하나님나라를 꿈꾸며(Kingdom of God)

8 Remember Jesus Christ, hrisen from the dead, the ioffspring of David, jas preached in my gospel, 9 kfor which I am suffering, lbound with chains as a criminal. But mthe word of God is not bound! 10 Therefore nI endure everything for the sake of the elect, that they also may obtain othe salvation that is in Christ Jesus with peternal glory

h 1 Cor. 15:20

i See Matt. 1:1

j See Rom. 2:16

k ch. 1:8, 12

l See Phil. 1:7

m [ch. 4:17]; See Phil. 1:13

n Eph. 3:13; Col. 1:24; [1 Cor. 13:7]

o 2 Cor. 1:6

p 1 Pet. 5:10

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 2:6–10.

 

7 내가 말하는 것을 생각해 보라 주께서 범사에 네게 총명을 주시리라

8 내가 전한 복음대로 다윗의 씨로 죽은 자 가운데서 다시 살아나신 예수 그리스도를 기억하라

9 복음으로 말미암아 내가 죄인과 같이 매이는 데까지 고난을 받았으나 하나님의 말씀은 매이지 아니하니라

10 그러므로 내가 택함 받은 자들을 위하여 모든 것을 참음은 그들도 그리스도 예수 안에 있는 구원을 영원한 영광과 함께 받게 하려 함이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 2:7–10.

 

7절) 여기서 ‘내가 말하는 것’은 무엇인가? 앞서 1-2절은 복음 전수를 위해서 충선된 사람들에게 부탁할 것을 요청했고 충성된 복음 사역자의 자세를 군사, 경기자, 수고하는 농부의 비유를 통해서 설명했다. 이제 바울인 이러한 자신의 교훈, 가르침을 생각하라고 권면한다. 물론 ‘호 레고, 내가 말하는 것’이 바울이 디모데에게 가르치고 전수한 복음 사역과 관련된 전반적인 메시지를 뜻하는 것이지만 좁게 앞선 1-6절로 보는 것도 가능하다. ‘생각하라’로 번역된 ‘노에이’는 ‘알다, 깨닫다, 이해하다, 숙고하다, 검토하다’라는 뜻을 지닌 ‘노에오’의 현재 명령형으로 디모데가 이 교훈들을 ‘계속해서 곰곰이 생각하고 검토하고 되뇌어야함’을 의미한다. 일반적으로는 무언가를 지적으로 파악하는 의미인데 여기서는 그 내용을 깊이 숙고할 것을 요청하는 의미로 사용되었다. 여기서 파생된 명사가 ‘누스’로 이는 '마음, 영, 정신’으로 사용된다. 

 

디모데는 바울이 말하는 것을 왜 계속해서 생각해야 하는가? 원문에는 원인이나 이유를 나타내는 접속사 ‘가르'가 포함되어있다. ‘왜냐하면 주께서 범사에 디모데에게 총명을 주실 것’이기 때문이다. ‘총명으로 번역된 ‘쉬네신’은 ‘이해력, 분별력’을 의미한다.  

헨드릭슨은 ‘단지 읽는 것만으로는 충분치가 않다. 기록되어진 것은 깊이 생각해 보아야 한다. 말씀된 것은 음미하여 터득되어야 한다’라고 말했다. 신자들의 노력과 하나님의 능력 주심은 함께 역사한다. 주께서 주신 말씀을 깊이 묵상하고 생각할 때 주께서 총명을, 깨달음을, 하나님을 아는 지식을 더욱 허락하실 것이다. 

 

-  Paul exhorts Timothy to make the effort to think and meditate on what Paul has written; as he does so, God will give him understanding in everything about which Paul has instructed him. The believer’s efforts and God’s empowering work together.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2339.

 

-  2:7 Imperative νόει urges Timothy to “consider,” i.e., to contemplatively “think over” this series of analogies (represented by the relative pronoun ὅ; see NA26 on the variant reading ἅ) that Paul has just finished “saying” (λέγω, a graphic first person singular present tense verb). Paul urges such contemplation “because” (as the TEV appropriately renders γάρ) he is confident that “the Lord will give understanding” (cf. Mk. 4:11 par. Mt. 13:11/Lk. 8:10).

