하나님나라를 꿈꾸며(Kingdom of God)

 5 The aim of our charge is love lthat issues from a pure heart and ma good conscience and na sincere faith. 6 Certain persons, by oswerving from these, have wandered away into pvain discussion, 7 desiring to be teachers of the law, qwithout understanding either what they are saying or the things about which they make confident assertions.

l 2 Tim. 2:22

m 1 Pet. 3:16, 21

n Rom. 12:9; 2 Tim. 1:5

o ch. 6:21

p Titus 1:10

q [ch. 6:4; Col. 2:18]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 1:4–7.

 

5 이 교훈의 목적은 청결한 마음과 선한 양심과 거짓이 없는 믿음에서 나오는 사랑이거늘

6 사람들이 이에서 벗어나 헛된 말에 빠져

7 율법의 선생이 되려 하나 자기가 말하는 것이나 자기가 확증하는 것도 깨닫지 못하는도다

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 1:5–7.

 

 

 

5절) 한글 성경은 번역하지 않았지만 원문은 그러나 라는 접속사 ‘데’가 사용되었다. KJV은 이를 Now(이제)로 번역한다. 본문에서 교훈으로 번역된 ‘파랑겔리아스’는 앞선 3절에서 명하여로 번역된 단어이다. 이는 어떤 것을 하도록 하는 명령이나 훈령에 대한 공적인 진술을 의미한다. 이전 한글 개역 성경은 이 표현을 ‘경계’라고 번역하였다. 이 교훈, 명령은 바로 바울이 에베소 교회의 성도들을 향해서 명하고 가르쳐야하는 중요한 가르침을 의미하는데 이 가르침의 목적은 바로 사랑(아가페)이다. 

‘청결한’으로 번역된 ‘카다로스’는 물리적인 깨끗한 상태를 의미하기도 하지만(마 23:26; 요 13:10) 대부분 도덕적, 종교적 의미를 나타낸다. 이는 죄악으로부터 벗어나 청결한 상태를 의미하는 표현이다.  이처럼 죄악으로부터 해방된 청결한 마음에서 아름다운 사랑이 나오는 것이다. 이 표현에서 강박 관념에서 벗어나는 상태를 의미하는 영어의 ‘카타르시스’라는 표현이 나왔다. 이처럼 죄악에 물들지 않은 청결한 마음은 사랑의 필수 요소이다.  

-  정결한 것과 부정한 것 (טָהוֹר, 타호르; טָמֵא, 타메; καθαρός, 카따로스; ἀκάθαρτος, 아카따르토스). 명칭은 하나님 앞에서 제의적 적합성 또는 부적합성을 말한다. 이는 거룩한 것과 속된 것에 대한 진술과 밀접하게 연관된다. 종종 의의 상태를 말하는 용어로도 사용된다. 육체적인 상태나, 행위, 그리고 짐승들과 관련해서도 사용된다.

 Bryan C. Babcock, “정결한 것과 부정한 것,” ed. John D. Barry, Lexham 성경사전 (Bellingham, WA: Lexham Press, 2020).

-  The aim of our charge, that is, the goal of apostolic instruction, is love—a clear indication of the intended result of Paul’s teaching in 1 Timothy. Whereas false teaching results in meaningless speculation, proper apostolic teaching results in practical good behavior rooted in love. And that love must come from internal, Spirit-worked changes that have produced a pure heart (rather than one filled with sinful desires), a good conscience (rather than one laden with guilt), and a sincere faith (rather than pretense and hypocrisy). This verse is central for the whole letter.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2325.

 

-  The goal itself is “love.” Properly understood, and seen in connection with the three qualifiers that follow, this statement acquires thematic importance within the framework of Christian existence Paul seeks to construct in these letters to Timothy and Titus. The term is agapē, which in Paul can serve as shorthand for the entire visible, outward life produced by genuine faith (e.g. Gal 5:7). The term is frequently found in connection with “faith” (as here),50 with the two concepts together comprising what might be thought of as the invisible (posture of belief in God/Christ) and visible (faith’s outworking in life) dimensions of Christian existence. In this construction, love is the concept that Paul uses to summarize the goal to be achieved by correct teaching and preaching. It stands for the active response to God’s grace, expressed in sacrificial action done in behalf of others. Thus what is noticeable from the outset is the concern for the observable and measurable dimension of Christian existence and its origin in the apostolic gospel. It is this interrelationship of message and agape-life that is in mind as Paul goes on to show that love is the end product of authentic conversion that renders the human interior faculties capable of producing the manner of living God intends.

