하나님나라를 꿈꾸며(Kingdom of God)

3 If anyone steaches a different doctrine and does not agree with tthe sound2 words of our Lord Jesus Christ and the teaching uthat accords with godliness, 4 vhe is puffed up with conceit and wunderstands nothing. He has an unhealthy craving for xcontroversy and for yquarrels about words, which produce envy, dissension, slander, evil suspicions, 5 and constant friction among people zwho are depraved in mind and deprived of the truth, aimagining that godliness is a means of gain.

s ch. 1:3

t See ch. 1:10

2 Or healthy

u Titus 1:1

v ch. 3:6; 2 Tim. 3:4

w 1 Cor. 8:2; [ch. 1:7]

x ch. 1:4; 2 Tim. 2:23; Titus 3:9

y 2 Tim. 2:14; [Acts 18:15]

z 2 Tim. 3:8; [Eph. 4:22; Titus 1:15]

a Titus 1:11; 2 Pet. 2:3

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 6:3–5.

3 누구든지 다른 교훈을 하며 1)바른 말 곧 우리 주 예수 그리스도의 말씀과 경건에 관한 교훈을 따르지 아니하면

4 그는 교만하여 아무 것도 알지 못하고 변론과 언쟁을 좋아하는 자니 이로써 투기와 분쟁과 비방과 악한 생각이 나며

5 마음이 부패하여지고 진리를 잃어 버려 경건을 이익의 방도로 생각하는 자들의 다툼이 일어나느니라

1) 헬, 건전한

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 6:3–5.

-  6:3 Paul returns to false teachers for the third time (1:3–11; 4:1–5). The statement made about them is presented as a general principle (εἴ τις). Thus the rendering “anyone” for τις is appropriate, but, as in 1:3–11, specific false teachers are undoubtedly in mind with this generic singular (Paul moves to plural ἀνθρώπων in v. 5). With the conditional clause, “if anyone …,” Paul asserts what he regards to be true and thus means “since someone … (does not so assent).”

Paul describes the error of the teaching in that its “otherness” inherently involves not agreeing with (καὶ μή …) “the sound words of the Lord Jesus Christ.” προσέρχομαι (Pl.* 1x; for the variant reading προσέχεται see NA26; TCGNT) means generally “come or go to” and is used here in the special sense of “agree with, accede to” (with the more classical negative μή with εἰ and indicative, only here in NT, see BDF §428.1; Robertson, Grammar, 1011; for this meaning see 1 Clement 33:8; Simpson; cf. προσήλυτος, “proselyte,” one who has come over).

That which the false teacher does not agree with is “sound words” (ὑγιαίνουσιν λόγοις; for ὑγιαίνω see 1:10; for its use with λόγοι see 2 Tim. 1:13 and cf. λόγος ὑγιής, Tit. 2:8), “sound” in the sense of “correct,” i.e., true in contrast with that which is incorrect or false. The “words” are those of Jesus. Specific words of Jesus are known and transmitted by Paul (e.g., 1 Tim. 5:18; Acts 20:28; 1 Cor. 11:23ff.). Paul also uses this kind of language to refer more generally to the message from the Lord, i.e., the gospel (1 Thes. 1:8). In the other occurrence of ὑγιαίνοντες λόγοι (2 Tim. 1:13), Paul can speak of himself as the proximate source, namely, “which you have heard from me” (ὧν παρʼ ἐμοῦ ἤκουσας). Therefore, here, where “sound words” are said to come from Jesus, they “emanate from the Lord, either directly, or through His apostles and teachers” (Ellicott; cf. Jn. 14:26; 16:12–15).

Paul refers to Jesus here with the rather full designation τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, i.e., as the Jesus whom Christians acknowledge as the Messiah and as their Lord. This full designation is used in 1 Timothy where the authority and power of Christ are particularly in view (1:1, 2, 12; 5:21; 6:3, 14). That note is being sounded here: False teachers are not assenting to the words that have come from the source of authority, “our Lord Jesus Christ.”

Paul joins to the foregoing a further description of that to which the false teacher does not assent, namely, τῇ κατʼ εὐσέβειαν διδασκαλίᾳ. This is not a description of something other than the preceding but is rather a description of it in terms of its content (for τῇ διδασκαλίᾳ see 1:10) and results (κατʼ εὐσέβειαν). The words describe the truth of Christianity seen as a whole. It is a life-changing message and thus it “accords with godliness” (so RSV, κατʼ εὐσέβειαν; see Tit. 1:1); it is that which “promot[es] ([is] designed for) godliness” (Robertson; see further idem, Grammar, 609; this view is more likely than BAGD s.v. κατά II.7, which takes the phrase as adjectival). εὐσέβεια (see 2:2; 3:16; 4:7, 8) means here “godliness” or “piety,” i.e., the life of reverence before and obedience to God.

