하나님나라를 꿈꾸며(Kingdom of God)

24 And rthe Lord’s servant5 must not be quarrelsome but skind to everyone, table to teach, patiently enduring evil, 25 correcting his opponents uwith gentleness. God vmay perhaps grant them repentance wleading to a knowledge of the truth, 26 and they may come to their senses and escape from xthe snare of the devil, after being captured by him to do his will.

r [1 Tim. 3:3]

5 For the contextual rendering of the Greek word doulos, see Preface

s 1 Thess. 2:7

t 1 Tim. 3:2

u Gal. 6:1; Titus 3:2; [1 Tim. 6:11; 1 Pet. 3:15]

v Dan. 4:27; Acts 8:22; See Acts 5:31

w See 1 Tim. 2:4

x 1 Tim. 3:7

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 2:24–26.

 

24 주의 종은 마땅히 다투지 아니하고 모든 사람에 대하여 온유하며 가르치기를 잘하며 참으며

25 거역하는 자를 온유함으로 훈계할지니 혹 하나님이 그들에게 회개함을 주사 진리를 알게 하실까 하며

26 그들로 깨어 마귀의 올무에서 벗어나 하나님께 사로잡힌 바 되어 그 뜻을 따르게 하실까 함이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 2:24–26.

 

바울은 이제 앞서 23절에서 언급한 어리석고 무식한 변론을 통해서 일어나는 다툼을 어떻게 처리해야하는지에 대해서 다루고 있다. 

 

24절) ‘종’을 의미하는 단어는 헬라어 ‘둘로스’이다. 일반적으로 노예를 의미하는 이 단어를 바울은 복음을 전하는 하나님의 사역자들, 특히 본인(롬 1:1; 갈 1:10; 딛 1:1)이나 디모데, 에바브라(골 4:2)를 지칭하며 사용하였다. 뿐만 아니라 이는 하나님의 말씀을 맡은 모든 목회자들과 모든 그리스도인들을 의미한다고 볼 수 있다. ‘주의 종’이라는 표현은 자신의 주인이 바로 예수 그리스도이심을 인지하고 강조하는 의미이며 이는 주인이신 분을 본받는 자여야 한다는 사실을 의미한다(사 42장). 

본문에서 ‘마땅히’로 번역된 헬라어 ‘데이’는 영어의 ‘must’에 해당되는 표현으로 ‘반드시 ~해야 한다’라는 뜻을 나타낸다. 

바울은 예수 그리스도를 주인으로 모시고 그분을 본받아 그분의 명령에 순종하는 종으로서 본절에서 4가지를 명령하고 있다. 

첫째 주의 종은 다투지 않아야 한다. 앞서 언급한대로 디모데가 사역하던 에베소 교회안에는 거짓 교사들이 신화와 끝없는 족보에 몰두함으로 변론을 일 삼았고(딤전 1:4) 이로 인해 다툼을 일삼았다. ‘다투다’라는 헬라어 동사 ‘마코마이’는 ‘옥신각신하다, 말싸움하다’라는 의미의 표현이다. 

둘째 주의 종은 온유해야 한다. ‘온유하며’로 번역된 ‘에피온’은 ‘온순한, 친절한, 유순한’이라는 의미로 살전 2:7에 한번 더 사용된 표현이다. 이는 친절하고 부드러운 성질을 가지거나 보이는을 의미하는데 일반적으로 성령의 열매로서의 온유는 ‘프라우테스’를 사용한다. 앞서서 말다툼 하지 않고 사람들을 대하는데 있어서 말로 상냥하고 온순하게 대하는 태도를 의미하는 것이다. 

셋째 주의 종은 가르치기를 잘 해야 한다. 이는 바울이 앞서 딤전 3:2에서 감독의 자격에서 언급했다. ‘디닥티콘’은 원형인 ‘디닥티코스’ 신약에 2번 등장하는데 본절과 딤후 2:24에 등장한다. 감독의 역할 중 가장 중요한 것 중의 하나가 말씀을 가르치는 것이었다. 당시 복음의 가르침을 곡해하고 이를 대적하는 이단의 세력들, 특히 에베소에서 활동하던 율법주의적 유대인들이나 영지주의자들에 맞서서 복음의 진리를 올바르게 가르칠 수 있는 능력은 매우 중요했다. 앞선 내용들이 도덕적인 성품, 자질이라면 이는 전문적인 자질이라고 할 수 있다.  

