하나님나라를 꿈꾸며(Kingdom of God)

13 nwaiting for our blessed ohope, the pappearing of the glory of our great qGod and Savior Jesus Christ, 14 rwho gave himself for us to sredeem us from all lawlessness and tto purify for himself ta people for his own possession who are uzealous for good works.

15 Declare these things; exhort and vrebuke with all authority. wLet no one disregard you.

n See 1 Cor. 1:7; 2 Pet. 3:12

o See ch. 1:2

p See 2 Thess. 2:8

q 2 Pet. 1:1

r See Matt. 20:28

s Ps. 130:8; See 1 Pet. 1:18

t Ezek. 37:23; See Ex. 19:5

t Ezek. 37:23; See Ex. 19:5

u ch. 3:8; Eph. 2:10

v ch. 1:13; 1 Tim. 5:20

w See 1 Tim. 4:12

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 2:13–15.

 

13 복스러운 소망과 우리의 크신 하나님 구주 예수 그리스도의 영광이 나타나심을 기다리게 하셨으니

14 그가 우리를 대신하여 자신을 주심은 모든 불법에서 우리를 속량하시고 우리를 깨끗하게 하사 선한 일을 열심히 하는 자기 백성이 되게 하려 하심이라

15 너는 이것을 말하고 권면하며 모든 권위로 책망하여 누구에게서든지 업신여김을 받지 말라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 2:13–15.

 

헬라어 원문은 ‘기다리게’로 번역된 ‘프로스데코메노이’가 가장 먼저 등장한다. 이것의 원형 ‘프로스데코마이’는 ‘기꺼이 환영하고 받아들이다, 기대하고 기다리다’라는 의미의 동사이다. 이는 그저 기다리는 것이라는 의미보다는 간절히 기다리는, 열망하는 이라는 의미에 가깝다. NASB와  KJV은 이를 열망하는(looking for)로 번역했다. 무엇을 열망하는 것인가? 바로 ‘복스러운 소망과 우리의 크신 하나님 구주 예수 그리스도의 영광이 나타나심’이다. 

복스러운 소망은 바로 그리스도의 영광이 나타나심이다. 그리스도께서 재림하셔서 성도의 완전한 구원이 이루어지는 날에 대한 기다림인 것이다. 그리스도께서 재림하시는 날에는 그이전까지 희미하였던 영광이 모든 이들에게 완전히 나타날 것이다. 

바울은 예수 그리스도를 ‘우리의 크신 하나님 구주 예수 그리스도’라고 묘사하였다. 이는 재림하시는 그리스도의 영광을 강조하기 위한 표현이다. 그리스도의 재림이 모든 성도의 구원을 위한 것이기에 ‘우리’라는 표현을 사용했고 재림하시는 그리스도는 초림시의 낮고 천한 모습이 아니라 천군 천사를 대동하시고 매우 장엄하게 등장하실 것이기에 ‘크신 하나님-메갈루 데우’라는 표현을 사용했다. 그러면서 영광가운데 재림하시는 우리 주님께서 바로 우리를 위해서 십자가에 돌아가신 바로 그 인성을 지닌 메시야이심을 나타내기 위해서 ‘예수 그리스도-이에수 크리스투’라는 표현을 사용하였다. 이처럼 바울은 크신 영광중에 다시 오심으로 우리의 복스러운 소망의 근원되시는 재림주로서의 예수님을 설명하면서 그분이 누구를 위하여 오시는지, 얼마나 큰 영광가운데 오시는지, 그리고 바로 다시오시는 주님이 십자가에 죽으시고 부활하신 분이시라는 사실을 강조한다. 

우리들은 바로 이러한 주님의 나타나심, 다시오심을 열망하고 있는 것이다. 이런 소망이 있을때 우리 성도들은 고난과 시험이 가득한 이 세상속에서 살면서 하나님의 백성으로서 그 모든 것을 감당하고 이 땅을 살아갈 수 있다. 성도로서 이 땅을 살아가는 힘은 바로 이 복스러운 소망에서 오는 것이다. 

십자가위에서 우리 예수님께서도 ‘그 앞에 있는 즐거움을 위하여’ 십자가를 참으사 부끄러움을 개의치 않으셨다(히 12:2). 

 

προσδέχομαι (prosdechomai), 동사. 기다리다, 고대하다. 부정과거 수동태. προσεδέχθην. 히브리어 등가: רצה 1 (8), נשׂא (2). 아람어 등가: סבר (1).

1. (기대) 기다리다 — 발생하거나 도착하기를 기대하다.

막 15:43|| ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν βασιλείαν

눅 2:25 προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ,

행 24:15 αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν

딛 2:13 προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς

유 21 προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ

2. 영접하다 (사람)† — 자신의 집단에 들어오는 것을 기꺼이 허락하다. 관련 주제: 수신하다.

눅 15:2 Οὗτος ἁμαρτωλοὺς προσδέχεται

롬 16:2 ἵνα αὐτὴν προσδέξησθε ἐν κυρίῳ ἀξίως τῶν

빌 2:29 προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης

3. 취하다 (수락)† — 주어지거나 제공받은 어떤 것을 기꺼이 받다; 실제적으로나 추상적으로. 관련 주제: 수락; 동의하다.

