하나님나라를 꿈꾸며(Kingdom of God)

18 This charge mI entrust to you, Timothy, my child, in accordance with nthe prophecies previously made about you, that by them you may owage the good warfare, 19 pholding faith and a good conscience. By rejecting this, some have qmade shipwreck of their faith, 20 among whom are rHymenaeus and sAlexander, whom I thave handed over to Satan that they may learn not to ublaspheme.

m 2 Tim. 2:2

n ch. 4:14

o 1 Cor. 9:7; 2 Cor. 10:4; 2 Tim. 2:3, 4; [ch. 6:12]

p [ch. 3:9]

q [ch. 6:9]

r 2 Tim. 2:17

s 2 Tim. 4:14

t See 1 Cor. 5:5

u Acts 13:45

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 1:18–20.

18 아들 디모데야 내가 네게 이 교훈으로써 명하노니 전에 너를 지도한 예언을 따라 그것으로 선한 싸움을 싸우며

19 믿음과 착한 양심을 가지라 어떤 이들은 이 양심을 버렸고 그 믿음에 관하여는 파선하였느니라

20 그 가운데 후메내오와 알렉산더가 있으니 내가 사탄에게 내준 것은 그들로 훈계를 받아 신성을 모독하지 못하게 하려 함이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 1:18–20.

바울은 이 권면의 세션을 마무리하면서 다시 한번 명하고 있다. 12-17절에서는 하나님의 놀라운 은혜와 긍휼에 대하여 간증하며 하나님의 영광스러움을 찬양했다. 앞서 3-7절에서도 거짓 교훈을 가르치는 이들에 대한 경고가 있었고 다시 한번 거짓 선생들을 주의할 것을 명하고 있다. 

 

예언은 ‘프로페테이아스’로 복수형이 사용되었다. ‘프로페테이아’는 예언이라는 의미로 하나님의 마음, 의지 혹은 지식을 나타내는 선언을 의미한다. ‘프로페테스’는 예언자, ‘슈도프로페테스’는 거짓 ,  선지자라는 의미이다. 

‘선한 싸움을 싸우며’, 선한 싸움은 ‘칼렌 스트라테이안’, 싸우며는 ‘스트라튜에’이다. ‘스트라티아’는 군대, 무리를 의미하며 ‘스트라테이아’는 싸움, 전투를 의미하고 이것의 동사 ‘스트라튜오’는 군복무하다, 싸우다라는 의미이다. 고전 9:7이나 고후 10:3에서 사용되었다.

-  18 The resumption of personal instruction is evident from Paul’s twofold use of the second person pronoun “you” and in the personal way he addresses his coworker (“Timothy, my son”; cf. 2 Tim 2:1).1 As with the first reference to “the command” in 1:5, there is some debate about the content of the more specific reference to “this command” here.2 The translations illustrate the disagreement: “I am giving you these instructions” (NRSV), “I am giving you this command” (TNIV). By broadening the Greek singular to a plural, the NRSV apparently understands the reference to be to the instructions throughout the whole letter.3 However, the singular is intentional. The original commission given to Timothy was to oppose the false teachers (1:3); it is this task that is subsequently referred to with the term “command” or “instruction” in 1:5. While we may be sure that Paul’s instructions from 2:1 onwards relate in some way to Timothy’s task of opposition and correction, they also probably exceed that task. Consequently, what Paul does at this point is to refer back to the original task, resuming the original thought as a way out of the testimonial digression, to add motivational material, before moving on to other related topics.

The verb of conveyance employed here (“I am giving, entrusting”) further suggests a reflection back on the original commissioning. Here it expresses the sense of “entrustment” associated with receiving a commission (2 Tim 2:2) in a way not noticeably different from the simplex cognate verb, “to appoint,” that Paul used of his own appointment in 1:12 (2:7; 2 Tim 1:11).4 This link, along with the bracketing of the instruction to Timothy around the Pauline testimony, ensures that Timothy will feel the weight of his commission.

