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11 oTheir wives likewise4 must be dignified, not slanderers, but sober-minded, pfaithful in all things. 12 Let deacons each be qthe husband of one wife, qmanaging their children and their own households well. 13 For rthose who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.
o Titus 2:3
4 Or Wives likewise, or Women likewise
p [Titus 2:10]
q ver. 2, 4
q ver. 2, 4
r See Matt. 25:21
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 3:11–13.
11 여자들도 이와 같이 정숙하고 모함하지 아니하며 절제하며 모든 일에 충성된 자라야 할지니라
12 집사들은 한 아내의 남편이 되어 자녀와 자기 집을 잘 다스리는 자일지니
13 집사의 직분을 잘한 자들은 아름다운 지위와 그리스도 예수 안에 있는 믿음에 큰 담력을 얻느니라
대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 3:11–13.
11절) ‘여자들’(귀나이카스)은 ‘귀네’의 대격 복수형으로 ‘여인, 아내’의 의미를 지닌다. 신약에서 231번 사용되는 동안 130번은 여자, 99번은 아내로 사용되었다. 이 귀네라는 단어의 다양한 용례로 본문의 ‘여자들’은 세가지로 해석이 가능하다. 1) 집사의 아내들, 2) 여자 집사들, 3) 여집사(집사를 돕되 집사와는 구별되는 여자들), 일반적으로는 문맥의 흐름상 집사의 아내들로 보는 것이 타당해 보인다. 본문이 집사들의 아내를 의미하는 것이든, 여집사 제도를 인정하는 것이든 초대교회의 상황속에서 여성도들의 역할이 요구되었던 것은 자명하다.
이러한 여성들의 중요한 자격은 아래와 같다.
‘정숙하고’로 번역된 ‘셈노스’는 ‘존경할만한, 위엄있는’의 의미를 가진다.
‘모함하지 아니하며’, ‘참소하지’로 번역된 ‘디아볼로스’는 ‘고소하다, 비난하다’라는 의미를 지닌 동사 ‘디아발로’의 명사형으로 ‘마귀, 원수, 중상자, 참소자’(엡 6:11; 딛 2:3)의 의미를 가진다. ‘~사이’의 의미를 가진 ‘디아’와 ‘던지다, 두다, 놓다’라는 의미의 동사 ‘발로’의 합성어로 ‘~사이에 던져 놓다’라는 뜻으로 ‘비방이나 중상으로 타인의 명성을 해치는’의 의미를 가진다.
요한복음 8:44
44너희는 너희 아비 마귀에게서 났으니 너희 아비의 욕심대로 너희도 행하고자 하느니라 그는 처음부터 살인한 자요 진리가 그 속에 없으므로 진리에 서지 못하고 거짓을 말할 때마다 제 것으로 말하나니 이는 그가 거짓말쟁이요 거짓의 아비가 되었음이라
주님께서도 이렇게 고소나 비난, 참소를 일삼는 행위가 마귀에게서 났다는 것을 말씀해주신다. 이처럼 모함하는 자들은 마귀의 자녀들로 바울은 교회에서 남자들에게는 일구이언하지 말 것을, 여자들에게는 모함하지 말 것을 경고함으로 교회안에 혀를 잘 다스리는 것이 매우 중요한 덕목임을 강조한다.
‘절제하며’는 ‘네팔리오스’로 ‘술취하지 않은, 절제하는’의 의미를 가진다. 영어 표현으로는 ’sober-minded, self-controlled, temperate’로 번역된다. 신약에 3번 사용된 이 표현은 바울이 교회의 직분자들의 자격을 설명하면서 술과 관련된 측면에서 절제하는 자세를 말하고 있는 것으로 보인다.
‘모든 일에 충성된 자’, ‘충성된 자’로 번역된 ‘피스타스’는 ‘신실한 사람, 믿을 수 있고 신뢰할 수 있는 사람’을 의미한다. 특히 본문에서는 ‘모든 일(엔 파신)’에 충성됨을 말하고 있는데 이는 교회의 구제와 관련된 재정 운영과 관계가 있는 것으로 보인다. 이처럼 재정을 맡은 이들이 자신의 이익을 탐하지 않고 모든 일에 신실함을 유지하는 것은 매우 중요한 덕목이다.
- 3:11 The word “wives” (gynē) is the same word translated “women” in 2:9–10 or “woman” in 2:11–12. The context will usually show whether the word refers to a married woman (“wife”) or is a reference to the female gender (“women”). Was Paul discussing the wives of the deacons, or was he presenting a special order of female helpers in Christian work?
