하나님나라를 꿈꾸며(Kingdom of God)

3 But understand this, that yin the last days there will come times of difficulty. 2 For people will be zlovers of self, alovers of money, bproud, barrogant, abusive, bdisobedient to their parents, ungrateful, unholy, 3 cheartless, unappeasable, slanderous, without self-control, brutal, dnot loving good, 4 treacherous, reckless, eswollen with conceit, flovers of pleasure rather than lovers of God, 5 having the appearance of godliness, but gdenying its power. hAvoid such people.

y See 1 Tim. 4:1

z [Phil. 2:21]

a Luke 16:14; [1 Tim. 6:10]

b Rom. 1:30

b Rom. 1:30

b Rom. 1:30

c Rom. 1:31

d [Titus 1:8]

e 1 Tim. 3:6; 6:4

f Phil. 3:19

g See 1 Tim. 5:8

h 1 Tim. 6:20; [Titus 1:14]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 3:1–5.

3 너는 이것을 알라 말세에 고통하는 때가 이르러

2 사람들이 자기를 사랑하며 돈을 사랑하며 자랑하며 교만하며 비방하며 부모를 거역하며 감사하지 아니하며 거룩하지 아니하며

3 무정하며 원통함을 풀지 아니하며 모함하며 절제하지 못하며 사나우며 선한 것을 좋아하지 아니하며

4 배신하며 조급하며 자만하며 쾌락을 사랑하기를 하나님 사랑하는 것보다 더하며

5 경건의 모양은 있으나 경건의 능력은 부인하니 이같은 자들에게서 네가 돌아서라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 3:1–5.

‘말세에’로 번역된 ‘엔 에스카타이스 헤메라이스’는 문자적으로 ‘마지막 날들에(in the last days)’이다.  구약 성경에서는 메시야가 도래하기 바로 직전의 시기를 가리키는 의미로 주로 사용되었다(창 49:1; 민 24:14； 사 2:2； 렘 23:20； 겔 38:16； 단 2:28； 10:14; 호 3:5; 미 4:1). 그러나 신약에서는 그 의미가 약간 달라지는데 그리스도의 재림 직전의 때를 말세라고 하기도 하며 그리스도의 초림 이후 모든 시기를 말세라고 하기도 한다. ‘때가 이르러’에서는 미래시제가, 5절에서 ‘돌아서라’는 현제 시제가 쓰인 것을 볼 때 말세는 광의적 의미로 현재와 미래가 함께 포함되는 시간을 의미한다. 즉 주님의 초림과 재림의 중간 시기를 의미한다. 바울은 말세의 시기를 ‘고통하는 때’, ‘카이로이 칼레포이’라고 규정한다. ‘고통하는’으로 번역된 ‘칼레포이’는 신약에 2번 사용되는데 본문과 마 8:28에서 가다라 지방의 귀신들린 두 사람의 사나운 상태를 묘사할 때 사용되었다. 이처럼 말세의 고통이 너무 심각해서 다른 사람의 접근을 허용하지 않는 맹렬함, 다루기 어려움을 의미하는 것이다.

-  3:1 Paul indicates with δέ a contrast with what he has just written. There the emphasis was on possible recovery of those in opposition; here, in contrast, is a fuller statement of the difficulties of the age. In speaking of that hoped for recovery, Paul does not want Timothy to be naive about the difficulty that “the spirit of the age” presents to his ministry. Thus he commands Timothy to “know,” i.e., “understand” (γίνωσκε, present active imperative) “this” (τοῦτο). What “this” represents, i.e., what Timothy is to know, is spelled out in the ὅτι clause (cf. Robertson, Grammar, 699).

ἐσχάταις ἡμέραις,** “last days,” is used here as elsewhere in the NT (Acts 2:17; Jas. 5:3; 2 Pet. 3:3; cf. Heb. 1:2; cf. further ἐν ὑστέροις καιροίς in 1 Tim. 4:1 and the discussion there) to refer to the time of the Messiah, that last period of days before the final messianic action takes place. The concept and language are taken over from the OT (cf. Acts 2:17, quoting Joel 3:1; cf. further Is. 2:2). Here, as in 1 Jn. 2:18, where ἐσχάτη ὥρα is used, the phrase does not designate some yet-to-come period of days. Rather, Paul is reminding Timothy that the Christian community is living in the “last days,” and, because that is true, he must come to grips with what characterizes those “days.”

