하나님나라를 꿈꾸며(Kingdom of God)

4 But when dthe goodness and loving kindness of God our Savior appeared, 5 he saved us, enot because of works done by us in righteousness, but faccording to his own mercy, by gthe washing of regeneration and hrenewal of the Holy Spirit, 6 whom he ipoured out on us richly through Jesus Christ our Savior, 7 so that jbeing justified by his grace we might become kheirs laccording to the hope of eternal life.

d See Rom. 2:4

e See Rom. 3:27

f Eph. 2:4; 1 Pet. 1:3

g See John 3:5; 1 Cor. 6:11; 1 Pet. 3:21

h See Rom. 12:2

i Joel 2:28; Acts 2:33; 10:45; Rom. 5:5

j ch. 2:11

k Rom. 8:17

l See ch. 1:2

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 3:4–7.

4 우리 구주 하나님의 자비와 사람 사랑하심이 나타날 때에

5 우리를 구원하시되 우리가 행한 바 의로운 행위로 말미암지 아니하고 오직 그의 긍휼하심을 따라 중생의 씻음과 성령의 새롭게 하심으로 하셨나니

6 우리 구주 예수 그리스도로 말미암아 우리에게 그 성령을 풍성히 부어 주사

7 우리로 그의 은혜를 힘입어 의롭다 하심을 얻어 영생의 소망을 따라 상속자가 되게 하려 하심이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 3:4–7.

-  3:4 This verse begins with postpositive δέ, which contrasts the characteristics of God named here with the characteristics of our past condition listed in v. 3 and also contrasts the ὅτε clause here and its resultant outcome for us (“he saved us,” v. 5) with the unstated but acknowledged condition, i.e., needing to be saved, presumed in the ποτέ clause in v. 3. A time framework is indicated by “when” (ὅτε) and “appeared” (ἐπεφάνη). The two nouns ἡ χρηστότης καὶ ἡ φιλανθρωπία enable us to understand this time reference.

χρηστότης** (NT 10x, all in Paul) is used of both humans (Rom. 3:12; 2 Cor. 6:6; Gal. 5:22; Col. 3:12) and God (Rom. 2:4; 11:22 [3x]; Eph. 2:7; here). In both cases the general meaning is “goodness, kindness, generosity” (BAGD; cf. the related adj. χρηστός in 1 Pet. 2:3, echoing Ps. 34:8 [LXX 33:9], and in Lk. 6:35). Wherever it is used of God it is related in the context to human salvation, as here. Eph. 2:7 is the passage the most similar in this way to Tit. 3:4: God does his redeeming work for those who “formerly lived in the lusts of [their] flesh” (Eph. 2:3; cf. Tit. 3:3) and is described as “rich in mercy because of his great love with which he loved us” (Eph. 2:4; cf. φιλανθρωπία here in v. 4, τὸ αὐτοῦ ἔλεος in v. 5, and πλουσίως in v. 6).

φιλανθρωπία** is found only twice in the NT, in Acts 28:2 of humans and here. Outside the NT it is frequently used of the virtue of rulers and their gods in relation to their subjects (see the references in BAGD; Spicq, 657–76; U. Luck, TDNT IX, 107–12). Here it refers to God’s “love for mankind” (cf. Jn. 3:16).

Since χρηστότης and φιλανθρωπία occur together frequently in extrabiblical Greek literature (see BAGD s.v. φιλανθρωπία and the extended list of citations in Field, Notes, 222f.) and since singular ἐπεφάνη appears to indicate that the two terms are considered as one (so, e.g., Hendriksen, Lenski, and Lock), we may properly understand that it is God’s “kindness-and-love-toward-mankind” that “has appeared.” This attitude of God is contrasted with Christians’ past attitude (v. 3) so that no one less than God the merciful Savior can be the norm for exhorting Christians “to be gentle, showing all meekness toward all people” (v. 2), since God showed to the Christians his “kindness and love toward mankind” when they were as “all people” are now (cf., e.g., Fairbairn, Huther).

This “kindness-and-love-toward-mankind” is that of “God” acting in his capacity as “our Savior.” It is this attitude of God that secures the salvation of such needy ones, as the main verb in this sentence and its object, ἔσωσεν ἡμᾶς (v. 5), signifies. The flow of the sentence indicates that it is God the Father that is in view. All three persons of the Trinity are mentioned: The Father “saved us” (v. 5) and “poured out” the Holy Spirit on us (v. 6) “through Jesus Christ.”