It is difficult to decide whether Christ or the Father is intended by ὁ κύριος. (“It is a mark of the exalted meaning of the term ‘the Lord’ as the early Christians used it that it is not always easy to see whether they meant Jesus or the Father” [Morris, NT Theology, 167].) The title was last used twice in 1:18 of both persons, but the last occurrence there referred to the Father. Since Paul speaks elsewhere of the Father giving understanding (Eph. 3:2–4), it is likely that he is referring to him here (cf. also Pr. 2:6 LXX: κύριος δίδωσιν σοφίαν, καὶ ἀπὸ προσώπου αὐτοῦ γνῶσις καὶ σύνεσις). Furthermore, there is no identification of ὁ κύριος here with the reference to Christ in the next verse.

The predictive future δώσει, “he will give,” is a promise that Paul gives to Timothy (σοι) in order to encourage the response that he has just urged on Timothy. This combination of a promise of divine enablement with an exhortation to responsible human activity recalls vv. 1 and 3. Paul urges reflection “because,” as he says, in that activity the Lord will give “insight” and “understanding” (σύνεσιν; cf. especially Col. 1:9; 2:2). He says that the Lord will do so ἐν πᾶσιν, “in everything,” i.e., in all the intended implications of the analogies in vv. 4–6 (ἐν πᾶσιν elsewhere in the PE in 1 Tim. 3:11; Tit. 2:9, 10b; 2 Tim. 4:5).

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

TEV Today’s English Version (Good News Bible)

 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), 396.

 

8절) 1-7절에서 복음 전수에 노력할 것과 복음 사역자의 자세를 다루었다면 이제 13절까지에서는 사역자가 본받아야할 인내의 모범 및 복음 사역자가 장래에 누릴 영광을 말한다. 그 모범은 크게 두 종류인데 8절에서는 예수, 9-10절에서는 바울 자신을 예로 든다. 

 

원문 본절에서는 ‘기억하라’에 해당하는 ‘므네모뉴에’가 가장 먼저 등장한다. 이는 ‘기억’을 의미하는 명사 ‘므네메’에서 파생하여 ‘기억하다, 마음에 간직하다’라는 의미의 ‘므네모뉴오’의 현재 명령형으로 디모데로 하여금 계속해서 기억해야함을 강조하는 것이다. 디모데가 기억해야할 것은 바울 자신이 전하는 복음 자체이신 예수 그리스도를 기억하라고 명령한다. 

복음의 핵심은 다름 아닌 예수 그리스도이시다. 하나님의 아들 예수 그리스도께서 약속대로 다윗의 씨로 오셨고 그분이 우리의 죄의 대속을 위하여 죽으시고 부활하셨음을 기억하는 것이 바로 복음이다. 

이 내용은 초대교히 당시 신앙 고백문에 해당한다. 

‘다윗의 씨’, ‘스페르마토스 다위드’라는 표현은 예수 그리스도의 인성에 대한 진술이다. 예수님께서 인간적 혈통으로 다윗의 계보를 통해 나셨음을 나타낸다. 이는 구약에 약속된 예언의 성취이다. 

 

‘다시 살아나신’으로 번역된 ‘에게게르메논’은 ‘다시 살다, 부활하다’라는 의미의 동사 ‘에게이로’의 현재 완료형이다. 현재 완료형은 과거에 이루어진 사건의 결과와 효력이 현재에도 계속되고 있음을 나타내는 것으로 예수 그리스도께서 여전히 살아계신 상태에 있음을 드러내는 것이다. 