When the “last days” are present, “difficult times” (καιροὶ χαλεποί) “will be present” (ἐνστήσονται, future middle indicative of ἐνίστημι,** Rom. 8:38; 1 Cor. 3:22; 7:26; Gal. 1:4; 2 Thes. 2:2; Heb. 9:9; cf. A. Oepke, TDNT II, 544). The future tense here expresses certainty. Pl. καιροί, “times,” is used here of a period of time as in 1 Tim. 4:1. That period of time is χαλεποί** (Mt. 8:28), “hard,” “difficult,” says Paul, because of the evil characteristics of mankind in those “times.”

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

 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), 428–429.

‘교만하며’로 번역된 ‘휘페레파토이’의 원형 ‘휘페레파노스’는 ‘~위에, ~을 넘어서는’을 의미하는 전치사 ‘휘페르’와 ‘빛을 내다, 나타나다’라는 의미의 동사 ‘파이노’의 합성어로 문자적으로 ‘지나치게 과장하는 것, 위압적인 자부심을 부당한 중요성을 가지거나 보여주는’이라는 의미이다. 

 

‘비방하며’ ‘블라스페모이’는 딤전 1:13에서 바울이 자신의 모습을 묘사하는데 사용했다. 문자적으로 ‘신성 모독’을 의미하는데 이는 하나님과 자신들의 이웃을 무시하고 조롱하며 모욕하는 것을 가리킨다.  

 

‘부모를 거역하며’, ‘아페이데이스’의 원형 ‘아페이데스’는 부정 접두어 ‘아’와 ‘믿다, 순종하다, 의뢰하다’라는 의미의 동사 ‘페이도’의 합성어로 ‘믿지 않는, 순종하지 않는’의 의미로 사용되었다. 

 

‘감사하지 아니하며’, ‘아카리스토스’는 부정 접두어 ‘아’와 ‘용서하다, 탕감하다’라는 의미의 동사 ‘카리조마이’의 합성어로 ‘베풀지 않는, 감사를 표현하지 않는’의 의미이다. 마땅히 감사해야할 대상에게 감사하지 않는 행위는 은혜를 모르는 것이고 부도덕한 모습의 전형이다. 

 

‘거룩하지 아니하며’, ‘아노시오스’는 부정 접두어 ‘아’와 ‘거룩하다, 의롭다’란 의미의 형용사 ‘호시오스’의 합성어로 하나님의 거룩, 그분의 주권과 영광을 무시하는 이들을 가리킨다. 

 

-  3:2–4 γάρ indicates that the list that follows supplies the reason for the “last days” being regarded as “difficult times”: The evil characteristics of people living in these days make them difficult. Again the verb is in the future, “will be” (ἔσονται), because Paul is describing what will be true from the apostolic age on, not just what is true for Timothy’s time. Here again the future tense is as much that of certainty as of futurity (cf. the future in that sense in vv. 9 and 13). οἱ ἄνθρωποι is used in its general sense of “human beings,” “people,” as it was in 1 Timothy (e.g., 2:1, 4, 5; 4:10).

The list consists of eighteen items in vv. 2–4, with a nineteenth added in v. 5. Five of the eighteen terms occur in the NT only here (φίλαυτοι,** ἀκρατεῖς,** ἀνήμεροι,** ἀφιλάγαθοι,** which has not been found elsewhere in ancient literature, and φιλήδονοι**), two occur elsewhere in the NT only in the PE (ἀνόσιοι** in 1 Tim. 1:9, τετυφωμένοι** in 1 Tim. 3:6; 6:4), and three others are found in the NT only here and in Rom. 1:29–31 (ἀλαζόνες** in v. 30, ἄστοργοι** and ἄσπονδοι** in v. 31). Four are shared with Luke-Acts (φιλάργυροι** in Lk. 16:14; ἀχάριστοι** in Lk. 6:35; προδόται** in Lk. 6:16; Acts 7:52; cf. Mt. 24:10; προπετεῖς** in Acts 19:36) and four occur several other times in the NT, two of them in Rom. 1:29–31 (ὑπερήφανοι 4x, including Rom. 1:30; βλάσφημοι 4x; ἀπειθεῖς 5x, including Rom. 1:30; Tit. 1:16; 3:3; διάβολοι 37x).

This lengthy list of items is presented naturally and conveniently without any connecting terms (cf. BDF §460.2). Furthermore, this asyndeton most likely “suggests that the same persons are not characterized by all of the evils itemized” (Smith-Beekman, Analysis). Like the list in Romans 1:29–31, this list reflects the evils of a pagan society. “At the same time Paul is indicting the false teachers, both by characterizing their existence as in keeping with these evils and by implying that they themselves fit many of the items in the list …” (Fee).

