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14 I hope to come to you soon, but I am writing these things to you so that, 15 if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth. 16 Great indeed, we confess, is the mystery of godliness:
sHe5 was manifested in the flesh,
vindicated6 by the Spirit,7
tseen by angels,
uproclaimed among the nations,
vbelieved on in the world,
wtaken up in glory.
s John 1:14; 1 Pet. 1:20
5 Greek Who; some manuscripts God; others Which
6 Or justified
7 Or vindicated in spirit
t Luke 2:13; 24:4
u Gal. 2:2
v 2 Thess. 1:10
w See Acts 1:2
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 3:14–16.
14 내가 속히 네게 가기를 바라나 이것을 네게 쓰는 것은
15 만일 내가 지체하면 너로 하여금 하나님의 집에서 어떻게 행하여야 할지를 알게 하려 함이니 이 집은 살아 계신 하나님의 교회요 진리의 기둥과 터니라
16 크도다 경건의 비밀이여, 그렇지 않다 하는 이 없도다 그는 육신으로 나타난 바 되시고 영으로 의롭다 하심을 받으시고 천사들에게 보이시고 만국에서 전파되시고 세상에서 믿은 바 되시고 영광 가운데서 올려지셨느니라
대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 3:14–16.
디모데전서의 본론부에 해당하는 1:3-6:19은 두 부분으로 나뉘어진다. 전반부는 1:3-3:16로 목회자로서 교회안의 거짓 교사들을 경계하고 복음의 진리를 지키며 교회의 질서와 조직을 바로 세우기 위한 교훈을 주는 내용이다. 후반부 4:1-6:19은 목회자로서 행할 현장 사역에 대한 세부 지침과 권면을 주는 내용이다. 3:14-16은 본론부의 전반부와 후반부에 위치하여 본 서신을 기록한 이유와 복음, 경건의 비밀의 위대함을 요약적으로 밝히고 있다. 아마도 바울은 본론부의 전반부를 마치고 후반부를 새로 시작하면서 에베소 교회를 책임맡고 있는 디모데에게 본 서신의 중요성을 인식시키면서 목회자로서 올바른 교회관과 복음의 비밀을 깨닫게 함으로 맡겨진 목회 사역에 힘쓰게 하도록 본 단락을 기록하였다. 뿐만 아니라 앞선 감독과 집사의 자격을 언급한 후에 교회의 본질과 복음의 위대함을 밝힘으로 자신의 영적 아들 디모데뿐만 아니라 교회의 직분자들에게도 이 부분을 강조하는 것이다.
14절) 바울은 디모데에게 에베소에 머물 것을 요청하고 마게도냐로 향했다. 그 여정 속에서 그의 마음으로는 에베소로 속히 돌아가고 싶었으나 상황이 여의치 않음으로 이 편지를 쓴 것이다. 만약에 바울의 계획대로 에베소로 돌아갈 수 있었다면 어쩌면 목회서신인 디모데서가 기록되지 않았을지도 모른다. 그런면에서 볼 때 하나님께서는 당시 바울을 둘러싼 적대적인 환경까지도 사용하심으로 지금 우리에게 교회 운영과 관련된 중요한 지침을 제공해주는 본서를 기록하게 하신 것이다.
15절) 바울은 자신의 에베소 방문이 지체될 것을 우려하여 본서신을 기록했는데 그 기록 목적은 목회자인 디모데로 하여금 하나님의 집에서 어떻게 행하여야 할 지를 알게 하기 위해서이다. 아마도 바울은 급하게 에베소에 디모데를 남겨두고 떠나야만 했기 때문에 하나님의 집인 교회를 어떻게 운영해야하는지에 대한 구체적인 지침을 제공해주지 못했던 것을 보인다. 디모데서의 내용이 바로 하나님의 집에서 어떻게 행해야 하는지를 알려주는 목회 지침이라면 본 15절은 그 교회의 본질이 무엇인지를 하나님의 집, 살아계신 하나님의 교회, 진리의 기둥과 터라고 구체적으로 설명하고 있다.
바울이 밝히는 교회관의 첫번째는 ‘하나님의 집’으로서의 교회이다. 이는 헬라오로 ‘오이코 데우’이다. 여기서 집으로 번역된 ‘오이코스’는 일반적으로 ‘건물 로서의 집 또는 그 건물에서 사는 사람들로서의 가족’을 의미한다.
οἶκος -ου, ὁ; (oikos), 명사. 집, 가정. 히브리어 등가: בַּ֫יִת 1 (1406). 아람어 등가: בַּ֫יִת (33), הֵיכַל (4). 인명이나 다른 존재의 이름으로 사용된 정보를 보려면, 다음을 참고하십시오. 교회.
명사 용법
1. 집 — 하나 혹은 그 이상의 가족들의 처소로 사용되는 주거지. 관련 주제: 주택 및 주거. 관련 존재 항목들: 집, 영구적 거주지, 건물; 궁전.