히 10:34 μετὰ χαρᾶς προσεδέξασθε, γινώσκοντες

히 11:35 ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν,

• 창 32:20; 출 22:11; 출 36:3; 레 22:23; 대상 12:18; 시 103:11; 욥 2:9a; 욥 29:23; 호 8:13; 암 5:22; 단 7:25

부정과거 수동태. 부정과거 수동태

† 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).

 

-  2:13 The participial clause that occupies vv. 13 and 14 serves as a further qualification of the verb ζήσωμεν. We live from the vantage point of “expectantly awaiting” and “looking forward to” Christ’s appearing (προσδεχόμενοι; cf. Paul’s use of the related verb ἀπεκδέχομαι in Rom. 8:19, 23, 25; 1 Cor. 1:7; Phil. 3:20; cf. the note of expectant waiting in the use of προσδέχομαι in Lk. 2:25, 38). Paul joins to the instructions given by grace about living the Christian life (vv. 11–12) this note of looking forward to Christ’s appearing, so that the two give perspective to each other.

προσδεχόμενοι has as its object two nouns, ἐλπίδα, “hope,” and ἐπιφάνειαν, “appearing,” joined by καί and governed by a single definite article. The first noun is qualified by the adjective μακαρίαν and the second by the genitive construction τῆς δόξης, which itself in turn is qualified by another genitive construction.

Whereas 1 Thes. 4:13 uses ἐλπίς of the subjective attitude of “hope” focused on these future realities, here Paul uses it of the objective “that which is hoped for” (as in Rom. 8:24; Gal. 5:5; Col. 1:5). The return of the one who brings all that Christians hope for is itself called “the blessed hope” (cf. Col. 1:27). This “hope” is called “blessed” (μακάριος) just as God was called “blessed” (see 1 Tim. 1:11) because it, like him, embodies and brings the blessedness for which Christians hope.

The single article before ἐλπίδα and ἐπιφάνειαν probably indicates that Paul regards these nouns as referring to the same thing: The “hope” and the “appearing” are one event (cf. Robertson, Grammar, 786). This is borne out by the natural sense of the sentence, by the fact that elsewhere in Paul that which one hopes for is tied to Jesus’ appearing, and by the use of τῆς δόξης, which elsewhere in Paul is attached to “hope” (Rom. 5:2; Col. 1:27), with “appearing” here. ἐπιφάνεια**, “appearing, appearance,” in all its NT occurrences (6x, all Pl.: here; 2 Thes. 2:8; 1 Tim. 6:14 [see the comments there]; 2 Tim. 1:10; 4:1, 8), except for one (2 Tim. 1:10, Jesus’ first appearance), refers to Jesus’ second appearance, as is evidenced here by the words that follow.

The ἐπιφάνεια is said more particularly to be τῆς δόξης κτλ. Some have suggested that this genitive construction is a Hebraism and that the phrase should be rendered “the glorious appearing.” It is more plausible, however, that the passage speaks of the appearance of God’s glory rather than of the glorious appearing of God (ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ). This is supported by the use of δόξα elsewhere with reference to Jesus’ second coming, where it is not used adjectivally but as a noun indicating the splendor that will accompany and be manifested in that appearing (cf. Mt. 16:27; 24:30; 25:31; Mk. 8:38; 13:26; Lk. 9:26; 21:27; 24:26). Furthermore, Paul often uses δόξα followed by a genitive construction referring to God, as here (cf. Rom. 1:23; 3:23; 15:7; 1 Cor. 10:31; 11:7; 2 Cor. 4:6, 15; Phil. 1:11; 2:11; 1 Tim. 1:11). Finally, “the appearing of the glory of the great God” (ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ) maintains the verbal parallelism between this verse and v. 11, which speaks of the appearing of the grace of God (ἐπεφάνη … ἡ χάρις τοῦ θεοῦ).

If this understanding is correct, then the appearing manifests the glory of “our great God and Savior Jesus Christ” (the reasons for understanding this to refer to one person are given below). This glory has a double aspect: Christians look forward to the appearing of this glory because therein “the Lord of glory” (1 Cor. 2:8) himself is finally and openly glorified before mankind. They also await it because in the appearing of this glory the blessedness that Christians hope for appears. Thus Paul has spoken here of the blessed hope and of the appearing of the glory as two aspects of one and the same event. When this glory appears so also will our blessedness appear (cf. 1 Jn. 3:2; Phil. 3:20–21; see Murray, Romans I, 161f. on the similar phrase “we exult in hope of God’s glory” in Rom. 5:2).

But does τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ refer to one or two persons, or is there some other way to understand the verse in its entirety? (For a full discussion of this question see Harris, “Titus 2:13.”) Essentially three views have been proposed: (1) that one person is in view and that the statement should read “our great God and Savior, Jesus Christ,” (2) that two persons are in view and that the statement should read “the great God and our Savior Jesus Christ,” and (3) that two persons are in view and that the glory of the one (God and Savior) appears in the other (Jesus Christ) so that the statement should read “the appearing of [him who is] the Glory of our God and Savior [= the Father], [which Glory is/that is] Jesus Christ.”