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), 337–338.

- ἔλεος -ου, ὁ; (eleos), 명사. 긍휼, 자비, 연민. 히브리어 등가: חֶ֫סֶד 2 (158).

1. 자비 — 범죄자에 대한 너그러움과 동정심. 종종 형벌과 관련된. 관련 주제: 사랑; 동정; 연민; 자비; 자비심; 친절.

딤후 1:16 δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ,

약 2:13 μὴ ποιήσαντι ἔλεος· κατακαυχᾶται

요이 3 ἔσται μεθʼ ἡμῶν χάρις ἔλεος εἰρήνη παρὰ

유 2 ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.

유 21 προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ

1. 자비를 보이다† — 사람이나 사물을 향해 관용과 연민을 표시하다.  다음을 참고하십시오 ποιέω. 관련 주제: 사랑; 동정; 연민; 자비; 자비심; 친절.

눅 1:72 ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν

• 창 19:19; 창 24:12; 창 24:44; 창 24:49; 민 14:19; 삿 1:24; 삼상 15:6; 시 24:6; 시 50:3; 시 102:17; 호 6:6

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

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

-  3:5 The main clause of this verse, ἔσωσεν ἡμᾶς, “he saved us,” is preceded by two prepositional phrases that deal with the basis for God’s saving us. The first is a strong negation of any contribution on our part and the second is an equally strong affirmation that salvation is solely based on God’s mercy.

With the negation Paul clearly rejects works as a basis for God’s salvation, as he does elsewhere (Rom. 3:27, 28; 4:2–6; 9:11; Gal. 2:16; Eph. 2:9; 2 Tim. 1:9; cf. Marshall, “Faith and Works”). Paul makes more explicit what he is rejecting by adding to οὐκ ἐξ ἔργων, “not on the basis of works,” the prepositional phrase τῶν ἐν δικαιοσύνῃ and a relative pronoun clause with the verb ἐποιήσαμεν and the personal pronoun ἡμεῖς, which both fall under the negation of the initial οὐκ.

The operative centerpiece is ἐν δικαιοσύνῃ, which is closely linked to ἔργων by the article τῶν and thereby describes the “works” in view. ἐν δικαιοσύνῃ occurs 8x in the NT, 3x with reference to God (Acts 17:31; 2 Pet. 1:1; Rev. 19:11) and 5x with reference to humans (Lk. 1:75; Eph. 4:24; 5:9; here; 2 Tim. 3:16). In reference to humans the phrase refers to an ethical response taught by scripture (2 Tim. 3:16), to the “fruit of light” (Eph. 5:9), and to what is acceptable to God (Lk. 1:75). Here it refers either to one’s status as a child of the light having this “fruit of light” (as in Eph. 5:9) or, as Jesus and Paul sometimes use δικαιοσύνη, to human self-righteousness and efforts in the moral realm (cf. Phil. 3:6), or, more likely, to both together (cf. G. Schrenk, TDNT II, 202: The phrase here “corresponds materially, though not in detailed wording … inasmuch as ἐν δικαιοσύνῃ denotes the human attainment envisaged in Phil. 3:6, 9”). If it does refer to both, then Paul is telling the Christians that neither their present good works (cf. v. 8; Eph. 2:10) nor any pre-Christian efforts at good works are the basis for God’s kindness and love toward them and for God saving them. The implication is clear: They must not wait until “all people” of v. 2 have become Christians or even until such people do some good work or something decent before they show them gentleness and kindness (vv. 1–3).

In the light of this understanding the meaning of the relative clause is clear: The action verb ἐποιήσαμεν is used to highlight further that it is the works of our activity that are negated (cf. Paul’s use of this verb to highlight human activity in works in Gal. 3:10, 12; 5:3). Emphatic ἡμεῖς lays further emphasis upon “us” individual Christians, the very ones (ἡμᾶς) that God saves “according to his mercy.” “We” did not “do” anything that could claim God’s kindness and love or that would provide a basis for his saving us.