막 2:11|| καὶ ὕπαγε εἰς τὸν οἶκόν σου.
행 7:47 Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον.
몬 2 καὶ τῇ κατʼ οἶκόν σου ἐκκλησίᾳ·
히 3:2 ἐν τῷ οἴκῳ αὐτοῦ.
벧전 2:5 καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος
2. 사원 ⇔ 집† — 특별히 신이 거주하는 곳으로 이해되는 신전. 관련 주제: 본당 중앙. 관련 존재 항목들: 집, 영구적 거주지, 건물; 이교도 사원; 궁전.
눅 11:51|| καὶ τοῦ οἴκου· ναί,
3. 가족 ⇔ 집 — 대개 가족, 종들, 그리고 대가족으로 이루어지는 함께 살아가는 사회적 단위; 가족이 주로 거주하는 물리적 건물로 이해된다. 관련 주제: 가족; 가족 관계; 가족. 관련 존재 항목: 집, 영구적 거주지, 건물.
눅 11:17|| οἶκος ἐπὶ οἶκον
행 16:15 καὶ ὁ οἶκος αὐτῆς,
딤전 3:4 τοῦ ἰδίου οἴκου
딤전 3:15 ἐν οἴκῳ θεοῦ
딤후 1:16 δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ,
4. 가정 — 사람의 주기적인 거주지 (특정 시간에) 관련 주제: 거주; 주택 및 주거; 집. 관련 존재 항목: 집, 영구적 거주지, 건물.
막 2:1 ἐν οἴκῳ
막 3:20 Καὶ ἔρχεται εἰς οἶκον·
막 5:19|| Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς
막 8:3 ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν,
눅 11:24|| Ὑποστρέψω εἰς τὸν οἶκόν μου ὅθεν ἐξῆλθον·
5. 조상 ⇔ 집 — 집으로 이해되는 개인의 문벌(예를 들어, ”네 아버지 집”과 같이); 아마도 가족을 가리키기 위해 사용되는 집이라는 용어의 확장일 것이다. 관련 주제: 가족 관계; 가족; 족장; 대홍수 이전의 족장들; 아브라함.
마 10:6 τὰ ἀπολωλότα οἴκου Ἰσραήλ.
마 15:24 εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.
눅 1:27 ᾧ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυίδ,
눅 2:4 διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ
히 8:8 καὶ συντελέσω ἐπὶ τὸν οἶκον Ἰσραὴλ καὶ
6. 집 (소유물)† — 어떤 개인이 가진 유뮤형의 소유; 아마도 집들이나 토지들로 구성된 재산 관련 주제: 주택 및 주거.
눅 13:35|| ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν.
여러 용어 명사 용법
1. 사원 ⇔ 집† — 특별히 신이 거주하는 곳으로 이해되는 신전. 관련 주제: 본당 중앙. 관련 존재 항목들: 집, 영구적 거주지, 건물; 이교도 사원; 궁전.
마 12:4|| πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ
막 2:26|| πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ
눅 6:4|| ὡς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ
히 10:21 καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ
벧전 4:17 ἀπὸ τοῦ οἴκου τοῦ
2. 교회 ↔ 하나님의 가족† — 하나님의 권속을 이루는 가족으로 이해되는 교회.
딤전 3:15 ἐν οἴκῳ θεοῦ
명사. 명사
|| || 눅 5:24 || 마 9:6
† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.
|| || 마 23:35
|| || 마 12:25 || 막 3:25
|| || 눅 8:39
|| || 마 12:44
† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.
|| || 마 23:38
† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.
|| || 막 2:26 || 눅 6:4
|| || 눅 6:4 || 마 12:4
|| || 막 2:26 || 마 12:4
† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.
Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).
앞선 4, 5, 12절에서 ‘오이코’는 일관되게 가족의 개념으로 사용되었기에 본절에서도 건물로서의 교회가 아니라 가족으로서의 교회로 보는 것이 타당하다. 이처럼 교회는 건물이 아니라 한 분 하나님을 아버지로 모시고 다른 그리스도인들과 영적인 가족 관계를 이루어 하나님나라를 이루어가는 모임이다.
‘살아계신 하나님의 교회’는 ‘에클레시아 데우 존토스’이다. 바울은 하나님을 살아계신 하나님으로 표현하고 있다. 이는 성경 전체에서 일관되게 하나님을 표현하는 것으로 특히 이방의 우상이 생명 없는 존재로 표현되는 것과는 대조적이다.(신 6:15)
예레미야 10:10
10오직 여호와는 참 하나님이시요 살아 계신 하나님이시요 영원한 왕이시라 그 진노하심에 땅이 진동하며 그 분노하심을 이방이 능히 당하지 못하느니라
마태복음 16:16
16시몬 베드로가 대답하여 이르되 주는 그리스도시요 살아 계신 하나님의 아들이시니이다
사도행전 14:15
15이르되 여러분이여 어찌하여 이러한 일을 하느냐 우리도 여러분과 같은 성정을 가진 사람이라 여러분에게 복음을 전하는 것은 이런 헛된 일을 버리고 천지와 바다와 그 가운데 만물을 지으시고 살아 계신 하나님께로 돌아오게 함이라
구약의 선지자나 예수님의 수제자 베드로의 신앙 고백, 바울의 고백을 통해서 보듯이 우리 기독교는 죽은 우상을 섬기는 모임이 아니라 살아계신 하나님을 섬기는 공동체이다. 믿지 않는 이들, 이방인들이 구원을 받는다는 것은 바로 자신이 주인되었고, 허탄한 신화와 끝없는 족보를 따르던 삶에서 살아계신 하나님께로 돌아오는 것을 의미한다.
