하나님나라를 꿈꾸며(Kingdom of God)

7 For an overseer,6 sas God’s steward, must be above reproach. He must not tbe arrogant or quick-tempered or a drunkard or violent uor greedy for gain, 8 but hospitable, a lover of good, self-controlled, upright, holy, vand disciplined. 9 He must whold firm to the trustworthy word as taught, so that he may be able to give instruction in xsound7 doctrine and also to rebuke those who contradict it.

6 Or bishop; Greek episkopos

s Luke 12:42; 1 Cor. 4:1; 1 Pet. 4:10

t 2 Pet. 2:10

u 1 Tim. 3:8; 1 Pet. 5:2

v [1 Cor. 9:25]

w [2 Thess. 2:13, 15]; See 1 Tim. 1:15; 2 Tim. 1:13

x See 1 Tim. 1:10

7 Or healthy; also verse 13

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:7–9.

7 감독은 하나님의 청지기로서 책망할 것이 없고 제 고집대로 하지 아니하며 급히 분내지 아니하며 술을 즐기지 아니하며 구타하지 아니하며 더러운 이득을 탐하지 아니하며

8 오직 나그네를 대접하며 선행을 좋아하며 신중하며 의로우며 거룩하며 절제하며

9 미쁜 말씀의 가르침을 그대로 지켜야 하리니 이는 능히 1)바른 교훈으로 권면하고 거슬러 말하는 자들을 책망하게 하려 함이라

1) 헬, 건전한

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:7–9.

 

 

 

‘더러운 이득을 탐하지 아니하며’, ‘더러운 이를 탐하지’로 번역된 ‘아이스크로케르데’의 원형 ‘아이스크로케르데스’는 ‘더러운, 부끄러운, 천박한’이라는 의미를 갖는 형용사 ‘아이스크로스’와 ‘얻다, 갈구하다, 좋아하다’라는 의미의 ‘케르도스’의 합성어로 ‘천박한 이익을 갈구하는, 더러운 이득을 욕망하는’이라는 의미의 표현이다. 그레데인들에 대해 폴리비우스는 ‘이익을 얻기 위해서는 비열하고 탐욕스러운 방법이라도 개의치 않는 자들이다’라고 말했다. 감독들은 그런 풍조를 좇는 이들과 달라야 한다. 교회의 지도자가 될수록 쉽게 돈과 권세와 명예의 유혹을 받을 수 있다. 교회가 커지고 운영하는 재정의 규모가 커지게 되면 지도자들은 쉽게 더러운 이를 탐할 유혹에 빠지게 된다. 교회의 영적 지도자들은 늘 하나님의 종, 청지기임을 기억하고 그 사명을 감당해야한다. 

여기서 말하는 더러운 이득이 항상 금전적인 것만이 아니다. 이단이나 잘못된 교회의 지도자들은 항상 돈과 섹스 권력의 유혹에 노출되어 자신을 지키지 못할 때 문제에 휩쓸리게 된다. 더러운 이득을 탐하지 않기 위해서 자족하는 것을 배워야 한다. 

-  1:7 As Paul repeats here the requirement of “blamelessness,” he introduces the functional title ἐπίσκοπος, “overseer” (“bishop”), for the elder, as he did in Acts 20:28 (cf. v. 17). He does so before he describes negatively and positively the traits that must characterize one who exercises oversight of others. He is not introducing another church office into the discussion (that of the overseer/bishop, as distinct from that of the elder) but is using another name for the same office (see the comments on 1 Tim. 3:2 and the excursus on Bishops/Presbyters and Deacons). With singular τὸν ἐπίσκοπον Paul continues here the use of the generic singular that began in v. 6 (“if anyone,” εἴ τις) after the instructions regarding “elders” that began with the plural (v. 5). Thus Paul continues to focus on the elder/overseer as an individual.

ὡς θεοῦ οἰκονόμος gives the reason that blamelessness is needed (δεῖ; cf. 1 Tim. 3:2), ὡς, “as,” being equivalent to “since he is” (Huther) and thereby introducing a basic characteristic of the elder/overseer (BAGD s.v. ὡς III.1a). An οἰκονόμος, “steward,” is one chosen by his employer to manage his business or his household (cf. Lk. 12:42). The elder/overseer is a person chosen by God to be a manager and entrusted with the church as God’s household (cf. 1 Tim. 3:5–6, 15). Therefore, his life must show that he truly is God’s steward by displaying God’s transforming grace.