A strong affirmation of the basis for our salvation is now given. The adversative particle ἀλλά introduces a contrast to the preceding negative: not our works “but because of his mercy” (NIV; cf. 2 Tim. 1:9). κατά is used here with the meaning “because of” (BAGD s.v. II.5aδ; cf. 2 Tim. 1:9; 1 Pet. 1:3). ἔλεος is used 21x in the NT of the “mercy” of God/Christ toward people, and 10 of these occurrences are in Paul (cf. Rom. 11:31 and especially Eph. 2:4ff.; for the OT background cf. Ex. 34:6–7; Pss. 78:38; 86:15). αὐτοῦ is emphatic not only because of its attributive position (BDF §284.3; MHT III, 190), but also because of the contrast between the negation of what “we” did and the affirmation of “his” (God’s) mercy as the basis for God saving us. God has mercy and pities our miserable condition and delivers us from it. Eph. 2:4ff. sets this mercy in the context of love.

ἔσωσεν (see 1 Tim. 1:15) is used here in the general NT and Pauline sense of spiritual salvation. Since this is the main verb of the sentence that includes vv. 4–7 and the focal point of vv. 3–7, all that leads up to the verb and flows from it enters into the understanding of what is intended by it. Plural ἡμᾶς indicates that it is a number of individuals who are saved, individuals who have been identified as sinners (v. 3). The time indicators (ποτε and ὅτε, vv. 3 and 4), combined with the aorist tense of the verb, signify that this salvation has already taken place and that it has delivered the Christians from what they were. The terms used in v. 5 describing the way in which they were saved indicate that it was accomplished by an inner cleansing of a new beginning and by a renewal wrought within by the Holy Spirit. V. 6 further indicates that this salvation comes about because Christ is Savior and therefore pours the Holy Spirit into the lives of Christians. One reason that God saved Christians is so that he might declare them righteous and enable them to become heirs who expectantly look forward to eternal life (v. 7).

This verse states that God saved διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου. διά with the genitive is used with σῴζω some 9x in the NT (Jn. 3:17; Acts 15:11; Rom. 5:9; 1 Cor. 1:21; 3:15; 15:2; Eph. 2:8; 1 Tim. 2:15; here). Sometimes its genitive object is Jesus, the one “through” whom salvation comes, and sometimes it is an instrument or means through which salvation takes place (e.g., Acts 15:11; 1 Cor. 1:21; 15:2; Eph. 2:8; 1 Tim. 2:15). Nowhere else, however, does it speak as fully and explicitly about the content and activity of the means of salvation as it does here. λουτρόν,** “washing,” is used here as a metaphor for spiritual cleansing, i.e., the removal of one’s sins, as in Eph. 5:26 (cf. the cognate verb λούω in Jn. 13:10; Heb. 10:22 and the compound form ἀπολούω in 1 Cor. 6:11; Acts 22:16; for the possible connection with baptism see the comments on v. 8a).

The interrelationships of the string of genitives that begins with λουτροῦ are not immediately apparent, but there is no doubt that παλιγγενεσίας is dependent on λουτροῦ. παλιγγενεσία** (also in Mt. 19:28) is compounded from the adverb πάλιν and γένεσις, the verbal noun of γίνομαι, and thus according to H. Büchsel means “new genesis” (TDNT I, 686; for other studies of the term see Dey, ΠΑΛΙΓΓΕΝΕΣΙΑ; Ysebaert, Baptismal Terminology, 87–154 [88 on the meaning]). Büchsel (687) concludes that the word “seems quite early to have come into use outside the Stoic schools and to have become part of the heritage of the educated world, thus acquiring a more general sense” (so also Dey, 133, and Ysebaert, 90; Dibelius-Conzelmann acknowledge [150] that there are two points of difference between the use here and that of the mysteries, which they regard as the background for this passage; this identification of the background is regarded by Büchsel, Dey, and Ysebaert as not borne out by the evidence). In English versions it is often translated “rebirth” or “regeneration” (e.g., BAGD, RSV, NASB, NEB, NIV, but Ysebaert, 88, has some doubts about this). λουτροῦ παλιγγενεσίας might better be translated “the washing of a new beginning” or “the washing of conversion” (cf. Ysebaert, 134, 137; cf. Ezk. 36:25–28).