The first of these views is supported by a number of modern commentators (Barrett, Bernard “with hesitation,” Dornier, Easton, Ellicott, Freundorfer, Gealy, Guthrie, Hanson, Hendriksen, Hiebert, Houlden, Leaney, Lenski, Lock, Moellering, Ridderbos, Simpson, Spicq, and Weiss). In its favor is, first, that the “appearance” in the NT always refers to one person, Christ, not two (see the occurrences of ἐπιφάνεια cited above). Second, the hope of the Christian elsewhere in Paul is centered in Christ and his return (see the discussion of “hope” above). Third, the joining of two nouns by καί with one article, as here, usually designates one thing or person (see BDF §276.3; Robertson, Grammar, 786; idem, “Greek Article”). Fourth, the words “God and Savior” (θεοῦ καὶ σωτῆρος) are found together as a title designating one person in the Greek usage of the period (see the literature cited in MHT I, 84; Robertson, Grammar, 786; BAGD s.v. σωτήρ). Fifth, the following verse, v. 14, carries on the thought of this verse by referring back to it with the words ὃς ἔδωκεν ἑαυτόν, as if only one person, Christ, were in view (so Lock).

Sixth, “the exceptional use of μέγας with θεός may be more easily explained if θεός refers to Christ than if it signifies the Father” (Harris, “Titus 2:13,” 269; cf. Ellicott and especially W. Grundmann, TDNT IV, 538–40). Harris gives the explanation that “if there is a use of the θεὸς καὶ σωτήρ formula and therefore exclusive reference to Christ, it would occasion no surprise if μέγας (and ἡμῶν) were added in opposition to the pagan applications of the formula: ‘our great God and Saviour, Jesus Christ’ ” (cf. Acts 19:27, 28, 34). Harris says further that Christ has shown himself to be “the great God and Savior” “by his sacrificial self-surrender to achieve their redemption and sanctification (verse 14)” (p. 270).

Interpretation (2) is also held by a number of modern commentators (Alford, Dibelius-Conzelmann, Holtz, Huther, Jeremias, Kelly, Schlatter, and N. J. D. White). In favor of it is, first, that Paul rarely if ever refers to Jesus with the word θεός (so, e.g., Huther). Winer states it more strongly: “Doctrinal conviction, deduced from Paul’s teaching, that this great apostle could not have called Christ the great God, induced me to show that there is … no grammatical obstacle to taking καὶ σωτῆρος … Χριστοῦ by itself as a second object” (Grammar, 130 n. 2). Second, θεὸς ὁ σωτὴρ ἡμῶν (PE 6x, twice elsewhere: Lk. 1:47; Jude 25) is used elsewhere of the Father, which “does not make it probable that the whole expression is applied to the Lord Jesus Christ” (Alford). Third, σωτήρ “was one of those words which gradually dropped the article.… This being so, it must hardly be judged as to the expression of the art[icle] by the same rules as other nouns” (Alford; cf. Bernard). Fourth, since God the Father is referred to as Savior in v. 10 and as he who brings salvation in v. 11, it is highly unlikely that this title would now refer to someone else, namely, the Son (Abbot, “Construction of Titus II 13,” 448, referred to by Harris, “Titus 2:13,” 265). Fifth, the expression “great God” is a late Jewish term for God and would be an exception if applied to Jesus (Jeremias, who refers to the LXX, Enoch, Philo, and Josephus), and it is most in line with “similar epithets to exalt God’s glory” (cf. 1 Tim. 1:17; 4:10; 6:15, 16, especially 1:11; so Huther). Sixth, while Paul regularly speaks of God and Christ side by side, “they are invariably distinguished as two persons” (Kelly; so also Huther).

Interpretation (3) was proposed by Hort (James, 47, 103f.) and has since been followed by others (e.g., Fee, Parry). It combines some of the considerations of the preceding two interpretations. First, there is only one appearance. Second, this appearance is that of Christ. Third, the title “God and Savior” go together so that there cannot be two persons in view but one. Fourth, “God” must refer to the Father, especially when μεγάλου is considered. Fifth, δόξα θεοῦ may have been a primitive christological title (Hort refers to Jas. 2:1; Eph. 1:17; 2 Cor. 4:6; Heb. 1:3; possibly 1 Pet. 4:14; also Rev. 21:11, 23; Fee appeals to the similar grammatical construction of Col. 2:2). Sixth, since this interpretation “resolves the difficulties and carries none of its own” (Fee), “Jesus Christ” should therefore be understood as in apposition to “the glory of God,” and thus God’s glory is manifested in the appearing of Christ.

