하나님나라를 꿈꾸며(Kingdom of God)

15 You are aware that pall who are in Asia turned away from me, among whom are Phygelus and Hermogenes. 16 May the Lord grant mercy to qthe household of Onesiphorus, for he often rrefreshed me and was not ashamed of smy chains, 17 but when he arrived in Rome the searched for me earnestly and found me— 18 may the Lord grant him to find mercy from the Lord on uthat day!—and you well know all the service he vrendered at Ephesus.

p Acts 19:10; [ch. 4:10, 11, 16]

q ch. 4:19

r Philem. 7, 20

s [ver. 8]; See Acts 28:20

t Matt. 25:36–40

u ver. 12

v Heb. 6:10

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 1:15–18.

15 아시아에 있는 모든 사람이 나를 버린 이 일을 네가 아나니 그 중에는 부겔로와 허모게네도 있느니라

16 원하건대 주께서 오네시보로의 집에 긍휼을 베푸시옵소서 그가 나를 자주 격려해 주고 내가 사슬에 매인 것을 부끄러워하지 아니하고

17 로마에 있을 때에 나를 부지런히 찾아와 만났음이라

18 (원하건대 주께서 그로 하여금 그 날에 주의 긍휼을 입게 하여 주옵소서) 또 그가 에베소에서 많이 봉사한 것을 네가 잘 아느니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 1:15–18.

-  1:15 Paul purposefully relates an occurrence that Timothy knows about (οἶδας τοῦτο), which he specifies in the ὅτι clause: “All who are in Asia turned away from me.” By Ἀσία Paul means the Roman province embracing the western parts of Asia Minor (now western Turkey) and having as its capital Ephesus. Aorist passive ἀπεστράφησάν recalls some event in which “all” “turned away from” him (με; BAGD s.v. ἀποστρέφω 3a; for the accusative after this passive verb see Robertson, Grammar, 484f.). Since this matter is implicitly contrasted with the personal help and attention that Onesiphorus gave to Paul (vv. 16–18), the turning away is more likely to have been personal rather than a falling away from the faith.

Who are πάντες (“all”) οἱ ἐν τῇ Ἀσίᾳ? Some (e.g., Schlatter) have taken it that Paul is referring to all the Christians in Asia. This seems unlikely since not everyone there has done so (e.g., Onesiphorus, Timothy, etc.) and because Paul himself in specifying two names in this verse seems to have a more restricted group in mind. Thus most have taken the phrase to be referring to some particular group, some leaders or colleagues. Spicq (followed by Ridderbos) suggests that the phrase is a Hebraism for “all those from Asia,” i.e., those Christians in Rome from Asia who could have stood by Paul but did not (cf. 4:16). Other solutions take the phrase to refer to the leadership who are now in (ἐν) Asia and who failed Paul in some way (cf. Lock), either when he was arrested in their midst (Jeremias, Kelly, Simpson), when they were requested to come to Rome (Bouma, Hendriksen), or when they were in Rome (Bernard). Timothy knows about the event, but unfortunately we do not.

Paul singles out two individuals of that group (ὧν ἐστιν), “Phygelus and Hermogenes” (Φύγελος** καὶ Ἑρμογένης**), who are not mentioned elsewhere in the NT. They are most likely singled out as the leaders and perhaps also because Paul is most disappointed about them.

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), 383–384.

-  1:16 Paul turns from this disappointment, and its implicit appeal to Timothy not to do as these men have done (cf. 4:9ff.), to one who has greatly encouraged Paul and who is evidently commended to Timothy, Ὀνησίφορος** (also mentioned in 4:19). All that we know about Onesiphorus in the NT is found in these few verses (16–18).

