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주석[칼빈] — 디모데전서 6장 · 만족과 참된 부

요약
칼빈 주석 · 섹션 21개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 5장

1절 카드 ↗

It appears that, at the beginning of the gospel, slaves cheered their hearts, as if the signal had been given for their emancipation; for Paul labors hard, in all his writings, to repress that desire; and indeed the condition of slavery was so hard that we need not wonder that it was exceedingly hateful. Now, it is customary to seize, for the advantage of the flesh, everything that has the slightest appearance of being in our favor. Thus when they were told that we are all brethren, they instantly concluded that it was unreasonable that they should be the slaves of brethren. But although nothing of all this had come into their mind, still wretched men are always in need of consolation, that may allay the bitterness of their afflictions. Besides, they could not without difficulty be persuaded to bend their necks, willingly and cheerfully, to so harsh a yoke. Such, then, is the object of the present doctrine. 1 They who are slaves under the yoke Owing to the false opinion of his own excellence which every person entertains, there is no one who patiently endures that others should rule over him. They who cannot avoid the necessity do, indeed, reluctantly obey those who are above them; but inwardly they fret and rage, because they think that they suffer wrong. The Apostle cuts off, by a single word, all disputes of this kind, by demanding that all who live “under the yoke” shall submit to it willingly. He means that they must not inquire whether they deserve that lot or a better one; for it is enough that they are bound to this condition. When he enjoins them to esteem worthy of all honor the masters whom they serve, he requires them not only to be faithful and diligent in performing their duties, but to regard and sincerely respect them as persons placed in a higher rank than themselves. No man renders either to a prince or to a master what he owes to them, unless, looking at the eminence to which God has raised them, he honor them, because he is subject to them; for, however unworthy of it they may often be, still that very authority which God bestows on them always entitles them to honor. Besides, no one willingly renders service or obedience to his master, unless he is convinced that he is bound to do so. Hence it follows, that subjection begins with that honor of which Paul wishes that they who rule should be accounted worthy. That the name and doctrine of God may not be blasphemed We are always too ingenious in our behalf. Thus slaves, who have unbelieving masters, are ready enough with the objection, that it is unreasonable that they who serve the devil should have dominion over the children of God. But Paul throws back the argument to the opposite side, that they ought to obey unbelieving masters, in order that the name of God and the gospel may not be evil spoken of; as if God, whom we worship, incited us to rebellion, and as if the gospel rendered obstinate and disobedient those who ought to be subject to others. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1ti-6-1

Source

복음이 시작될 무렵, 종들은 마치 해방 신호가 울린 것처럼 마음을 고무시켰던 것으로 보인다. 바울이 자신의 모든 저술에서 그 욕망을 억제하기 위해 무척 애쓰는 것을 보면 알 수 있다. 실로 종살이의 처지가 너무 혹독하였으므로 그것이 지극히 혐오스러운 것이었음을 이상하게 여길 필요가 없다. 이제 자신에게 유리해 보이는 것이 조금이라도 있으면 육신의 이익을 위해 그것을 낚아채는 것이 관습이 되었다. 이렇게 우리 모두는 형제라는 말을 들었을 때, 그들은 즉시 형제의 종이 되는 것은 불합리하다는 결론을 내렸다. 그러나 이런 생각이 전혀 들지 않았더라도, 불쌍한 사람들은 자신의 고통의 쓴맛을 달래줄 위로가 언제나 필요하다. 게다가 그들이 기꺼이 그리고 즐거운 마음으로 그토록 가혹한 멍에 아래 고개를 굽히도록 설득하기가 쉽지 않았다. 이것이 현재의 교훈의 목적이다.

