하나님나라를 꿈꾸며(Kingdom of God)

20 Now in ia great house there are not only vessels of gold and silver but also of wood and clay, jsome for honorable use, some for dishonorable. 21 Therefore, kif anyone cleanses himself from what is dishonorable,4 he will be a vessel for honorable use, set apart as holy, useful to the master of the house, lready for every good work.

i See 1 Tim. 3:15

j Rom. 9:21

k [Prov. 25:4; Isa. 52:11]

4 Greek from these things

l ch. 3:17; Titus 3:1; [1 Tim. 5:10]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 2:20–21.

20 큰 집에는 금 그릇과 은 그릇뿐 아니라 나무 그릇과 질그릇도 있어 귀하게 쓰는 것도 있고 천하게 쓰는 것도 있나니

21 그러므로 누구든지 이런 것에서 자기를 깨끗하게 하면 귀히 쓰는 그릇이 되어 거룩하고 주인의 쓰심에 합당하며 모든 선한 일에 준비함이 되리라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 2:20–21.

그렇다면 여기서 ‘귀히 쓰는 그릇’은 롬 9:23에서 말하는 ‘영광 받기로 예비하신 바 긍휼의 그릇’을 의미하는 것이고 ‘천히 쓰는 그릇’은 롬 9:22에서 말하는 바 ‘멸하기로 준비된 진노의 그릇’을 의미하는 것인가? 그렇게 보기는 어렵다. 물론 앞서 17절에 등장한 후메내오와 빌레도처럼 하나님의 교회에 속해 있다가 악성 종양과 같이 악영향을 미치고 출교당한 이들도 있지만 본 절에서 등장하는 큰 집에 있는 다양한 그릇의 비유를 구원과 멸망이라기 보다는 귀함과 천함이라는 은사와 역할의 차이를 언급하고 있는 것이다. 바울은 바꿀수 없는 절대적 차이, 즉 금, 은, 나무, 흙과 같은 재료의 차이에 초점을 맞추는 거싱 아니라 상황에 따라서 변화 가능한 상대적 차이, 즉 정결 여부에 따른 그릇의 사용 용도에 초점을 맞추고 있는 것이다. 

그런데 문제는 우리들중에 이 절대적 차이 자체를 인정하지 못하고 이로 인해서 고민하는 이들이 많이 있다는 것이다. 왜 나는 금그릇이 아닌가? 왜 나는 나무 그릇, 질 그릇으로 만드셨는가라는 고민과 질문에 빠져서 자기 비하감에 빠져 있는 이들이 많이 있다. 하지만 하나님께서는 이러한 절대적 차이에 주목하시는 분이 아니시다. 달란트의 많고 적음이 아니라 그 달란트를 얼마나 성실하게 잘 사용하였는지를 주목하시고 이를 물으시는 분이 바로 우리의 하나님이시다. 결국 중요한 것은 내가 금 그릇, 은그릇이냐가 아니라 얼마나 깨끗한 그릇으로 주인의 쓰기에 잘 준비되어 있느냐인 것이다. 

 

‘그릇’으로 번역된 ‘스큐오스’는 ‘그릇, 도구’라는 의미 이외에도 ‘몸, 여자, 아내’(벧전 3:7; 행 9:15; 살전 4:4)으로도 사용되었다. 

-  2:20 This verse states that in a large house there are various vessels, some εἰς τιμήν and some εἰς ἀτιμίαν. That some have gone astray from the truth (v. 18) provides the setting for referring to vessels εἰς ἀτιμίαν. Therefore, the large house is to be understood as the Christian community in its broadest sense, within which are false teachers, just as in the Korah situation (see above on v. 19). The analogy could represent society in general (Chrysostom), but that the imagery of the house has been used of the Christian community in 1 Tim. 3:15 favors that understanding here (Alford, Calvin).

Paul says ἐν μεγάλῃ οἰκίᾳ, “in a large house,” probably because only in a large house would one find the variety of vessels that he mentions here, especially those that are εἰς ἀτιμίαν. He may also refer to a large house because thereby he can point to the Christian community in the broadest sense and speak of some of its “members” (vessels) as εἰς ἀτιμίαν. Nowhere else does Paul speak of the church or its members in such terms: It is in this setting, not as a generalized definition of what the church is or ought to be, that Paul uses this imagery.

δέ, “now,” is a transitional particle. ἐν μεγάλῃ οἰκίᾳ, “in a large house,” is “a locational or situational orienter” that “marks the beginning of a figurative illustration” (Smith-Beekman, Analysis). The particles οὐκ … μόνον and ἀλλὰ καί distinguish two classes within the category of σκεύη that will be carried through with the μέν … δέ construction, which relates the distinguishing prepositional phrases εἰς τιμήν and εἰς ἀτιμίαν to the two classes respectively. σκεύη is used here in the sense of “vessel” (cf. C. Maurer, TDNT VII, 358–67, especially 364).

