하나님나라를 꿈꾸며(Kingdom of God)

 3 mFor the time is coming when people will not endure nsound1 teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, 4 and owill turn away from listening to the truth and pwander off into myths. 5 As for you, qalways be sober-minded, rendure suffering, do the work of san evangelist, tfulfill your ministry.

m ch. 3:1

n See 1 Tim. 1:10

1 Or healthy

o See 1 Tim. 6:20

p See 1 Tim. 1; 4, 6

q 1 Pet. 1:13

r ch. 1:8; 2:3, 9

s Acts 21:8; Eph. 4:11

t Col. 4:17

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:2–5.

3 때가 이르리니 사람이 3)바른 교훈을 받지 아니하며 귀가 가려워서 자기의 사욕을 따를 스승을 많이 두고

4 또 그 귀를 진리에서 돌이켜 허탄한 이야기를 따르리라

5 그러나 너는 모든 일에 신중하여 고난을 받으며 전도자의 일을 하며 네 직무를 다하라

3) 헬, 건전한

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:3–5.

-  4:3 Introductory γάρ shows that the words that follow provide the reasons for the preceding charge. The imperatives in the preceding verse are warranted not only by the demands of the ministry of the word but in particular by the tendency of some professing believers to fall away from the truth.

Having used ἀκαίρως previously, Paul now gives some specifics about such an inconvenient “time” with καιρός (cf. 1 Tim. 4:1; 2 Tim. 3:1). Timothy is to be forewarned that such a situation will arise, and so Paul uses future ἔσται. Just such a time “will be” or “will come.” This is an example of a NT pattern of warning about the effects of sin on people with the future (cf. 3:1–5; Lk. 21:12, 17; Acts 20:29–30). The future tense does not imply that the situation Paul describes has never arisen, but to warn Timothy of what he should expect so that he is not caught off guard or disillusioned.

The temporal particle ὅτε, used as a substitute for a relative pronoun, introduces a clause that indicates why the charge, and especially its qualifying words, is necessary. First Paul relates the negative response of some professing believers (elucidated in v. 4: “turning from the truth”) to the teaching that Timothy will be giving. ἀνέξονται is the future of ἀνέχω (only middle in the NT), which means generally “endure, put up with,” usually in the NT in the sense of “bear” or “forbear.” Here it is used in the special sense of “hear or listen to willingly,” as in Heb. 13:22 (cf. its use as a legal technical term in Acts 18:14). Paul says that “they” will “not” (οὐκ) willingly listen to and put up with ὑγιαινούσης διδασκαλίας (genitive following ἀνέξονται). ὑγιαίνουσα διδασκαλία** (the phrase elsewhere in the NT only at 1 Tim. 1:10; Tit. 1:9; 2:1), “sound doctrine,” is said to be “according to the gospel” in 1 Tim. 1:10–11. As a synonym here for what Timothy is charged to communicate, it may be identified as the correct teaching according to “the word” (v. 2) of God (cf. Tit. 1:9; 2:1, which have contexts similar to the one here).

The second half of the verse, in contrast to the first (the transition is signaled by ἀλλά), says what “they” will do and why: “Seeking to hear what agrees with their own desires, they will accumulate teachers for themselves.” ἐπισωρεύσουσιν** (a NT hapax) means “heap up” and is used figuratively here with the meaning “accumulate.” The combination of this verb with διδασκάλους and ἑαυτοῖς signifies that these “teachers” are those that these hearers have handpicked “for themselves” and connotes that their teaching differs from that of Timothy and others who teach sound doctrine. This connotation is substantiated by the previous statement that these hearers will not willingly listen to sound doctrine and by the accompanying statement that these teachers are accumulated in accordance with the “desires” of the hearers.

κατά introduces the norm that governs their action (BAGD s.v. II.5). That norm is “their own” (ἰδίας) “desires” (ἐπιθυμίας), what “they” want to do and be. In other words, they have made themselves the measure of who should teach them and what teaching is acceptable. Paul’s use of ἐπιθυμία in the PE indicates that he has in mind desire for what should not be desired (see 1 Tim. 6:9; Tit. 2:12; 3:3).

The participle κνηθόμενοι agrees with the subject of the verb, the hearers. κνήθω (a NT hapax) means in the passive “feel an itching.” The object of the participle τὴν ἀκοήν, “hearing,” stands here for “the ear,” the organ with which one hears (so also in v. 4; cf. Acts 17:20). The clause means “having itching ears,” but is used here, as BAGD says (s.v. κνήθω), as a figure “of curiosity, that looks for interesting … bits of information.” BAGD add that “this itching is relieved by the messages of the new teachers” (cf. for this perspective Clement of Alexandria, Strom. 1.3).

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.

Strom Stromateis (Clement of Alexandria)

 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), 454–456.

빛은 어둠을 몰아낸다. 진리는 거짓을 폭로하고 죄를 지적한다. 바른 교훈을 듣는 것을 참지 못할 정도로 강하게 거부하는 사람들이 허탄한 이야기를 따르게 되는 것은 당연한 결과이다. 