We cannot say with certainty why παλιγγενεσία occurs only twice in the NT, but Ysebaert’s suggestion may be part of the answer: “The reason for its adoption need be no other than that which led to its use in this sense elsewhere: the want of a solemn term” (134). Another part of the answer may be that this is one of the few times that this particular truth is expressed in a somewhat creedal saying, that therefore a noun, rather than the usual verb form, is preferred here, and that this is the noun form best suited. The noun ἀναγέννησις, which is related to the verb forms usually used to present this truth in the NT, γεννάω and its ἀναγεννάω, is not itself used in the NT. Similarly, the “secret discourse of Hermes Trismegistus to his son Tat, concerning rebirth” consistently uses the verbs (ἀνα)γεννάω and the noun παλιγγενεσία of rebirth (W. Scott, Hermetica I, 238–55 [libellus XIII]; cf. Knight, Faithful Sayings, 97–100).

Is ἀνακαινώσεως dependent on λουτροῦ (so Barrett, Bernard, Bouma, Bratcher, Brox, Dornier, Ellicott, Freundorfer, Gealy, Hanson, Hendriksen, Huther, Jeremias, Kelly, Lock, Moellering, Parry, Ridderbos, Schlatter, Spicq, Ward, Weiss, and Wohlenberg) or, with λουτροῦ, on διά (so Alford, Bengel, Fairbairn, Fausset, Guthrie, Hiebert, Lenski, N. J. D. White, and Wuest)? It appears that most of the discussion is focused, initially at least, on the wrong questions. Most of those who hold that ἀνακαινώσεως is dependent on λουτροῦ also hold that the “washing” is baptism, that it is baptism that brings renewal, that salvation is brought about by one action, not two, and therefore that “renewal” must be dependent on “washing” and not on διά. A number of the others hold that ἀνακαίνωσις elsewhere in the NT refers to progressive sanctification and thus refer it to that here and assume, therefore, that it cannot be considered part of the initial act of washing and regeneration; rather, it must be distinguished from that initial act. Therefore, ἀνακαίνωσις must be dependent upon διά. Some commentators candidly acknowledge that the problem cannot be solved simply by an appeal to grammatical and syntactical considerations, since both solutions are theoretically possible (e.g., Barrett, Bernard, Bratcher, Hiebert, and Kelly).

In Tit. 3:5 two of the four genitives precede καί and two follow it. Since the second and third of these words, “new beginning” and “renewal,” are similar in meaning, the two most distinguishable terms are “washing” and “the Holy Spirit,” as in the three related passages examined above. Here “washing” and “the Holy Spirit” are both paired with a term for inner transformation, again as in the three related passages. And, as in 1 Cor. 6:11, two terms are used for inner transformation.

Therefore, in Tit. 3:5 Paul considers this inner transformation from two different perspectives in a manner analogous to Ezk. 36:25–27 and 1 Cor. 6:11. He arranges the four genitive nouns chiastically with the most distinguishable terms first and last and with the terms for the result, the transformation, in the center. The first pair of genitives focuses on the need for cleansing from past sin: “washing” and a word that speaks of that washing as an inner transformation, a “new beginning” (cf. Norbie, “Washing”). The second pair focuses on the new life received and to be lived: The “Holy Spirit,” the giver and sustainer of the new life, must do his work within Christians and so is joined to a word that speaks of such a new life as an inner transformation, “renewal.”

If our analysis is correct, then, ἀνακαινώσεως is dependent on διά, not on λουτροῦ (which corrects the view taken in Knight, Faithful Sayings, 96f., 100). In ἀνακαίνωσις** (also in Rom. 12:2; cf. the related verbs ἀνακαινόω** in 2 Cor. 4:16; Col. 3:10 and ἀνακαινίζω** in Heb. 6:6) the basic root καιν- signifies that which is “new in nature”; the adjective καινός is used in this sense in the NT of the Christian who is a “new creation” (2 Cor. 5:17) and who is to put on the “new person” created in God’s likeness (Eph. 4:24). Here, where the operative verb “saved” applies to those who were once enslaved to sin, it would appear that the sense of the explanatory noun ἀνακαινώσεως is “renewal” or “making new,” i.e., the act of causing the “new creation” to come into being, “the first and unique renewing, the creation of a life that was not there before” (TDNT Abridged, 388; see J. Behm, TDNT III, 447–54, especially 453). It is on the basis of this initial renewal that the Christian and his or her mind is being renewed to true knowledge according to God’s image, and hence the term and its cognate verb are used in this related sense elsewhere in the NT (e.g., Rom. 12:2; Col. 3:10).