스토트(J. Stott)는 “살아계신 하나님이 어디에 계시는가”라는 질문을 던진 후에 간략하 게 여호수아의 답변을 제시한다. '사시는 하나님이 너희 가운데 계시사’(수 3:10). 이러한 선언은 단순히 형식적이거나 문학적인 표현에 불과한 것이 아니다. 왜냐하면 이것은 하나님과 이스라엘 백성들 사이에 맺은 언약의 핵심이기 때문이다. “나는 너희 가운데 거할 것이요 너희의 하나님이 될 것이며 너희는 내 백성이 될 것이라.” 이와 같은 사상은 성경 언약의 근간을 이루며(출 25:8 ; 29:45-46 ; 레 26:12 ; 시 114:2 ; 겔 37:27) 특히 바울의 신학 사상에서도 두드러진다. 그는 실제로 고후 6:16에서 “우리는 살아계신 하나님의 성전이라”고 선언한 뒤 “내가 저희 가운데 거하며 두루 행하여 나는 저희 하나님이 되고 저희는 나의 백성이 되리라”는 구약 성경의 말씀을 인용했던 것이다. 이러한 바울의 교회관은 오늘날의 성도들에게도 큰 도전이 된다. “우리 교회는 과연 살아계신 하나님의 충만한 임재를 경험하고 있는가란 질문은 교회 구성원이라면 누구나 항상 하여야 할 심각하면서도 반드시 필요한 질문인 것이다(옥스포드 179)
'진리의 기둥과 터이니라’, 진리는 ‘알레데이아’로 부정접두어 ‘아’와 ‘숨기다’라는 의미의 동사 ‘란다노’의 합성어로 숨길 것이 없는 진실이라는 의미이다. 성경에서 일반적 진리(엡 4:25; 롬 9:1)을 의미하기도 하지만 더 많은 경우 기독교에서만 발견되는 구원의 진리를 가리킨다.(엡 4:21; 골 1:5) 나아가 진리 그 자체이신 그리스도를 가리키는데 사용되기도 한다.(요 1:14-15; 14:6) 본문에서도 기독교의 구원의 진리를 의미하면서 더 나아가 그리스도 자신을 가리킨다고 볼 수 있다.
‘터’라고 번역된 ‘헤드라이오마’는 ‘굳게 하다, 견고케 하다’라는 동사 ‘헤드라이오오’에서 파생된 명사로 건물을 견고하게 받쳐주는 대지를 의미한다. 이단이나 복음의 전파를 방해하는 세력들의 공격으로부터 교회가 흔들리지 않고 복음의 진리를 확고하게 붙들어야 한다라는 의미를 나타내는 표현이다.
‘기둥’으로 번역된 ‘그튈로스’역시 ‘기둥, 원주’를 의미한다. 기둥은 건물이 머누지지 않도록 안전하게 지지하고 떠받쳐주는 역할을 할 뿐만 아니라 건물의 외양을 드러냄으로 멀리서도 이를 분명히 볼 수 있게 해준다.
이처럼 바울은 이러한 건물의 이미지를 통해서 교회가 터와 기둥이 되어서 복음 진리를 잘 지키고 전해야 함을 강조하는 것이다. 터가 흔들리고 기둥이 약하면 건물은 흔들리고 마는 것처럼 진리의 복음을 담지한 교회는 견고하게 서야만 하는 것이다.
- In this very significant verse, Paul states his reason for writing 1 Timothy, providing one of the key NT descriptions of the church’s identity and mission. The use of household (Gk. oikos) and related words to describe the church and its ministry is common in Paul (cf. 1 Cor. 4:1; Gal. 6:10; Eph. 2:19; as well as 1 Tim. 3:4–5, 12, 15; 5:4, 8, 14; cf. 1 Pet. 4:17). It describes the church as God’s family, especially with reference to authority and responsibility within the church and the home. The stress is on God’s authority over the church and the behavior of people in the church. Church of the living God highlights the church as the gathering (Gk. ekklēsia, “assembly”) where God most clearly manifests his presence. Thus, references to God as the “living God” in Scripture often refer to his reality and presence in the community of believers (cf. Num. 14:28; Josh. 3:10; Matt. 16:16; 2 Cor. 6:16; Heb. 3:12; 9:14; 10:31). Identifying the church as a pillar and buttress of the truth is a way of saying that God has entrusted to the church the task of promoting and protecting the gospel (i.e., “the truth”; see note on 1 Tim. 2:4). The architectural imagery presents the church’s responsibility of “holding up” the gospel before a watching world, probably with a view to repelling the attack of false teaching. This picture of the church is striking. The role of advancing the gospel is divinely given to the church, not (at least not in the same way) to any other body. Parachurch organizations have value, but they must support and not supplant the church.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2330.