The list begins and ends with words expressing a misdirection of “love.” This suggests that what is fundamentally wrong with these people is that their life is misdirected and that the other vices flow from this misdirection. φίλαυτοι** (a NT hapax in v. 2, but cf.μὴ αὐθάδη, “not selfwilled,” in Tit. 1:7), “lovers of self,” is put first, for when self rather than God (and others) is made the central focus of one’s life all else goes astray (cf. Rom. 1:25; Philo, Legum Allegoriae 1.49: φίλαυτος καὶ ἄθεος). To this self-centeredness is joined that these people are φιλάργυροι (in Lk. 16:14 a characteristic of the Pharisees), “lovers of money,” one of the basic traits of the false teachers (cf. 1 Tim. 6:5–10: φιλαργυρία** in v. 10; Tit. 1:11; warnings against this evil in 1 Tim. 3:3, 8; Tit. 1:7).

At the end of the list this misdirection of love is described in the revealing comparison φιλήδονοι μᾶλλον ἢ φιλόθεοι (v. 4b). μᾶλλον in the comparative construction μᾶλλον ἤ (“rather than”) is used here with the meaning “instead of” so that μᾶλλον ἤ “excludes from consideration” φιλόθεοι (BAGD s.v. μᾶλλον 3c; cf. 1 Tim. 1:4). The phrase thus reads “lovers of pleasure instead of lovers of God,” or, “lovers of pleasure and not lovers of God.” Thus φιλήδονοι** (a NT hapax but cf. ἡδονή** in Tit. 3:3; Lk. 8:14; Jas. 4:1, 3; 2 Pet. 2:13), “loving pleasure,” is the preoccupation of such people (cf. Rom. 1:31) and is said to be more important to them than “loving God.” φιλόθεοι** (another NT hapax), “lovers of God,” summarizes in one word what Jesus (citing the OT) said to be mankind’s highest duty (Mt. 22:37–38 par. Mk. 12:28–30/Lk. 10:27–28) and is the concept Paul uses elsewhere to describe those who know God (Rom. 8:28; 1 Cor. 2:9; 8:3; Eph. 6:24).

The next layer of terms, working from both the beginning and the end of the list, focuses on pride and hostility toward others. Associated, therefore, with self-love is an attitude of arrogant pride and disdain for others. In the first two words of this layer, joined here as in Rom. 1:30, Paul describes these people as “boasters” (ἀλαζόνες, notice Pr. 21:24 LXX and the associated concepts there) and as “arrogant” or “haughty” (ὑπερήφανοι,** Lk. 1:51; Rom. 1:30; Jas. 4:6; 1 Pet. 5:5), i.e., as those who express their pride in both talk and attitude. Here again Paul mentions characteristics of the false teachers (cf. 1 Tim. 1:7; 6:4; see Trench, Synonyms, 98–102 on both words; Barclay, More NT Words, 85–89 on the second). The third word of this group, βλάσφημοι** (Acts 6:11; 1 Tim. 1:13; here; 2 Pet. 2:11), “evil speakers,” “slanderers,” is most likely used here of “abusive” speech against other people, just as the related verb and abstract noun are used elsewhere in the PE of an evil that Christians must avoid in their dealings with non-Christians (βλασφημέω in Tit. 3:2) and that is associated with the false teachers (βλασφημία in 1 Tim. 6:4).

The corresponding group of three words near the end of the list presents a similar perspective but in a nearly reverse or chiastic order. First, Paul speaks of προδόται, “betrayers” or “traitors.” The deeds of the “betrayer” destroy interpersonal relationships as readily as the words of the “slanderer.” The preceding word in the list is ἀφιλάγαθοι, “those who do not love the good,” and that one is a “betrayer” may well be considered a result of, or at least be associated with, that dislike for good. After “betrayers” is προπετεῖς, “reckless,” those who stop at nothing to gain their ends (as Kelly puts it). The last of these three items dealing with human pride and attitude toward others is τετυφωμένοι, the only participle in the list, “being puffed up” and thus “conceited.” It also is mentioned as a characteristic of the false teachers (1 Tim. 6:4), and overseers are warned against it (1 Tim. 3:6).