 

‘허탄한 이야기’로 번역된 ‘뮈두스’는 본래 ‘신화’라는 의미로 앞서 딤전 1:4, 7; 4:7; 딛 1:14에 언급된 표현이다. 바울은 이 신화를 가리켜 ‘망령되고 허탄한 신화(딤전 4:7)라고 언급했다. 본절에서는 복수형을 사용함으로 말세에 이러한 거짓에 근거한 허망하고 망령된 이야기들이 범람하게 될 것을 보여준다. 

‘따르리라’로 번역된 ‘엑트라페손타이’는 ‘~밖으로’란 의미의 이탈을 의미하는 전치사 ‘에크’와 ‘회전하다, 돌다’라는 의미의 동사 ‘트레포’의 합성어로 문자적으로 ‘발길을 돌려 이탈하다’라는 의미를 지닌다. 이는 ‘엑트레포’의 미래 수동태 표현이다. 수동태가 사용된 이 표현은 허탄한 신화들을 따르며 생명으로 이끄는 진리의 바른 가르침에서 벗어난 결과 사망이라는 광야속에서 방황하게될 이들의 어리석고 가련한 모습을 잘 보여준다. 

 

3-4절은 인과율에 적실한 표현이다. 마지막 때가 되면 사람들은 자신의 귀를 불편하게 하는 바른 교훈, 진리를 듣지 않고 거부하게 되어 자신의 귀를 즐겁게 해줄 거짓 스승들을 따르게 되고 그렇게 되면 필연적으로 진리에서 돌이켜 허탄한 이야기들을 따르게 되는 것이다. 

나는 지금 어떤 이야기에 귀를 기울이고 있는가? 나의 귀와 마음을 즐겁고 편하게 해주는 이야기들인가 아니면 나의 귀를 불편하게 하고 이런 진리의 이야기를 전하는 참된 스승들의 이야기에 귀를 기울이고 있는가? 모든 사람들은 결국 자신의 선택에 영향을 받게 된다. 

 

-  4:4 In a concluding summary statement the ultimate action of these hearers is presented from two perspectives, on the one hand (μέν) with reference to the truth Timothy is to teach and on the other hand (δέ) with reference to the myths that their teachers teach.

The imagery of the “ear” continues in the first half of this statement: The hearers will turn “the ear” (τὴν ἀκοήν) “away from” (ἀπό) the truth. ἀποστρέψουσιν strongly implies that they once professed to hold to the truth that they “will turn away from,” just as its usage in 1:15 implied a prior relationship (see Tit. 1:14, the other PE* occurrence). They turn away from τῆς ἀληθείας, “the truth,” the message and teaching of Christianity regarded as the absolute reality. This is the third term that Paul uses in this passage to designate that which Timothy is to communicate (“the word,” v. 2; “sound teaching,” v. 3). With ἀλήθεια Paul returns to a term that he has utilized repeatedly in the PE and especially in these two letters to Timothy (including 2 Tim. 2:15, 18, 25; 3:7, 8) for the message and teaching that comes from God and that he has also used frequently in his earlier letters (see 1 Tim. 2:4 for the data).

The second half of the statement indicates that the hearers turn from the truth to “myths.” ἐκτραπήσονται, “turn away,” is used here as it is in the other PE occurrences, particularly 1 Tim. 1:6 (see the comments there). That to which they turn is signified with ἐπί. “Myths,” τοὺς μύθους,** is used here, as elsewhere in the NT, to signify what is not true, is not historical, and lacks reality (see for data 1 Tim. 1:4; see also 1 Tim. 4:7). Here, where τοὺς μύθους are contrasted with ἡ ἀληθεία, that meaning of μῦθος is underscored (the same contrast is made in Tit. 1:14; cf. 2 Pet. 1:16). The definite article may signify that Paul is specifying the particular myths that are associated with the false teaching. For a discussion of the possible content of these myths see the comments on 1 Tim. 1:4.

 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), 456.

 

5절) ‘그러니’라는 역접의 접속사 ‘데’는 5절이 3-4절에 언급된 말세에 진리를 거역하는 이들의 완고함에 대조되는 내용임을 보여준다. 5절은 2인칭 단수 대명사 주격인 ‘쉬’가 문장의 서두에 등장한다. 헬라어 어법상 인칭 대명사 주격이 강조 용법으로 사용된다는 점을 감안하면 이는 디모데를 강조하여 표현하는 것이다. 이는 앞서 생명으로 이끄는 진리를 거부하고 사망으로 이끄는 허탄한 신화속에서 방황하는 이들과는 달리 디모데 자신이 말세에 갖추어야할 덕목을 제시하고 있는 것이다. 