16절) 본문은 기독교 복음의 핵심, 경건의 비밀을 다루고 있다. 기독교 복음이 위대한 것은 바로 복음의 핵심이신 그리스도가 위대하시기 때문이다. 본절은 그리스도의 사역을 성육신으로부터 승천까지 6가지로 설명하고 있다. 한글 성경에는 잘 드러나지 않지만 원문은 고도의 정형적인 시적 운율을 보이고 있다. 먼저 각 행에 등장하는 동사는 모두 직설법 3인칭 단수 부정 과거 수동태로서 ‘데’로 끝난다. 또한 모든 명사는 정관사를 갖지 않는 여격으로 되어 있고 한 절을 제외하고 모두 ‘엔’이라는 전치사를 동반하고 있다.
이는 3연으로 구성된 6행의 시적 구조를 지닌다. A-A’은 ‘육신과 영’, B-B’은 ‘천사들과 만국’, C-C’은 ‘세상과 영광’이 각기 대응을 이루고 있다. 즉 육신과 영은 그리스도께서 완전한 육체를 입으셨으나 죄가 전혀 없으신 완전한 영이심을 보여주며, 천사들과 만국은 그리스도의 완전한 인성과 신성이 각각 증명되고 전파되는 대상임을 보여주며, 세상과 영광은 그리스도께서 세상에서 받아들여졌을 뿐아니라 하늘에서도 영접 받았음을 보여주는 것이다.
‘크도다 경건의 비밀이여’, 15절에서 교회관을 언급했다면 이제 복음의 핵심을 요약하고 있다. 앞선 15절의 진리(알레디이아스) 즉 복음의 진리가 바로 우리 주 예수 그리스도이심을 선포한다. 경건으로 번역된 ‘유세베이아스’는 일반적으로 ‘영혼의 거룩한 상태’를 의미하는데 여기서는 좀더 적극적인 의미로 ‘활동적인 경건, 경건한 삶, 그리스도 안에서 우리의 삶을 참되게 하나님께 헌신하는 것, 경외하는 것’을 의미한다. 이는 비밀, ‘미스테리온’이다. 이는 신성한 비밀이라는 의미로 신이 함께 나누기로 선택한 사람들과만 관련된 비밀이라는 의미이면서 동시에 드러난 비밀, 지금은 공개적으로 계시된 신적 비밀을 의미한다. 이는 감추기 위한 목적이 아니다. 이는 신비이다.
μυστήριον -ου, τό; (mystērion), 명사. 비밀, 신비. 아람어 등가: רָז (8).
명사 용법
1. 신성한 비밀 — 신과 신이 함께 나누기로 선택한 사람들과만 관련된 비밀; 특별히 하나님의 구속역사와 방법이나 다른 초자연적인 정보와 관련하여. 관련 주제: 비밀.
막 4:11|| τὸ μυστήριον
엡 3:3 τὸ μυστήριον,
골 1:26 τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων
골 2:2 εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ,
살후 2:7 τὸ γὰρ μυστήριον
2. 드러난 비밀 — 지금은 공개적으로 계시된 신적 비밀
엡 3:4 ἐν τῷ μυστηρίῳ τοῦ
골 1:27 τοῦ μυστηρίου τούτου
골 4:3 λαλῆσαι τὸ μυστήριον τοῦ
딤전 3:9 ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ
딤전 3:16 τῆς εὐσεβείας μυστήριον· Ὃς
명사. 명사
|| || 눅 8:10 || 마 13:11
Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).
그리스도께서 성육신하심으로 이 땅가운데 오셔서 십자가의 길을 가지 않으셨다면 우리는 영원히 이 비밀을 깨닫지 못했을 것이다. 결국 이 경건의 비밀은 그리스도를 통해서 계시된 비밀이자 신비를 의미하는 것이다.
‘그렇지 않다 하는 이 없도다’이는 ‘호모로구메노스’로 ‘부인할 수 없이, 매우 확실하게’라는 표현이다. 이는 ‘말하다, 이야기하다’라는 동사 ‘레고’와 ‘같은, 비슷한’이라는 의미의 ‘호모이오스’의 합성어인 ‘호모로게오’ ‘시인하다, 고백하다’에서 파생된 부사이다.
그 복음의 핵심은 매우 단순하고 명확하다.