How is such love produced? Paul considers this source51 from the perspective of three interior features of genuine belief. The first perspective is the “pure heart” (2 Tim 2:22). This phrase depicts the inner dimension of Christian existence in its entirety. Within Paul’s anthropological teaching, and continuous with the biblical tradition and cultures that influenced him, the heart was regarded as the locus of the human personality and origin of the emotions and intentions.52 It is with the heart that people relate to God, and with the heart they may call upon the Lord (cf. 2 Tim 2:22) and express either worship, or resistance and rejection.53 In the latter case (sin, rebellion), the OT already expressed, in similar language, the notion that the heart needs to be cleansed for worship and to restore the relationship with God.54 The Jesus tradition affirmed this fundamental thought (Matt 5:8). In this particular setting, the thought is of an action (cleansing) that has already taken place, with the assumption being that God has acted to purify the inner person who has come to faith by the gospel (cf. Eph 5:26). The probable connection of the figure of “cleansing” to the rite of baptism55 may also suggest the backward look here to the event that marked the profession of faith. Love, the authentic outward expression of Christian faith, issues from the person whose emotional and volitional center has experienced cleansing by God.

The second term for the source of love, “good conscience,”56 overlaps to some degree with the first. The focus in “good conscience,” however, is on the organ of decision that facilitates the process by which a person may move from some norm (in this case that existing in the gospel, the faith, the sound teaching, etc.) to appropriate behavior. The qualification of conscience in these letters as either “good” (1:5, 19) or “clear” (3:9; 2 Tim 1:3) in the case of believers, and as “seared” (4:2) or “corrupted” (Titus 1:15) in the case of unbelievers, is a theological development from other Pauline use in which the term was employed as a neutral concept (see the Excursus below). That is, Paul regards the condition of the human conscience as ultimately affected positively by adherence to the apostolic gospel or rendered ineffective by rejection of it. And following from this, the false teachers’ rejection of the gospel makes moral goodness unattainable, while acceptance of the gospel opens up this possibility for authentic believers. “Good,” as in the case of “good deeds” (see on 2:10), in Paul’s vocabulary refers to an intrinsically positive benefit stemming from conversion. Consequently, Paul regards an effectively functioning conscience to be intrinsic to the process that is to lead from teaching to the goal of love.

The third and last aspect in this description of the source of love is “sincere faith.” Within this context (“in faith”; 1:4), “faith” again (1:2 note) describes Christian existence as a posture or state that consists of active believing in God and the apostolic gospel, rather than standing as a measurement of the purity of what one believes.57 The attached adjective, “sincere” (anhypokritos) 58 stresses the integrity and authenticity (and complete lack of deception) of this commitment, primarily as seen in the response of lifestyle that accompanies belief. Its emphasis on authenticity is suggested by the use of the antonym “hypocrisy” (hypokrisis) to describe the deception of the false teaching (4:2).

50 For ἀγάπη (1:14; 2:15; 4:12; 6:11; 2 Tim 1:7 [without πίστις], 13; 2:22; 3:10; Titus 2:2), see further Spicc, TLNT 1:8–22; G. Schneider, EDNT 1:8–12; W. Gunther, H.-G. Link, C. Brown, NIDNTT 2:538–51; for the linking of “faith” and “love”, see Towner, Goal, 162–63, 165–66.

51 The Gk preposition, ἐκ (“from”), expresses the source of ἀγάπη.

52 Gk. καθαρὰ καρδία (for the phrase, see Towner, Goal, 159). For καθαρά (“clean, pure”), see 3:9; 2 Tim 1:3; 2:22; Titus 1:15[3x]. For καρδία (“heart”) in Paul, see Rom 1:24; 5:5; 1 Cor 4:5; 2 Cor 4:6; Eph 1:18; F. Baumgärtel, J. Behm, TDNT 3:604–14; T. Sorg, NIDNTT 2:180–84; R. Jewett, Paul’s Anthropological Terms (Leiden: Brill, 1971), 448; Lips, Glaube, 65–66; Marshall, 370.

53 Cf. LXX Deut 4:29; 5:29; 6:5; 10:12; 11:13 with Deut 29:3; 30:6.

54 LXX Ps 50:12 (καρδίαν καθαρὰν κτίσον ἐν ἐμοί ὁ θεός); Sir 38:10 (ἀπὸ πάσης ἁμαρτίας καθάρισον καρδίαν); Deut 30:6; cf. Gen 20:5, 6; Ps 50:12.