The following prepositional phrase, “in keeping with the prophecies once made about you,” motivates by establishing the context of authority for the present command: Timothy’s earlier appointment. The role of prophecy in defining Timothy’s calling and authority is confirmed by 4:14 (see discussion), but neither the procedure envisioned nor the time is entirely clear. As for procedure, the best analogy is probably Acts 13:2, where, in the Spirit, words of confirmation and calling were uttered by the group of prophets and teachers praying for Barnabas and Paul.5 As for time, the translation above suggests the reflection here is on an earlier6 episode in which multiple prophecies,7 mutually confirming, were declared “upon”8 Timothy.9 It is not possible to locate this event with certainty. 4:14 might seem to indicate that Timothy’s authority was confirmed in the local Ephesian setting,10 or there and here the reference may be back to some earlier occasion(s) either at the outset of Timothy’s career (Acts 16:2), or as marking the commencement of this present assignment.11 Either way, Timothy is thus bound to his commission (1:5, 18a) by the divine decision communicated to him in the presence of others.

The purpose (hina) of Timothy’s commission, given earlier in terms of commanding and correcting the false teachers (1:3–4), is repeated here in a vivid military metaphor: “fight the battle well” (lit. “fight the good fight”). The saying seeks to elevate the urgency of the action to be taken by Timothy in the same way as the athletic metaphor in 6:12 does (2 Tim 4:7). The combination of the verb and cognate noun portrays Timothy’s calling as that of a soldier (2 Tim 2:4) engaged in a military campaign.12 Although Hellenistic writers used the metaphor of military struggle widely to describe life in general or in ethical contexts to characterize moral effort,13 the usage here is continuous with other Pauline letters. The combination of verb and noun occurs also at 1 Cor 10:3–4 in a similar discussion about opponents, and a wider array of military imagery is frequent in Paul.14 The addition of the adjective “good”15 specifies that this is the authentic war of faith. But not to be overlooked in this description is the continuing role of the prophecies that accompanied Timothy’s commission. It is “by recalling them” that the war will be successfully fought, a reference both to the binding commitment and to the promise of divine help involved in Timothy’s commission.

1 For discussion of the epithet, “(my) child” (Gk. τέκνον), see above on 1:2a.

2 Gk. ταύτην τὴν παραγγελίαν (see on 1:5); in these letters, the demonstrative pronoun, οὖτος, more frequently refers backwards.

3 So also Bassler, 45–46. In the commentaries, attention is sometimes drawn to the verb of “commission” here, Gk. παρατίθεμαι (mid.), which is cognate to the important term παραθήκη (6:20; 2 Tim 1:12, 14). Since the latter is used to describe the passing on of the apostolic tradition/message/mission to Timothy, it is argued, via the related verb, that “this command” refers extensively to “the apostolic message” (cf. Dibelius and Conzelmann, 3; Roloff, 101; P. Trummer, EDNT 3:22; see the discussion in Marshall, 408).

4 Gk. παρατίθεμαι (2 Tim 2:2; Acts 14:23; 20:32; 1 Pet 4:19; Trummer, EDNT 3:22) is cognate to the verb indicating appointment in 1:12 (θέμενος; ptc.). See Johnson, 184.

5 Cf. Fee, God’s Empowering Presence, 758–61.

6 The verb προάγω (here in ptc. τὰς προαγούσας) is best taken in a temporal sense “earlier” (rather than in a local sense as “leading to or going before”; for which see Knight, 108).

7 Gk. προφητεία (4:14; Rom 12:6; 1 Cor 12:10; 13:2, 8; 16:6, 22; 1 Thess 5:20); see esp. D. E. Aune, Prophecy in Early Christianity and the Ancient Mediterranean World (Grand Rapids: Eerdmans, 1983), 247ff.; H. Krämer (et al.), TDNT 6:781–861; F. Schnider, EDNT 3:182–83; C. M. Robeck. DPL 755–62.

8 The syntax of the phrase, κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, is problematic. It is possible to take the prepositional phrase as dependent upon the participle (“the going before you prophecies”; see Knight, 108 and preceding note). But on the model of 4:14 (τοῦ ἐν σοὶ χαρίσματος; “the gift in you”; article/prepositional phrase with personal pronoun/noun), the sense would be “according to the prophecies [prophesied] upon you” (with κατά “in accordance with,” indicating that the prophecies are being fulfilled as Paul gives the commands to Timothy) with the participle simply indicating the time frame. See fuller discussion in Marshall, 409.

9 The view that “prophecies” refers to words spoken at a formal ordination (Bassler, 46; Roloff, 102) is anachronistic and surely, in view of such precedents as Acts 13:1–4, not required by the texts.

