하나님나라를 꿈꾸며(Kingdom of God)

5 oThis is why I left you in Crete, so that you might put what remained into order, and pappoint elders in every town as I directed you— 6 qif anyone is above reproach, the husband of one wife,4 and his children are believers5 and not open to the charge of rdebauchery or insubordination.

o [1 Tim. 1:3]

p [Acts 14:23; 2 Tim. 2:2]

q For ver. 6–8, see 1 Tim. 3:2–4

4 Or a man of one woman

5 Or are faithful

r See Eph. 5:18

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:5–6.

5 내가 너를 그레데에 남겨 둔 이유는 남은 일을 정리하고 내가 명한 대로 각 성에 장로들을 세우게 하려 함이니

6 책망할 것이 없고 한 아내의 남편이며 방탕하다는 비난을 받거나 불순종하는 일이 없는 믿는 자녀를 둔 자라야 할지라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:5–6.

 

-  1:5 The prepositional phrase τούτου χάριν** (as a preposition χάριν almost always follows its noun) indicates the reason or goal for Paul’s leaving Titus on Crete, which is developed in the following ἵνα clause. ἀπέλιπον means here “I left behind”; the nuance of “behind” is seen clearly in the other occurrences of ἀπολείπω in the PE* (2 Tim. 4:13, 20; for the textual variants here, neither of which alters the meaning, see NA26). Κρήτη** (also mentioned in Acts 27:7, 12f., 21), the island of Crete, lies south of the Aegean Sea in the Mediterranean. As early as Homer (Iliad 2.649) Crete was known for its many cities, which may account for κατὰ πόλιν later in this verse. That Paul left Titus behind implies that he was with Titus on Crete. The occasion for this that best fits into Paul’s life would be during a journey after Paul’s release from his first Roman imprisonment (see the Introduction). From what follows, one can surmise that the two were successful in evangelizing various cities on the island but did not have time to return and strengthen the believers by setting the churches in order and seeing that elders were elected (for Paul’s pattern see Acts 14:21–23).

Therefore, Paul left Titus to “set in order what remains and appoint elders in every city, as I directed you” (v. 5b). Middle ἐπιδιορθώσῃ** is to be preferred over the active (see NA26 for the evidence for each reading; ἐπιδιορθόω is a biblical hapax here). λείπω occurs 6x in the NT but nowhere else with the sense that the participle has here. Literally ἵνα τὰ λείποντα ἐπιδιορθώσῃ means “that you might set right the things lacking.” TEV has perhaps best captured the phrase in an English idiom with “put in order the things that still needed doing.” That this is the proper sense is verified by the next clause, which indicates one thing that needed to be done.

καταστήσῃς (aorist subjunctive of καθίστημι) means here “appoint” or even possibly “ordain” (BAGD), as its only other occurrence in this kind of setting seems to indicate: In Acts 6:3 the apostles speak of the action they are about to take, that of putting the Seven (chosen by the congregation) in charge of the diaconal task by laying hands on them (v. 6). Similarly, in Acts 14 Paul and Barnabas do what Paul is asking Titus to do here, and the verb used is χειροτονέω, which could be rendered either “lay hands on” or “ordain.” It would appear that both Paul, addressing Titus, and Luke in Acts 14 are compressing what takes place by speaking only of the last act, i.e., appointment or laying on of hands, and do not feel it necessary to relate the steps that lead up to that act (which are related in Acts 6). Moreover, Paul has not written the list of qualifications that follows in vv. 6ff. for Titus’s benefit but more probably as a guide for the Christians on Crete, just as a brief list of qualifications was given to the Christians in Jerusalem to follow in their selection of the Seven (Acts 6:3). This similarity would suggest that the Acts 6 (and 14) pattern was operative here, and that would be a further indication for understanding καταστήσῃς as referring to the final act in the process.

κατὰ πόλιν is used in the distributive sense: “city by city” or “in every city” (BAGD s.v. κατά II.1d; cf. Acts 15:21; 20:23; also κατʼ ἐκκλησίαν, Acts 14:23). This means that plural πρεσβυτέρους relates to each city that has a church: Several elders/overseers are appointed in each church. This corresponds to what was done in the cities of Philippi (Phil. 1:1) and Ephesus (Acts 20:17, 28; cf. 14:23; 1 Thes. 5:12, 13; 1 Tim. 5:17). πρεσβύτεροι here designates the officials who lead the Christian congregation (see the comments on 1 Tim. 5:17 and the excursus on Bishops/Presbyters and Deacons following the comments on 1 Tim. 3:8–13). Jeremias’s suggestion that the term be understood here and in 1 Tim. 5:17 as “older men” and the clause here rendered “install older men” is rightly regarded by Dibelius-Conzelmann (and others) as “not possible linguistically.”