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.

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

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.

RSV Revised Standard 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.

 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), 249–250.

세번째로 다툼은 ‘경건을 이익의 방도로 생각하는 자들’에게서 일어난다. ‘이익의 방도’로 번역된 ‘포리스몬’은 본래 ‘제공하다, 얻다’라는 동사 ‘포리조’에서 파생된 명사로 원형은 ‘포리스모’이다. 이는 단순히 생계 유지를 위해 취하는 경제적 이득이 아니라 부유해지려는 이기적인 목적에서 취해진 이득을 의미한다. 거짓 교사들은 아무 것도 알지 못하지만 자신들이 뭔가 특별한 것을 알고 있다라고 사람들을 속이면서 경제적인 이득을 취했던 것이다. 이는 하나님의 이름으로 자기 개인의 욕망을 이루거나 사익을 편취하는 거짓된 교사, 사역자들에게서 흔히 찾아 볼 수 있다. 물론 이들중 대부분은 처음에는 아주 좋은 의도로 하나님나라와 영광을 위하여 사역을 하고 가르치며, 놀라운 이적을 보여주었다. 하지만 시간이 지나면서 마땅히 하나님께 돌려야할 영광을 자신이 취하고 이 과정에서 재물을  챙기기 위한 수단으로 경건한 척하며 거짓 교훈을 진리인양 확신에 차서 가르친 것이다. 

-  6:4–5 In the apodosis of this conditional sentence the main verb τετύφωται is qualified by two participles, ἐπιστάμενος and νοσῶν, with the second contrasted to the first. The content of the second (“having morbid interests or desires”) is given in a prepositional phrase with περί and two nouns. A relative clause (ἐξ ὧν) lists five results of what is described in this second participial clause. The ultimate reason for all that precedes (from τετύφωται on) is given in two participles (διεφθαρμένων and ἀπεστερημένων, genitive to agree with ἀνθρώπων), each followed by a noun indicating where or in what way the participle applies. The sentence concludes with another participial clause (νομιζόντων …) that includes an infinitival phrase and conveys the false teachers’ evaluation of εὐσέβεια.

The main verb gives Paul’s main characterization of the false teacher, that such a person τετύφωται** (elsewhere only 3:6; 2 Tim 3:4 in the Bible, but also a contemporary term [see BAGD], used only figuratively and usually in the passive, especially the perfect passive indicating a permanent condition [so Spicq]). Since the meaning “is conceited” is contextually indicated in 3:6, since that meaning also fits well in 2 Tim. 3:4, since the ancient versions also understood it in that sense here (see BAGD), and since that meaning coincides with Paul’s evaluation elsewhere (1 Cor. 8:1), it is likely that that meaning is intended here (rather than “is blinded” or “is foolish”). In 1 Cor. 8:1–2 the reason given for this evaluation is that the person spoken of thinks that by one’s own intellect, one has the answer or knowledge. That perspective seems to be involved here, since the false teacher is said not to agree with Jesus’ words (v. 3) and is said to “understand nothing” (μηδὲν ἐπιστάμενος, v. 4).

The false teacher is said to be νοσῶν** (the verb is a NT hapax) used here figuratively of having a “sick” or “unhealthy craving.” This craving is “for” (περί) ζητήσεις καὶ λογομαχίας. ζήτησις** has among its meanings that of “investigation” (Acts 25:20) and “discussion, debate” (Jn. 3:25; Acts 15:27). It is doubtful that either of these positive meanings is intended here since the word is linked with the pejorative λογομαχίας and because ζήτησις elsewhere in the PE in similar settings is clearly demarcated as negative by the adjectives “foolish” (μωράς, Tit. 3:9; 2 Tim. 2:23) and “ignorant” (ἀπαιδεύτους, 2 Tim. 2:23). Thus the likely meaning here is “controversial questions” (NASB) or “controversies” (RSV, NIV; cf. ἐκζήτησις in 1:4). Their other sickly craving is λογομαχίας** (a NT hapax; cf. λογομαχέω, 2 Tim. 2:14), literally “word-battles,” or “disputes about words,” which NEB well renders as “verbal quibbles.”