10 Cf. Brox, 118.

11 Fee, 57–58; discussion in Marshall, 409. As Johnson, 184, points out, the “mandate” function of the letter, which sets out for the receiving community the authority and instructions for Timothy in assuming his role in Ephesus, might suggest the event took place as Paul sent Timothy off.

12 For the verb στρατεύομαι, see 2 Tim 2:4; 1 Cor 9:7; 2 Cor 10:3; for the noun στρατεία, see 2 Cor 10:4. For the verb-object combination see 4 Macc 9:24. See also O. Bauernfeind, TDNT 7:701–713; Johnson, 185.

13 Cf. Epictetus 2.4.17; 3.24.34; Plutarch, Moralia 204a.

14 1 Cor 9:24–25; 2 Cor 6:7; Phil 1:27–30; 2:16; 3:12–14; 4:4; Eph 6:11–17; Col 1:28–2:2. See also V. C. Pfitzner, Paul and the Agon Motif (Leiden: Brill, 1967), 157–64.

15 The TNIV rendering of the adjective καλός (in the article/adjective/noun combination τὴν καλὴν στρατείαν) as an adverb (“fight the battle well”; cf. NIV “the good fight”) is puzzling and fails to capture the import of the καλός word group in these letters for categorizing aspects of the authentic faith. See the discussion of “good” at 1:8 and “good works” at 2:10. Towner, Goal, 153–54.

 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), 155–157.

-  1:19 This represents a singular pronoun in Greek and refers to a good conscience. The false teachers, rejecting their consciences, plowed ahead in their sin. shipwreck of their faith. This most likely refers to the false teachers who claimed to be believers but had fallen away from the faith they initially professed, thereby showing they were never truly converted (cf. 1 John 2:19).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2327.

-  19 As the Greek sentence continues with a participial phrase,16 Paul returns to the profile of authentic Christian existence in 1:5 to underline the means by which Timothy will be able to wage the good war. In doing this, he is returning to the contrast between his understanding of authentic Christianity as the inward cleansing of the heart that enables the believer to process God’s law internally (new covenant) and the heretical notion of spirituality as adherence to an external framework of law. The concepts of “holding on (“having,” “keeping”) to faith” and to “the conscience” are expressed elsewhere in the NT.17 But here the close interrelation of the two items belongs to Paul’s schematic of the inner workings of the genuine believer worked out especially in these letters to coworkers. “Faith” is that posture of trust in God that animates the individual’s personal relationship with God (see on 1:2 [note], 5). The “good conscience” is the organ of decision (1:5 Excursus), by which the Christian may move from knowledge of the faith (considered from the standpoint of objective content) and the sound teaching to appropriate conduct. Particularly in this theological configuration, the “good conscience” is an ethical description of what the Spirit does within the believer to apprehend God’s law. The condition of the conscience is determined by one’s disposition towards the gospel (by conversion), which suggests the ordering of “faith” followed by the “good conscience.” Paul is obviously setting faithfulness to his gospel as the prerequisite of Timothy’s success. Together, then, these two items link the ministry of opposition Timothy is to be engaged in to godly faith and behavior, just as they distance authentic Christian ministry from the activities of the opponents.

In fact this distance between authentic and inauthentic faith is now explained in terms of the opponents’ act of rejection. Just as Paul in 1:5–6 first sets out the authentic shape of faith and then shows how the opponents have veered from it, so here, with the same device,18 he first establishes the benchmark of authenticity and then the deviation from it. The verb describes a deliberate act of rejection,19 and coincides with other terms describing the culpable deviation of the opponents from sound doctrine.20 In this case the grammar makes it clear that they have let go of the “good conscience.”21 If we’ve followed Paul’s discourse thus far, we know that Paul is here alluding to the heretical decision to return to an external law-based (and ascetical) “faith” (1:3–4, 7, 8–10a; 4:1–3). Essentially, their rejection of the Pauline conception of the faith, with its insistence on the internalizing of the norm of godliness, for an external law structure without the Spirit, rendered their conscience incapable of discerning authentic from inauthentic doctrine and conduct (4:2): the law functions to reveal sin, not to empower for holy living (1:8–10a). “Rejecting the good conscience” is neither a reference to specific immoral tendencies that destroyed their faith, nor to a dualistic absorption in the cognitive dimension of faith that ignores practical ethics.22 But as in 1:5–6, here too the stress is more on the integrity of the whole Christian person: the parts are interdependent, and the failure of any one will affect the other. The false teachers exchanged Paul’s understanding of salvation and Christian living for a materialistic approach that relied on novel exegesis of the OT instead of the inner working of the Spirit in a converted heart. This decision of rejection does indeed have practical and visible results in the form of behavior that does not conform to godliness, but the root error seems to have been rejection of Paul’s gospel.