In favor of viewing these as “wives” of the deacons is the fact that deacons are addressed on each side of the verse. Huther, who adopts this view, thinks the work of the deacon is of such a nature that the wives had a special role to play. Support for the view that Paul spoke of a special order of women helpers comes from a comparison of the structure of this verse to that of v. 8. The “likewise” (hōsautōs) of 3:8 appears to begin the enumeration of requirements for an office by reference to the previous requirements of 3:1–7. The same Greek word appears in v. 11 (translated “in the same way”) and seems to introduce qualifications for another office as v. 8 does. The statements of v. 8 and v. 11 are both logically dependent on “must be” of 3:2, and this further implies the presence of three categories of positions.
New Testament Greek did not have a special word for “deaconess,” but it used the same word with masculine endings to refer to both male and female helpers (see Rom 16:1, where Phoebe is described as a diakonos). Perhaps Paul’s failure to use a more specific title for these women was due to the fact that there was not one in use at that time. Paul’s use of the term “wives” or “women” implied that these were women who helped the church in some manner.
The early church did have women whose special responsibility was to work with women and children (see Titus 2:4 for an indication of the beginning of this task). They performed pastoral work with the sick and the poor and helped at baptism.73 The godly women Paul mentioned here stand in stark contrast with the gullible, immature women in 2 Tim 3:6. At 1 Tim 3:11 modern translations divide over the advisability of the translation “wives” (KJV, NIV, Phillips) or “women” (ASV, NASB, Amplified). Several versions use the term “deaconesses” (Williams, NIV margin, Montgomery). The GNB uses “wives” with a marginal alternative of “women helpers.” The term “women helpers” refers to a special order of women who had a responsibility for ministry within the congregation. Phoebe (Rom 16:1–2) may have served in this kind of role, and perhaps Euodia and Syntyche (Phil 4:2–3) held the same position.
Paul outlined four requirements for a woman helper. First, she was to be “worthy of respect,” a term used also of the deacons in v. 8. In prohibiting “malicious talking,” Paul used a word normally employed to designate the devil (diabolos, see 1 Pet 5:8). The literal meaning of the term is “slanderer,” or “accuser,” and in this sense it becomes an apt designation for Satan (Rev 12:9–10). In 2 Tim 3:3 and Titus 2:3 the word refers to people who slander or misrepresent others. Paul was prohibiting gossip and insulting usage of the tongue as he did for the deacons in 3:8 (see in 3:8 the term “sincere,” literally “not speaking a double-word” or “not being “double-tongued”).
The women are to be “temperate” by showing control or moderation in all their behavior. Paul had used the same word in 3:2 to refer to the overseer. The demand that the women be “trustworthy in everything” was an insistence on absolute reliability and faithfulness. Their trustworthiness could not be limited to a single sphere but had to be a part of all they did.
Whoever these women were, their qualifications stand in contrast to those of the women in 5:11–15 and 2 Tim 3:6–7. These women leaders were to have qualifications greatly contrasting with those who were duped by the false teachers.
Churches today that give women special places of responsibility rarely limit their work to women and children. A woman can certainly be as effective in handling finances as a man and often can be much more effective in maintaining church property. In light of the susceptibility of male leaders to moral failure in their working with women, it is sensible to look freshly at the pattern of the early church of using women to work with other women and children. The New Testament gives evidence that women who work with other women, the poor, and with children can render an important service for the cause of Christ. In taking advantage of the marvelous talents of highly trained, twentieth-century Christian women, we must be careful not to ignore special areas of natural competence in which women have long ministered effectively.
73 Ross, “A Reconsideration of the Diaconate,” indicates that from the earliest times deaconesses visited the sick, acted as doorkeepers at the women’s entrance for the church, kept order among church women, assisted in baptism for women, taught females in preparation for baptism, and acted as sponsors for exposed children (153). An insightful presentation of the role of women in the early church (including both heretics and heroines) appears in Christian History 7:17 (1988).
The early Christian writing known as the Apostolic Constitutions presents a picture of church life near the end of the third century. It outlines the work of a woman helper or deaconess as follows: “Ordain also a deaconess who is faithful and holy, for the ministrations towards women. For sometimes he cannot send a deacon, who is a man, to the women, on account of unbelievers. Thou shalt therefore send a women, a deaconess, on account of the imagination of the bad. For we stand in need of a woman, a deaconess, for many necessities; and first in the baptism of women, the deacon shall anoint only their forehead with the holy oil, and after him the deaconess shall anoint them: for there is no necessity that the women should be seen by the men” (Apostolic Constitutions 3.15).
Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 119–121.
