하나님나라를 꿈꾸며(Kingdom of God)

10 For there are many who are insubordinate, yempty talkers and deceivers, especially those of zthe circumcision party.8 11 They must be silenced, since athey are upsetting whole families by teaching bfor shameful gain what they ought not to teach. 12 cOne of the Cretans,9 a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.”10 13 This testimony is true. Therefore drebuke them esharply, that they fmay be sound in the faith, 14 gnot devoting themselves to Jewish myths and hthe commands of people iwho turn away from the truth.

y 1 Tim. 1:6

z See Acts 11:2

8 Or especially those of the circumcision

a [2 Tim. 3:6]

b 1 Tim. 6:5; 2 Pet. 2:3

c [Acts 17:28]

9 Greek One of them

10 Probably from Epimenides of Crete

d ch. 2:15; 1 Tim. 5:20

e 2 Cor. 13:10

f ch. 2:1, 2

g See 1 Tim. 1:4

h See Col. 2:22

i See 1 Tim. 6:20

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:10–14.

10 불순종하고 헛된 말을 하며 속이는 자가 많은 중 할례파 가운데 특히 그러하니

11 그들의 입을 막을 것이라 이런 자들이 더러운 이득을 취하려고 마땅하지 아니한 것을 가르쳐 가정들을 온통 무너뜨리는도다

12 그레데인 중의 어떤 선지자가 말하되 그레데인들은 항상 거짓말쟁이며 악한 짐승이며 배만 위하는 게으름뱅이라 하니

13 이 증언이 참되도다 그러므로 네가 그들을 엄히 꾸짖으라 이는 그들로 하여금 믿음을 2)온전하게 하고

14 유대인의 허탄한 이야기와 진리를 배반하는 사람들의 명령을 따르지 않게 하려 함이라

2) 헬, 건전하게

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:10–14.

본문 1장 10-16절은 거짓 교사들을 경계할 것에 대한 권면이다. 본문은 교차 대구법의 형태를 띠고 있다. 

 

10절.  A 거짓 교사의 실상

11절.        B 제재의 명령

12.13a.   M 그레데인의 거친 품성

13b.l4.     B 제재의 명령

15.16.         A 거짓 교사의 실상

-  1:10 The necessity and urgency of the elders being prepared to rebuke the opponents (v. 9) is now brought home by Paul’s further description of the latter as “rebellious people, empty talkers, and deceivers,” and in particular by the fact that they are “many” (πολλοί). (καί may have been added after πολλοί “in accordance with the rhetorical usage known as hendiadys” or left out by copyists who failed to recognize an original hendiadys [TCGNT]. With NA25 it should probably be omitted because of the stronger manuscript evidence in that direction.) These people are ἀνυπότακτοι, “rebellious,” most likely in the sense that they are unwilling to be subject to God and his law (see 1 Tim. 1:9, which may also have the false teachers in mind). As ματαιολόγοι** (a biblical hapax; cf. ματαιολογία in 1 Tim. 1:6; μάταιος in 1 Cor. 3:20; 15:17; Tit. 3:9), they are those whose talk is empty and of no value (cf. 1 Tim. 1:7) and “will lead to further ungodliness” (2 Tim. 2:16, which uses the synonym κενοφωνίας). As φρεναπάται** (a biblical hapax; φρεναπατάω in Gal. 6:3), they are “deceivers,” those who mislead (cf. 2 Tim. 3:13).

The next phrase begins with μάλιστα, which is usually taken (e.g., BAGD) as “especially,” indicating that most—but not all—of those Paul is speaking of are “of the circumcision.” But Skeat (“Especially the Parchments”) has brought together considerable evidence to demonstrate that in ad hoc documents μάλιστα may also mean “that is,” in which case it introduces a further definition of the preceding term. If this is true here, which the references to “Jewish myths” (v. 14) and “disputes about the Law” (3:9) might support, then Paul is saying that all the false teachers are “of the circumcision.”

In either case, that all or part of the false teachers were ἐκ τῆς περιτομῆς was a dominant characteristic. περιτομή means “circumcision” of the foreskin, and οἱ ἐκ (τῆς) περιτομῆς** were those of Jewish origin. The phrase is used in the NT once of Jews (Rom. 4:12) and otherwise of Jewish Christians (Acts 10:45; 11:2; Gal. 2:12; Col. 4:11), which is probably how it is used here—with somewhat negative overtones (as one senses with a different Jewish Christian group in Gal. 2:12). Acts 2:11 and 1 Maccabees 15:23 indicate that there were Jews on Crete, and Philo (Legatio ad Gaium 282) states that a large number lived there (cf. Josephus, Ant. 17.327; Vita 427).