Titus is to do this in accord with Paul’s command. The clause with ὡς indicates the manner in which the activity should proceed (BAGD s.v. I.1; cf. Col. 4:4; Eph. 6:20) and refers to what Paul has already said to Titus (aorist tense). He repeats it here in part by indicating the qualifications necessary for an individual to become an elder. With emphatic ἐγώ (as in v. 3) and the verb διεταξάμην (“I ordered, commanded”; cf. 1 Cor. 7:17; 16:1) Paul is providing for Titus (σοι) full apostolic authority to carry out this action carefully in compliance with the standards he gives.

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.

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)

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), 287–289.

-  1:6 Above reproach (repeated in v. 7) summarizes the main point, which the rest of the list (vv. 6–9) fills out: there should be no legitimate accusation that could be brought against the elder that would bring disrepute on the gospel or the church; his life should be seen as worthy of imitation. husband of one wife. See note on 1 Tim. 3:2–3. His children are believers can also be rendered “his children are faithful” (Gk. pistos). The primary argument for rendering it as “believers” is that in the letters to Timothy and Titus, this word almost always refers to saving faith. Those who think it should be rendered “faithful” would argue that no father can guarantee the conversion of his own children, but he can ordinarily ensure that they act in a “faithful” way. Also, the parallel passage in 1 Timothy 3 says only that the children must be well-behaved, not that their conversion is a requirement for their father to be an overseer. The concern in the passage is that the children behave appropriately and are not open to the charge of debauchery or insubordination. The word “children” (plural of Gk. teknon) would apply only to children living at home and still under their father’s authority.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2348.

이처럼 교회의 영적인 지도자는 남을 다스리기 전에 자신 뿐만 아니라 그 가정을 바르게 다스릴줄 알아야 한다. 장로 자신이 책망받고 불륜을 저지르거나 그의 자녀들이 방탕하다는 비난을 받거나 불순종하다면 누가 그 장로의 말을 듣겠는가? 그러기 때문에 무엇보다 장로는 좋은 교훈과 본을 보여야한다. 장로는 믿는 자들의 고동체인 교회를 잘 다스려야하지만 먼저 그 전에 자신이 속한 가장 우선적인 작은 공동체인 가정을 잘 다스릴줄 알아야 한다. ‘수신제가 치국평천하’

-  1:6 Paul begins (as in 1 Tim. 3:2) by stating the overall requirement that a potential elder be “above reproach” (here ἀνέγκλητος, also used of church leaders in 1 Tim. 3:10 [deacons; see the comments there]; the synonym ἀνεπίλημπτος is used of the overseer/elder in 1 Tim. 3:2). As such, a man would not be open to attack or criticism in terms of Christian life in general or in terms of the characteristics that Paul goes on to name. This does not mean that an elder must be perfect, but it may be fairly said that each named characteristic marks his life. εἴ τίς (see 1 Tim. 3:1) ἐστιν, “If anyone is,” causes the reader to expect a conclusion such as “Elect such a person as an elder.” The conclusion is not stated, probably because Paul wants to list other qualifications, and then having done so, he considers it unnecessary to make explicit the obvious conclusion. The clause implies, therefore, that these requirements are what is necessary and that “anyone” meeting them is eligible.

With “having children who believe, not accused of dissipation or rebellion,” it is not demanded that the elder have children but only that, if he has them, they should be πιστά τέκνα (on τέκνα see 1 Tim. 3:4, 12). ἔχων is used here “to denote the possession of persons to whom one has close relationships” (BAGD s.v. I.2bα). The implication is that Paul is talking only about children who are still rightfully under their father’s authority in his home (cf. ἐν ὑποταγῇ and the repeated τοῦ ἰδίου οἴκου of 1 Tim. 3:4–5).