1) 성육신
2) 부활을 통해 의롭다 하심
3) 천사들에게 보이심
4) 만국에서 전파되심
5) 세상에서 믿은 바 되심
6) 승천, 영광가운데 올려지심
- The mystery of godliness refers to the entire content of God’s revealed plan of salvation (cf. note on v. 9). Next comes a poetic exposition of that great gospel message. great indeed, we confess. This introduction may implicitly p 2331 call upon the Ephesian church to affirm this confession and therefore the ethical and doctrinal implications drawn from it throughout the letter. The exact structure of this “hymn” is debated, but the basic idea is clear. God the Son has been revealed in human flesh (resulting in the crucifixion, line 1), but he was vindicated by the resurrection (line 2) and afterward was displayed in victory before heavenly beings (line 3; cf. Eph. 1:20–21; Phil. 2:9–11; Heb. 1:3–4; 1 Pet. 3:21–22; Rev. 5:6–14). While the ESV footnote says that “vindicated” could be translated “justified,” the sense here clearly is vindication, which is a common use of the Greek verb dikaioō. Line 4 continues with the result of Christ’s life and ministry. The message of Christ has been (and continues to be) proclaimed among the nations (Gk. ethnos), that is, it has been preached specifically to the Gentiles. This preaching has been effective (believed on, line 5). Then taken up (Gk. analambanō) in line 6 would naturally be understood as a reference to the ascension (the same verb is used in Mark 16:19; Luke 24:51; Acts 1:2, 11, 22). A difficulty with this view is that line 6 does not fit chronologically. One possible explanation is that the ascension is presented as a foretaste of the ultimate exaltation of Christ.
ESV English Standard Version
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2330–2331.
- Now Paul’s citing of part of what was surely a well-known hymn in the course of writing instructions for behavior in the church is to bring his readers to the point of corporate response. The hymn itself, like many in the New Testament, celebrates Christ’s appearance and ministry on earth. The introductory phrase is a call to consider the implications of this grand event, to evaluate our conduct on the basis of what we confess.
The introductory words, Beyond all question, the mystery of godliness is great, remind the readers of their common acceptance of the statement. And both the Greek term behind the NIV’s beyond all question (homologoumenōs; literally, “confessedly”) and the hymn piece that follows suggest that the idea of “confession”—that is, public, solemn agreement—may also be present.
But what is this great mystery of godliness? “Mystery,” as often used by Paul, denotes the appearance of Christ in history as the hidden salvation plan of God which, conceived before time, has been revealed and fulfilled in the cross and resurrection (compare 3:9). The content of the Christ-hymn in 3:16 confirms the deep theological meaning of “the mystery.”
The whole phrase the mystery of godliness needs some unpacking. It is commonly taken as the equivalent of the phrase in 3:9, “the mystery of the faith.” This would make godliness, like “the faith,” a reference to the objective content of Christianity—that is, “what” one believes. As such, the word here rendered godliness is often translated “religion.” But although “the faith” does often bear this meaning in the Pastorals, “godliness” is a more expansive, less static idea. It includes “the faith” but goes a decisive step further to link a certain Christian manner of life to it (see notes on 2:2). The context, with its focus on conduct (v. 15), supports the broader meaning of “godliness.”
Consequently, this phrase the mystery of godliness forms a connection between the appearance of Christ, which the hymn celebrates, and Christian living: the mystery is the essence of godliness. It was critical for Paul to remind the readers of this principle, for the false teachers were successfully driving a wedge between belief and behavior with damaging results. In our day of institutionalized atheism and the popular heresy of humanism, the church faces the same danger. Even if dangers of this sort seem remote, we easily forget the practical implications of what we believe and profess to be true.
The mystery is now explained in the six lines of the hymn, given in three couplets. We must remember that Paul included only part of a longer hymn and that its poetic nature prevented the making of a precise theological statement. Nevertheless, the thrust of this excerpt, to sketch a panoramic view of the outworking of God’s salvation plan, is easily seen.
1. The conception of the mystery (lines 1-2). He appeared in a body (literally, “he was manifested in flesh”) affirms the incarnation of Christ. The original term “flesh” and the passive form of the verb indicate the “mode” in which God revealed Christ to the world—in human form. Historically, the line of demarcation between the events recalled in lines 1 and 2 is the crucifixion/resurrection.
The meaning of was vindicated by the Spirit* is more problematic, but the juxtaposing of “flesh” (line 1) and “spirit” (line 2), seen elsewhere in the New Testament, provides some help. The NIV correctly shows that Christ’s “vindication” is in view. But by the Spirit is better left “in spirit” according to the original text (en pneumati). In fact, the rather widespread use of the flesh-spirit antithesis in the New Testament suggests that “in spirit” is a reference to the supernatural realm which is characterized by the activity of the Holy Spirit. It is this realm that Christ entered by his resurrection from the dead. Furthermore, as numerous biblical references show, it was this event of resurrection/exaltation that demonstrated Christ’s “vindication” before hostile powers, whether human or angelic (Acts 2:22–36; 3:11–15; Rom 1:4; 1 Cor 2:1–9; Eph 1:20–21). Contained in these two lines, then, is the acknowledgment of the truth of the gospel message, that God came among humankind and introduced a new kind of life (compare 2:3–6).