The consequences of this rebellion were severe. Employing the aorist tense, Paul speaks historically of an event that has already occurred that he will link to two characters. The well-known metaphor of “shipwreck” signifies the catastrophic scale of damage caused by their rejection.23 But what (or whom) has suffered shipwreck? The prepositional phrase, “with regard to the faith,”24 defines the context of the disaster. Some take this impersonally as a reference to damage caused to the gospel mission or to “the faith” by the false teaching.25 But a personal reference to damage caused to the opponents’ own faith in some sense is more likely.26 The most decisive factors are probably the verb itself, whose subject is the collective “some” (about to be narrowed to two individuals), and the main topic of this closing subsection. The verb, whether literally or figuratively, is consistently intransitive, describing a state of the subject, and so means “to suffer shipwreck or disaster” but not “to cause something to be shipwrecked.”27 In this construction, it is the heretics who suffer shipwreck, and the added prepositional phrase is required to describe that in relation to which the figure of disaster is to be measured—it is too indirect to serve as a direct object (even if the verb could take one). This means that in whatever sense “(the) faith” is taken, it must still be seen in connection with the false teachers’ personal disaster. Then, the immediate context is taken up with repeating the charge to Timothy, after a long (but carefully planned) digression, and with motivating him. Just as reference to his earlier commissioning and attendant obligations is meant to encourage faithfulness, so too is the warning of possible disaster. Consequently, either the “some” have suffered disaster with respect to “their own faith” (the standard for which is the authentic faith just referred to), or they have suffered disaster “so far as the Christian faith is concerned.”28

16 TNIV shows the close relationship of this clause to the preceding by incorporating it into v. 18.

17 For the verb ἔχω with “faith” as object (Rom 14:22; 1 Cor 13:2; Matt 17:20 21:21; Acts 14:9; James 2:18), with “conscience: as object (Acts 24:16; Heb 10:2; 13:18; 1 Pet 3:16).

18 The relative pronoun followed by the derogatory indefinite pronoun (ἥν τινες; 6:21; 2 Tim 2:18).

19 Gk. ἀπωθέω (ptc. “to reject, repudiate”; Acts 7:27, 39; Rom 11:1, 2).

20 1:6; 4:1; 5:15; 6:21; 2 Tim 2:18; 4:4; Titus 1:9.

21 The antecedent of the feminine, singular relative pronoun, ἥν, is the immediately preceding feminine noun, ἀγαθὴν συνείδησιν. Cf. TNIV (“some have rejected these”) and NRSV (“by rejecting conscience”).

22 See Schlarb, Die gesunde Lehre, 122–34; see discussion in Marshall, 412.

23 Gk. ναυαγέω (2 Cor 11:25 literal); the verb is intransitive and does not take an object but sometimes take prepositional phrases that define the context (e.g. Dibelius and Conzelmann, 33, n. 12); for the figurative use, see also Philo, On Dreams, 2:147; On the Change of Names, 215.

24 Gk. περὶ τὴν πίστιν (for the construction cf. 2 Tim 2:18).

25 See Fee, 58; Mounce, 67. This requires taking the verb transitively to mean “to cause shipwreck.” The main considerations are: (1) the articular form of “the faith” in the prepositional phrase (as in the identical phrases 6:21 and 2 Tim 3:8) tends to refer to “the Christian faith” as opposed to personal faith; (2) in context, Paul’s first concern is for his and his mission’s authority in Ephesus. This has come under attack by those who have reverted in some sense to a Judaizing faith; (3) the sin of the two named individuals, “blasphemy” (v. 20), could be understood as an attack on the gospel.