Paul now lists five vices that must not characterize the elder, all negated by μή and all accusative in agreement with ἐπίσκοπον, the subject of the infinitive εἶναι (Robertson, Grammar, 1172). This list has a number of similarities with the list of five items in 1 Tim. 3:3 (see the two descriptions of the elder/overseer in Titus 1 and 1 Timothy 3 set in parallel columns in the discussion above of 1 Tim. 3:2): Two items are exactly alike and use words, πάροινος and πλήκτης, that appear nowhere else in the NT. The last two items in 1 Tim. 3:3 are also negated (by ἀ-privative), and the last is a synonym of the last term here. With these significant similarities between the two lists we might also expect to find some relationship between the remaining two terms in each list, the third and fourth in 1 Tim. 3:3 and the first two here.

αὐθάδης** (also in 2 Pet. 2:10) means “self-willed” or “arrogant.” Its negation implies the corresponding virtue and thus may find its positive counterpart in ἐπιεικής (gentle, kind, gracious) in 1 Tim. 3:3. Aristotle (Magna Moralia 1.29; Rhetorica 1.9.29) identifies σεμνότης (cf. 1 Tim. 3:4) as the mean in the range in which αὐθάδεια is one extreme.

One who is ὀργίλος** (a NT hapax) is “inclined to anger, quicktempered” (BAGD). The possible positive counterpart in 1 Tim. 3:3 is ἄμαχος, which means “peaceable” in the sense of not being contentious.

πάροινος,** “addicted to wine,” and πλήκτης,** “a pugnacious man or bully” (BAGD), appear in the NT only here and in the corresponding list in 1 Tim. 3:3 (see the comments there and, for πάροινος, on 1 Tim. 5:23).

αἰσχροκερδής** means “greedy for money” (BAGD; cf. Lysias 12, 19, where it is used of those who take from others even though they have an abundance of what they take). This vice is mentioned in all the lists for officers in the PE (the same word [the only other NT occurrence] in 1 Tim. 3:8 [deacons]; 1 Tim. 3:3 has the synonym ἀφιλάργυρος) and in the exhortation of elders in 1 Pet. 5:2 (the only NT occurrence of αἰσχροκερδῶς), probably because it is such a strong and dangerous temptation (cf. 1 Tim. 6:9–10): When a person serves it, he cannot serve God (Mt. 6:24).

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.

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), 290–292.

-  1:8 In contrast (ἀλλά) to those five vices, Paul names here and in the next verse seven virtues that must characterize the elder’s life. The counterpart to this list is in 1 Tim. 3:2 and contains only five items: δίκαιος and ὅσιος, the fourth and fifth items here, are not represented there, perhaps because they were self-evident enough not to need mention on every occasion. The first and third terms in the list here appear identically in 1 Tim. 3:2, the second and sixth may represent ideas presented in different terms there, and the last, which consists of all of v. 9, refers to the same concept as the last word in 1 Tim. 3:2 (see the parallel columns in the comments on that verse).

On the first virtue in this list, φιλόξενος, which is the opposite of the first vice in v. 7, αὐθάδης, see the comments on 1 Tim. 3:2.

φιλάγαθος** (a NT hapax) means “loving what is good” (MM cite a late second-century a.d. papyrus document and render the word “a lover of virtue”). One is reminded of the list of good things that are commended to Christians in Phil. 4:8. An overseer’s love for people is always to be correlated with a love for what God wants people to be. It is conceivable that this word corresponds to κόσμιος in 1 Tim. 3:2, especially if the latter means “well-behaved” or “virtuous” there.

On σώφρων see the comments on 1 Tim. 3:2.

δίκαιος, “upright, just, righteous,” is used here of one who lives in accordance with God’s law (BAGD s.v. 1; G. Schrenk, TDNT II, 190f.). It is used with this significance, “law-abiding” (BAGD), in the only other PE occurrence in reference to persons, in 1 Tim. 1:9. Paul is writing here, not about the fact that a person is declared righteous through Christ, but about righteous living (cf. his use of the related δικαιοσύνη in Rom. 6:13, 16, 18, 19). A general definition of this significance of the word is given in 1 Jn. 3:7: “the one who practices righteousness is righteous.”

ὅσιος, “holy,” is used here of a one who is “devout, pious, pleasing to God” (cf. by contrast ἀνόσιος in 1 Tim. 1:9; 2 Tim. 3:2).

ἐγκρατής (a NT hapax; Paul uses ἐγκράτεια in Gal. 5:23 and ἐγκρατεύομαι in 1 Cor. 7:9; 9:25) indicates one who is “self-controlled, disciplined” (BAGD). Probably this word is virtually equivalent to νηφάλιος in 1 Tim. 3:2 (cf. 1 Tim. 3:11; Tit. 2:2). Paul says in 1 Cor. 9:25 that the athlete “exercises self-control in all things” and applies that lesson to Christians as spiritual athletes, most vigorously to himself (vv. 26–27). That perspective is undoubtedly intended here for those who are to be leaders of the Christian community. Thus in a sense Paul has come full circle with this term: Now he states positively and generally in one word what he has stated negatively and specifically in v. 6 with several words.