2. The communication of the mystery (lines 3-4). Was seen by angels* depicts a revelation of Christ to angelic beings, rather than the passive observation of angels. In keeping with the panoramic scope of the hymn, line 3 recalls simply the fact that at some point Christ appeared victoriously before angels. The time of this occurrence may have been after or coincident with the resurrection or perhaps coincident with the ascension—chronology is apparently not a dominant feature of the hymn. In contrast to this “appearance” of the victorious Christ in the spirit realm, line 4 tells of the proclamation of this victory, won in behalf of humankind, in the world. Lines 3 and 4 concentrate on the communication of the good news about Christ. Here is acknowledgment of the church’s responsibility to reach the world for Christ (2:1–2, 7; 3:15).
3. The conclusion of the mystery (lines 5-6). Line 5 (was believed on in the world) and line 6 (was taken up in glory)* refer respectively to the result of the preaching of the gospel (line 4) and the ascension of Jesus. Of course, this sketch of the history of redemption would be incomplete without reference to the saving effects of the gospel—the church in Ephesus was to see itself as living proof of God’s plan to save (compare 1:15–16). To acknowledge this was to accept at the same time the call to godly living (2:2, 8–10; 3:1–13, 15).
Though we might have expected mention of the return of Christ in the closing line of this salvation-hymn (as we find in many contemporary hymns), the purpose of this piece was to ground the reality and presence of salvation in the past, historical appearance of Christ. So the hymn concludes by alluding to the point that marked the close of Christ’s earthly ministry (including resurrection appearances) and the beginning of the age of the Spirit.
Consequently, Paul’s readers are reminded of their confession that the first advent of Christ introduced a new way of life in the present age. The hymn combines snapshots of important points of that past appearance (lines 1, 2, 3, 6) with references to the salvation introduced by that event (lines 4, 5). The appearance of the God-man is the essence of the new lifestyle (godliness) that, Paul urges, must characterize the church as it gathers for worship and when it relates with the world. Our confession of Christ is our acknowledgment of the call to service and godly living.
notes 2:2 Godliness (eusebeia) is an important ethical term in the Pastorals. Paul possibly borrowed it from the false teachers’ special vocabulary (1 Tim 6:5; 2 Tim 3:5) in order to correct their erroneous views about the spiritual life. From Paul’s discussions of their misunderstandings about it, it appears that for them “godliness” was largely something to be attained at the cognitive level through “knowledge” (1 Tim 6:20; 2 Tim 3:5; Tit 1:16) but that had little or no bearing upon outward behavior. Thus Paul’s use of the term stresses correct knowledge of God (1 Tim 6:3; Tit 1:1) that produces an observable Christian manner of conduct (1 Tim 2:2; 4:8; 5:4; 6:11; 2 Tim 3:12; Tit 2:12). This genuine godliness is a product of Christ’s redemptive work (Tit 2:12) and the life-changing gospel (1 Tim 6:3; Tit 1:1).
“Seriousness” (NIV holiness; Greek semnotēs), a favorite term with Greek ethicists, also contributes to Paul’s description of the observable new life of faith (2:2; 3:4, 8, 11; Tit 2:2, 7). The respectability it denotes is connected with the believer’s witness to unbelievers.
* Vindicated or “declared righteous” is the meaning consistently expressed in the Greek Old Testament by the passive form of the verb (edikaiōthē).
* The passive verb was seen (ōphthē) in line 3, meaning “self-exhibition,” came to be used as a technical reference for the manifestation of God in the Greek Old Testament (Gen 12:7; 17:1–3). This, coupled with the strong New Testament tradition of Christ’s triumphant “appearance” before angels (Eph 1:21; Phil 2:9–11; Col 2:15; Heb 1:3–4; 1 Pet 3:22; Rev 5:8–14) and the dominant New Testament use of “angel” (angelos) for spirit beings, rules out a reference to human beings (who witnessed Christ’s resurrection) in the term angels. For the same reasons, the intention of the line exceeds the references to angels present on the day of Jesus’ resurrection (Mt 28:5–7; Mk 16:5–7; Lk 24:4–7; Jn 20:11–13; but see Hendriksen 1965:140–42).
For the use of the verb was taken up (analambanō) in line 6 in reference to Christ’s ascension, see Mark 16:19; Luke 24:51; Acts 1:2; 11:22.
* In glory denotes the glorified state of the resurrected Christ. On the significance of the ascension as indicating the conclusion of Christ’s earthly ministry and the inauguration of the age of the Spirit, see Ladd 1975:128.
Philip Towner, 1–2 Timothy & Titus, vol. 14, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1994), 딤전 3:16.