πνεύματος ἁγίου indicates the one who accomplishes that initial renewal (cf. 2 Thes. 2:13: “salvation through sanctification by the Spirit”): The “Holy Spirit” is the one who directly effects the renewal. This initial “renewal” and the “washing of regeneration” mentioned just before are the twin aspects of inner transformation that were seen in Ezk. 36:26–27; Jn. 3:5–8; 1 Cor. 6:11: water/washing/cleansing and rebirth by the Spirit/renewal by the Spirit/initial sanctification. Here πνεύματος ἁγίου does not have the syntactical relationship with παλιγγενεσίας that it has with ἀνακαινώσεως, though it may be said on other grounds that the Holy Spirit does also accomplish the παλιγγενεσία. The combination πνεῦμα ἅγιον occurs only here and in 2 Tim. 1:14 in the PE* (17x in Paul); πνεῦμα by itself is used 2x in the PE of the third person of the Trinity (1 Tim. 3:16; 4:1).

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

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.

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.

MHT J. H. Moulton, W. F. Howard, and N. Turner, A Grammar of New Testament Greek I–IV. Edinburgh, 1908–76.

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.

RSV Revised Standard Version

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

TDNT Abridged G. W. Bromiley, TDNT Abridged in One Volume. Grand Rapids, 1985.

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), 340–344.

 

6절) ‘성령을 부어주사’, 본절은 행 2:33과 더불어 성령의 성자 유출설의 지지 구절로 인용된다. 그러나 본절의 의미상 주어가 성부 하나님이시며 성령은 성부와 성자를 통해 보내졌다고 하는 구절도 있기에(요 14:16, 26) 성도에 대한 성령의 임하심은 성부, 성자, 성령의 공동 사역이라고 할 수 있다. 

그렇다면 왜 본문에서 ‘우리 구주 예수 그리스도로 말미암아’ 성령이 임하는 것인가? 예수님께서는 자신이 가야 성령이 오신다고 말씀하셨다.(요 16:7) 성령의 강림은 예수의 승천과 밀접한 관계가 있다. 즉 예수님께서 죽으시고 부활하신 이후 승천하심으로 그 구속 사역을 완전히 수행하심으로 말미암아 성령이 나타나신다는 것이다. 성령은 그리스도의 구속 사역을 성도 개개인에게 적용하시는 사역을 하기 때문에 그리스도께서 이 땅에서 구속 사역을 완성하시고 하늘로 가셔야만 오실수 있는 것이다.  

-  3:6 Paul unfolds the saying further with “whom he poured out upon us richly through Jesus Christ our Savior.” The relative pronoun οὗ refers to the nearest antecedent πνεύματος ἁγίου (and is attracted to its case), not back to λουτροῦ, as the following considerations would seem to indicate: The verb “pour out” (ἐκχέω, here ἐξέχεεν) is used of liquids and could be used with reference to the washing, but it is used in the LXX of Joel 3:1ff. and thus in the early church (Acts 2:17, 18, 33) of the Spirit, providing a background on which the usage with the Spirit here seems natural. Furthermore, that the pouring is “through Jesus Christ our Savior” again points to the Holy Spirit since the early church understood that the Spirit was poured out by Christ (cf. Acts 2:33: “having received from the Father the promise of the Holy Spirit, [Christ] has poured forth [ἐξέχεεν] what you see and hear”).

This portion of the saying is a further delineation of the work of God that accomplished salvation. The subject of ἐξέχεεν is the subject of ἔσωσεν, God. ἐκχέω (NT 28x according to BAGD and VKGNT, who combine the forms ἐκχέω and ἐκχύν[ν]ω), “poured out,” is used figuratively in the NT 8x, always with reference to the (Holy) Spirit (Acts 2:17, 18, 33; 10:45; Rom. 5:5 [God’s love poured out through the Spirit]).