Alford’s argument (the third under interpretation [2]) explaining why σωτῆρος is anarthrous does not accord with the evidence in the PE, where σωτήρ is articular seven times and anarthrous only twice (excluding Tit. 2:13). In one of these instances (1 Tim. 1:1) “σωτήρ is anarthrous as being in apposition to θεός which lacks the article in accordance with the canon of Apollonius” (that “nouns in regimen must have articles prefixed to both of them or neither”); in the other (1 Tim. 4:10) “σωτήρ is anarthrous because it is predicative and adjectival” (Harris, “Titus 2:13,” 274 n. 39; see also 268f. for Harris’s treatment of other ways of accounting for anarthrous σωτῆρος, which, he shows, fail to carry conviction). That “God our Savior” refers to God the Father in the PE (the second argument under [2]) does not determine the reference of “God and Savior” or rule out its application to Christ, since Christ is also referred to in the PE as σωτήρ (3x of 9x, leaving this verse aside; in Titus, leaving this verse aside, 2x of Christ [1:4; 3:6] and 3x of the Father [1:3; 2:10; 3:4]). This makes the fourth argument under (2) inconclusive and points, in fact, to interpretation (1). Paul most likely does refer to Christ as θεός in Rom. 9:5 (see, e.g., the discussion and literature in TCGNT; Cranfield, Romans, ad loc.), which shows that the first argument under (2) and this aspect of the fourth argument under (3) are not conclusive. It is doubtful if the fifth argument under (3), that δόξα θεοῦ was a primitive christological title, has adequate evidence to sustain the hypothesis.

Interpretation (2) has in its favor that it sees Paul using μεγάλου with θεοῦ in the same way that the LXX and late Jewish writers do (argument five), but argument six under interpretation (1) gives an equally adequate, if not better, explanation of the usage in the setting in which Paul writes. Interpretation (2) has against it that it separates “God and Savior,” which was a composite title referring to one person in the literature of Paul’s time (the fourth argument under [1] and the third under [3]) and which is joined by καί and one article and would be considered by all as referring to one person in the natural reading of the passage—if the words “Jesus Christ” were not present (the third argument under [1]). Interpretation (2) also has against it that it requires that anarthrous σωτῆρος be dependent on ἐπιφάνειαν, so that the passage speaks of “the appearing of the glory of the great God and (the appearing) of our Savior Jesus Christ.” This construction would be strange for a NT writer in that it joins the impersonal (δόξα) and the personal (σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ) on the same footing. But even more fundamentally, there is no compelling reason to take σωτῆρος as dependent on ἐπιφάνειαν or to take καί as epexegetical when the more normal relationships are so much more likely.

The arguments in favor of interpretations (2) and (3) that focus on the juxtaposition of “Jesus Christ” and “the great God” are not compelling reasons for setting aside view (1), which is the natural and normal interpretation. Furthermore, the considerations of interpretation (1) that address this particular question are quite adequate. Therefore, we conclude that this section of the verse speaks of the appearing and the glory of one person, “of our great God and Savior Jesus Christ” (so RSV, NEB, NASB, TEV, which all give interpretation [2] in the margin, and of NIV).

With regard to the phrase τοῦ μεγάλου θεοῦ, W. Grundmann (TDNT IV, 538–40) quotes a number of OT references to proclamation of God’s greatness in which “the basic monotheistic thrust in conflict with other gods is clear and unmistakable” (538f.). He then provides a number of examples to show that “in Hellenism, with its fusion of the oriental and Greek worlds, the phrase μέγας θεός is found everywhere” (539), as in the acclamations in Acts 19:28, 34. He concludes (see the arguments for interpretation [1] above) that Titus 2:13 adopts both the language of the OT and, more so, that of Paul’s day to speak of Christ over against pagan cultic claims.

Paul refers to Jesus as σωτήρ (the word in NT 24x, Pl. 12x, PE 10x) six times (here; Eph. 5:23; Phil. 3:20; 2 Tim. 1:10; Tit. 1:4; 3:6). In the letter to Titus first the Father and then Christ are called “Savior” in adjacent sections in each of the three chapters (1:3, 4; 2:10, 13; 3:4, 6). Here Christ is called the Savior as the one who will bring the hoped-for blessedness through what he has done, as the following verse (v. 14) indicates, in his saving deed (giving himself for us) and its saving accomplishments (redemption from sin, cleansing for himself a people who will zealously do good deeds). Thus σωτήρ is used here as it is in the two non-PE Pauline uses of the title for Christ: It is set in a context like that of Phil. 3:20–21, in which “we eagerly await (ἀπεκδεχόμεθα) a Savior, the Lord Jesus Christ” because of the blessedness that his coming will bring (“who will transform the body of our humble state into conformity with the body of his glory”). And it is set in a context analogous to that of Eph. 5:23ff., in which Christ is the Savior who “gave himself up” for the church “that he might sanctify it, having cleansed it, … that he might present [it] to himself” (vv. 23, 25–27). Whenever Paul uses σωτήρ of Jesus, except once (Tit. 1:4), the context indicates some aspect of Jesus’ work as Savior. The pronoun ἡμῶν here signifies those who already know him as Savior.