The innermost part of the list, vv. 2c–3, consists of eight ἀ-privative words (one in a two-word phrase) surrounding the word διάβολοι. In each case the ἀ- negates some good quality, so that this group of words describes these people as not manifesting even the basic characteristics of human life that God’s common grace usually affords. γονεῦσιν ἀπειθεῖς, “disobedient to parents,” describes a behavior pattern that, when persistent and aggravated, is regarded in the OT as a clear sign that the person is rebellious (Dt. 21:18ff.). It may well be placed first in this group as the first step, or the most basic violation, in these violations of the natural order. Next is ἀχάριστοι, “ungrateful,” which after γονεῦσιν ἀπειθεῖς may have special reference to lack of appreciation for the care given by parents (cf. 1 Tim. 5:4). ἀνόσιοι is most likely used as in 1 Tim. 1:9 (see the comments there) of those who are “unholy” in the sense of “disrespectful,” there toward God and here toward other people (F. Hauck, TDNT V, 492). ἄστοργοι means “unloving” in the sense of without natural affection (see LSJM). στοργή is used of “love, affection,” “especially of parents and children” (LSJM). Thus ἄστοργοι probably also has special reference to parents and children. ἄσπονδοι indicates those who will not be reconciled, i.e., who are unforgiving (see Trench, Synonyms, 193f.; see the possible synonyms, both NT hapaxes, ἀσυνθέτους and ἀνελεήμονας on either side of ἄστοργοι in Rom. 1:31).

In the midst of these ἀ-privatives is διάβολοι, which in the pl. refers to humans who are “slanderers” (so in the PE 3x: 1 Tim. 3:11 [see the comments there]; Tit. 2:3). This use of the word after the reference in 2:26 to those who are trapped by ὁ διάβολος may imply that such captives become like their captor. διάβολοι may well mark a turning point from a group of words, the five preceding α-privatives, that speak of decay of family relationships, to three ἀ-privatives that, with διάβολοι, have a wider perspective. ἀκρατεῖς are those “without self-control” (cf. Tit. 1:8). ἀνήμεροι, literally “untamed,” designates those who are “brutal” or “fierce” (MM call attention to Epictetus 1.3.7, where those who forget their divine origin are likened to lions). The last of these three words is ἀφιλάγαθοι, which literally means “those not loving the good” (cf. the opposite, φιλάγαθον, in Tit. 1:8).

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon

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.

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.

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.

MM J. H. Moulton and G. Milligan, The Vocabulary of the Greek Testament. London, 1930.

 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), 429–432.

-  3:5 Paul concludes the list with words that specify that these evil characteristics affect even those who claim to be religious and Christian, as it has so evidently the false teachers and their followers.

The present participle ἔχοντες, “having,” “holding,” indicates that such people possess this characteristic along with the characteristics he has just named. They possess the μόρφωσιν** (in Rom. 2:20 with a different sense), the “form” or “outward form,” of εὐσέβεια. εὐσέβεια is usually used in the PE* of the true religion, i.e., Christianity (so 1 Tim. 2:2; 3:16; 4:7, 8; 6:3, 6, 11; Tit. 1:1; of what the false teachers regard as a means of gain in 1 Tim. 6:5). The second half of this statement, which says that these people have denied “its (αὐτῆς) power,” shows that εὐσέβεια (the antecedent of αὐτῆς) is used here of Christianity. Thus Paul is saying that many, among whom are the false teachers, are professing to be Christians and engaging in a form of Christianity without knowing its reality.

With the disjunctive particle δέ, “but,” Paul sets a clear contrast between possessing an outward “form” of Christianity and possessing its “power.” He says, in fact, that they have denied its power. ἠρνημένοι (see 1 Tim. 5:8) is used in the sense of “denying, refusing, saying no to” the reality that they profess, τὴν … δύναμιν αὐτῆς (2 Pet. 2:1 uses the verb in a similar context). Paul has used δύναμις twice before in this letter with special force and significance, indeed as a central motif. In 1:7–8 he assures Timothy that all Christians have been given God’s Spirit, who endues the believer with his power, and asks Timothy to suffer for the gospel enabled by that power. In 1:9ff. Paul reminds Timothy that it is God in his power who saves us and gives us life. Here δύναμις is used of the power of God that is offered in the gospel, which those he describes have refused (cf. 1 Tim. 3:16). That they love pleasure instead of God (v. 4) signifies what is involved here: They have not embraced God, the source of power, but have made their own pleasure that which they seek and trust in.

καί connects the imperative clause that follows it with all that preceded in vv. 1–5 and thus also with the imperative in v. 1. Thus Paul simultaneously instructs Timothy to be knowledgeable about the difficulty of the last times, which results from the evil characteristics of people living in it, “and” exhorts him continually to “avoid” or “turn (himself) away from” (ἀποτρέπου,** a NT hapax, present middle imperative; cf. 1 Cor. 5:9–13) those who hold to an outward form of Christianity (the antecedent of τούτους). Thus Paul repeats the command given in figurative language in 2:21, now explicitly and directly applying it to Timothy’s relationships with specific individuals (cf. Rom. 16:17).

 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), 432–433.