16 Beyond all question, the mystery of godliness is great:
He appeared in a body,
was vindicated by the Spirit,
was seen by angels,
was preached among the nations,
was believed on in the world,
was taken up in glory.
3:16 Paul’s phrase “Beyond all question” introduces an outline of Christian truth that had the unanimous consent of Christians. The clause “the mystery of godliness is great” has a triumphant ring to it, much like the cry of the Ephesians in Acts 19:28. The term “mystery” also appears in 3:9 (translated “deep truths”) and refers to truth that is now revealed. The word “godliness” (eusebeia) has the article in Greek and in this context means the godliness. This structure causes translators to see the term as a synonym for the Christian religion (Fee; Moffatt; Williams). The mystery of the Christian religion to which Paul pointed refers to God’s redemptive plan which had been kept secret but was now revealed. Paul was extolling God’s powerful actions that form the basis of the gospel and the transforming results that derive from accepting it.
Paul’s outline of the Christian religion is representative but not exhaustive. For example, it does not mention the return of Christ. It is presented in the form of an early hymn.78 The mere recitation of a creed could be cold and lifeless, but a hymn would pulsate with warmth and vigorous emotion. For example, the hymns of Martin Luther (“A Mighty Fortress Is Our God”) and Charles Wesley (“O Sacred Head Now Wounded”) spearheaded great spiritual revolutions. Paul probably did not compose this hymn but found it current in the life of the church.
The hymn contains six distinct statements with Christ as the understood subject of each line. Experts differ on the arrangement of the statements. Lenski agrees with the KJV in rendering it as a single stanza with six consecutive lines. Kelly agrees with the NIV in calling for three verses of two lines each. Fee agrees with the GNB in calling for two verses of three lines each.79 The widespread disagreement even among experts makes one cautious in dogmatically following any set rendering. Fee’s suggestions will serve as the basis for arranging this hymn, and we will analyze six distinct statements of the hymn.
The quotation of the hymn in this verse is only a sentence fragment, for it begins with a relative pronoun literally translated “who” (hos). The NIV’s translation “he” disguises the fact that the Greek lacks a main clause. The absence of a principal clause led some early exegetes to alter the text. Some inserted the neuter relative pronoun “which” (ho) in order to link the clause with the term “mystery” so that the text spoke of a “mystery … which appeared in a body.” Others placed the word “God” (theos) in the text to create a complete sentence that read, “God appeared in a body.” The best manuscripts contain the reading “who,” from which it is easy to trace the development of the other readings.
There is agreement that the first line, “He appeared in a body,” is a reference to Jesus’ incarnation. The term “body” (literally “flesh”; sarx) is a reference to all that belongs to our human nature (except sin; cf. Rom 8:3). Paul was asserting that in Christ, God himself had appeared in a human body.
There is similar agreement about the content of lines four and five. Line 4, “preached among the nations,” refers to the proclamation of the gospel among the nations of the known world by early Christians. Line 5, “believed on in the world,” describes a response to the previous proclamation. Christians preached the gospel throughout the nations of the world, and commitment to Christ was the result.
This interpretation of the content of lines 1, 4, and 5 suggests that the hymn is a story of salvation, somewhat along the line of J. Wilbur Chapman’s gospel song “One Day.” If this is correct, then we can understand the more difficult lines by relating them to the story of salvation.
Line 2 speaks of Christ’s “vindication by the Spirit.” The idea of vindication or the demonstration of Christ recalls statements about the resurrection in Rom 1:4 and 1 Pet 3:18. There is disagreement among some interpreters over whether “Spirit” is a reference to the Holy Spirit (NIV; NASB) or Christ’s spiritual nature. Lenski takes “spirit” to be a reference to the vindication of Christ’s spirit of holy obedience even to the death of the cross.80 Since the first line of this hymn refers to being manifest in the realm of the flesh, it seems that the parallel in line 2 is suggesting that Christ was vindicated or declared righteous in the sphere of his spiritual nature. The resurrection becomes the means of publicly declaring this vindication. What Paul was saying is that just as Christ was manifested in human flesh, so he was proved to be what he claimed to be in the spiritual realm. The resurrection of Christ declared that he was God’s Son.81
Line 3, “was seen by angels,” lacks the Greek preposition en and instead has a Greek dative case used with angels (literally “to angels”).82 The verb “was seen” is used in the New Testament to describe Jesus’ post-resurrection appearances (1 Cor 15:5–8). The angels who worshiped Christ may have been either fallen (Col 2:15) or unfallen (Heb 1:6; 1 Pet 1:12). The expression of Paul is likely a reference to the worship given by angels to the ascended Christ.83 If this interpretation is correct, then the first three lines of the hymn express Jesus’ incarnation, resurrection, and glorification. The first stanza of three lines extols the glory of Christ in his early ministry and concludes with a word of triumph and victory.