The adverb “abundantly” (πλουσίως,** also in Col. 3:16; 1 Tim. 6:17; 2 Pet. 1:11) makes explicit what is implied in “poured out,” i.e., that God gave the Holy Spirit in a lavish way to each believer, just as the OT prophecies had said he would do (cf. Joel 2:28 [LXX 3:1]ff.; Ezk. 36:26ff.; 39:29; Is. 44:3ff.; Zc. 12:10; cf. J. Behm, TDNT II, 468f.: “the idea of outpouring, of the streaming down from above of a power …, is also used to describe the impartation … in which God imparts himself”). Because God himself poured the Holy Spirit out on Christians, the Spirit, as God’s agent, accomplished salvation by renewing their lives.

ἐφʼ ἡμᾶς indicates those on whom the Spirit was poured out, and in the context of this saying it describes the personal and direct nature of that action. Just as “we” (ἡμεῖς, v. 3) at an earlier time were personally enslaved to sin and lived sinful lives (v. 2), now we have personally been saved (ἔσωσεν, note the same ἡμᾶς as the direct object of that verb) through “renewal” by having the Holy Spirit poured out “on us” (ἐφʼ ἡμᾶς). This is the fifth of six occurrences of the first person plural pronoun, which occurs in every verse from v. 3 to v. 6. Even when one makes allowances for the two (more common) genitive possessive forms (ἡμῶν), the occurrence of four nominative or accusative forms in as many verses is quite significant.

In all the NT passages in which the Spirit is said to be poured out “on” humans the preposition ἐπί is used, as it is in the LXX of Joel 3:1–2 (Acts 2:17, 18; 10:45; and here). BAGD (s.v. III.1bγ) relates that various verbs are used of the Spirit in connection with ἐπί and that the preposition in this case is used figuratively of the power that comes on a person.

διά with gen. Ἰησοῦ Χριστοῦ is used to denote the personal agent through whom God has acted (cf. A. Oepke, TDNT II, 66–69; Jonker, “De paulinische formule”; for an especially significant Pauline use of διά[Ἰησοῦ Χριστοῦ] see 1 Cor. 8:6): The pouring out of the Spirit has occurred “through Jesus Christ our Savior,” i.e., through Christ in his capacity as Savior—as Savior of those (ἡμῶν, “our”) on whom he pours out the Spirit (cf. Acts 2:33, where Christ’s exaltation bespeaks the triumph of his saving work and leads to his pouring out the Spirit, and Jn. 15:26, which speaks of the Spirit as the one whom Jesus will “send” “from the Father”).

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.

VKGNT K. Aland, ed., Vollständige Konkordanz zum griechischen Neuen Testament. Berlin, I/1, 2, 1983; II (Spezialübersichten), 1978.

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.

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), 344–346.

 

7절) 하나님께서 우리에게 성령을 풍성히 부어주심으로 구원을 얻게 하신 목적이 본 7절에서 ‘히나 가정법’ 표현으로 제시되고 있다. 그것은 다름 아니라 우리로 하나님의 기업의 상속자가 되게 하기 위함이다. 

‘상속자’로 번역된 ‘클레로노모이’의 원형 ‘클레로노모스’는 ‘제비’라는 의미의 명사 ‘클레로스’와 ‘소유하다’라는 의미의 동사 ‘네모마이’의 합성어에서 유래된 단어로 ‘제비뽑기에 의해 받는 자’라는 의미이나 여기서는 ‘상속자’라는 의미를 지닌다. 상속자가 제비뽑기를 통해 얻은 자라는 표현은 이스라엘이 가나안 땅을 상속받은 사건과 관련을 갖는다고 할 수 있다. 하지만 여기서 중요한 점은 상속자 ‘클레로노모스’가 ‘아들됨의 권리에 의해 자기에게 할당된 소유물을 받은 자’를 의미한다는 것이다. 즉 그리스도는 만유의 후사이며(히 1:2) 성도들은 그분과 함께 영생 가운데 하나님나라를 유업을 받을 상속자임을 나타내는데 이 단어가 사용되고 있다.(롬 8:17; 갈 3:29; 4:7; 약 2:5) 

-  3:7 The affirmation that began in v. 4 moves on to its conclusion with a ἵνα clause that expresses the purpose of the main verb ἔσωσεν (v. 5). This part of the statement focuses on the present position of Christians (“being justified by his grace”) and on their present privileged status and future hope (“heirs according to the hope of eternal life” or “of eternal life according to hope”) that is the purpose of God’s salvation.