넷째 주의 종은 잘 참을 줄 알아야 한다. ‘참으며’로 번역된 ‘아넥시카콘’은 ‘악하게’란 의미의 형용사 ‘카코스’과 ‘참다’라는 의미의 동사 ‘아네코’(행 18:14)의 합성어로 ‘갖가지 악 곧 음해나 위해, 모욕과 고초를 감내해야 함’을 의미한다. ESV는 ‘patiently enduring evil’, NIV는 ’not resentful(분개하지 않는)’이라고 번역했다. 

 

 

-  2:24 Paul has said (v. 23) that foolish and ignorant arguments produce quarrels (μάχας). He now immediately joins (δέ) to that the forthright comment that “the Lord’s servant” himself must not be quarrelsome (μάχεσθαι). Paul then moves by contrast (ἀλλά) to three things that the Lord’s servant should be: “kind to all,” “able to teach,” and “patient when wronged.” Paul reverts to a more general and indirect way of speaking, referring to the “Lord’s servant,” which would include Timothy and others, rather than referring directly to Timothy as he has done in the previous two verses. He does this so that this instruction will benefit not only Timothy but also others who serve in that capacity (cf. 2:2, 14).

Here Paul applies the term δοῦλος, “slave,” to Timothy and others for the first time in the PE. The word bears the spiritual sense that it has when he applies it to himself in Tit. 1:1 (see the comments there) and to himself and his coworkers outside the PE (e.g., Rom. 1:1; 2 Cor. 4:5; Gal. 1:10; Phil. 1:1, of Timothy and himself; Col. 4:12). He also uses the word literally on several occasions. The word can be used in a spiritual sense of the exclusive nature of a person’s relationship to God (so in the LXX in the Psalms and elsewhere; see R. Tuente, NIDNTT III, 595). Paul connects the secular usage to the religious usage by designating the “free” Christian as “Christ’s slave” (see 1 Cor. 7:22) and thus uses the word of the members and leaders of the Christian community. “The distinctive thing about the concept of the doulos is the subordinate, obligatory and responsible nature of his service in his exclusive relation to his Lord” (Tuente, 596).

Here Paul uses δοῦλος of a leader in the Christian community, as the further descriptions of the task of the δοῦλος make evident (“able to teach,” “with gentleness correcting those who are in opposition”). Picking up on the last title of deity that he used, κυρίου from v. 22, he designates the leader as δοῦλος κυρίου. Since Paul nearly always uses δοῦλος with Χριστοῦ (Rom. 1:1; Gal. 1:10; Phil. 1:1; Col. 4:12; cf. Eph. 6:5; κυρίου in 1 Cor. 7:22; θεοῦ in Tit. 1:1) and since that last occurrence of κυρίου probably had Christ in mind (v. 22), it is most likely that the κύριος here is Christ. That which is distinctive of the Lord’s slave is that the Lord determines his conduct and activity.

δεῖ, the impersonal verb denoting compulsion of any kind, when used with the negative (οὐ here) conveys the idea that something should not happen (BAGD s.v. 6). The Lord’s servant must not μάχεσθαι** (Jn. 6:52; Acts 7:26; Jas. 4:1; except in Acts 7:26 of nonphysical fighting), “be quarrelsome” (cf. ἄμαχος, especially in 1 Tim. 3:3; Tit. 3:2).

With ἀλλά, “but,” Paul introduces his description of what the Lord’s servant must be. ἤπιον** (variant reading in 1 Thes. 2:7) signifies one who is “gentle” and “kind.” And that characteristic and attitude is to be extended πρὸς πάντας, “to all,” with πρός here in the sense of “toward” or “with” (BAGD s.v. III.4b; cf. Tit. 3:2). Although the Lord’s servant may not be able to be at peace with all (v. 22), he is still called on to be kind and gentle to all.

