하나님나라를 꿈꾸며(Kingdom of God)

5 bDo not rebuke an older man but encourage him as you would a father, cyounger men as brothers, 2 older women as mothers, younger women as sisters, in all purity.

b [Lev. 19:32]

c Titus 2:6

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 5:1–2.

5 늙은이를 꾸짖지 말고 권하되 아버지에게 하듯 하며 젊은이에게는 형제에게 하듯 하고

2 늙은 여자에게는 어머니에게 하듯 하며 젊은 여자에게는 온전히 깨끗함으로 자매에게 하듯 하라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 5:1–2.

 

‘권하되’로 번역된 ‘파라칼레이’는 ‘~곁에서’라는 의미의 ‘파라’와 ‘부르다, 청하다’라는 의미의 동사 ‘칼레오’의 합성어로 문자적으로 ‘옆에서 말하다’라는 의미인데 ‘위로하다, 충고하다’라는 의미를 지니는 ‘파라칼레오’의 현재 명령형이다. 바울은 디모데에게 연장자에게 따뜻한 권면의 방식으로 충고하고 위로하라고 가르치고 있다. 이 권하는 태도는 단지 노인들에게만 적용되는 것이 아니라 젊은이, 늙은 여인, 젊은 여인에게도 동일하게 적용되는 태도인 것이다. 연장자에 대한 태도가 겸손과 예의를 갖추어야 한다는 것은 동서고금을 막록하고 당연한 것이지만 특히 기독교안에서 노인과 부모를 공경할 것을 강조하고 있다. 

-   To command respect it is wise to show respect. Do not rebuke. Applies to all four kinds of people mentioned in vv. 1–2. exhort. A way of steering and encouraging people. This task will be more fruitful if the pastor approaches older men like a father, not a subordinate, and if he treats peers as brothers. In the household of God (see 3:15 and note), it should be natural to regard others as family members.

vv. verses in the chapter being commented on

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2174.

-  5:1 So v. 1 admonishes, “do not sharply rebuke” (μὴ ἐπιπλήξῃς). ἐπιπλήσσω,** a NT hapax (variant reading in Mt. 12:15f.; Lk. 24:43), means “strike at” or “rebuke” in the sense of “rebuke sharply” with a note of severity (MM). Such sharpness and severity are prohibited to Timothy. The prohibition extends to Timothy’s relations with all the groups named in view of the fact that exhortation is given as the proper alternative course of action (ἀλλὰ παρακάλει) and is the operative verb for all the groups.

Paul begins this list of groups with the “older man.” The singular is generic, as is evidenced by the plurals used for the following three groups. πρεσβύτερος (Pl.* 5x, all in PE: 1 Tim. 5:1, 2, 17, 19; Tit. 1:5; a comparative of πρεσβύς functioning here as a substantive) designated both age and office in that day as the equivalent word “elder” does today (used of age in Lk. 15:25; Jn. 8:9; Acts 2:17; see BAGD). Although some have thought that πρεσβύτερος is used here for church officers (as in 5:17), most commentators have recognized that the corresponding categories of “younger men” (νεωτέρους) and “older women” (πρεσβυτέρας) point to this as a category of age and sex rather than of office. The papyri contain several examples of this use of πρεσβύτερος in settings similar to that found here with advice given as to how one should relate to various groups that are older, the same in age, or younger (see MM; Dibelius-Conzelmann; Wetstein, NT Graecum, ad loc.).

Although Paul does not want Timothy to “sharply rebuke” an older man or anyone else, he does very much want Timothy to minister to them (cf. the adversative ἀλλά indicating a contrast to what precedes). Present imperative παρακάλει indicates the ongoing action demanded. παρακαλέω (see the data at 1:3) carries a spectrum of meanings that can be partially spanned by the translation “appeal to” (see BAGD). This occurrence of the verb follows a use of the related noun παράκλησις that is correlated with teaching (4:13), so its usage here is probably influenced by that association. Furthermore, the meaning of the verb here is also likely to be that found in 1 Tim. 6:2 (ταῦτα δίδασκε καὶ παρακάλει) where παρακαλέω is also associated with teaching. In both contexts, that which is taught is also to be urged upon and applied to the hearers. Thus here also the note of “appeal” or “exhortation” is in view.