From what has been said in vv. 3–4 (ἐξ ὧν) five results “arise” (γίνεται). The first-named, φθόνος (generic singular) means “envy” or “jealousy,” i.e., holding a grudge against another out of desire for something the other possesses (D. H. Field, NIDNTT I, 557; cf. L. T. Johnson, “James 3:13–4:10”). ἔρις (also generic singular) is “strife, discord, contention” (BAGD). In all but one of its NT occurrences ἔρις is joined with a word for envy (φθόνος or ζῆλος). βλασφημίαι (the first of three plurals) here means “abusive speech” (BAGD s.v. 1; H. W. Beyer, TDNT I, 621; NASB; TEV has “insults”) or “slander” (BAGD; RSV, NEB). ὑπόνοιαι** (a NT hapax) are “suspicions” or “conjectures” and with πονηραί refers to “evil suspicions” (cf. Sir. 3:24). διαπαρατριβαί** (a “heightened form of παρατριβή‘irritation, friction’ ” [BAGD]; occurring only here in the NT and extrabiblical literature, while παρατριβή is found elsewhere) means “mutual or constant irritations or frictions” (there is debate as to whether δια- implies “mutual” or “thorough”).

The first two of these terms (φθόνος and ἔρις) occur together 3x in Paul, twice in vice lists (Rom. 1:29; Gal. 5:20–21; not in a vice list: Phil. 1:15). The third, βλασφημίαι, occurs elsewhere in vice lists, indeed only in vice lists in Paul, but of the three occurrences (here and Eph. 4:31; Col. 3:8) only this list also contains the first two terms. The last two terms do not occur elsewhere in Paul (or the NT). If there is an intentional pattern to this list, it may be something close to an alteration between inward thoughts and attitudes (φθόνος, ὑπόνοιαι πονηραί) and outward expression in words and actions (ἔρις, βλασφημίαι, διαπαρατριβαί).

The reason that these people have such characteristics is identified in the first two of the three participial clauses modifying ἀνθρώπων. διεφθαρμένων is from διαφθείρω, which generally means “spoil” or “destroy,” and here in the moral sense “ruin” or “corrupt.” Its perfect tense emphasizes the settled condition of being “corrupt in mind.” In 2 Cor. 4:4 Paul explicitly says that “the god of this world has blinded the minds of the unbelieving”; the passive here also has the devil in view. That which has been corrupted is ὁ νοῦς, “the mind,” here used of one’s “ ‘attitude, way of thinking’ as the sum total of the whole mental and moral state of being” (BAGD s.v. 3a; J. Behm, TDNT IV, 948ff.: “inner orientation or moral attitude”; cf. Ridderbos, Paul, 117–19).

Paul joins (καί) to the preceding the participial clause ἀπεστερημένων τῆς ἀληθείας. ἀποστερέω means generally “steal” or “rob”; here the perfect passive means “deprived” or “robbed.” ἀλήθεια (see 2:4; 3:15), “truth,” is used here as elsewhere in the NT “esp. of the content of Christianity as the absolute truth” (BAGD s.v. 2b). As in the previous clause, the perfect tense emphasizes the settled condition and the passive voice indicates that another, “the god of this world,” has brought about this condition.

In conclusion Paul returns to the attitude of the false teachers and what they seek to gain by their εὐσέβεια. Another genitive participial clause qualifies ἀνθρώπων and voices what these people “think.” They think εὐσέβεια (see 2:2; 3:16; 4:7, 8; used here as in 2 Tim. 3:5a), “religion,” is (a means of) “gain” (πορισμόν,** also in v. 6; cf. Wisdom 13:19; 14:2). Paul elsewhere warns against money being a controlling factor in a church leader’s life (3:3, 8; Tit. 1:7) and denies that he ministers for such a reason (1 Thes. 2:5). When he speaks in Tit. 1:11 of false teachers teaching “for the sake of sordid gain” (cf. Jude 11), he provides his own commentary on this statement. ἀφίστασο ἀπὸ τῶν τοιούτων should not be considered part of the original text for the reasons given by B. M. Metzger, Textual Commentary, ad loc.

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.

NASB New American Standard Bible

RSV Revised Standard Version

NIV New International Version

NEB New English Bible

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

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.

NASB New American Standard Bible

TEV Today’s English Version (Good News Bible)

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.

RSV Revised Standard Version

NEB New English Bible

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.

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), 250–252.