This verse concludes with the name Ἰησοῦ Χριστοῦ in apposition to the preceding designation, “our great God and Savior,” thereby indicating precisely who it is of whom Paul has been writing. This is one of the infrequent, but important, occasions where Jesus is specifically designated θεός, “God.” The others are arguably Rom. 9:5; Jn. 1:1; 1:18 (according to some manuscripts); 20:28; Heb. 1:8ff.; 2 Pet. 1:1; and possibly 1 Jn. 5:20. The use of θεός makes explicit what is implicit elsewhere in the NT, where Jesus is said to have the attributes of God, to do the work of God, and to receive the worship and allegiance due only to God. These references are infrequent, probably because the NT usually designates the Father as “God” and Jesus as “Lord” (cf., e.g., the trinitarian blessing in 2 Cor. 13:14 and Paul’s argument for monotheism in 1 Cor. 8:4–6, where he writes of “one God, the Father,” and “one Lord, Jesus Christ” [v. 6]).

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

MHT J. H. Moulton, W. F. Howard, and N. Turner, A Grammar of New Testament Greek I–IV. Edinburgh, 1908–76.

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.

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

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

RSV Revised Standard Version

NEB New English Bible

NASB New American Standard Bible

TEV Today’s English Version (Good News Bible)

NIV New International Version

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), 321–326.

 

14절) 본절은 그리스도의 대속 교리를 잘 설명한다.(막 10:45)

 

‘주심은’으로 번역된 ‘에도켄’은 ‘디도미’의 직설법 부정 과거 능동태이다. ‘디도미’는 이미 그 자체로 상대방의 이익을 위해 ‘~을 자발적으로 주다’라는 의미를 지닌다. 여기서 능동태로 사용되어 자발적으로 자신의 몸을 십자가에 내어주신 것을 지칭한다. 우리 주님은 상대방의 강압에 의해서 어쩔수 없이 자신을 내주신 것이 아니라 우리를 구원하시기 위해서 기꺼이 자발적으로 자신의 목숨을 우리를 위하여 내어주신 것이다. 출애굽 당시 어린 양의 피로 이스라엘이 장자의 죽음 재앙에서 벗어날 수 있었던것 같이 희생 제물이신 그리스도의 피로 말미암아 성도는 심판에서 벗어나 구원받을 수 있게 된 것이다. 

본문에 ‘대신하여’로 번역된 ‘휘페르’는 ‘위하여’라는 의미도 지닌다. 이를 모두 반영해본다면 그리스도는 우리가 받을 저주의 형벌을 ‘대신하여’ 자기 몸을 심판의 제물로 내어주섰을뿐만 아니라(갈 3:13) 우리가 하나님의 기업을 상속받도록 하기 ‘위하여’ 자기를 희생하신 것이다.(롬 8:32) 

 

주님이 자신을 십자가에서 아낌없이 내어주는 이유는 우리를 모든 죄에서 속량하시고 깨끗하게 하셔서 궁극적으로 선한 일에 열심하는 친 백성이 되게 하시기 위함이다. 

여기서 ‘속량하시고’라고 번역된 ‘뤼트로세타이’의 원형 ‘뤼트로오’는 ‘대가를 지불하라, 속량하다, 상환하다’라는 의미로 대속 행위와 그 대가가 강조되는 표현이다. 즉 노예를 자유롭게 풀어주기 위해서는 그 몸값을 지불해야 하는 것처럼, 죄와 사망의 노예로 살아가던 자들을 그 죽음의 권세에서 해방시키기 위해 예수 그리스도께서 자기 목숨을 그 대가로 지불하셨다는 것이다.

 

 

‘불법’으로 번역된 ‘아노미아스’의 원형 ‘아노미아’는 ‘법이 없는 상태, 법에 대한 경멸이나 위반, 불법, 부정’의 의미를 지닌다. 여기서는 하나님을 알지 못하여 죄악을 일삼는 상태를 말한다. 이러한 상태에 있는 이들에게는 오직 불의와 분쟁과 악독과 사망만이 있을 뿐이다.(롬 1:29) 

바로 우리 주님은 모든 인류가 이러한 상태가운데, 모든 불법가운데 신음하고 있을때 이 문제를 해결하시기 위하여 오셔서 우리를 대신하여 자신을 주신 것이다. 이렇게 우리를 속량하심으로 주님은 우리를 깨끗하게 하셨고 우리로 선한 일에 열심있는 당신의 백성이 되게 하셨다. 

‘친 백성이 되게’, ‘헤아우토 라온 페리우시온’이라는 표현에 3인칭 단수 재귀 대명사인 ‘헤아우토’가 번역되지 않았다. 이는 ‘하나님 자기 자신에게’를 의미한다. 하나님께서 당신의 아들 예수 그리스도를 대속의 죽음에 죽게 하셨는데 이는 죽을 수 밖에 없는 우리를 불법가운데 건져내어 깨끗하게 하시고 선한 일에 열심을 내는 하나님 자기 자신의 친 백성으로 삼기 위함이었다. ‘자기’으로 번역된 ‘페리우시온’은 ‘자신의 소유물인, 자신의 소유에 속하는, 특별한’이라는 의미이다. 하나님이 이스라엘을 자신의 소유로 삼으셨다(출 19:5) 또한 성도들을 자신의 소유된 백성으로 삼기 위해 그 아들을 대속 제물로 죽게하셨다.(벧전 2:9) 그 하나님의 소우된 백성은 ‘선한 일에 열심당’이다. ‘열심하는’으로 번역된 ‘젤로텐’의 원형 ‘젤로테스’가 ‘열심이 불타는 자, 열심당원(행 21:20; 22:3)을 나타내는데 사용되었다.  