바울은 먼저 ‘신중하여 고난을 받으며’라고 말한다. ‘신중하여’로 번역된 ‘네페’는 본래 ‘술 취하지 않다, 술을 삼가다’라는 의미의 ‘네포’의 현재 명령형이다. 이를 개역 한글은 ‘근신하여’로 번역했다. 이는 도덕적인 경계심을 유지하라는 의미로 NIV는 이를 ‘keep your head-침착하라’로 ESV는 ‘be soberminded-술취하지 않은, 냉정함을 유지하라’로 번역했다. 목회자는 모든 일을 신중하게 판단해야 한다. 

 

‘고난을 받으며’로 번역된 ‘카코파데손’은 ‘카코파데오’의 부정 과거 명령형이다. 앞서 1:8과 2:3에도 이러한 표현이 나온다. 이 단어는 ‘나쁘게, 흉악하게’라는 표현인 ‘카코스’와 ‘경험하다, 겪다, 고생하다’를 의미하는 동사 ‘파스코’의 합성어로 ‘불행을 겪다, 어려움을 견디라’라는 의미를 지닌다. 바울은 거짓 선생과 구별되는 바른 목회자의 특징이 바로 고난 받는 것임을 분명히 인식하고 있었고 이를 디모데에게 분명하게 전달하고 있는 것이다. 

 

‘전도자의 일을 하며 네 직무를 다하라’, ‘전도자’으로 번역된 ‘유앙겔리스투’의 원형은 ‘유앙겔리스테스’이다. 이 표현은 신약에 총 3번 등장하는데 행 21:8에서 사도 빌립과 전도자 빌립의 구별을 위해서, 엡 4:11에서 은사의 종류를 열거하면서 사도, 선지자, 목사 그리고 교사와 나란히 성도를 온전체 하는 봉사로서 그리스도의 몸을 세우도록 주어진 직분을 지칭하기 위해서 사용되었다. 본문에서 말하는 전도자는 말 그대로 복음을 전하는자를 의미한다. 

-  4:5 In this concluding verse of the subsection, Paul returns to his direct charge to Timothy (which marked the first two verses) with a series of four imperatives. He contrasts Timothy with those described in the preceding verse with σὺ δέ, “but you” (which appeared earlier in 3:10, 14; see 1 Tim. 6:11).

The first imperative, νῆφε** (1 Thes. 5:6, 8; 1 Pet. 1:13; 4:7; 5:8), “be sober,” is used in the NT only figuratively in the sense of being free from every form of mental and spiritual “drunkenness,” and thus it comes to mean “be well-balanced, self-controlled” (BAGD). The present tense is probably used for this one command in the midst of a series of aorist imperatives because the qualifying prepositional phrase ἐν πᾶσιν envisions various situations that would require the continued action that the present tense represents: “in all things,” “on all occasions and under all circumstances” (Fausset; cf. other PE uses of the phrase, e.g., 1 Tim. 3:11; Tit. 2:9, 10; 2 Tim. 2:7). The second imperative, κακοπάθησον,** repeats Paul’s appeal to Timothy to “bear hardship patiently” (with him, συγκακοπάθησον in 2:3; see the comments there), even as Paul himself has borne such (2:9; the other NT occurrence is Jas. 5:13).

The third command is ἔργον ποίησον εὐαγγελιστοῦ, “do the work of an evangelist” (for a similar use of ἔργον see 1 Tim. 3:1). εὐαγγελιστής occurs only 3x in the NT. In Eph. 4:11 “evangelists” are mentioned between apostles and prophets on the one hand and pastors and teachers on the other hand in a list of gifts that Christ gives to the church. In Acts 21:8 “evangelist” is the designation of Philip, whose work in this capacity is presented in Acts 8 with the cognate verb εὐαγγελίζομαι as that of “evangelizing” or “announcing the gospel” (vv. 4, 12, 35, 40) with the intent that the hearers believe in Jesus (vv. 5, 12, 35, 36). This description of Philip’s work together with the inherent significance of the term εὐαγγελιστής shows what the evangelist’s task was. Paul wants Timothy to continue to evangelize even though he is working in a more settled situation and is not in a new and unevangelized territory as Philip was. This use of εὐαγγελιστής may indicate that Timothy is the “evangelist” or “missionary” for Ephesus and that Paul is encouraging him to continue that work. Or it may indicate that in whatever capacity Timothy serves he must continue doing the work of an evangelist. Cf. Paul’s comments about Timothy’s work in the gospel in Phil. 2:22 and 1 Thes. 3:2.

The fourth command, τὴν διακονίαν σου πληροφόρησον, functions as a summary exhortation embracing the preceding imperatives and any other aspect of Timothy’s ministry. πληροφορέω** (Lk. 1:1; Rom. 4:21; 14:5; Col. 4:12; 2 Tim. 4:5) is used here with the meaning “fulfill,” i.e., fully and completely accomplish and carry out the duties of his ministry (cf. Col. 4:17, where Paul [with Timothy] uses the synonym πληρόω to give a similar exhortation to Archippus concerning τὴν διακονίαν). Paul uses διακονίαν, “ministry,” here with reference to Timothy (σου) just as he used the term with reference to the special service into which Christ has placed him in 1 Tim. 1:12 (see the comments there).

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), 456–457.