26 Johnson, 186; Marshall, 412; Arichea and Hatton, 41–42.

27 Mounce, 63, 67, takes ναυαγεῖν as a transitive verb but without evidence that it functioned this way. In fact, in each of the περὶ τὴν πίστιν phrases (1:19; 6:21; 2 Tim 3:8), the verb or verbal idea governing the prepositional phrase functions intransitively (6:21; cf. 2 Tim 2:18: ἀστοχέω = “to miss the mark”; 2 Tim 3:8: ἀδόκιμοι), and so requires the preposition to define that in respect of which the state (shipwreck, bad aim, etc.) exists.

28 Arichea and Hatton, 42. See also NRSV. This latter solution is perhaps better supported by the other occurrences of the phrase περὶ τὴν πίστιν (6:21; 2 Tim 3:8).

 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), 157–160.

-  If the false teachers repent, they may still be saved; church discipline is motivated by love, with the hope that the one disciplined will turn back to the Lord. There is no explicit indication that the false teachers directly uttered evil statements about God (“blasphemed”). However, to misrepresent God’s truth is to speak ill of him.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2327.

-  20 In the finale to this section, Paul, without breaking the sentence, underlines the gravity of the danger just mentioned by identifying two of the larger group (“some”)29 who have rejected good conscience and suffered the faith-consequences. The effect of this concrete illustration is both to emphasize the warning to Timothy and to convey to the receiving Ephesian community Paul’s official censure of the opposition.

“Hymenaeus and Alexander” were obviously known to both Timothy and the church. Explicit reference to their names probably indicates that they were prominent in the church. Within the NT, the name “Hymenaeus” is the rarer of the two,30 occurring only here and in connection with the resurrection heresy in 2 Tim 2:18. From the latter reference, it seems that despite the action taken against him (see below), he apparently continued to operate in opposition to the Pauline mission in the later setting reflected in 2 Timothy. The present context suggests he was one of the teachers of false doctrine (1:3, etc.), and 2 Tim 2:18 may indicate the sort of distortions the heretical speculation was capable of producing.31

The name “Alexander” was more common and often taken by Jews.32 Four occurrences of the name in the NT have something to do with Paul (Acts 19:33[2x]; 2 Tim 4:14) and are all, even if coincidentally, linked to Ephesus. On balance, though some maintain that the additional reference to his trade in 2 Tim 4:14 intends to distinguish between two people bearing the same name,33 it seems just as plausible that the additional information supplied at a later time was meant to identify the same opponent who because of Paul’s disciplinary action (see below) moved to a new location and posed a new level of threat to Timothy.

In the disciplinary action taken by Paul, his apostolic authority is clearly in view. The first person verb “I have handed over” suggests a more direct role in the activity than the parallel text in 1 Cor 5:5, where with the same language, Paul instructs the Corinthian church to “hand this man over to Satan.” The difference is, however, minimal,34 since in both situations it is his authority as apostle that is to compel the church to take action, and since the past (aorist) time of the action alluded to here does not rule out the church’s participation in the event. What the language of each text makes clear is that an established disciplinary act—“handing over to Satan”35—was known in the Pauline churches.

“Satan” (5:15)36 refers to the supernatural nemesis of God and the church (1 Thess 2:18; Mark 4:15), who is here seen as serving God’s purposes by overseeing the chastisement of sinners (Job 2:6). This rather curious relationship was apparently a way of explaining the presence of evil in the lives of God’s people in a way that compromised neither God’s holiness nor the priority of God’s purposes for his children (Job 2:6; 2 Cor 12:7; cf. Matt 4:1–11).

As elsewhere (1 Cor 5:5), the goal of such discipline is reclamation of the erring person. Here that is implied through the purpose (hina) of “handing over”, namely, “that they might be taught not to blaspheme.” The term translated “teach” (TNIV) included both instruction and discipline and envisioned a process (possibly very severe) that brought improvement.37 Here the verb defines the process of “handing over to Satan” above as a disciplinary/educative measure designed to correct the sinners. The positive thrust of the action is apparent (2 Tim 2:25), as is the way Paul subtly distances himself from the process. The passive form of the verb, “be instructed,” either locates the remedial education in God (who never loses control over Satan) or more blandly locates it in the whole process.

29 For the use of the genitive relative pronoun to indicate part of the whole (ὧν ἐστιν …), see also 1:15; 2 Tim 1:15; 2:17.

30 Gk. Ὑμέναιος frequent in Greek mythology (see BDAG, s.v.; cf. Acts of Paul and Thecla, 14).

31 For the view that the heresy denying the resurrection was already current when Paul wrote 1 Timothy, see Towner, Goal, 100–107; Schlarb, Die gesunde Lehre, 179–82.