 

-  2:14 Paul anchors his call for godliness in the fact that one purpose of Jesus’ death was to make his people holy. To forsake godliness is to despise the sacrifice of Christ. Paul roots this in the OT with the phrase to redeem us from all lawlessness, which in Greek closely resembles the Septuagint of Ps. 130:8. A people for his own possession translates an unusual phrase (Gk. laon periousion) with intentional echoes from the OT (see esp. Ex. 19:5; Mal. 3:17). It has the sense of “prized, treasured possession.” These people are to be zealous for good works, so again redemption is tied specifically to living in a godly manner. There is no room for claiming to be redeemed while providing no evidence of practical transformation (see James 2:14–26).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2350.

 

-  2:14 Since this entire section (vv. 11–14) is governed and controlled by the motif of the saving and enabling grace of God in Christ (v. 11, the main clause), so that our expectant waiting for the blessed hope is spoken of as the appearing of “our Savior” (v. 13), it is not surprising that this reference to the “Savior” is followed here by a statement that sets forth the work of Christ as Savior in terms of what he did (the ὅς clause) and in terms of its intended result (the ἵνα clause). Although v. 11 speaks already of salvation and v. 12 of the results of salvation in the Christian’s life, they do so in more impersonal terms (ἡ χάρις), in more instructional terms (παιδεύουσα), and without explicit reference to the work of Christ. Now that the person of Christ the Savior has been introduced into the flow of the argument, Paul presents Christ’s work as Savior, i.e., his giving himself for us, and thus gives the basis for the salvation previously spoken of. Paul also presents the results that this deed accomplishes in the lives of the Savior’s people and thus gives the basis for the effective instruction previously spoken of.

The antecedent of the relative pronoun ὅς is Ἰησοῦ Χριστοῦ, the only person (so we have argued) mentioned in the preceding verse. His saving work is set forth with the simple but profound words ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, “who gave himself for us,” which seem to echo what Jesus said concerning himself (Mt. 20:28 par. Mk. 10:45). If they do, they embody certain changes from the Gospel form (some of which are already evident in Paul’s previous statement echoing these words, 1 Tim. 2:6): The present tense is replaced by a past tense (understandable after the crucifixion; cf. 1 Tim. 2:6), “his soul” is replaced by “himself” (ἑαυτόν, the reflexive pronoun to indicate identity with the person acting; cf. 1 Tim. 2:6 and see below for the uniqueness in the NT of these words with the verb δίδωμι), “ransom” is omitted (because understood), and ἀντὶ πολλῶν is replaced by ὑπὲρ ἡμῶν (the personal replacing the impersonal since Christians are addressed, an analogous preposition being used; for the latter cf. again 1 Tim. 2:6).

ἔδωκεν ἑαυτόν refers particularly to the past and once-for-all act of Jesus giving himself up to die on the cross (here; 1 Tim. 2:6; and Gal. 1:4 with ἑαυτόν; in Mt. 20:28; Mk. 10:45 with τὴν ψυχὴν αὐτοῦ, all of Jesus—the only NT occurrences of δίδωμι with either of these singular objects; cf. παραδίδωμι in Gal. 2:20; Eph. 5:2, 25; Romaniuk, “Origine”). This self-giving is said to be ὑπὲρ ἡμῶν, “for us,” i.e., for those who accept Christ as Savior (cf. σωτῆρος ἡμῶν, v. 13). The preposition ὑπέρ can be rendered “for” here in the sense of “on behalf of” or “for the sake of,” but it is also possible that here it is equivalent to ἀντί, “in place of”; this is even more likely if this passage is considered a parallel to Mt. 20:28; Mk. 10:45 (cf. Robertson, Grammar, 630–32; Zerwick, §91; and especially M. Harris, NIDNTT III, 1196f. and the literature referred to there).

The ἵνα clause indicates with two verbs and a concluding phrase the purpose or intended result of Jesus’ giving of himself. The first intended result is “that he might redeem us from every lawless deed.” λυτρόω** (middle here and in Lk. 24:21; passive in 1 Pet. 1:18) means here “set free, redeem, rescue.” F. Büchsel (TDNT IV, 350f.) thinks that here the idea of ransom is present (as in 1 Pet. 1:18) because the previous words refer to the “ransom” saying of Jesus (Mt. 20:28 par. Mk. 10:45). ἡμᾶς, “us,” refers as before (vv. 12, 13, 14a) to those who know Jesus as Savior. Jesus’ self-giving for “us” is effective and thereby he redeems “us.”