**멍에 아래 있는 종들.** 모든 사람이 자신의 탁월함에 대한 거짓된 의견을 갖고 있으므로, 다른 사람들이 자신을 다스리는 것을 인내하며 견디는 사람이 없다. 피할 수 없는 자들은 마지못해 윗사람들에게 복종하지만, 속으로는 자신이 억울함을 당한다고 생각하여 초조해하고 격분한다. 사도는 이런 종류의 모든 분쟁을 한마디로 잘라 버린다. "멍에" 아래 사는 모든 자들은 기꺼이 그것에 복종해야 한다고 요구함으로써 말이다. 그는 그들이 자기가 이 처지를 받을 자격이 있는지 아니면 더 나은 처지를 받을 자격이 있는지 따지지 말아야 한다는 것을 의미한다. 이 조건에 매여 있다는 것으로 충분하기 때문이다. 바울이 그들에게 섬기는 상전들을 온전히 존경할 자로 여기라고 명할 때, 그는 그들이 의무를 신실하고 부지런히 수행할 것만을 요구하는 것이 아니라, 그들을 자신보다 높은 지위에 있는 사람들로 존중하고 진심으로 경의를 표하기를 요구한다. **하나님의 이름과 교훈이 비방을 받지 않게 하려 함이라.** 불신 상전들을 둔 종들은 하나님의 자녀들이 마귀를 섬기는 자들의 지배를 받는 것은 불합리하다는 반론을 충분히 내놓을 준비가 되어 있다. 그러나 바울은 논거를 반대편으로 돌려 던진다. 그들이 불신 상전들에게도 복종해야 하는 것은, 우리가 예배하는 하나님이 우리를 반역으로 부추기는 것처럼 보이지 않게 하고, 복음이 다른 이들에게 복종해야 할 사람들을 완고하고 불순종하게 만드는 것처럼 보이지 않게 하기 위함이라고 말한다.

원주석

2절 카드 ↗

2 Who have believing masters The name of brother may be thought to constitute equality, and consequently to take away dominion. Paul argues, on the contrary, that slaves ought the more willingly to subject themselves to believing masters, because they acknowledge them to be children of God, and are bound to them by brotherly love, and are partakers of the same grace. (116) It is no small honor, that God has made them equal to earthly lords, in that which is of the highest importance; for they have the same adoption in common with them; and therefore this ought to be no slight inducement to bear slavery with patience. They are believers and beloved It is an additional argument, that slavery is much more easily endured under mild lords, who love us, and whom we love in return. There is also the bond of faith which binds very closely together those who are of different conditions. These things teach and exhort. He means that these are matters on the teaching of which he ought to dwell largely, and wishes that doctrine should be accompanied by exhortations. It is as if he had said, that this kind of instruction ought to be daily repeated, and that men need not only to be taught, but likewise to be roused and urged by frequent exhortations. (116) “Let us learn to honor the graces of God when they shall be placed before our eyes; and when we shall see a man who has some token of the fear of God and of faith, let us value him so much the more, that we may seek to cherish the closest friendship with him, that we may bear with him as far as we are able, and that we may desire to be on good terms with him. And let every one consider what is said here, that, since God has thus brought us together, it is that we may know that it is in order that he may make us all his heirs, that we have one Spirit to guide us, one faith, one Redeemer, one baptism, for all this is included in the word Benefit. Since therefore we have that, let us learn to esteem the graces of God, in order that they may lead us to all mutual kindness, and that we may act in accordance with the lesson which Paul teaches us in another passage, ( Ephesians 4:2 ,) namely, that we owe to each other brotherly love for that is “a bond’ which ought to be reckoned sufficient for uniting us.’ — Fr. Ser. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1ti-6-2

Source

**믿는 상전을 둔 이들.** "형제"라는 이름이 평등을 이루고 따라서 주종 관계를 없앤다고 생각될 수 있다. 그러나 바울은 반대로 주장한다. 종들이 믿는 상전들에게 더욱 기꺼이 복종해야 하는 것은, 그들을 하나님의 자녀로 인정하고 형제적 사랑으로 그들에게 매여 있으며 같은 은혜에 참여하기 때문이다. 하나님이 가장 중요한 것에서 그들을 세상 주인들과 동등하게 만드셨다는 것은 결코 작은 영예가 아니다. 그들은 같은 양자됨을 공유하며, 따라서 이것이 노예 생활을 인내함으로 견디는 가벼운 동기가 아니어야 한다. **그들은 믿는 자요 사랑을 받는 자다.** 우리를 사랑하고 우리도 그 답으로 사랑하는 온화한 주인들 아래서는 종살이가 훨씬 쉽게 견딜 수 있다는 추가적인 논거가 있다. 또한 서로 다른 처지에 있는 사람들을 매우 긴밀하게 묶는 믿음의 유대도 있다. **이것을 가르치고 권면하라.** 바울은 이것들이 충분히 강조하여 가르쳐야 할 문제들이며, 교훈에는 권면이 수반되어야 한다고 말한다. 마치 이런 종류의 교훈은 날마다 반복되어야 하며, 사람들에게는 가르침뿐만 아니라 자주 권면하여 고무하고 촉구할 필요가 있다는 것과 같다.