32 Gk. Ἀλέξανδρος; see M. C. Pacwa and Joel Green, “Alexander,” n.p., ABD on CD-ROM. Version 2.1a. 1995, 1996, 1997. Of Jewish men, Acts 4:6; 19:33(2x); 2 Tim 4:14; cf. Mark 15:21; BDAG, s.v.

33 See Quinn-Wacker, 804; cf. Marshall, 413.

34 It is unlikely that the different perspectives should be interpreted as reflecting different degrees of church involvement in the measures taken in keeping with the alleged theme of Paul as guarantor of the gospel in the PE (pace Roloff, 105–106; Brox, 121).

35 Gk. οὓς παρέδωκα τῷ σατανᾷ (1 Cor 5:5: παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ). The language describing the action of “handing over” is modeled on the episode in Job 2:6, in which God hands Job over for testing (LXX Job 2:6: εἶπεν δὲ ὁ κύριος τῷ διαβόλῳ ἰδοὺ παραδίδωμί σοι αὐτόν; “And the Lord said to the devil [MT = “Satan”], ‘Behold, I hand him over to you’.”). For the use of παραδίδωμι in this sort of action, see discussions in MM 483; F. Büchsel, TDNT 2:169–72.

36 Gk. Σατανᾶς; (b. Sanh 89b for Satan’s part in testing Abraham); see V. P. Hamilton, “Satan,” n.p., ABD on CD-ROM. Version 2.1a. 1995, 1996, 1997; W. Foerster, K. Schäferdieck, TDNT 7:151–65.

37 Gk. παιδεύω (see discussion and notes at Titus 2:12).

 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), 160–162.

8 Now we know that rthe law is good, if one uses it lawfully, 9 understanding this, that the slaw is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 10 the sexually immoral, men who practice homosexuality, enslavers,2 liars, perjurers, and whatever else is contrary to tsound3 doctrine, 11 in accordance with uthe gospel of the glory of vthe blessed God wwith which I have been entrusted.

r Rom. 7:16

s Gal. 5:23

2 That is, those who take someone captive in order to sell him into slavery

t 2 Tim. 4:3; [ch. 6:3; 2 Tim. 1:13; Titus 1:13; 2:2]

3 Or healthy

u [2 Cor. 4:4]

v ch. 6:15

w Titus 1:3; See Rom. 2:16; Gal. 2:7

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 1:8–11.

8 그러나 율법은 사람이 그것을 적법하게만 쓰면 선한 것임을 우리는 아노라

9 알 것은 이것이니 율법은 옳은 사람을 위하여 세운 것이 아니요 오직 불법한 자와 복종하지 아니하는 자와 경건하지 아니한 자와 죄인과 거룩하지 아니한 자와 망령된 자와 아버지를 죽이는 자와 어머니를 죽이는 자와 살인하는 자며

10 음행하는 자와 남색하는 자와 인신 매매를 하는 자와 거짓말하는 자와 거짓맹세하는 자와 기타 1)바른 교훈을 거스르는 자를 위함이니

11 이 교훈은 내게 맡기신 바 복되신 하나님의 영광의 복음을 따름이니라

1) 헬, 건전한

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 1:8–11.

바울은 이 율법의 기능과 의의에 대해서 디모데와 함께 잘 알고 있다라고 말한다. 여기서 ‘오이다멘’이라는 표현이 사용되었는데 이것은 ‘오이다’의 현재 완료형으로 과거부터 시작해서 지금까지 계속해서 알아오고 있음을 강조하는 표현이다. 여기서 ‘율법은 선하다’라고 말한 것에 조건이 붙는다. 그것은 ‘그것을 적법하게만 쓰면’이다. 본문에 ‘적법하게’라고 번역된 ‘노미모스’는 볼절과 딤후 2:5에만 등장하는 표현으로 율법은 그 제정된 목적, 즉 죄를 깨닫게 하며 구원의 필요성을 절감하게 하며 하나님의 선하신 뜻을 보여주는 그 목적에 부합하게 사용될 때 선한 것으로 이해된다는 뜻을 내포한다. 이 표현은 ‘노모스’라는 어근에서 나온 표현으로 ‘노모스’는 율법, 법이라는 의미이다. 8절 한 절 안에 ‘노모스’와 ‘노미노스’라는 표현을 함께 사용하고 있다. 