δικαιόω (Pl. 27x, PE 2x) became virtually a technical term in Paul’s writings, especially in Romans (15x) and Galatians (8x). But the verb is found in only one other earlier Pauline letter (1 Cor. 4:4; 6:11), and there it has two nuances of meaning, as it does in the PE (1 Tim. 3:16; here). Here it has the usual Pauline sense that it has in Romans and Galatians and in 1 Cor. 6:11, which, we have seen, is parallel to this passage (see above on v. 5). The aorist passive participle δικαιωθέντες indicates here a past action that “we” have been recipients of, that of being “justified,” i.e., declared righteous in God’s sight and forgiven of sins. It thus refers to a judgment made by God in which already, here and now, God has acquitted sinners and pronounced them righteous.

This declaration is τῇ ἐκείνου χάριτι: Its basis is “his grace.” ἐκείνου may be used here as a demonstrative denoting the more remote object (“that one”), i.e., specifically going past Jesus Christ (v. 6) to God (the Father), the subject of “[he] saved” in v. 5. Or it may be used for emphasis (“that one,” i.e., “his”). In either case, God, the subject of the entire sentence from v. 4, is most likely meant, God whose grace is operative for us in Christ (cf. 2 Tim. 1:9; Rom. 3:24). χάρις (NT 155x, Pl. 100x) is used here of God’s “grace” or “favor,” the attitude and action of one who does what he is not bound to do (BAGD). Therefore, justification is a “gift” made available “through the redemption that is in Christ Jesus” (Rom. 3:24; cf. the reference to Christ as σωτήρ in Tit. 3:6 and 2 Tim. 1:9–10).

The work of the Spirit in transforming and of God’s grace in justifying coalesce in causing those saved to become “heirs of eternal life.” That is, the ἵνα clause of this verse indicates the purpose of the salvation accomplished by God (v. 5), and the participial phrase with δικαιωθέντες indicates another aspect of that salvation. The “heirs” are, therefore, those who are both transformed by God’s Spirit (v. 5; cf. Rom. 8:15–17; Eph. 1:14) and declared righteous by God’s grace (cf. Rom. 4:13).

With γενηθῶμεν Paul states that those who have been saved and are justified have now “become” κληρονόμοι. κληρονόμος** (NT 15x) is used once in each of the Synoptic Gospels (Mt. 21:38 par. Mk. 12:7/Lk. 20:14) and in Heb. 1:2 of God’s Son as “heir” and in the remaining NT occurrences (Rom. 4:13, 14; 8:17 [2x]; Gal. 3:20; 4:1, 7; Heb. 6:17; 11:7; Jas. 2:5) of the redeemed as God’s “heirs.” In both cases it is used figuratively of one who as God’s son will receive something as a possession from him and who now stands in that privileged and anticipatory position. The possession to be received here is “eternal life” (ζωῆς αἰωνίου), a future unending life with God. The phrase ζωῆς αἰωνίου is used 4x in the PE* (1 Tim. 1:16; 6:12; Tit. 1:2; here) as well as elsewhere in the NT (for discussion see the other occurrences in 1 Timothy and Tit. 1:2).

Between κληρονόμοι γενηθῶμεν and ζωῆς αἰωνίου are the words κατʼ ἐλπίδα. This phrase might indicate that the inheritance of eternal life is characterized by “hope” (ἐλπίς) and thus function as an intervening qualification: “that we might become heirs, according to hope, of eternal life.” Or it might be joined more closely and directly with “eternal life” so that the first half of the statement is qualified by all that follows it: “that we might become heirs, according to the hope of eternal life.” On either view the heirs are to receive eternal life, and that outcome and the position of the heirs who expect it is always in the attitude of hope. ἐλπίς (see Tit. 1:2) is used in the NT generally of “hope” and “expectation” and especially of “hope” pertaining to supernatural things spoken of in God’s promises (BAGD; R. Bultmann, TDNT  II, s.v., especially 531f.). Hope is also connected with the position of heirs in Rom. 8:16–17, 24–25, where “hope” is related to what is not seen but looked for (v. 24) and is said to be marked by patient and expectant waiting on God and his promised inheritance (v. 25; cf. Gal. 3:29; Heb. 6:17; Jas. 2:5).

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.

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), 346–347.