἀπόκειται,** literal in Lk. 19:20; figurative, as here, in Col. 1:5, which has an analogous expression; Heb. 9:27) for “me” (μου).

ὁ κύριος, who will give the crown, is Christ, since Paul identifies “the Lord” with “the righteous judge” (cf. v. 1) and speaks of longing for “his appearing.” ὁ κριτής is used here of the supreme “judge” (cf. its use of Jesus in Acts 10:42; of God in Heb. 12:23; Jas. 4:12; 5:9). δίκαιος indicates that this judge is inherently and absolutely “righteous” and “just,” and thus is qualified to judge justly and give “the crown of righteousness” (cf. Jn. 17:25; 1 Pet. 2:23; Rev. 16:5, 7; 19:2; cf. further G. Schrenk, TDNT II, 188). Paul declares in Rom. 3:25–26 that God’s characteristic of being δίκαιος was demonstrated in Jesus’ death, on the basis of which God justly justifies sinners; like justification, “the crown of righteousness” is a gift from “the righteous judge” presented on the basis of Christ’s death and righteous life (cf. 1:10; Phil. 3:8–14). The Lord “will give” (ἀποδώσει, used elsewhere by Paul of God and the judgment in Rom. 2:6, utilizing language found in Pr. 24:12; Ps. 62:12) the crown to Paul (μοι) “on that day.” The demonstrative pronoun ἐκείνη is used with ἡμέρα to designate “that” well-known and future judgment “day” of God (see the comments on 1:12).

Since Paul has spoken of himself in vv. 6–8a, he forcefully asserts at this point that this crown is given not only to him (οὐ μόνον δὲ ἐμοί) but also to “all” (πᾶσι) God’s people. The ascensive force of ἀλλὰ καί gathers up those specified after it and includes them with the one specified by οὐ μόνον. πᾶσι has such textual support that inclusion of it is more likely than omission of it (see UBSGNT; TCGNT). Those who will receive the crown are defined in terms of their “love” for Christ’s return (τὴν ἐπιφάνειαν αὐτοῦ; see 1 Tim. 6:14). ἠγαπηκόσι, used with reference to a future event (τὴν ἐπιφάνειαν) may be rendered “have longed for” (so NIV; cf. BAGD s.v. 2) as well as “have loved.” The perfect tense signifies that this “love” has constantly characterized their lives.

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.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

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.

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.

 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), 461–462.