The next two lines (4 and 5) also offer expressions of Christ’s victory, but they sing about the developing ministry of Christ in his church. The sixth line of the song, “was taken up in glory,” uses a verb that elsewhere in the New Testament describes the ascension (Acts 1:2, 11, 22). Since the ascension preceded the preaching of the gospel, we might think that it is out of order to mention it at this point. However, Jesus ordered the preaching of the gospel (Matt 28:19–20) before the act of the ascension, and it is this order that the hymn follows. “Glory” is a reference to the brightness and majesty of God’s presence in Jesus, not merely a reference to the ascension. The emphasis may relate to the glory Christ received as he was declared and accepted.
This approach to the hymn finds two stanzas of three lines each. The first stanza praises the earthly ministry of Christ and concludes with a statement of triumph. The second stanza extols Christ’s ongoing ministry and concludes with a note of victory.
Paul used this hymn as an example of the mystery of godliness the church proclaimed. This mystery relates to the incarnation and resurrection of Christ and the church’s proclamation of him. Paul probably had two purposes in mind in placing the hymn at this point. First, his emphasis on the past humiliation and present triumph of Christ probably stood in contrast with the deficient Christology of the false teachers. They apparently spiritualized the resurrection (2 Tim 2:18) and drank in other Hellenistic ideas that could corrode Christian truth. Paul’s statement served as a corrective. Second, Paul was about to return to an attack against the false teachers. His statement of the truth here prepared for the attack by providing a broad expression of glorious truth in contrast to their demonic errors.84
Summary. Two characteristics of believers stand out in the statements of Paul in vv. 15–16. First, he wrote to point out how Christians should conduct themselves as members of God’s family. Christians are to distinguish themselves by a life-style of holiness. The mere mouthing of a creed without transformation of life does not denote a believer. Believers are those whose behavior designates them as God’s children and demonstrates the reality of their faith. Second, Christians are those who do have certain fixed beliefs about Christ. The incarnation, resurrection, and exaltation of Christ appear in the hymn Paul quoted. There is an appeal for belief. Christians are not merely those who think nice thoughts about a benevolent Jesus. They are those who have committed themselves to the incarnate Son of God and risen Lord. We must affirm fixed truths about Jesus.
78 Evidence for this comes from the parallelism of each line of the hymn. Each line begins with a verb in the Greek aorist passive tense followed by a prepositional phrase introduced by “in,” “by,” or “to.” There is a deliberate assonance in Greek marked by the sound th from the aorist passive verbs. Reading the passage aloud in the Greek shows the presence of rhythm in the diction. For a similar hymn see 2 Tim 2:11–13. Some scholars think that a creed would lack the deliberate parallelism or assonance of a hymn.
79 For discussion of the arrangement of the hymn see Lenski, St. Paul’s Epistles, 607–9; Kelly, Pastoral Epistles, 88–93; and Fee, 1 and 2 Timothy, Titus, 54–58.
80 Lenski, St. Paul’s Epistles, 612. The presence or absence of the article before the word is not always a clear indicator of the referent of the word “spirit.” Sometimes a reference to the Holy Spirit is anarthrous (e.g., 2 Cor 3:3), and sometimes it is articular (e.g., 1 Cor 2:12). Sometimes a reference to the human spirit of an individual is anarthrous (e.g., 2 Cor 7:1), and at other times it is articular (e.g., 1 Cor 2:11). The fact that “spirit” in the Greek text of v. 16 is anarthrous does not settle the issue of interpretation.
81 J. H. Bernard explains the meaning of the phrase to be that “as Christ was manifested in human flesh, so in His spiritual activities, words and works, He was proved to be what He claimed to be, Son of God no less than Son of man; His personal claims were vindicated” (The Pastoral Epistles [1899; reprint, Grand Rapids: Baker, 1980], 63).
82 In form the expression could read either “was seen by angels” or “appeared to angels.” The former translation would have “angels” in the instrumental case, showing agency. The latter translation would have “angels” in the dative case, indicating to whom the appearance was made. Guidance in deciding between these options can come by observing usage elsewhere.
In Acts 9:17 Luke used the same verb, and the NIV translates it “appeared to you.” In 1 Cor 15:5–8 the same verb is again translated “appeared,” and the persons to whom the appearances occurred (“Peter, the Twelve, five-hundred brothers, James, all the apostles, Paul”) are again preceded in the NIV by the preposition “to.” These translations take the case usages in these verses as dative, showing the person(s) to whom the appearances were made. Since these passages use the dative in translation, it seems wisest to continue that usage here. No serious issue is at stake in choosing the dative over the instrumental. To say that Jesus “was seen by angels” does not differ greatly in meaning from the statement that he “appeared to angels.”
83 The term translated “angels” can also mean messengers, and it can refer to those who reported Christ’s resurrection. However, Paul was attempting to show the worship given to the glorified Christ by angelic powers, and a reference to messengers on earth during Jesus’ incarnate life would be out of place here.
84 For further discussion of the question of why Paul placed the hymn at this point, see Fee, 1 and 2 Timothy, Titus, xxii–xxiii, and 57.
Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 124–127.
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