He must also be “able to teach” (διδακτικόν,** 1 Tim. 3:2), i.e., to communicate “the word of truth” (cf. v. 15) effectively even to those in opposition (with correction, repentance, and appropriation of the truth being the goal: see v. 25). Finally, he must be ἀνεξίκακον** (a NT hapax), a word that “denotes an attitude of patient forbearance towards those who are in opposition” (Guthrie; cf. 1 Pet. 2:23).

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

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.

 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), 423–424.

 

25절) ‘거역하는 자를 온유함으로 훈계할지니’, 바울은 목회자인 디모데에게 다툼을 일삼고 거역하는 이들에 대한 태도를 권면한다. 본문의 ‘거역하는 자’는 누구인가? ‘거역하는’에 해당하는 ‘안티디아티데메뉴스’는 ‘~의 반대에’를 의미하는 전치사 ‘안티’와 ‘세우다’라는 의미의 동사 ‘디아티데마이’의 합성어로 문자적으로 ‘자신을 ~의 반대편에 세우다’라는 의미의 동사 ‘안티디아티데마이’의 현재 중간태 혹은 수동태이다. 중간태라면 ‘스스로 거역하는 자들’이라는 의미이고, 수동태라면 ‘잘못 영향을 입은 자들’이란 의미이다. 어찌하던지 이들은 앞선 23절에서 다툼을 일으키는 거짓 교사들을 의미하며 진리를 알지 못하는 불신자들을 의미한다. 결국 이들은 진리를 알지 못하기에 하나님께 대항하며 반대의 자리에 서서 진리가 아닌 거짓을 전함으로 구원의 길을 적극적으로 방해하는 이들이다. 이런 이들에 대해서 동일한 방식, 다툼과 분쟁, 변론의 방식이 아니라 온유함으로 훈계하라고 가르친다. 

여기서 훈계의 태도가 바로 온유함, ‘프라우테스’이다. 이는 ‘부드럽고 온화하고 침착하게 행동하는 것’으로 연약함을 의미하는 것이 아니라 ‘통제된 힘, controlled power’를 지닌 이들의 부드럽지만 의연한 태도를 말한다. ‘훈계할지니’로 번역된 ‘파이듀온타’는 ‘훈련하다, 교육하다’라는 의미의 동사 ‘파이듀오’의 현재 분사형으로 디모데가 이들을 지속적으로 훈계해야 함을 생생하게 드러낸다. 따라서 여기서 의미하는 훈계는 심판을 위한 징계가 아니라 교정, 교육을 위한 것이다. 

그렇게 온유함으로 대하는 이유는 자신을 반대하는 이들, 거역하는 이들이 진리를 깨달음으로 회개할 수 있기 때문이다. ‘회개함을’ 번역된 ‘메타노이안’은 단순히 감정상의 후회만을 의미하는 것이 아니라 지식과 감정, 의지 곧 전인격적이고 근본적인 완전한 전환을 의미한다. 또한 ‘진리를 알다’라는 의미로 번역된 ‘에피그노신 알레데이아스’는 골 1:9의 ‘하나님의 뜻을 아는 것으로 채우게 하시고’라는 어구와 같은 의미로 하나님을 아는 지식, 진리에 대한 충만한 지식을 아는 것을 의미한다. 하지만 여기서 간과하지 말아야 할 것은 대적자들을 온유하게 대하는 목회자 디모데의 태도로 회개를 받게 되거나 진리를 알게 되는 것이 아니라는 것이다. 하나님의 말씀을 맡은 종은 마땅히 대적하는 자들을 온유함으로 훈계하고 가르쳐야 한다. 그럴 때 하나님이 혹 그들을 회개케 하시고 진리를 깨닫게 해주실 수 있는 것이다. 이러한 하나님의 주권적인 역사에 작은 부분이지만 함께 할 수 있는 기회를 제공해주시는 것이다. 