Should πιστά in this clause be understood as “faithful” or as “believing”? The range of usage shows that either meaning is a possibility: The word can clearly mean “faithful,” as it does several times in the PE, including once with a noun, as here (2 Tim. 2:2: πιστοὶ ἀνθρώποι). It can also mean “believing” and does on several occasions in the PE, again including once with a noun (1 Tim. 6:2: πιστοὶ … δεσπόται). The context here and the parallel in 1 Tim. 3:4–5, however, provide some important indicators: The qualifying statement here, “not accused of dissipation or rebellion,” emphasizes behavior and seems to explain what it means for τέκνα to be πιστά. Likewise 1 Tim. 3:4 speaks of the overseer “keeping his children under control with all dignity.” In both cases the overseer is evaluated on the basis of his control of his children and their conduct. It is likely, therefore, that τέκνα ἔχων πιστά here is virtually equivalent to τέκνα ἔχοντα ἐν ὑποταγῇ in 1 Tim. 3:4. If that is so, then πιστά here means “faithful” in the sense of “submissive” or “obedient,” as a servant or steward is regarded as πιστός when he carries out the requests of his master (Mt. 24:45f.; 25:21, 23; Lk. 12:42f.; 1 Cor. 4:2; cf. Thayer, Lexicon; Cremer, Lexicon; LSJM s.v.; R. Bultmann, TDNT VI, 175, all but Thayer giving “obedient” as one of the meanings for the word and referring to Xenophon, Hellenica 2.4.30; MM mentions a deed of sale in which a slave is described as πιστοῦ καὶ ἀδράστου, “faithful and not given to running away”; Horsley, New Documents II [1982] 53 gives an epitaph for a slave that says “I remain faithful [πιστός] as before” [cf. ibid. 3 (1983) 39]; Bultmann cites Hesychius: πιστός= εὐπειθής, ready to obey, obedient). This proposed understanding of the passage goes contrary to a consistent pattern in recent English translations (RSV, NEB, TEV: “believers”; similarly NASB, NIV), but the considerations cited above seem compelling.

The concluding part of the verse, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα, literally “not in an accusation of dissipation or rebellious,” negatively qualifies πιστά and thus indicates what may not characterize πιστά children. The negative particle μή is used here, rather than οὐκ, probably because the participle ὄντα is understood with this construction (H. C. G. Moule, 155). μὴ ἐν κατηγορίᾳ** (the noun occurs in Jn. 18:29; 1 Tim. 5:19) can best be expressed in English by “not accused of.” ἀσωτία** (here genitive of the content of the accusation) means “debauchery” or “dissipation” and is used in the NT of drunkenness (Eph. 5:18) and of associated vices of the non-Christian world (1 Pet. 4:4; cf. ἀσώτως in Lk. 15:13). Therefore the potential elder’s children must not be guilty of “sensuality, lusts, drunkenness, carousals, drinking parties” (1 Pet. 4:3).

ἀνυπότακτα stands in tandem with the preceding prepositional phrase and its genitive modifier. Here it means “undisciplined, disobedient, rebellious,” as it does in 1 Tim. 1:9, where it is used of those who are unwilling to be under God’s will and law, and in Tit. 1:10 of the false teachers who “turn away from the truth” (v. 14). What must not characterize the children of an elder is immorality and undisciplined rebelliousness, if the children are still at home and under his authority. Paul is not asking any more of the elder and his children than is expected of every Christian father and his children. However, only if a man exercises such proper control over his children may he be an elder.

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.

LSJM H. G. Liddell and R. Scott, A Greek-English Lexicon, rev. and augmented by H. S. Jones and R. McKenzie, with a Supplement by E. A. Barber. Oxford, 1968.

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

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

RSV Revised Standard Version

NEB New English Bible

TEV Today’s English Version (Good News Bible)

NASB New American Standard Bible

NIV New International Version

 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), 289–290.

 

The saying is vtrustworthy: If anyone aspires to wthe office of overseer, he desires a noble task. 2 Therefore xan overseer1 must be above reproach, ythe husband of one wife,2 zsober-minded, self-controlled, respectable, ahospitable, bable to teach, 3 not a drunkard, not violent but cgentle, not quarrelsome, dnot a lover of money. 4 He must manage his own household well, with all dignity ekeeping his children submissive, 5 for if someone does not know how to manage his own household, how will he care for wGod’s church? 6 He must not be a recent convert, or he may fbecome puffed up with conceit and fall into the condemnation of the devil. 7 Moreover, he must be well thought of by goutsiders, so that he may not fall into disgrace, into ha snare of the devil.

v See ch. 1:15

w See Acts 20:28

x Titus 1:6–9

1 Or bishop; Greek episkopos; a similar term occurs in verse 1

y [ch. 5:9]

2 Or a man of one woman; also verse 12

z ver. 11; Titus 2:2

a 1 Pet. 4:9

b 2 Tim. 2:24

c Titus 3:2

d Heb. 13:5; [ch. 6:10]

e [ver. 12]

w [See ver. 1 above]

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

g See Mark 4:11

h 2 Tim. 2:26; [ch. 6:9]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 3:1–7.