ἀπὸ πάσης ἀνομίας, “from every lawless deed,” with λυτρόω may reflect LXX Ps. 129:8 (130:8 in English versions; αὐτὸς λυτρώσεται τὸν Ἰσραὴλ ἐκ πασῶν τῶν ἀνομιῶν αὐτοῦ), Ezk. 37:23 (ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν), or more likely a combination of the two (see below). By rendering ἀπό and the verb “to set us free from,” the NEB has caught the meaning well. Singular attributive πάσης with no article includes “everything belonging, in kind, to the class designated by the noun,” and thus nothing is excluded. ἀνομία means in its ethical sense, as here, “against the law,” so that Christ by his death sets us free from all deeds done against or in opposition to God’s law (cf. 1 Jn. 3:4). Christ liberates us from control by every kind of sin.

The second intended result is that Christ might “purify for himself a people for his own possession, zealous for good works.” These words also seem to reflect various OT passages. λαὸς περιούσιος, “a people for his own possession,” is found in the LXX in Ex. 19:5; Dt. 7:6; 14:2; 26:18, with the Deuteronomy passages expressing the concern for holiness found here. The language of the LXX of Ezk. 37:23 is also close to that found here: It speaks of a people for God (ἔσονταί μοι εἰς λαόν) that God will cleanse (καθαριῶ), having delivered them from all their transgressions (ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν: note the close similarity to the previous clause here). Probably Paul is influenced both here and in the previous clause by the concept and language of the promise of the messianic age in Ezk. 37:23, which he sees as carrying out the earlier covenantal promises of Deuteronomy. Therefore, he combines the passages in this allusion, with the Ezekiel promise informed and shaped by the Deuteronomy covenantal language of περιούσιον, and then concludes with the summary phrase “zealous for good works,” ζηλωτὴν καλῶν ἔργων, which may reflect his own way of expressing the concern of Dt. 26:18 (“a peculiar people … to keep his commands”).

καθαρίζω is used figuratively in all its Pauline occurrences (Pl.* 3x: here; 2 Cor. 7:1; Eph. 5:26; cf. also Heb. 9:14) of moral and religious cleansing and therefore means “cleanse or purify” from sin. Whereas λυτρώσηται speaks of removing Christians from the control of sin, καθαρίσῃ speaks of removing the defilement of sin from Christians. In this way it recalls 2 Cor. 7:1, where the context (6:16) reflects Ezekiel 37, as does the present passage (i.e., Ezk. 37:27, which contains virtually the same words as Ezk. 37:23, which is reflected here).

The purpose of this action in Titus is twofold: so that Christ can prepare “a people for himself” and so that they will be “zealous of good works.” The former is the ultimate concern. The “special” and “chosen” quality of περιούσιον with λαόν is appropriately represented in “a people for his own possession” (NASB), and “a people that are his very own” (NIV; cf. BAGD s.v. περιούσιος and with a slightly different emphasis H. Preisker, TDNT VI, 57f.; Cremer, Lexicon, 242f.; BDF §113.1; cf. for the concept 1 Pet. 2:9). With ἑαυτῷ λαὸν περιούσιον Paul is utilizing the covenantal formula and applying it, in fulfillment, to the NT people of God. This phrase replaces, in this allusion to the OT passages, the equivalent statement in Ezk. 37:23, i.e., “they will be my people (ἔσονταί μοι εἰς λαόν), and I will be their God.”

Christ also wants that people to be, literally, “a zealot for good deeds” (accusative singular ζηλωτήν agreeing with and modifying λαὸν περιούσιον). ζηλωτής (Pl.* 3x: here; 1 Cor. 14:12; Gal. 1:14) means here “one who is eager or enthusiastic.” Genitive καλῶν ἔργων, “good works” (see 1 Tim. 5:10, 25; 6:18), indicates what that one is eager to perform (BAGD s.v. ζηλωτής 1a β). Paul was always concerned for good works (cf. 1 Cor. 3:13–14; 2 Cor. 9:8; Eph. 2:10; Col. 1:10; 2 Thes. 2:17). The good works of the preceding section (2:1–10) are seen here as “the proper response to God’s grace revealed and made effective in the saving death of Jesus Christ” (Fee). With this phrase Paul has come full circle.

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

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

NEB New English Bible

NASB New American Standard Bible

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.

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

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

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), 326–329.

 

15절) 본절은 목회자가 성도를 지도할 때 요구되는 자세를 말해준다. 바울은 디도에게 11-14절에서 말한 교훈에 따라서 성도를 권면할 것과 더불어 모든 권위로 책망하기도 해야한다는 사실을 언급한다. 

여기서 ‘권위’로 번역된 ‘에피타게스’의 원형 ‘에피타게’는 ‘명령하다’라는 의미의 동사 ‘에피탓소’에서 유래된 단어로 ‘명령, 지령’이란 의미를 가진다. 에피탓소는 ‘~위에’라는 의미의 전치사 ‘에피’와 ‘정해두다, 마련하다, 등록하다’라는 의미의 동사 ‘탓소’의 합성어로 ‘~위에 정해두는 것’을 의미한다. 누군가의 위에서 정할 수 있는 권리를 가지는 것이 바로 권위이자 명령이다. 