-  2:25 The first part of this verse indicates the task that this teacher is to be engaged in and the last part the outcome that is sought. In effect the first half parallels the positive virtues of the preceding verse and relates them to the action necessary. Thus the three characteristics just named, “gentle,” “able to teach,” and “forbearing,” correspond respectively to the three elements in the task to be performed—“in meekness,” “instructing,” and “those in opposition” (so Smith-Beekman, Analysis).

ἐν πραΰτητι denotes the manner in which instruction is to be given (see BAGD s.v. ἐν III.2 for examples of this usage). πραΰτης means “gentleness, humility, courtesy, considerateness, meekness” (BAGD; see Tit. 3:2; cf. Gal. 6:1). Its meaning may be further appreciated by its use in contrast to such opposites as roughness, bad temper, sudden anger, and brusqueness (see F. Hauck and S. Schulz, TDNT VI, 646 for references).

The specific task to be performed is παιδεύοντα (the verb in Pl.* 5x: 1 Cor. 11:32; 2 Cor. 6:9; 1 Tim. 1:20; Tit. 2:12), which has essentially two meanings: “instructing” and “practicing (some form of) discipline.” Here both nuances seem to be operative. The concern for “knowledge of the truth” (v. 25) and that “they may come to their senses” (v. 26) both imply instruction. That those being instructed are in opposition and that the foremost concern for them is repentance (v. 25) implies some form of correction. The best understanding of the term here would be, then, that of corrective instruction, or simply put, “correcting” (RSV, TEV, NIV). The combination of this participle and the preceding prepositional phrase is a concrete example of the general principle enunciated in Eph. 4:15 of “speaking the truth in love.”

Those to be corrected are τοὺς ἀντιδιατιθεμένους** (a NT hapax; cf. τοὺς ἀντιλέγοντας in Tit. 1:9), “those who are in opposition,” or “the opponents,” those who have begun to stand in opposition to the servants of the Lord and what they teach, either as false teachers themselves or as those influenced by false teachers. Here, as in 1 Tim. 1:20, Paul does not give up on the false teachers or their followers, but always hopes for and works for their restoration, as the following words demonstrate (cf. Tit. 1:13).

The hoped for outcome is: μήποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας, “if perhaps God may grant them repentance leading to the knowledge of the truth.” μήποτε is used as an interrogative particle (BAGD s.v. 3bβ; cf. Lk. 3:15) with the idea of contingency (Robertson, Grammar, 988), “if perhaps,” “in the hope that.” Two things are said simultaneously in δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν. The first is that “God (ὁ θεός) gives (δώῃ) repentance” (cf. Acts 5:31; 11:18 for other instances of διδόναι μετάνοιαν; cf. also 2 Cor. 7:9–10). It is he who changes the heart and turns a person around (cf. Tit. 3:5). The second is that in the case of the “opponents” all that Paul can say is that God “may” (subjunctive δώῃ expressing possibility but not certainty) give them repentance.

This possible outcome is described to give urgency and expectancy to the ministry that Paul has called for. The emphasis in this description is on God and his sovereign will, so that the ministry of “the Lord’s servant” and the outcome that is sought may be kept in that perspective (cf. 1 Cor. 3:6). μετάνοια (NT 22x, Pl.* 4x: Rom. 2:4; 2 Cor. 7:9, 10; here), “repentance,” is regarded in the NT as true acknowledgment of sin, sorrow for it, and turning from it (cf. 2 Cor. 7:9–10), in response to which God forgives sin (cf. Acts 5:31; Mk. 1:4; Lk. 3:3). Thus the correction seeks to produce a “change of mind” with regard to the erroneous ideas and deeds of the “opponents.”

Concomitant with that repentance is “knowledge of the truth” (εἰς ἐπίγνωσιν ἀληθείας), i.e., a turning from error “unto” (εἰς) knowledge of the truth. The phrase ἐπίγνωσιν ἀληθείας (see the comments on 1 Tim. 2:4) is found in the NT almost exclusively in the PE, though its component parts are found in Paul’s earlier letters with the same sense. In this phrase ἀληθείας represents “the content of Christianity as the absolute truth” (BAGD s.v. 2b). Therefore, the phrase as a whole indicates a person’s coming to know and acknowledge that truth.