Such pastoral admonition must be done, and with the respect due to one who is older. Thus Timothy must treat older men as (ὡς) he would treat his own father (ὡς πατέρα). πατήρ is used here in the sense of one’s natural father, and Paul probably has in mind the command to honor one’s parents (Ex. 20:12; Dt. 5:16; cf. Lv. 19:32; La. 5:12b).

“Younger men” (νεωτέρους, comparative of νέος) are to be exhorted “as brothers” (ἀδελφούς). Regarding disciples as family members is established by Jesus in the Gospels (Mt. 12:49, 50 par. Mk. 3:34, 35; Lk. 8:21; cf. Mk. 10:30). Timothy is reminded that in coming with the authority of a minister of Christ he is to regard those “younger,” not as younger or inferior, but as family peers, i.e., “brothers,” and conduct himself toward them in that way (ὡς ἀδελφούς).

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.

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.

 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), 213–214.

-  women. Like men, they are members of God’s household with claims on their pastor’s attention, care, and instruction. Timothy should not ignore, patronize, or exploit them. purity. Note the same word in 4:12; it does not exist in isolation in the pastor’s inner life. Timothy’s heart and motivations must be clean, like they would be if he were dealing with his own “sisters.”

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2174.

-  5:2 “Older women” (πρεσβυτέρας,** a NT hapax, the feminine plural counterpart of the masculine singular form found in v. 1) are to be exhorted “as mothers” (ὡς μητέρας). μήτηρ is used here in the sense of one’s natural mother (cf. especially Rom. 16:13). “Younger women” (νεωτέρας, the feminine counterpart of the masculine form in v. 1, found only here; 5:11, 14 in the NT; cf. τὰς νέας in Tit. 2:4) are to be exhorted “as sisters” (ὡς ἀδελφάς).

Although it is possible that ἐν πάσῃ ἁγνείᾳ qualifies Timothy’s relationship with all four groups, it is more likely that it qualifies the last named relationship. ἁγνεία** (4:12) has the general meaning “purity” but more specifically can have the meaning “chastity,” i.e., purity in the sexual realm (BAGD, LSJM), which would seem to be the nuance intended here. Paul, with perceptive realism, gives this special word of caution for the situation where a male minister is called on to deal personally and privately with younger women (cf. 1 Thes. 4:3ff.; Mt. 5:28ff.). To heighten this concern he adds the word “all” (πάσῃ, rendered with ἁγνείᾳ, “absolute purity,” by NIV).

Extrabiblical documents that give advice on how to relate to various groups have been referred to above (cf. MM s.v. πρεσβύτερος; Dibelius-Conzelmann). Two important differences mark Paul’s words here in comparison with such documents: First is Paul’s command that Timothy “appeal to” or “exhort” the various groups, especially the older members. The other documents are concerned only with the honor to be given and the proper relationship of younger to older, and do not even consider the question of instruction by one who is younger. The keynote of this passage is the responsibility and authority of a minister of God to give such instruction, albeit to give it with respect, and this makes it different from those accounts in its most central aspect. Secondly, the other documents speak of three categories, those older, peers, and those younger, whereas this passage speaks of only two categories, those older and those younger. The other documents say that younger men are to be treated as sons; in our passage they are to be treated as brothers. Here the Christian teaching of the brotherhood of believers is evident. The differences are more significant than the similarities.

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.

LSJM H. G. Liddell and R. Scott, A Greek-English Lexicon, rev. and augmented by H. S. Jones and R. McKenzie, with a Supplement by E. A. Barber. Oxford, 1968.

NIV New International Version

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

 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), 214–215.