 

-  2:8 Paul urges Timothy always to “keep in mind” and “think about” (μνημόνευε, present imperative) Jesus Christ, the one raised from the dead, the descendant of David, who is both according to the Pauline gospel. This is one of the few places in the PE (1 Tim. 6:3, 14; Tit. 1:1; 2:13; 3:6) and the only place in 2 Timothy where Ἰησοῦν Χριστόν occurs in this order. This may reflect Paul’s adoption of a phrase including the name as it was spoken in the Christian community, or it may be a stylistic variation. It seems most likely, however, that Paul intended to emphasize Jesus’ humanity by placing first the name given at his birth (see the comments on 1 Tim. 1:1), since it would be meaningful to Timothy in this context (so Lock).

Timothy is to remember Jesus—the one set apart as God’s anointed (Χριστόν)—as raised from the dead. Jesus’ suffering placed him among the dead but the resurrection brought him out from them (νεκρῶν here means “all the dead,” BAGD s.v. 2a with a list of occurrences; ἐκ [τῶν] νεκρῶν occurs 20x in Paul, 17x anarthrous and 16x with the verb ἐγείρω). The perfect participle ἐγηγερμένον lays stress on the fact that he is still risen (like the perfect verbs in 1 Cor. 15:4, 12–20; cf. Robertson). It is used syntactically as an adverbial participle in indirect discourse after the verb μνημόνευε: “Remember that Jesus Christ has been raised from the dead” (cf. Robertson, Grammar, 1041). Where Paul uses “raised from the dead” (ἐγείρω with ἐκ νεκρῶν) and indicates the one who does the raising, it is God the Father (both when the verb is active, Rom. 4:24; 8:11; Eph. 1:20; Col. 2:12; 1 Thes. 1:10, and when it is passive, Rom. 6:4). This consistent practice implies that the one who raises is God the Father here also. Timothy is to remember that Jesus is raised from death itself, and that triumph is to encourage him when he contemplates suffering hardship for Christ.

The Davidic Messiah who suffered and was raised from the dead is the very essence of Paul’s gospel. Genitive μου in κατὰ τὸ εὐαγγέλιόν μου (“according to my gospel,” elsewhere in Paul in Rom. 2:16; 16:25) indicates who it is that tells this good news (cf. 1:11). Thus the phrase speaks of the good news that Paul proclaims (cf. BAGD s.v. 2b β; 2 Cor. 4:3; 1 Thes. 1:5; 2 Thes. 2:14). On εὐαγγέλιον see the comments on 1 Tim. 1:11 (the other PE* occurrences are in 2 Tim. 1:8, 10; on Paul’s references to Jesus’ earthly life in his preaching see Lategan, Die Aardse Jesus).

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), 397–398.

 

9절) 복음의 핵심이신 예수 그리스도를 기억할 것을 제시한 바울은 이어서 복음으로 말미암아 고난을 받은 자신을 기억할 것을 제시한다. 주님께서 복음대로 죽으신 것처럼 바울은 복음으로 인해 죄인처럼 매이는 고난을 당했다. 

‘죄인’으로 번역된 ‘카쿠르고스’는 ‘악’을 뜻하는 명사 ‘카콘’과 ‘행하다’라는 뜻을 지닌 동사 ‘이레고’의 합성어에서 유래한 단어로 직역하자만 ‘행악자’의 의미이다. 예수와 함께 십자가에 달린 강도에게 사용된 표현이다(눅 23:32, 33, 39). ‘매이는 데’로 번역된 ‘데스몬’은 문자적으로 ‘족쇄, 사슬’을 의미하는 ‘데스모스’의 복수형이다. 여기서 복수형이 사용된 것은 바울이 여러차례 수감생활을 했다는 것을 보여준다. 바울은 자신이 복음의 사도로서의 영광스러움과 고난의 상태를 극적으로 대소시킨다. 이렇게 바울 자신은 매임을 받았지만 하나님의 말씀은 매이지 않았다. 여기서 ‘매이다’로 번역된 ‘데데타이’는 ‘묶다’라는 의미의 동사 ‘데오’의 현재 완료 수동태 동사로 복음을 전하는 자들이 복음을 훼방하는 자들에 의해 감옥에 갇힐 수는 있어도 복음 자체는 결코 갇히지 않음을, 그 어던 것으로도 묶을 수 없음을 강조한다. 