딤후 2:5에서는 ‘법대로’ 경기하는 자의 비유속에서 이 표현을 사용한다. 

καλός -οῦ, ὁ; (kalos), 형용사. 좋은, 아름다운, 착한.  히브리어 등가: טוֹב 1 (36). 장소명에 대한 용례 정보에 대해서는 다음을 참고하십시오. 미항.

1. 좋은 — 바람직한 또는 긍정적인 자질; 특히 특정한 일에 적합한. 의미상 반의어: 나쁜. 관련 주제: 경건; 헌신; 경건; 친절; 선; 미덕/악 목록; 윤리; 황금률.

딤전 3:1 καλοῦ ἔργου

딤전 4:6 Ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς καλὸς ἔσῃ διάκονος

딤전 6:12 ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως,

딤전 6:18 πλουτεῖν ἐν ἔργοις καλοῖς,

딛 3:8 ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις·

2. 좋은 (도덕적) — 도덕적 탁월성. 관련 주제: 경건; 헌신; 경건; 친절; 선; 미덕/악 목록; 윤리; 황금률.

딛 2:14 καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν

딛 3:8 καλῶν ἔργων

딛 3:14 καλῶν ἔργων

약 3:13 δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα

벧전 2:12 ἔθνεσιν ἔχοντες καλήν, ἵνα,

3. 아름다운† — 감각을 즐겁게 하거나 지적이나 정서적으로 감탄할 만큼 흥분시키는. 의미상 반의어: 못생긴.  다음을 참고하십시오 ὡραῖος. 관련 주제: 아름다움.

눅 21:5|| λίθοις καλοῖς καὶ ἀναθήμασιν

행 27:8 τινὰ καλούμενον Καλοὺς Λιμένας

4. 더 나은 (유익한) — 더 현명한 또는 더 유리한 그래서 바람직한.

마 18:8|| καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν

막 9:42|| εἰς ἐμέ, καλόν ἐστιν

막 14:21|| καλὸν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος

롬 14:21 καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πιεῖν

고전 9:15 καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἤ—τὸ καύχημά

5. 품질의 좋은† — 불순물이 없는; 높고 특별한 순도가 있는.

마 13:45 ζητοῦντι καλοὺς μαργαρίτας·

6. 어울리는† — 어떤 사람이나 경우와 조화를 이루거나 적절한. 관련 주제: 맞다.

마 15:26|| Οὐκ ἔστιν καλὸν λαβεῖν τὸν ἄρτον τῶν

마 17:4|| Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι·

막 7:27|| οὐ γὰρ καλόν ἐστιν λαβεῖν τὸν ἄρτον

막 9:5|| Ῥαββί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι,

눅 9:33|| Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι,

1. 좋은 (도덕적 개념) — 도덕적 탁월함이나 우수성 의미상 반의어: 악 (본질). 관련 주제: 경건; 헌신; 경건; 친절; 선; 미덕/악 목록; 윤리; 황금률.

롬 7:18 τὸ δὲ κατεργάζεσθαι τὸ καλὸν

고후 13:7 τὸ καλὸν

갈 4:18 καλὸν δὲ ζηλοῦσθαι ἐν καλῷ πάντοτε, καὶ

살전 5:21 τὸ καλὸν κατέχετε,

약 4:17 εἰδότι οὖν καλὸν ποιεῖν καὶ μὴ ποιοῦντι,

1. 좋은 행동† — 친절한 행동 혹은 도덕적으로 긍정적인 여러 다른 행위.

마 26:10|| ἔργον γὰρ καλὸν ἠργάσατο εἰς ἐμέ·

• 창 1:4; 창 2:9; 창 12:14; 창 29:17; 창 39:6; 수 21:45; 대하 14:2; 잠 3:4; 잠 17:26; 슥 1:13; 사 1:17

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

-  1:8 Paul’s reason for warning against the false teachers in Ephesus was that they had misunderstood the intent and use of God’s law. In speaking of the law, Paul was not merely referring to the Ten Commandments or to the law of Moses. He was speaking of the principle of making legal demands, and he argued that legal demands are good if a person knows rightly how to make those demands. The law itself is intrinsically noble and honorable, but its teachers must use it according to its spirit and intention.