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

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.

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), 292–293.

 

-  1:9 The last characteristic in the list that began in v. 8 is crucial, for without it the overseer cannot carry out the duties prescribed in the remainder of this verse. Paul uses ἀντέχομαι (always in the middle and with the genitive in the NT) here with the meaning “cling to, hold fast to, be devoted to” and thereby calls for the overseer’s firm acceptance of ὁ πιστὸς λόγος, i.e., the “preaching” or “proclamation” that the prospective overseer/elder has heard and that is “faithful or trustworthy.” At this time prospective elders were dependent on oral proclamation of the message, so Paul uses λόγος in the sense it has in 1 Tim. 5:17, “preaching,” and πιστός in the sense it has several times in the PE (e.g., 1 Tim. 1:12, 15; 3:1; 4:9).

The prepositional phrase κατὰ τὴν διδαχήν between the article τοῦ and the adjective πιστοῦ is the key qualifier: The λόγος is πιστός, i.e., the message is reliable, when it is “in accord with the teaching.” διδαχή, “teaching,” is used here in the passive sense (see Rom. 6:17; 16:17) of that which is taught by the apostles (and by Christ). Paul refers to this teaching elsewhere with the related words διδασκαλία and διδάσκω (1 Tim. 4:6; 2 Thes. 2:15). Since what “has been heard” from the apostle is to be entrusted to “faithful men,” whose task is to teach it to others (2 Tim. 2:2), Paul here designates as “faithful” proclamation that which is in accord with apostolic teaching.

The ἵνα clause that occupies the rest of the verse describes the practical and necessary task to be accomplished by one who is equipped by adherence to the reliable word. Holding to that word provides the basis on which an overseer “may be” (ᾖ) “able” (δυνατός; cf. Acts 18:24) to accomplish that task. Similarly, 2 Tim. 3:15, 17 says that the scriptures “are able (τὰ δυνάμενα) to make you wise for salvation” and that by them “the man of God may be adequate (ἄρτιος ᾖ) for every good work.” Similarly, “able” here means equipped, in terms of knowledge and commitment, to carry out one’s responsibility as an elder/overseer.

The responsibilities are twofold, as indicated by the καί … καί, “both … and,” construction. Each is indicated by a present infinitive, the first παρακαλεῖν (see the discussion at 1 Tim. 5:1; 6:2). Here the meaning would seem to be “exhort” in the sense of urging one’s hearers to accept the sound doctrine and respond appropriately to it. The exhortation occurs in the sphere of (ἐν; so Bernard) “sound doctrine” (τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ); in the first occurrence in the PE of this phrase (1 Tim. 1:10; also in Tit. 2:1; 2 Tim. 4:3), “sound doctrine” is said to be “according to the gospel,” so that we may say that it signifies the teaching of Christianity. ὑγιαινούσα (PE* 8x, see 1 Tim. 1:10) indicates that the διδασκαλίᾳ is “correct,” thus distinguishing it from that which is erroneous and thereby clearly identifying it as the teaching of Christianity. The activity called for here is also called for in 2 Tim. 2:2.

The second task is ἐλέγχειν (see 1 Tim. 5:20). A number of nuances are given for ἐλέγχω by BAGD, and various ones have been suggested for this occurrence, such as “refute,” “confute,” “convince,” and “convict.” But since all of them are plausible with the object that appears here, the substantival participle τοὺς ἀντιλέγοντας, some other determining factor must be sought. Since ἐλέγχω is used in v. 13 in a virtual enlargement and application of this statement, it is likely that the nuance there will also be present here. Probably because of the presence of the adverb “sharply” (ἀποτόμως) there, a number of the modern English translations that disagree here find themselves agreeing in v. 13 on the nuance “rebuke” (RSV, TEV, NIV; NASB: “reprove”). “Rebuke” (or “reprove”) would seem therefore to be the likely nuance here also. A positive outcome is always hoped for with regard to those being dealt with here (see v. 13; cf. 2 Tim. 2:25–26), who are called οἱ ἀντιλέγοντες, literally “those who speak against.” These persons are undoubtedly speaking against the sound doctrine just mentioned (cf. for this attitude Tit. 1:14; possibly 3:10; 1 Tim. 6:3, 20; 2 Tim. 2:16–18, 25–26; 3:8; 4:15).

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

TEV Today’s English Version (Good News Bible)

NIV New International Version

NASB New American Standard 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), 293–294.