 

-  2:9 The significance of ἐν ᾧ in the first clause of this verse is difficult to determine. The antecedent of the relative pronoun ᾧ is most likely εὐαγγέλιον, not Ἰησοῦν Χριστόν. ἐν has been understood in various ways, e.g., “in whose service” (NEB), or in a causal sense, “for which” (RSV, NASB, NIV). The latter commends itself through comparison with 1:12, where a similar transition is presented in the flow of argument (Ridderbos).

κακοπαθῶ** (also in 4:5; Jas. 5:13) means generally “suffer evil.” What evil Paul suffers is related in what follows. μέχρι, “until,” is used here of degree or measure, “even to the point of” (BAGD s.v. 1c; cf. Phil. 2:8; Heb. 12:4). Paul is suffering even to the point of δεσμῶν (Pl.* 8x), literally “bonds, chains,” but more likely simply “imprisonment,” as the word was often used (cf. BAGD s.v. 1), including the other Pauline occurrences (Phil. 1:7, 13, 14, 17; Col. 4:18; Phm. 10, 13). Paul’s suffering is imprisonment “like a criminal” (κακοῦργος**), like one who has committed “gross misdeeds and serious crimes” (BAGD; see Lk. 23:32–33, 39).

In contrast (ἀλλά) to his imprisonment, Paul vigorously asserts that “the word of God is not imprisoned.” He wants to make clear that his suffering and imprisonment does not hinder the gospel’s progress (cf. Phil. 1:12ff.). ὁ λόγος τοῦ θεοῦ (Pl.* 10x: Rom. 9:6; 1 Cor. 14:36; 2 Cor. 2:17; 4:2; Phil. 1:14 [variant reading]; Col. 1:25; 1 Thes. 2:13; 1 Tim. 4:5; Tit. 2:5), “the word of God,” is used by Paul to designate the message and teachings from God, sometimes with more emphasis on the central gospel content as here (and, e.g., 2 Cor. 2:17; 4:2; Phil. 1:14) and sometimes to refer to any particular truth that has been communicated (as in 1 Cor. 14:36; 1 Tim. 4:5; G. Kittel, TDNT IV, 115f. seems to recognize only the former).

οὐ δέδεται is a play on words, with δέδεται used figuratively with the negative to contrast with δεσμῶν. The importance of the statement is heightened by the perfect tense, which says, in effect, that God’s word has not been and is not now “bound” or “imprisoned” (Ellicott). Paul will go on to say (v. 10) how his imprisonment has been used by God to bring God’s message to those he has chosen and thus how it is worthwhile (cf. Phil. 1:12ff.: Paul’s imprisonment has turned out “for the greater progress of the gospel”).

NEB New English Bible

RSV Revised Standard Version

NASB New American Standard 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.

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.

 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), 398.

 

10절) ‘택함받은 자들을 위하여’로 번역된 ‘디아 투스 에클렉투스’에서 ‘디아’는 ‘~를 통하여, ~로 말미암아, ~때문에’라는 의미의 전치사이고 ‘에클렉투스’는 ‘샌택된, 뽑힌’을 의미하는 ‘에클렉토스’의 형용사형이다. 본문에서는 ‘하나님을 통해 선택을 받은 자들’이라는 의미이다. 바울은 여기서 자신이 모든 것을 참는 이유가 바로 아직 구원을 받지 못했지만 하나님에게 택함을 받은 자들때문이라는 사실을 명백히 말하고 있다. 이 선택과 예정의 문제는 매우 중요한데 바울은 딤후 1:9에서 이렇게 말한다. 