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

NA E. Nestle and K. Aland, eds., Novum Testamentum Graece. 25th ed., Stuttgart, 1963.

25 E. Nestle and K. Aland, eds., Novum Testamentum Graece. 25th ed., Stuttgart, 1963.

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.

Ant. Antiquitates Judaicae (Josephus)

 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), 296–297.

 

-  1:11 With “who must be silenced …,” or more literally, “whom it is necessary to silence …,” Paul presents the essential demand placed on Titus and the leaders. This course of action was necessitated, as the words that follow indicate, by the devastation of families that was resulting from the false teaching. ἐπιστομίζειν** (a biblical hapax), “to silence,” means, then, to prevent the teachers from spreading their teaching. Paul does not say here how this was to be done, but he does give some indication elsewhere in the letter. V. 9 calls for rebuking those who oppose, or “speak against,” the apostolic teaching, and v. 13 also calls for rebuking them with the hope “that they may be sound in the faith.” In 3:9–11 Paul tells Titus to warn a contentious person “once or twice” and to reject such a person if the warnings are not heeded (cf. Mt. 18:15–18; 1 Cor. 5:1–13). Apparently this pattern given by Jesus and by Paul elsewhere was known well enough by Titus that Paul did not feel it necessary to restate it here.

They are to be silenced “because they are upsetting whole families.” οἵτινες is used here “to emphasize a characteristic quality, by which a preceding statement is to be confirmed” (BAGD s.v. 2b). It is well expressed by Ellicott’s “inasmuch as they.” ἀνατρέπω is used here figuratively of “overturning, destroying, or ruining.” They ruin “whole” or “entire” (ὅλους) “households” (οἴκους; see 1 Tim. 3:4–5).

With “for the sake of sordid gain” Paul names what he thinks is the real motive for the false teaching. The preposition χάριν (see 1 Tim. 5:14), “for the sake of,” indicates the goal of the teaching. Paul usually uses αἰσχρός** (exclusively Pauline in the NT: 1 Cor. 11:6; 14:35; Eph. 5:12) of that which is “shameful” or “disgraceful.” κέρδος** (Phil. 1:21; 3:7) is “gain.” These two words occur together only here in the NT, but the compound αἰσχροκερδής occurs in v. 7 and in 1 Tim. 3:8. Paul designates the “gain” as “shameful” or “disgraceful,” not because he thinks teachers should not be paid (cf. 1 Tim. 5:17–18), but because they get it by teaching error (ἃ μὴ δεῖ), and because “gain” as the basic motivation for teaching what purports to be the Christian faith, as it was for them (χάριν), is “shameful” (cf. v. 7 and 1 Pet. 5:2: μηδὲ αἰσχροκερδῶς).

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), 297–298.

‘그레데인들은 항상 거짓말쟁이며 악한 짐승이며’, 이는 아페메니데스의 6행시에 나오는 일부분으로 당시 그레데인의 사기성과 포악성, 탐욕과 나태를 나타낸다. ‘그레데’라는 말은 원래 헬라어 ‘크레티조’에서 나왔는데 이는 ‘거짓말하다, 속이다’라는 뜻이다. 이처럼 그레데라는 호칭 자체에 ‘속이는 자’라는 의미가 담겨있는 것이다. 혹자들은 그레데섬은 역사적으로 범죄자들이 유배되던 장소였고 따라서 전통적으로 이 섬에는 부도덕한 사람들이 많았다고 한다. 당시 그레데인(Cretes)은' 길리기아인(Cilicians), 가바도키아인(Cappadocians)과 아울러서 가장 나쁜 세가지 C’에 포함되었다고 한다. 이들은 술주정뱅이이고 오만하고 신용할 수 없는 거짓말쟁이에다가 대식가로 그 악명이 높았다. 폴리비우스도 ‘욕심과 탐욕은 그레데 토양에 너무나 본질적인것이기 때문에 그들은 이 세상에서 어떠한 이익을 추구해도 결코 치욕을 당하지 않는 유일한 민족이다’라고 말했다. 

‘거짓말장이며’로 번역된 ‘프슈스타이’의 원형 ‘프슈스테스’는 ‘거짓말쟁이, 신뢰를 깨뜨리는 자, 거짓되고 신실치 못한 사람’을 말한다. 