12절) 이미 앞선 감독의 직분을 설명하면서 2절과 4절에서 언급한 한 아내의 남편이어야 하는 것과 자녀와 자기 집을 잘 다스리는 조건을 집사의 직분에서 동일하게 반복한다. 이처럼 집사의 자격과 감독의 자격은 많은 부분에서 일치한다.
13절) 본 절은 집사의 직분을 잘 감당한 이들에게 어떤 보상이 있는지를 언급한다.
‘아름다운 지위’에서 ‘지위’로 번역된 ‘바드몬’의 원형은 ‘바드모스’로 이는 ‘단계, 계급, 등급, 지위’의 의미를 가진다. 따라서 더 나은 지위를 얻게 된다는 의미로 승진, 즉 집사의 직위에서 감독으로의 승진을 의미하는 것으로 해석되기도 했다. 하지만 바울 당시에도 교회의 직분에 승진이나 진급의 의미가 있지는 않았다. 그렇다면 이는 영적인 차원에서의 승진을 의미할 것인데 하나님의 교회와 주님앞에서 아름다운 지위를 얻는 것을 의미한다. 말하자면 주님앞에서 잘했다라고 칭찬을 듣는 것일 것이다.
‘담력’으로 번역된 ‘파르레시안’의 원형 ‘ 파레시아’는 ‘위험이나 위태로움을 수반하는 활동을 기꺼이 수행하는 특성, 특히 태도와 말에서 정직하고 직설적인 모습’을 의미한다(엡 3:12; 히 10:19). 이처럼 교회를 섬기는 집사의 직분을 잘 감당하게 되면 자신들의 믿음이 증진되고 이로 인해서 믿음의 담대함을 가지게 된다는 것이다. 본문에서 말하는 믿음은 신학적인, 교리적인 믿음 체계가 아니라 성도들의 삶 속에서 드러나는 믿음의 행위를 말한다.
본문에 ‘얻느니라’로 번역된 ‘페리포이운타이’는 원형 ‘피리포이에오’의 현재 중간태 직설법 표현으로 지금도 지속적으로 아름다운 지위와 큰 담력을 얻게된다는 것을 강조한다.
- The use of the related verb “served” (diakoneō) so close to the noun for deacon in 3:12 suggests that Paul’s words here are primarily spoken in reference to deacons. However, the truth of the verse would apply also to overseers (3:1–7) and women helpers (3:11).
In the verse Paul explained a promise for the deacon who serves well. The present-tense verb “gain” states what the committed deacon can normally expect to get for his service.71 Paul outlined two promises. First, the servant will receive an “excellent standing” for his effective service. This standing is not an advance in ecclesiastical rank, a concern that was foreign to Paul’s mind. Nor is it likely that Paul was promising a good standing in heaven, namely heavenly rewards. The standing likely was an assurance of a good reputation or good respect from the church for a job well done, although it could also refer to a good standing with God. Second, the faithful servant receives “great assurance” (parrēsia), a term used frequently to describe access to God (see Eph 3:12; Heb 10:19). However, New Testament use of this term also refers to boldness before others (e.g., 2 Cor 3:12). It is possible that the term “assurance” could refer to an exercise of confidence both before God and those who hear the gospel. However, the prepositional phrase modifying “faith” clearly refers the noun to personal faith in Jesus. The absence of the article before “faith” in the Greek text is further support for identifying this faith as a personal response to Christ.72 It is best to see the “assurance” as a confidence before God produced in the sphere of a mature faith in Christ.
71 This is an example of the “customary” present that describes what may be reasonably expected to occur. The temporal element is remote because the promise is seen as true in the past or future, as well as the present. See H. E. Dana and J. R. Mantey, A Manual Grammar of the Greek New Testament (New York: Macmillan, 1942), 183.
72 In the Pastorals Paul frequently placed the Greek article with “faith” when he intended to designate the content of the Christian faith (1 Tim 3:9; 4:1; 5:8), and he omitted the article when he referred to the personal experiential faith of the believer (1 Tim 1:5; 6:11; 2 Tim 1:13). The presence or the absence of the article in English is not always a safe indicator of Paul’s usage (see 1 Tim 1:2, which has the article in English, lacks it in Greek, but probably describes the sphere in which Paul and Timothy were related).
Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 118–119.
한국 교회안에서 집사는 교회에 나오면 누구나 받게 되는 직분으로, 호칭으로 사용된다. 하지만 초대교회에서 집사에게는 대단한 성품으로서의 자격과 의무, 책무를 요청했다. 결국 이러한 직분에 충성하게 될 때 그들의 믿음은 더욱 한단계 도약하게 되고 삶에 그리스도의 향기가 드러나게 되는 것은 너무나도 당연한 일이다.
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