Paul begins by expressing a wish for the Lord’s mercy on Onesiphorus’s family and ends by expressing the same wish for Onesiphorus himself (v. 18). It would appear that the principle of Mt. 5:7 is a guiding motif here. οἶκος (PE* 8x, 1 Tim. 3:4, 5, 12, 15; 5:4; Tit. 1:11; 2 Tim. 1:16; 4:19) is used here metaphorically for the “household” or “family,” as it is in virtually all the PE passages. Onesiphorus and his family are distinguished probably because they were separated from one another. The suggestion that he has died will be considered when v. 18 is before us.

Paul wishes (Robertson, Grammar, 939) that the Lord “may grant” (δῴη, aorist active optative of δίδωμι, here; v. 18; Rom. 15:5; 2 Thes. 3:16, in all four expressing a wish) “mercy” (δῴη ἔλεος only here in NT, but cf. v. 18) to Onesiphorus’s family because (ὅτι) of what Onesiphorus has done. The family is in Ephesus (cf. 4:19), so Onesiphorus was away from them when he ministered to Paul in Rome (v. 17). Paul wants Onesiphorus’s family, which probably enabled Onesiphorus to provide for Paul’s needs, to receive the same in return, i.e., “mercy,” in the sense of having their own needs met (cf. ἐλεέω in Phil. 2:27). κύριος refers in the two preceding occurrences (vv. 2, 8) to Christ, and there is no reason to think that it is any different here.

ἀνέψυξεν** (a NT hapax) is a verb used of “reviving” or “refreshing” someone. Onesiphorus’s “refreshing” of Paul (με, before the verb for emphasis) may have been through food that he brought to Paul, but it also undoubtedly came through his presence with Paul in itself (cf. 1 Cor. 16:17–18). He “refreshed” Paul πολλάκις, “many times” or “often.”

Not only so, but Onesiphorus was not ashamed of Paul’s “chain.” ἐπαισχύνθη provides the verbal link with Paul’s charge to Timothy in the preceding section (cf. vv. 8, 12). The implication is clear: Onesiphorus was not ashamed, so Timothy should not be ashamed. Although it is possible that ἅλυσις, “chain” (Pl.* 2x), is used figuratively here and in Eph. 6:20 of Paul’s “imprisonment” (BAGD s.v. 2), it is more likely that it refers to the actual “chain” with which he was bound. All other NT occurrences of the word are literal, and this is how Paul uses the term in his comment recorded in Acts 28:20. Furthermore, Paul uses other terms when speaking of his imprisonment (cf., e.g., v. 8). If the literal understanding of “chain” is correct, it makes the comment even more vivid and striking: Onesiphorus was not ashamed to come to me even when I was bound by a chain.

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), 384–385.

-  1:17 ἀλλά is used following a negative statement to introduce a contrasting positive (as in vv. 7, 8, 9). Onesiphorus was not only not ashamed of Paul’s chain, “but” even eagerly searched for Paul. When and where he sought and found Paul is indicated by the participial phrase γενόμενος ἐν Ῥώμῃ, “when he was in Rome” (cf. Mt. 26:6; Mk. 9:33; Acts 13:5 for this use of γενόμενος with ἐν and a place name). Here only in 2 Timothy is the city of Paul’s imprisonment named.

ἐζήτησεν is used here with the meaning of “looking for in order to find” (BAGD s.v. 1aβ; cf. Acts 10:19, 21), with με specifying Paul as the one whom Onesiphorus was seeking. He sought σπουδαίως (the weight of manuscript evidence supports this reading over either σπουδαιότερον or σπουδαιοτέρως), i.e., “eagerly” or “diligently” (cf. especially Tit. 3:13). The result of his searching is expressed with καί and one expressive word, εὗρεν, “and he found” (“me” understood from the preceding με).