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.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

RSV Revised Standard Version

TEV Today’s English Version (Good News Bible)

NIV New International Version

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.

 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), 424–425.

 

26절) 목회자인 디모데가 자신을 거역하는 자를 온유함으로 훈계해야 하는 이유를 계속해서 언급한다. 그 훈계를 통해서 대적자들이 마귀의 올무에서 벗어나 하나님의 뜻을 따르게 될 수 있기 때문이다. 

‘그들로 깨어’로 번역된 ‘아나넵소신’은 ‘위로 향하여’란 의미의 전치사 ‘아나’와 ‘정신차리다, 근신하다’라는 의미의 ‘네포’의 합성어로 ‘다시 정신이 맑아지다’라는 의미의 ‘아나네포’의 가정법이다. 이는 25절의 훈계가 그들의 정신을 맑게 해주어 ‘양심을 마비시키며 감각을 혼돈시키며 이성을 마비시켰던’ 마귀의 올무에서 벗어나게 해주는 것이다. ‘올무’로 번역된 ‘파기도스’는 새나 짐승을 잡기 위해 사용되는 사냥도구로 ‘거역하는 자들’이 마귀의 덫에 걸린 사냥감과 같이 불쌍한 상태에 처했음을 보여주는 것이다. 본문의 그들로 깨어의 영어 표현은 ’they may come to their sense’(ESV)이다. 깨어남은 바로 정신을 차리는 것, 다시 맑은 정신을 되찾는 것을 의미한다. 

‘’사로잡힌 바 되어’로 번역된 ‘에조그레메노이’는 ‘야생동물을 생포하다’라는 의미의 ‘조그레오’의 현재 완료 수동형이다. 

한글 번역은 거역하는 자들이 마귀의 올무에서 벗어나 이제 하나님께 사로잡혀 하나님의 뜻을 따르게 하는 것으로 번역하고 있지만 이것은 오역이다. 

26 and that they will come to their senses and escape from the trap of the devil,i who has taken them captive to do his will.

i 1 Ti 3:7

 The New International Version (Grand Rapids, MI: Zondervan, 2011), 딤후 2:26.

말하자면 하나님께 사로잡힌 것이 아니라 마귀에게 사로잡힌 바 된 올무에서 벗어난다는 것이다. 위의 새번역의 번역처럼 ‘마귀에게 사로잡혀서 그 뜻을 좇던 그들로 하여금 정신을 차려 그 악마의 올무에서 벗어나 제 정신을 차리게 할 수도 있기 때문에’ 그들을 온유함으로 징계해야 하는 것이다. 

 

타락은 인간의 이성에 파괴적인 영향을 끼쳤지만(롬 1:21; 1:22) 구원은 실재를 깨닫기 시작하는 능력을 가져다준다. 거짓 교사들이나 하나님을 알지 못하고 거역하는 자들은 타락의 영향속에 눈이 어두워져서 진리를 알지 못한다. 주의 종의 태도를 통해서 하나님의 구원이 그들에게 임하게 된다. 하나님의 구원이 임하게 될 때 그들의 눈은 다시금 열려서, 정신을 차려서 자신이 얼마나 심각한 상태에 있는지 알게 될 것이다. 

 

-  2:26 Here Paul gives the ultimate explanation for the opposition of the “opponents”—they are held captive by the devil—and thus also what is needed from that perspective, which is release from the devil’s snare. In this way he moves back behind the human level (i.e., opposition) to the evil one and his hold on the life of those in opposition.

The devil’s grasp is broken when the opponents spiritually break out of the intoxicating effect of that snare and “come to their senses” (ἀνανήψωσιν,** a NT hapax, see the extrabiblical references in BAGD). παγίς,** “snare,” “trap” (used figuratively in Rom. 11:9; in 1 Tim. 3:7 “of the devil,” as here; 6:9; literal in Lk. 21:35), is used figuratively here of the intellectual allurement of error. The trap is one that the devil sets for others. In the NT singular ὁ διάβολος with the definite article (30 of 37x in the NT) is always used of one particular powerful and evil spiritual figure, as in the LXX (e.g., Jb. 2:1; Zc. 3:1f.; 1 Ch. 21:1; see further BAGD; 1 Tim. 3:6–7; elsewhere in this sense in Paul in Eph. 4:27; 6:11).