55 Titus 2:14; 1 Pet 3:21; so Marshall, 370; Roloff, 67–68.

56 Gk καὶ συνειδήσεως ἀγαθῆς; 1:19; Acts 23:1; 1 Pet 3:16, 21; cf. Heb 13:18.

57 See Marshall, 370–71; cf. U. Wilckens, TDNT 9:570–71, who concentrates on the sense of orthodoxy.

58 Gk ἀνυπόκριτος; in the NT (cf. LXX Wis 5:18; 18:15 of the Lord) the term is found in several ethically-focused texts, describing, as here, the quality of the faith commitment (2 Tim 1:5), sincerity of love (Rom 12:9; 2 Cor 6:6), or brotherly love (1 Pet 1:22), or on its own as one of several Christian qualities (James 3:17). See further, Spicq, TLNT 1:134–36; 3:412–13.

 Philip H. Towner, The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 114–117.

 

6절) 거짓 가르침에 빠진 이들은 청결한 마음과 선한 양심과 거짓이 없는 믿음에서 나오는 사랑에서 벗어나 헛된 말에 빠진다. 

‘벗어나'로 번역된 ‘아스토케산테스’는 부정어 ‘아’와 ‘표적’을 의미하는 ‘스토코스’의 합성어로 표적을 벗어났다라는 의미이다. ‘헛된 말’로 번역된 ‘마타이올로기안’은 ‘쓸데없는’을 의미하는 형용사 ‘마타이오스’와 말하다라는 의미의 동사’레고’의 합성어로 쓸데없는 논쟁, 비생산적이고 쓸모없는 대화를 하는 것을 의미한다. 신화와 끝없는 족보에 몰두하는 이들이 바로 이런 자들이다. ‘빠져’로 번역된 ‘엑세트라페산’은 본래 ‘돌다, 비틀거리다’라는 동사 ‘엑트레포’의 부정 과거형으로 사랑이라는 목적에서 벗어나 헛된 변론에서 허우적대며 비틀거리는 자들의 어리석은 모습을 시각적으로 잘 묘사해준다. 

 

-  6 This positive expression of Timothy’s goal becomes the next platform for denouncing the opponents. The return to this mode is signaled by the second demeaning reference to them as “some” (see on 1:3). But the force of the argument lies in the contrast drawn between the “goal” just stated and the actual quite different orientation and results of the false teachers. With the contrast Paul intends to underline their deviation from the approved norm.

Their deviant course is described by a combination of two terms, each belonging to Paul’s polemical vocabulary, which stress erratic movement away from the “goal” just mentioned.59 The TNIV translation expresses the sequential nature of the two interrelated acts of deviation. But the translation can be sharpened somewhat by bringing out the cause-effect relationship. Coming first is the adverbial participle that identifies the likely source or cause of this departure—“because [some] missed out on” the items mentioned in the previous verse (see also 6:21; 2 Tim 2:18).60 The meaning of this verb in almost all of its uses relates to misdirection, missed targets, and so on. And this sense is very much in evidence in each of its occurrences in the letters to Timothy; but as Paul uses the term, the target, goal or path that has been deviated from is always related to the faith in some sense. The second term describes the effect of this deviation: they “turned away to” a goal of their own devising. This verb in three of its four occurrences, describes similarly the results of the false teaching in terms of a divergence from the apostolic faith (see also 5:15; 2 Tim 4:4).61

Finally, the end of this misdirection, the “goal” arrived at by wandering lost, comes to expression in the prepositional phrase that describes the useless false teaching as “meaningless talk.”62 Though capable of various translations (see the versions), this term disparages the false teaching as belonging to the category of things that are pagan (see on Titus 1:10). For this reason it is substandard. It belongs similarly to Paul’s rather long list of derogatory expressions for the uselessness of the alternative doctrine.63

59 The connection with the list of items in 1:6 is created by use of the genitive relative pronoun, ὧν (so also 1:19, 20; 2:7; 6:4, 10; 2 Tim 1:7).

60 Gk ἀστοχέω; limited to these three occurrences in the letters; see LXX Sir 7:19; 8:9.

61 Gk ἐκτρέπομαι (Heb 12:13). In 6:20 the verb is used to direct Timothy to avoid the false teaching. For other similar terms in the polemical repertoire, see 1:19; 4:1; 5:15; 2 Tim 4:4.