The conditions of this imprisonment seem to be much more difficult than those of the situation described in Acts 28:23, 30–31, so that it was necessary for Onesiphorus to search and to do so diligently. Paul expresses the episode in very personal terms because of his deep personal gratitude, and therefore refers to himself with a first person pronoun three times (vv. 15, 16, 17). He emphasizes the faithfulness of Onesiphorus’s ministry not only with the statements themselves but also in the adverbs πολλάκις and σπουδαίως. He is obviously moved as he recounts the incident and therefore breaks off the account and expresses his thanksgiving for Onesiphorus’s ministry by wishing that he will find mercy from the Lord “in that day,” just as he found Paul and showed mercy to him (v. 18a).

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), 385.

 

‘그가 에베소에서 많이 봉사한 것을 네가 잘 아느니라’, 본절은 17절에 언급된 바울에 대한 오네시보로의 태도가 지속적인 충정이었음을 보여준다. 오네시보로는 에베소에서뿐만 아니라 로마 감옥에 있을때에도 충성스럽고 헌신적으로 바울을 섬겼다. 이에 대해 디모데도 잘 알고 있다는 사실을 상기시키는 것이다. 여기서 ‘네가 잘 아느니라’로 번역된 ‘벨티온 쉬 기노스케이스’이다. ‘잘’로 번역된 ‘벨티온’은 신약에서 오직 한 번 여기 등장하는 표현으로 ‘더 낳은, 더 좋은’이라는 의미로 ‘더 탁월한 방식으로 또는 더 육익하거나 매력적이거나 대단한 정도의 방식으로’라는 의미로 매우 강조하고 있는 것이다. 또한 ‘쉬’는 2인칭 주격 대명사로 생략되어도 의미 전달에는 전혀 지장이 없는 것으로 강조를 위하여 사용된 것이다. ‘아느니라’로 번역된 ‘기노스케이스’는 ‘알다, 깨닫다, 관찰이나 감각을 통해서,또한 경험적으로 알다’를 의미하는 ‘기노스코’의 현재 능동태 직설법 표현이다. 이 ‘기노스코'라는 앎은 구약의 ‘야다’와 비슷하다. 16절 이하에서 언급된 오네시보로의 성실과 충성, 신실함에 대해서 바울은 디모데에게 이러한 강조를 함으로써 디모데도 마찬가지로 끝까지 충성할 것을 교훈하는 것이다. 앞선 11-14절에서 복음과 함께 고난받는 이의 모형으로 바울이 제시되었다면 이제 16-18절에서는 오네시보로가 제시되고 있는 것이다. 이처럼 바울은 디모데에게 이를 알고 너도 이와 같이 할 것을 명하고 있는 것이다. 

 

-0  1:18 δῴη is used here, as in v. 16, to express a wish. αὐτῷ refers back naturally to the subject of the previous verbs, which have themselves referred back to the name of Onesiphorus in v. 16.

The double occurrence of κύριος, as the subject of δῴη and with παρά, is puzzling. The intention might be to indicate that “the Lord” is both he who enables a person to find mercy and also he who gives mercy (cf. for similar double reference 2 Thes. 3:5; Gn. 19:24 LXX) or to eliminate the confusion that a second use of the personal pronoun (αὐτοῦ) might have occasioned. If the two references do not refer to the same person of the Trinity, then they refer, respectively, to the Son and the Father (cf. Mt. 22:44 par. Mk. 12:36/Lk. 20:42). In that case, the first would continue the practice to this point of using κύριος to refer to Christ (vv. 2, 8, and especially the parallel in v. 16) and would be in accord with the Pauline perspective that Christ by his person and work enables one to find mercy from the Father (cf. v. 9: “grace” is given us “in Christ Jesus”; cf. also 1 Thes. 1:10). The second occurrence of κύριος would, then, follow the pattern of the LXX, where κύριος without the article is God’s proper name (Spicq; G. Quell, TDNT III, 1058f.).