What is the right use of the law? Theologians have summarized three uses of the law. First, the Bible resembles a locked door to restrain individuals from trespassing onto the wrong territory (Rom 7:7; Ps 19:13). Second, the law resembles a mirror to reveal sin and lead us to Christ (Rom 3:19–20; Gal 3:24). Third, the law serves as a rule and guide to point out the works that please God (Rom 13:8–10). The errorists whom Paul was addressing did not know they needed restraint, a mirror for their sins, or a guide in life. They used the law as a launchpad to turn out spellbinding tales about ancestors and thereby robbed the law of its convicting power. If these teachers had used the law as a means of leading their hearers to Jesus, that would have been fine with Paul.10 In saying that the law was not made for “the righteous,” Paul was describing believers as the righteous. Committed believers do not need the law to propel them to holy living. They have pleasure in God’s law and have entered the sphere in which the promptings of the Holy Spirit spur them to obedience (Gal 5:22–24).

10 A similar view of expressing the right use of the law, but stated in different words, appears in H. A. Virkler, Hermeneutics: Principles and Processes of Biblical Interpretation (Grand Rapids: Baker, 1981), 143. Virkler outlines four uses of the law that include showing human beings the difference between right and wrong, restraining evil, bringing individuals to Christ, and providing a guideline for godly living.

E. P. Sanders in Paul and Palestinian Judaism: A Comparison of Patterns of Religion (Philadelphia: Fortress, 1977) began a revolution in Pauline studies by denying that Paul held a legalistic perception of Judaism. According to Sanders, it is incorrect to picture first-century Judaism as encouraging a works-type of righteousness. Rather, according to Sanders, both Judaism and Paul felt that obedience to the law was not required to enter into God’s covenant but was necessary for maintaining participation in the covenant. Aware of Sanders’s emphases, R. Sloan has said that the law cannot save because it “now operates within the power sphere of sin and death and, thus weakened, has not the power to save” (“Paul and the Law: Why the Law Cannot Save,” NT 33, no. 1 [1991]: 54). Sloan feels that both in the Jews and in the unconverted, Paul felt the power of evil operated through their devotion to keeping the law so that they were incapable of actually seeing Jesus as the Messiah. Sloan’s views reflect an understanding of Sanders’s insights but also show an appreciation for consistency in Paul’s thinking.

 Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 70–71.

-  1:9–10 Paul presented a list of vices that begins with three pairs of adjectives and then follows the order of the Ten Commandments. The three pairs of adjectives refer respectively to moral vagabonds who willfully break the law and refuse to obey its authority (“lawbreakers and rebels”), the outwardly disobedient who wantonly disregard God’s will in their lives (“ungodly and sinful”), and the inward scoffers who irreverently trample on God’s name (“unholy and irreligious”). The latter group treated nothing as sacred.

Those who kill their parents (v. 9) had lost all natural affection and violated the Fifth and Sixth Commandments. “Murderers” violated the Sixth Commandment, and “adulterers and perverts”11 violated the Seventh Commandment. “Slave traders” disregarded the Eighth Commandment, and “liars and perjurers” sinned against the Ninth Commandment. Paul’s list spotlighted easily recognizable external sins. He made no specific mention of the Tenth Commandment prohibiting covetousness.

11 The term “perverts” is used only once additionally in the NT (1 Cor 6:9). In each instance Paul was warning against male coital homosexuality. In 1 Cor 6:9 the term is translated “homosexual offenders,” and it is paired with a related term “male prostitutes,” which referred to a man or boy who allowed himself to be abused homosexually. The term “homosexual offenders” (“Sodomites” [translation mine]) describes the initiators of a homosexual encounter. The term “male prostitutes” (“Catamites,” [translation mine]) described the recipients of active homosexual behavior. Paul used the term in 1 Tim 1:10 to warn against an active homosexual life-style.

 Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 71–72.

-  1:11 Paul presented three facts about the gospel. First, the gospel concerns the glory of the blessed God. The content of the gospel is to set forth and proclaim the glory of God. Second, this gospel comes from “the blessed God.” The term “blessed” pictures God as the source and fountain of all blessedness. Blessedness rests in and proceeds from God. Third, this gospel had been entrusted to Paul. The malicious perversions of truth Paul cited in vv. 9–10 did not proceed from the God of glory, and Paul wanted such heretical teaching to cease.

 Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 72.