62 Gk. ματαιολογία is a biblical hapax (Polycarp, Phil. 2:1; see ματαιολόγοι in Titus 1:10).

63 Other terms of this sort include βέβηλος (1 Tim 1:9; 4:7; 6:20; 2 Tim 2:16), κενοφωνία (1 Tim 6:20; 2 Tim 2:16), μωροὶ ζητήσεις (2 Tim 2:23; Titus 3:9); ἀνωφελής, μάταιος (Titus 3:9), ἀπαίδευτος (2 Tim 2:23), γραωδής (1 Tim 4:7), ἀντιθέσεις (1 Tim 6:20), ἐντολαὶ ἀνθρώπων (Titus 1:14). See further, Towner, Goal, 24–25; Schlarb, Die gesunde Lehre, 59–73; O. Bauernfeind, TDNT 4:519–24.

 Philip H. Towner, The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 119–120.

 

7절) 율법의 선생으로 번역된 ‘노모디다스칼로이’는 율법을 의미하는 ‘노모스’와 선생을 뜻하는 ‘디다스칼로스’의 합성어이다. 신약에 3번 등장하는데 다른 본문에서는 ‘율법교사’로 표현하였다. 당시 거짓 선생들, 에베소에서 거짓 교훈을 가르치는 자들은 이처럼 율법 교사로서의 모습을 가지지만 자기가 무엇을 말하는지도 제대로 알지 못하는체 가르침을 전하는 자였다. 당시 영지주의적 거짓 교사들이 많이 있었는데 본문의 거짓 교사들을 유대 율법 교사들이었다. 거짓 교사들의 문제는 자신이 말하고 가르치는 내용에 대한 분명한 이해가 없었고 가르침과는 다른 삶을 살아가는 자들이었다. 

우리 중에도 이런 거짓 선생들이 많이 있다. 예수를 믿는 다고 하고, 복음을 증거한다라고 말하지만 실제로 자신이 전하는 복음의 무게를 제대로 이해하지 못한채 그저 현학적인 표현들로 사람들의 귀를 즐겁게 하는 이들은 도리어 영광의 복음을 가볍게 만드는 이들이다. 

 

-  7 Paul develops this thought further64 by underlining the irony created by the opponents’ lofty desire (“to be teachers of the law”) and the contra-indications of their ability to achieve it. This specific desire locates these opponents within an extreme (enthusiastic) Jewish-Christian orbit, already hinted at in the reference to “myths and genealogies.” The term “teachers of the law”65 appears to be a Christian term for Jewish teachers.66 Although against this background the term may express a critical view of their aspirations rather than being a self-description on their part, it still shows that the OT law is central to their teaching activities, and probably that they sought to have the role within the community equivalent to Jewish teachers. Thus they sought an authoritative place within the community and regarded that authority to be linked to teaching of the law.

Their failure, however, is not in their aspiration, but in their complete ignorance of the subject matter they are dealing with. Paul underlines this with the emphatic qualifying statement: “they do not know what they are talking about or what they so confidently affirm.” Two items should be stressed. First, Paul initiates here the theme of ignorance:67 with a variety of language, he insists that rejection of the gospel leads to ignorance of the will of God (1 Tim 6:4, 20; 2 Tim 2:23; 3:7; Titus 1:15; 3:9). Second, Paul’s condemnation is sweeping: the development from “what they say” to “what they so confidently affirm” places all of their teaching activities under the category of ignorance.68 The effect in Paul’s argument is to render all of their speaking activities null and void.

64 The sentence continues with a participial phrase that describes the “some” of v. 6 in terms of a lofty desire and contradictory results.

65 Gk. νομοδιδάσκαλοι (pl.); Luke 5:17; Acts 5:34. The fact that only Luke uses the term elsewhere in the NT suggests Lukan influence in the writing of these letters to some (see S. G. Wilson, Luke and the Pastoral Epistles [London: SPCK, 1979]).

66 So e.g. K. H. Rengstorf, TDNT 2:159; see also Roloff, 71. For the view that the desire to be “teachers of the law” indicates that the false teachers are non-Jewish, see Schlarb, Die gesunde Lehre, 91.

67 Gk. μὴ νοοῦντες; (νοέω; 2 Tim 2:7); see J. Behm, TDNT 4:948–51.

68 For this, the Gk rhetorical device, μήτε … μήτε (= “neither … nor”; see Marshall, 373), establishes a range or scope (in this case beginning with “saying” and ending with “professing dogmatically”) within which the condition under discussion is true. Cf. 2 Thess 2:2; Acts 23:12; 27:20; Matt 5:35; 11:18.

 Philip H. Towner, The Letters to Timothy and Titus, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 120–121.