With εὑρεῖν, “find,” Paul makes good use of his sense of wordplay: May he who “found” me “find” mercy “from the Lord” (παρά with the genitive indicating from whom the mercy proceeds; cf. BAGD s.v. I; for God as the bestower of “mercy” in Paul see the use of the cognate verb in Rom. 9:15, 16, 18). The ἔλεος, “mercy,” in view here is that needed by a human being and shown by God ἐν ἐκείνῃ τῇ ἡμέρᾳ, “in that day,” the day of God’s judgment (see v. 12). Since Onesiphorus ministered to Paul in the most extreme of cases, Paul in turn wishes for Onesiphorus “mercy” in the most crucial time, “that day” (a time that is very much on Paul’s mind: cf. v. 12; 4:8). It is not as though Onesiphorus’s service has earned his standing with God, since Paul still wishes for him “mercy.” But at the same time Paul seems to be influenced by Jesus’ teaching that at the judgment such evidences of mercy on one’s part demonstrate one’s true relationship to Jesus (cf. Mt. 25:36 in context).

Paul returns to his statement of praise and appreciation for Onesiphorus by adding (καί) to the service that Onesiphorus rendered to him in Rome (vv. 16–17) service he rendered in Ephesus. διακονέω is used here in the sense of “serve” generally, i.e., of service of various kinds, with the accusative of the thing indicating the service rendered (BAGD s.v. 2; cf. Hermas, Similitudes2.10: διακονῆσαί τι ἀγαθόν, “to do some good service”). The variety and number of services that Onesiphorus rendered is indicated by neuter plural ὅσα, which can be translated “everything that” or “whatever” (BAGD s.v. 2; cf. RSV: “all the service”; NEB: “the many services”; NIV: “in how many ways he helped”). Paul may still be relating things that Onesiphorus did specifically for him, but that is not stated and he may be enlarging his praise of Onesiphorus and his commendation of his service by now referring in general to his service at Ephesus.

Paul concludes this section by indicating that Timothy personally (σύ) “knows” (γινώσκεις) about these matters since they took place in Ephesus (ἐν Ἐφέσῳ), where Timothy has been living and ministering. Ἕφεσος,** a seaport of Asia Minor in the plain of the Cayster River, is referred to as a center of Paul’s ministry and of Christian activity several times in Acts (18:19, 21, 24; 19:1, 17, 26; 20:16, 17), twice in 1 Corinthians (15:32; 16:8), possibly in the salutation of Ephesians (1:1), three times in the letters to Timothy (1 Tim. 1:3; 2 Tim. 1:18; 4:12), and in Revelation (1:11; 2:1). σύ, the first of six occurrences in this letter (2:1; 3:10, 14; 4:5, 15), is added for emphasis. The neuter comparative βέλτιον** (a NT hapax), functioning here as an adverb, “well” or “very well,” emphasizes even more Timothy’s knowledge of the faithful service that Onesiphorus rendered in Ephesus (Robertson, Grammar, 277; cf. also Turner, Grammatical Insights, 90).

Paul gives at length in vv. 16–18 this example of Onesiphorus (and in v. 15 the negative example of others in Asia) so that it can serve as a reinforcement of his plea to Timothy not to be ashamed but to suffer for the gospel (vv. 13–14). Then, with that example in hand, Paul’s very next words again appeal directly to Timothy: Σὺ οὖν, τέκνον μου (2:1).

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.

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

NEB New English Bible

NIV New International 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), 385–387.

 

‘오네시보로’라는 이름의 뜻은 ‘profit bringer, 이윤을 가져다주는 자’이다. 신약에서 오네시보로는 디모데후서에서 두 번만 언급된다. 바울은 아시아에 있는 모든 사람이 그를 버렸다고 언급한 후(딤후 1:15) 오네시보로에 대한 감사를 이렇게 표현한다. "내가 갇힌 것을 부끄러워하노라”(딤후 1:16). 이전에 바울이 에베소에 있을 때 오네시보로가 여러 가지로 바울을 섬겼다(딤후 1:18). 디모데후서 4:19에서 바울은 오네시보로의 집에 문안한다.