바울은 이 부르심, 선택은 행위가 아니라 영원전부터 주신 은혜임을 고백한다. 이 택하심은 결국 인내를 통해 복음을 전함으로 성취된다. 바울은 자신은 구원받았으나 아직 밎지 않고 있는 이들의 구원을 위해서 죄인과 같이 매이는 고난까지도 감수하고 있다는 것이다. 바울은 이 구원을 ‘그리스도 예수 안에 있는 구원’이라고 분명하게 그 범위와 영역을 제시한다. 바울이 말하는 구원은 오직 그리스도 예수 안에서만 주어지는 하나님의 선물이요 능력이다. 

 

-  ἐκλεκτός -οῦ, ὁ; (eklektos), 형용사., 명사. 선택된, 뽑힌. 히브리어 등가: בָּחִיר (10), בָּחוּר (5), ברר 1 (5).

1. 선택된 (선택된) — 다른 사람 (또는 다른 사람들) 보다 우선적으로 (누군가에게) 선택된. 관련 주제: 선출하다; 예정론; 선호하다; 선거.

딤전 5:21 καὶ τῶν ἐκλεκτῶν ἀγγέλων,

벧전 1:1 ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας,

벧전 2:4 θεῷ ἐκλεκτὸν ἔντιμον

요이 1 Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις

요이 13 σου τῆς ἐκλεκτῆς.

1. 선택된 자 (하나님에게) — 특정 목적을 위해 이스라엘의 하나님께서 선택한 사람.  다음을 참고하십시오 ἐκλογή.

마 24:24|| καὶ τοὺς ἐκλεκτούς·

막 13:20|| διὰ τοὺς ἐκλεκτοὺς οὓς ἐξελέξατο

골 3:12 Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι

딤후 2:10 διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς,

딛 1:1 κατὰ πίστιν ἐκλεκτῶν θεοῦ

• 삼하 21:6; 대상 16:13; 시 17:27; 시 88:4; 시 104:6; 시 104:43; 사 28:16; 사 43:20; 사 65:9; 사 65:15; 사 65:23

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

 

‘영원한 영광과 함께’, 바울은 자신이 매임가운데 있으면서도 구원의 영광을 이야기한다. 우리 그리스도인의 구원은 예수 그리스도를 나의 구주로 고백한 순간부터 시작하여 영원까지 이어진다. 구원은 은혜로 믿음의 고백을 함으로 예수 그리스도와의 신비적 연합을 통해서 시작되고 성화의 과정을 통해서 지속되며 그것의 완성은 마지막 날 ‘영원한 영광’을 얻음으로 이루어지는 것이다. 여기서 언급된 ‘영원한 영광’은 우리 그리스도인의 구원의 궁극적 목표이다. 

바울은 하나님의 택함 받은 자들의 구원을 위하여 모든 것을 참았다. 우리들도 하나님의 복음의 전파자로서 매이지 않는 능력의 복음을 전하면서 소망할 것은 영원한 영광과 함께 그리스도안에 있는 구원을 받게 하기 위한 것이다. 결국 구원의 영광스러움을 아는 자만이 고난의 무게를 이길 수 있다. 바울은 그리스도 예수 안에 있는 구원이 얼마나 영광스러운 것인지를 분명히 알고 있었다. 그렇기에 그는 이렇게 복음과 함께 고난을 받으라고 말하고 있는 것이다. 

 

-  2:10 διὰ τοῦτο (see 1 Tim. 1:16), “for this reason” or “therefore,” is tied syntactically to the following prepositional phrase with διά and to the ἵνα clause, which together supply the reason appealed to by this phrase. Therefore, it is for this reason (cf. BAGD s.v. διά B.II.1), i.e., the salvation of the elect, that Paul endures all things. With this statement Paul shifts from the (συγ)κακοπαθέω verb forms (1:8; 2:3, 9) to ὑπομένω, which is also used in v. 12 in the “faithful saying.” ὑπομένω means generally “remain,” with the predominant note being that one remains instead of fleeing so that one “endures” in trouble, affliction, and persecution ( BAGD s.v. 2; Pl.* 4x). Once Paul specifies what it is that one must endure (Rom. 12:12), but otherwise he uses absolute πάντα, “all things,” “everything” (here and in 1 Cor. 13:7), or gives no specification at all (as in v. 12).