‘악한 짐승’, ‘짐승’으로 번역된 ‘데리아’의 원형 ‘데리온’은 짐승 가운데서도 길들여지지 않은 사나운 들짐승, 야생동물을 지칭하는 표현이다. 이 단어가 비유적으로 쓰일때는 ‘어리석은 자, 악하고 잔인한 자’를 나타내며 하나님을 대적하는 세력으로 상징되는 ‘거짓 선지자’를 지칭한다. 

‘배만 위하는 게으름뱅이라’, ‘배만 위하는’으로 번역된 ‘가스테레스’의 원형 ‘가스테르’는 원래 ‘배, 자궁’이라는 의미인데 여기서는 ‘대식가’라는 의미로 사용되었다. 즉 절제할 수 없는 탐욕으로 이들은 먹기를 탐하는 자들이었다는 것이다. ‘게으름뱅이라’로 번역된 ‘아르가이’의 원형 ‘아르고스’는 부정 불변사 ‘아’와 ‘일’을 의미하는 ‘에르곤’의 합성어로 문자적으로는 ‘일이 없는’이란 의미로 ‘놀고 있는, 태만한, 마땅히 해야할 일을 회피하는’이라는 뜻이다. 여기서는 마땅히 해야할 일을 하지 않고 나태를 일삼고 있는 것을 말한다. 

 

-  1:12 Paul attributes the brief quotation in the second part of this verse to τὶς ἐξ αὐτῶν, “one of them,” the subject of εἶπεν, with ἴδιος αὐτῶν προφήτης in apposition to that subject. Both occurrences of αὐτῶν refer to the Cretans. ἴδιος, “one’s own,” heightens the force of αὐτῶν so that the two words together, “their own,” make the prophet’s identification with the Cretans very specific.

The quotation is from Epimenides of Crete (sixth-fifth centuries b.c.), who is mentioned by Aristotle, Plato, Cicero, and other ancient writers. The work from which Paul quotes is not extant, but the quotation was attributed to Epimenides by some early Christian writers (e.g., Clement of Alexandria, Strom. 1.59.2; the commentaries of Chrysostom and Jerome). Others (e.g., Theodore of Mopsuestia) attributed it to a later writer, Callimachus (ca. 305–ca. 240 b.c.), because the first part of the quotation (“Cretans are always liars”) is in his Hymn to Zeus 8. But Callimachus was not from Crete but from Cyrene and does not have the entire statement quoted by Paul.

That the Cretans (Κρῆτες,** also in Acts 2:11) were “always liars” (ἀεὶ ψεῦσται) was borne out by the use of the verb κρητίζω, “play the Cretan,” to mean “lie” (see LSJM). κακός, which generally means “bad” or “evil,” may have the sense “vicious” when coupled with θηρία; θηρίον means “animal,” often “wild animal” or “beast,” and is used figuratively, as here, of persons with a “bestial” nature (BAGD s.v. 2). γαστέρες refers literally to the inner part of the body, but when used figuratively of the entire person, as here, it means “glutton.” Thus γαστέρες ἀργαί designates the Cretans as “lazy gluttons.”

Strom Stromateis (Clement of Alexandria)

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.

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), 298–299.

 

13절) ‘이 증거가 참되도다’라는 표현은 600년 전에 활동한 선지자가 그레데에 대하여 예언한 내용이 틀림없이 맞다라는 것이다. 그래서 바울은 그들을 엄히 꾸짖으라고 디도에게 명령한다. ‘네가 꾸짖으라’로 번역된 ‘엘렝케’의 원형 ‘엘렝코’는 원래 ‘빛으로 가져오다, 노출시키다’라는 의미이며 대부분 ‘유죄를 선언하다, 비난하다, 호되게 나무라다’라는 의미로 쓰인다. 여기서는 현재 명령형으로 그레데인들의 그런 거침 품성을 폭로할 뿐만 아니라 계속 책망하라는 의미이다. ‘엄히’로 번역된 부사 ‘아포토모스’는 매우 강한 강도의 문책을 하라는 것을 의미한다. 바울은 디도에게 자신을 대신하여 그런 품성을 지닌 그레데인들을 서슴지 말고 책망할 것을 지시하고 있다. 잘못에 대한 가혹한 책망의 궁극적 목적은 그 잘못한 자에게 고통을 안겨루려하는 것이 아니라 그들로 회개하여 돌이킬 것을 요청하는 것이다. 바른 책망은 긍정적 효과를 가져오기에 고통을 주기 위해서가 아니라 깨달음과 회개케하기 위하여 필요에 따라서 엄하게 책망할 수 있어야 한다. 