The participial clause that follows expands on this reason that the “opponents” are in the devil’s snare (ἐζωγρημένοι ὑπʼ αὐτοῦ) and on what that involves (εἰς τὸ ἐκείνου θέλημα). The perfect passive participle ἐζωγρημένοι (literally “being captured alive”) conveys the sense of “having been taken and held captive” and expresses the decisive hold that the devil has. (The verb ζωγρέω is used elsewhere in the NT only in Lk. 5:10; both here and there it is used figuratively in a spiritual sense of catching humans, albeit from opposite perspectives; for alternative suggestions on this verb and especially for αὐτοῦ and ἐκείνου see below.) ὑπό with genitive αὐτοῦ and a passive verb denotes the agent who has taken and held the opponents captive. Since the verb carries forward, and explicates, the previous imagery about the “trap” of the devil, αὐτοῦ most naturally refers to the devil, the nearest antecedent.

εἰς in the phrase εἰς τὸ ἐκείνου θέλημα points to the idea of purpose: The opponents were taken captive in order to do “the will of that one” (literally). τὸ θέλημα is used here in the objective sense of “what is willed, what one wishes to happen” and especially of “what one wishes to bring about by the activity of others” (BAGD s.v. 1cβ). ἐκείνου interchanges with αὐτοῦ here and thus bears the meaning “his” (see BAGD s.v. 1b and the references there) and refers, as αὐτοῦ did, to τοῦ διαβόλου.

ἐκείνου has, however, prompted other interpretations. ἐκεῖνος is most often used with the meaning “that” or “that one” to refer to a remote object. Some believe, therefore, that it refers to something other than the antecedent of αὐτοῦ, which is τοῦ διαβόλου. One view identifies the antecedent of ἐκείνου as God and set off the phrase from what precedes with a comma: “by him, to do his (that is, God’s) will” (RSV margin; so also in the margin of RV, ASV, and NASB; in the main text of Moffatt). Thus Bernard, Ellicott, Jeremias, and Weiss understand the phrase as giving the result for those who repent: They now do God’s will.

This view should probably be rejected for two reasons. First, ἐκεῖνος does not always refer to a remoter object; it is used elsewhere interchangeably with αὐτοῦ (see BAGD, Hanson). Second, this makes for a syntactically difficult reading, since ὁ θεός is quite some distance from ἐκείνου.

The second alternative understands αὐτοῦ as referring to “the Lord’s servant” (v. 24) and ἐκείνου as referring to God: “having been taken captive by the Lord’s servant to do God’s will” (so Bengel, Lock, and Falconer). Here again, ἐκεῖνος need not refer to a distant antecedent. And with this alternative the syntax is even more difficult in that it takes αὐτοῦ as referring to a very remote antecedent.

Hanson has added to these reasons for understanding both αὐτοῦ and ἐκείνου as referring to the devil with his documentation of use of ἐκεῖνος after αὐτός with virtually the same meaning. Furthermore, he suggests two reasons that Paul may have chosen to use ἐκείνου here (if it is not to be explained merely by a desire to avoid repeating αὐτοῦ in the same clause). One is the use of ἐκεῖνος for one that is well known (one of the uses mentioned in LSJM; Hanson suggests this may be the significance in Wisdom 1:16). The other, which is somewhat similar, is that ἐκείνου might be used to give a slight emphasis (which Hanson says “is probably the case in Thucydides 4.29.3”). Either of these factors would offer a further explanation for the admittedly different usage in this passage. At any rate, that ἐκεῖνος is found elsewhere referring to the nearest antecedent is adequate grounds for acknowledging that the understanding of its usage here that is more satisfactory syntactically may well be correct.

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.

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

RV Revised Version

ASV American Standard Version

NASB New American Standard Bible

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.

 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), 425–427.