Paul’s endurance is purposeful. He endures “all things” διὰ τοὺς ἐκλεκτού ς, “for the sake of the elect.” ἐκλεκτός (NT 22x, Pl.* 6x, 5x of humans, once of angels [1 Tim. 5:21]) refers generally to one who is or those who are “chosen.” When Paul uses the word of humans, he usually places it in the descriptive phrase ἐκλεκτοὶ θεοῦ (here; Rom. 8:33; Col. 3:12; Tit. 1:1; in Rom. 16:13 he adds ἐν κυρίῳ); θεοῦ indicates the one who chooses (cf. the consistent Pauline usage of θεός as the subject, stated or clearly implied, of the cognate verb ἐκλέγομαι, 1 Cor. 1:27, 28; Eph. 1:4). The word thus represents “those whom God has chosen fr[om] the generality of mankind and drawn to himself” (BAGD s.v. 1b).

The ἵνα clause gives the particular purpose in view for those who are chosen. αὐτοί, “they,” is used for emphasis and refers back to τοὺς ἐκλεκτούς. Adverbial καί (“also”) puts emphasis on the αὐτοί. The meaning of καὶ αὐτοί, “they also,” is in effect, therefore, “they as well as I” (Robertson; καὶ αὐτοί appears 40x in the NT, 7x in Paul, of which Rom. 11:31 is the only other place where αὐτοί represents the third person plural). τύχωσιν (NT 12x, Pl. 4x) means here “attain” or “obtain” with the genitive of the thing obtained (with this construction and general nuance in Lk. 20:35; Acts 24:2; 26:22; 27:3; Heb. 8:6; 11:35).

Paul is willing to endure all things so that “they” may obtain σωτηρία (NT 45x, Pl. 18x, PE*2x, here and 3:15). σωτηρία with the meaning “salvation” is found in the NT only in connection with Christ as Savior (BAGD s.v. 2), as here, “the salvation that is in Christ Jesus” (cf. 3:15; Rom. 1:16; 10:10). The “elect” must obtain salvation, and that salvation is in Christ. Thus here as elsewhere in Paul we find election in Christ (e.g., 1:10; Eph. 1:4ff.) and salvation in Christ.

σωτηρία here seems to be the present spiritual deliverance that has come into the life of the one who has obtained it by hearing the gospel and coming to faith in Christ. That it exists in the present is evidenced by the fact that a person may obtain it here and now—through Paul’s efforts, by the apparent distinction between salvation and later “eternal glory,” and by the description of σωτηρία as a present possession by the phrase “through faith in Jesus Christ” in its only other occurrence in 2 Timothy (3:15; cf. Rom. 1:16). Of course for Paul the concept of σωτηρία as a whole includes both present and future aspects, so that in another setting he can speak of it from its future aspect by saying that “now salvation is nearer to us than when we first believed” (Rom. 13:11).

μετὰ δόξης αἰωνίου, “with eternal glory,” refers to the glory and splendor of the next life. Since δόξα (see the comments on 1 Tim. 1:11; 3:16) is used normally in the NT of God’s glory, majesty, and sublimity, it is natural that it also be used of the future eternal state (αἰωνίου) and realm of existence in which his splendor is everywhere and immediately present and, as here, of that in which the redeemed participate in a marvelous and endless way as they behold his splendor in a full and direct way (cf. 1 Jn. 3:2; Rom. 5:2; 1 Cor. 2:8; 2 Cor. 3:18; Eph. 1:17; Phil. 3:21; Col. 3:4; 2 Thes. 1:9; 2:14; Tit. 2:13). In 1 Pet. 5:10 (the only other NT occurrence of δόξης αἰωνίου; cf. 2 Cor. 4:17: αἰώνιον βάρος δόξης) the “eternal glory” is said to be God’s (“his,” αὐτοῦ).

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.

 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), 398–400.