본문을 다시 번역해보면 '이것(11-14)의 가르침을 말하고, 선언하고 모든 권위를 가지고 권면하고 책망하라’는 것이다. ‘권면하며’로 번역된 ‘파라칼레오’는 ‘위로하다, 간구하다, 촉구하다, 격려하다’라는 의미이며 ‘책망하여’로 번역된 ‘엘렝케’의 원형 ‘엘렝코’는 1:13에서 ‘꾸짖으라’로 번역된 표현과 같은 표현이다. 잘못된 것에 대해서 책망을 하되 논박하여 잘못을 깨닫게 해야 한다는 의미를 내포한다. 하나님의 말씀을 가르치는 지도자는 자신의 생각이나 의지가 아니라 마땅히 주인되시는 하나님의 명령을 권위를 가지고 사람들에게 전하는 사람이다. 

 

 

‘누구에게서든지 업신여김을 받지 말라’, 이는 누구도 너를 멸시하지 못하게 하라는 의미이다. 바울은 디모데에게도 이러한 명령을 준 바 있다.(딤전 4:12)

 

 

바울은 디모데게 어리다는 이유로 사람들에게 업신여김을 받는 것에 대해서 경계하였다. 디도서에서 디도의 나이에 대해서 언급하지 않았지만 아마도 디모데와 같이 비교적 어린 나이에 목회자의 역할을 감당하기 시작한 것으로 보인다. 목회자는 자신이 가르치는 대로 살아내야 한다. 말씀을 가르치고 선포한대로, 무릎으로 살아내고 자신의 삶을 통해서 이를 보여주어야 하는 것이다. 하지만 그렇게 살지 못할 때 업신여김을 받을 수 있다. 책망할 것이 없는 바른 말을 해야하고(8절) 책망받을 것이 없는 바른 삶을 살아내야하는 것이다. 

‘업신여김을 받지’로 번역된 동사 ‘페리프로네이토’의 원형 ‘피리프로네오’는 다른 사람 머리 꼭대기에 올라가서 그를 내려다보며 그의 흠집을 찾아 비웃는 모습을 연상시킨다. 목회자가 제대로 살지 못하면 성도들 혹은 다른 사람들은 그의 머리 꼭대기에 올라가서 그를 내려다보며 업신여길 것이다. 

 

 

-  2:15 Paul turns to Titus and charges him to communicate “these things” (ταῦτα) with full authority to the members of the Christian community. This is the first occurrence of ταῦτα in Titus, but this usage reflects a pattern in 1 Timothy (see the comments on 1 Tim. 4:11; 6:2). The natural understanding is that ταῦτα refers to that which precedes in vv. 2–14, and this fits the pattern in 1 Timothy. Here ταῦτα is the object of all three following verbs, just as it is the object of several verbs in 1 Tim. 4:11; 6:2.

The three present imperative verbs, λάλει καὶ παρακάλει καὶ ἔλεγχε, indicate that “these things” are to be communicated continually (cf. the similar verbs in 1 Tim. 4:11; 6:2). With λάλει, “speak,” Paul returns to the verb that he used to begin this chapter (v. 1) and uses it here as there in the sense of “teach,” now including the great redemptive basis with the practical instructions. παρακάλει (cf. 1:9; 2:6 and see especially the parallel usage in 1 Tim. 6:2) means here “appeal to” or “exhort” or “urge,” so that those taught appropriate “these things” and live accordingly. With ἔλεγχε, “reprove” or “rebuke” (concerning “these things”), Paul again picks up a word previously used (1:9, 13) and adds it here as a necessary third ingredient in view of those who contradict or resist, who either may be influenced by others to do so, or who do so by their own inherent tendency because of the remnants of sin (cf. 1:9). This “solemn admonition” should be given “to those who neglect their duties” or “who are slack or fail to respond” (Huther and then Hiebert; cf. the PE* occurrences in 1 Tim. 5:20 and especially 2 Tim. 4:2).

μετὰ πάσης ἐπιταγῆς, “with all authority,” although possibly modifying only the last verb, probably modifies all three. Since Titus is to communicate God’s truth, he is to do it with God’s authority (here Paul applies to Titus’s task a term he usually uses with reference to God, i.e., in Rom. 16:26; especially 1 Cor. 7:25; and in the other PE* occurrences: 1 Tim. 1:1; Tit. 1:3). The authority is inherent in the message because it is from God, as Paul indicates in 1 Cor. 7:6 by distinguishing what he says “by concession” from what he can say “by command” (κατʼ ἐπιταγήν). To make this point plain and forceful Paul adds here the adjectival πάσης, “all” or “full.” Elsewhere he reminds the minister that he must communicate authoritatively and with personal humility, gentleness, and patience (2 Tim. 2:24; 4:2).

Because God’s truth is at stake, Paul goes on to charge Titus with another imperative: μηδείς σου περιφρονείτω, “let no one disregard you.” περιφρονείτω** (a NT hapax; here with the genitive object σου) has as a possible range of meanings here “disregard, look down on, despise” (BAGD). Titus must let no one (μηδείς) disregard the message by disregarding him. Since this follows the previous charge, it is a further encouragement to “reprove” or “rebuke” anyone that does so. This charge is addressed to Titus, but it may also be written to support him in this task in the churches as the letter was read to the churches in Crete (cf. Calvin).

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), 329–330.