2 그러므로 감독은 책망할 것이 없으며 한 아내의 남편이 되며 절제하며 신중하며 단정하며 나그네를 대접하며 가르치기를 잘하며

3 술을 즐기지 아니하며 구타하지 아니하며 오직 관용하며 다투지 아니하며 돈을 사랑하지 아니하며

4 자기 집을 잘 다스려 자녀들로 모든 공손함으로 복종하게 하는 자라야 할지며

5 (사람이 자기 집을 다스릴 줄 알지 못하면 어찌 하나님의 교회를 돌보리요)

6 새로 입교한 자도 말지니 교만하여져서 마귀를 정죄하는 그 정죄에 빠질까 함이요

7 또한 외인에게서도 선한 증거를 얻은 자라야 할지니 비방과 마귀의 올무에 빠질까 염려하라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 3:1–7.

신중하며로 번역된 ‘소프로나’는 모든 일에 신중하게 임하는 자세를 의미한다.

단정하며로 번역된 ‘코스미온’은 행동이 선하고 무리하지 않는 태도를 가리킨다. 

이 세 표현은 모두 인간의 내적 자제력, 통제력과 관련되어 있다. 이처럼 감독은 다른 사람을 지도하고 이끄는 사람이기에 자신을 다스릴줄 모르는 사람이어서는 안되는 것이다. 

 

‘나그네를 대접하며’, ‘필록세노스’는 ‘사랑’을 뜻하는 명사 ‘필로스’와 나그네, 낫선 사람을 뜻하는 명사 ‘크세노스’의 합성어로 ‘낯선 사람을 사랑하는 것’을 의미한다. 앞서서 자기를 절제할 수 있는 이들만이 다른 이들을 대접할 수 있다. 바울 당시 숙박 시설이 용이하지 않았는데 숙박의 어려움을 겪는 순회 설교자들이나 그리스도인 여행자들에 대한 지침을 제공하는 것이다.(히 13:2)

 

‘가르치기를 잘하며’, ‘디닥티콘’은 원형인 ‘디닥티코스’ 신약에 2번 등장하는데 본절과 딤후 2:24에 등장한다. 감독의 역할 중 가장 중요한 것 중의 하나가 말씀을 가르치는 것이었다. 당시 복음의 가르침을 곡해하고 이를 대적하는 이단의 세력들, 특히 에베소에서 활동하던 율법주의적 유대인들이나 영지주의자들에 맞서서 복음의 진리를 올바르게 가르칠 수 있는 능력은 매우 중요했다. 앞선 내용들이 도덕적인 성품, 자질이라면 이는 전문적인 자질이라고 할 수 있다.  

-  Above reproach heads the list as the key qualification for an overseer; it is then expounded by the words and phrases that follow in these verses (see note on Titus 1:6). The meaning of husband of one wife (Gk. mias gynaikos andra) is widely debated. The Greek phrase is not common, and there are few other instances for comparison. The phrase literally states, “of one woman [wife] man [husband].” (1) Many commentators understand the phrase to mean “having the character of a one-woman man,” that is, “faithful to his wife.” In support of this view is the fact that a similar phrase is used in 1 Tim. 5:9 as a qualification for widows (Gk. henos andros gynē; “one-man woman,” i.e., “wife of one husband”), and in that verse it seems to refer to the trait of faithfulness, for a prohibition of remarriage after the death of a spouse would be in contradiction to Paul’s advice to young widows in 5:14. Interpreters who hold this first view conclude that the wording of 3:2 is too specific to be simply a requirement of marriage and not specific enough to be simply a reference to divorce or remarriage after divorce. In the context of this passage, the phrase therefore prohibits any kind of marital unfaithfulness. (2) Another view is that “husband of one wife” means polygamists cannot be elders. Interpreters who hold this view note that there is evidence of polygamy being practiced in some Jewish circles at the time. On this view, the phrase means “at the present time the husband of one wife,” in line with other qualifications which refer to present character. On either of these views, Paul is not prohibiting all second marriages; that is, he is not prohibiting from the eldership a man whose wife has died and who has remarried, or a man who has been divorced and who has remarried (these cases should be evaluated on an individual basis). (3) A third view is that Paul is absolutely requiring that an elder be someone who has never had more than one wife. But that does not fit the context as well, with its emphasis on present character. On any of these views, Paul is speaking of the ordinary cases and is not absolutely requiring marriage or children (cf. v. 4) but is giving a picture of the typical approved overseer as a faithful husband and father. able to teach. This is the one requirement in this list that is not necessarily required of all believers. It is also not required of deacons. Thus, it is a distinguishing skill required of the pastor/elder. It yields the only reference in this list to his actual duties (see note on Titus 1:9).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2329.