‘히나’로 시작되는 13절 하반절과 14절은 책망함으로 얻어지는 결과 또는 왜 책망을 해야하는지 그 목적을 말해주는 내용이다. ‘온전케 하고’로 번역된 ‘휘기아이노신’의 원형 ‘휘기아이노’는 9절에서 현재 분사형으로 ‘바른’으로 번역한바 있고 건강하고 건전한 상태를 지칭하는 표현이다. 본문에서는 좀더 구체적으로 부패함이 없고 오류가 없이 건전한 상태를 의미한다. 본절에서 ‘믿음’이라고 번역된 ‘엔 데 피스테이’는 ‘믿음 안에서(in the faith)’라는 의미이다. 이를 문자적으로 번역하면 ‘그들이 믿음 안에서 건전하도록’이 된다. 즉 믿음을 성숙시키고 온전체 한다는 말이 아니라 그들이 이미 믿고 있는 그 신앙안에서 빗나가지 않도록 바르게 한다는 의미이다. 

 

 

-  1:13 Paul now agrees with the Cretans’ own spokesman’s judgment. By doing so he is able to highlight explicitly the special problems that Titus and the elders on Crete face and to elicit consent from the Cretan Christians. But ἡ μαρτυρία αὕτη ἐστὶν ἀληθής, “this testimony is true,” indicates more than mere agreement: It is Paul’s certification that the evaluation is really true and not an extreme statement. Similar statements were made about the Cretans by Polybius (6.46.3: “So much in fact do sordid love of gain and lust for wealth prevail among them that the Cretans are the only people in the world in whose eyes no gain is disgraceful” [αἰσχρὸν … κέρδος; cf. Tit. 1:11]) and Cicero (De Republica 3.9.15: “Moral principles are so divergent that the Cretans … consider highway robbery honorable”). Paul is not making an ethnic slur, but is merely accurately observing, as the Cretans themselves and others did, how the sin that affects the whole human race comes to particular expression in this group.

The information given in the previous verse is the reason (διʼ ἣν αἰτίαν, a causal conjunction phrase meaning “for which reason,” “therefore”; BAGD s.v. αἰτία 1; cf. 2 Tim. 1:6, 12; Heb. 2:11) that Titus is charged with the responsibility to “rebuke” (ἔλεγχε) the Cretans. Since Paul says this in a section tightly joined to the preceding one (notice γάρ in v. 10), which speaks of the duties of elders/overseers (including the need “to rebuke,” ἐλέγχειν, v. 9), it is evident that Titus is to do this through and with the elders/overseers. Paul calls for the rebuke to be given “sharply” (ἀποτόμως,** also in 2 Cor. 13:10) because he knows that only such a rebuke will get through to those who are described in v. 12. He does this out of concern for them, as the words that follow show, and in accordance with his principle of taking into account the person being dealt with (see the comments on 1 Tim. 5:1ff.).

But the decisive argument is that those who are to be rebuked (v. 13) are, in fact, distinguished from those “who turn away from the truth” (v. 14). αὐτούς refers, then, to Cretan believers who are disposed to follow the false teachers because of their own Cretan traits. This entails that Paul’s focus did, indeed, move from the false teachers to the Cretan believers when he began v. 12, where the double αὐτῶν refers, not to “them, the false teachers,” but to “them, the Cretans,” in support of Paul’s indication of how Titus and the elders should deal with the believers who have this Cretan background.

Paul’s concern is “that they may be sound in the faith.” The ἵνα clause indicates that a salutary outcome is the desired result of a severe rebuke (as elsewhere, e.g., 1 Cor. 5:5; 2 Thes. 3:14–15). ὑγιαίνω means generally “be healthy,” i.e., not sick, and is used here in the figurative sense of “be sound” or “be correct” (see the comments on 1 Tim. 1:10). ὑγιαίνωσιν ἐν τῇ πίστει (cf. ὑγιαίνοντας τῇ πίστει in 2:2) refers, then, to their holding to the correct teaching (cf. v. 9) concerning the Christian faith rather than to the false teaching (note v. 14: “not giving heed …,” “who turn away from the truth”; on τῇ πίστει, “the faith,” see the comments on 1 Tim. 1:19).