Paul has on an earlier occasion referred to three of the four materials that he mentions here—χρυσός, “gold,” ἄργυρος (NT 3x), “silver,” and ξύλον (NT 2x), “wood”—in this order (1 Cor. 3:12, with cognate form of the words and with other words). There as here the first two are distinguished from the third as representing different categories. The fourth term here, grouped with the third, is ὀστράκινος, “earthenware.”

The καί that introduces the μέν … δέ functions explicatively, “that is,” “namely,” indicating that the phrase that follows is intended to explain what went before it. The repeated relative pronoun ἅ is used here as a demonstrative pronoun with the meaning “some … others.” Some vessels are εἰς τιμήν, literally “for honor,” i.e., honored by the use to which they are put or the purpose that they have (cf. BAGD s.v. τιμή 2b; s.v. εἰς 4d). Likewise εἰς ἀτιμίαν, literally “for dishonor,” means that a given vessel is dishonored by the use to which it is put or the purpose that it has (cf. Rom. 9:21, where the same two prepositional phrases are used, again with σκεῦος).

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.

 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), 417–418.

-  2:21 Inferential οὖν indicates that the statement it introduces is an inference drawn from the last phrase of v. 20: Since some vessels are for honor, one should “therefore” seek to be one of them. This inference is presented in a conditional sentence introduced by ἐάν, “if.” The condition is stated in general terms with the indefinite pronoun τις, “anyone” (on ἐάν τις see the comments on 1 Tim. 1:8). The condition to be met is specified in the words ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων. The antecedent of plural τούτων is most likely the nearby plural relative pronoun phrase in v. 20b, ἃ … εἰς ἀτιμίαν, “some unto dishonor,” which, as has been seen, speaks by implication of the false teachers. (It is possible but not likely that the antecedent of τούτων is the more distant ἀδικίας. Against this is not only that another closer antecedent would be passed over but also that ἀδικίας is singular.) The condition is that one cleanse oneself from the defilement of fellowship with “these” and the effects of their teaching and actions (cf. 3 Jn. 10–11). ἐκκαθαίρω** is used similarly in 1 Cor. 5:7 (cf. the uncompounded verb with the reflexive pronoun in 2 Cor. 7:1 in the light of what precedes it). ἐκ in the compound verb adds a perfective idea, which in this combination means “cleanse thoroughly” (cf. Robertson, Grammar, 597). The reflexive pronoun ἑαυτόν, “himself,” is used because the action called for affects the subject.

In the conclusion, “he will be a vessel for honor,” Paul explicitly uses the language of the analogy in v. 20. This use of the neuter noun σκεῦος, “vessel,” sets the pattern for the use of the neuter gender in the three phrases that follow. Cleansing “from these” assures that one “will be” (future ἔσται) “a vessel for honor.” This conditional sentence underscores the second half of the inscription in v. 19 and applies it to Timothy’s situation. To be an honorable vessel one must depart from wickedness by departing from those who practice such (cf. 1 Cor. 5:11, 13; 2 Cor. 6:14–7:1).

The significance of the fulfillment of this condition is spelled out in the three phrases that follow. ἡγιασμένον (perfect passive participle) is used here in the sense of “sanctified” or “made holy” by having been cleansed from the defilement of sin and thus becoming one set apart for God and his service (see especially Eph. 5:26 where a similar [but not identical] sense of cleansing is conveyed by καθαρίζω, the uncompounded form of the verb used in the protasis of this verse). It thus reiterates the aspect of cleansing but in more personal spiritual terms.

εὔχρηστον** (2 Tim. 2:21; 4:11; Phm. 11) τῷ δεσπότῃ, “useful for the master,” specifies the significance of this cleansing in terms of the vessel’s “personal” relationship to the master of the house. It continues the image of the house with τῷ δεσπότῃ being the master of the house (cf. in the PE* 1 Tim. 6:1, 2; Tit. 2:9) and by analogy representing God (cf. Lk. 2:29; Acts 4:24; 2 Pet. 2:1; Jude 4; Rev. 6:10).

The end result is that the vessel “is prepared,” i.e., has been put in readiness (ἡτοιμασμένον, perfect passive participle). The task for which (εἰς) it has been put in readiness is πᾶν ἔργον ἀγαθόν, “every good work,” an apt phrase that fits the imagery of the house and also the application intended, the life of the Christian, especially that of the Christian minister. “Prepared for every good work” thus specifies how useful the vessel is to the master in that it is fit for every type of service. The phrase πᾶν ἔργον ἀγαθόν is used elsewhere by Paul some 7x (see 1 Tim. 5:10) of the wide range of good deeds that one is called to do as a Christian (cf. Eph. 2:10). Paul returns to this phrase in 2 Tim. 3:17.

 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), 418–419.