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), 299–300.

ἐντολή -ῆς, ἡ; (entolē), 명사. 계명. 히브리어 등가: מִצְוָה (144), פִּקּוּדִים (18).

1. 명령 — 어떤 일을 하라는 권위 있는 말이나 글을 통한 지시나 가르침.  다음을 참고하십시오 ἐπιταγή. 관련 주제: 문장, 판결, 형벌; 교훈; 법령; 위임; 계명.

히 7:16 κατὰ νόμον ἐντολῆς σαρκίνης

요일 2:3 τὰς ἐντολὰς αὐτοῦ

요일 3:22 τὰς ἐντολὰς αὐτοῦ

요일 4:21 ταύτην τὴν ἐντολὴν

요이 4 καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός.

2. 체계 ⇔ 계명† — 모세 율법 체계: 전체 체계를 나타내는 단일한 모세의 계명이 있는 것처럼 이해하. 관련 주제: 계명.

롬 7:10 ἡ ἐντολὴ ἡ εἰς ζωὴν

롬 7:13 διὰ τῆς ἐντολῆς.

3. 윤리 체계 ⇔ 계명† — 하나의 계명처럼 이해되는 기독교 윤리 체계; 아마도 십계명의 도덕률을 요약하는 두 가지 큰 계명과 관련이 있다. 관련 주제: 계명.

딤전 6:14 τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι

벧후 2:21 αὐτοῖς ἁγίας ἐντολῆς·

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

-  1:14 A requisite for and negative counterpart to the last clause in v. 13 is given in the negative participial clause here (so Huther). Thus Paul is saying that to “be sound in the faith” demands that one not “give heed to” or “follow” (μὴ προσέχοντες; see 1 Tim. 1:4; 4:1) the errors of the false teachers. Those errors are summarized here under two categories: (1) Ἰουδαϊκοὶ μῦθοι and (2) ἐντολαὶ ἀνθρώπων.

Paul uses μῦθοι (see 1 Tim. 1:4) to refer to “legends” that are contrary to the truth (e.g., 2 Tim. 4:4), as does the only other user of the word in the NT (see 2 Pet. 1:16). This is the only time that Paul calls the myths “Jewish” (Ἰουδαϊκοί,** a NT hapax, though other forms of the root occur in the NT and in Paul), but he also uses μῦθοι in a context in which he says that the false teachers want to be teachers of the law, i.e., of the OT law (1 Tim. 1:4, 7–11; see the comments there). There the “myths” are mentioned in the same breath as “endless genealogies”; when Paul returns to the false teachers in Tit. 3:9 he mentions not “myths” but “genealogies.” It is likely, therefore, that the “myths” here are concocted stories related to the “genealogies” spun out from those given in the OT. Christians must not “heed” these “myths” for the reasons given in 1 Tim. 1:4.

The error in practice is designated “commandments of humans,” ἐντολαὶ ἀνθρώπων. This phrase occurs only here in the NT, but its equivalent, ἐντάλματα ἀνθρώπων, occurs in Mt. 15:9 and Mk. 7:7, which quote the LXX of Is. 29:13, and in Col. 2:22, which reflects Jesus’ words or Isaiah’s or both and deals with a case of asceticism, as is also likely the case here. All three of these passages understand “commandments of humans” as what is put in the place of obedience to God and what he requires. This is also the understanding here, as the closely linked participial phrase, “who turn away from the truth,” makes plain. Only in 1 Tim. 4:1ff., which deals with an error of asceticism similar to that dealt with in Col. 2:20–23, do the PE refer to actual commandments of the false teachers, and terms and concepts identical or similar to those used here are used there:

προσέχοντες (v. 1)

προσέχοντες (v. 14)

Those who command these ascetic practices are those “who turn away from the truth.” ἀποστρέφομαι means here “turn away from” or possibly even “reject” or “repudiate.” The phrase occurs only here in the NT, but a nearly equivalent form is found in 2 Tim. 4:4, which speaks of “will turn away their ears from the truth” (ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν). ἡ ἀλήθεια (cf. 1:1 and see 1 Tim. 2:4) is used here of “the content of Christianity as the absolute truth” (BAGD s.v. 2b). In 2 Tim. 4:4 it refers back to τὸν λόγον, “the word” of the gospel, which Timothy is called upon to preach (v. 2) as he does “the work of an evangelist” and fulfills his ministry (v. 5).

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), 300–301.