원주석

3절 카드 ↗

3 If anyone teacheth differently The word ἑτεροδιδασκαλεῖ, being a compound, may also, not improperly, be translated, teacheth other things Yet there is no ambiguity as to the meaning; for he condemns all those who do not agree with this manner of teaching, although they do not openly and avowedly oppose sound doctrine. It is possible that he who does not profess any wicked or open error may yet, by endeavoring to insinuate himself by means of silly babbling, corrupt the doctrine of godliness; for, when there is no progress, and no edification in the doctrine itself, there is already a departure from the ordinance of Christ. Now although Paul does not speak of the avowed supporters of wicked doctrines, but of vain and irreligious teachers, who, by their ambition or covetousness, disfigure the plain and simple doctrine of godliness, yet we see with what sharpness and severity he attacks them. Nor need we wonder at this; for it is almost impossible to tell how much injury is done by preaching that is hypocritical and altogether framed for the purposes of ostentation and of idle display. But who they are that are blamed by him, appears more clearly from what immediately follows — And consenteth not to sound words This clause is intended to explain the former. It frequently happens that such men as are here described, carried away by foolish curiosity, despise everything that is useful and solid, and thus indulge in wanton freaks, like unruly horses. And what is this but to reject the sound words of Christ? for they are called “sound” or “healthful,” because they give health to us, or are fitted to promote it. And to the doctrine which is according to godliness This has the same meaning with the former clause; for the “doctrine” will not be consistent with “godliness,” if it do not instruct us in the fear and worship of God, if it do not edify our faith, if it do not train us to patience, humility, and all the duties of that love which we owe to our fellowmen. Whoever, therefore, does not strive to teach usefully, does not teach as he ought to do; and not only so, but that doctrine is neither godly nor sound, whatever may be the brilliancy of its display, that does not tend to the profit of the hearers. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1ti-6-3

Source

**다른 것을 가르치는 자.** "ἑτεροδιδασκαλεῖ"라는 합성어는 "다른 것들을 가르친다"로도 잘못 없이 번역될 수 있다. 그러나 의미에는 모호함이 없다. 바울은 건전한 교훈에 공개적으로 반대하지는 않더라도 이런 방식의 가르침에 동의하지 않는 모든 자들을 정죄한다. 어떤 사악하거나 공공연한 오류를 공언하지 않는 자도, 어리석은 잡담을 통해 자신을 주입시키려 함으로써 경건의 교훈을 타락시킬 수 있다. 교훈 자체에서 진보나 덕 세움이 없을 때, 이미 그리스도의 법도에서 이탈한 것이기 때문이다. 바울이 사악한 교훈의 공공연한 지지자들이 아니라, 야망이나 탐욕으로 경건의 단순하고 소박한 교훈을 왜곡하는 헛되고 불경건한 교사들에 대해 말하는 것이지만, 그가 얼마나 날카롭고 가혹하게 그들을 공격하는지 알 수 있다. **그리스도의 건전한 말씀.** 이 구절은 앞의 것을 설명하기 위한 것이다. 어리석은 호기심에 사로잡혀 유익하고 탄탄한 것은 무엇이든 경멸하고, 다루기 힘든 말들처럼 경솔한 장난을 치는 자들이 있다. 이것이 그리스도의 건전한 말씀을 거부하는 것 외에 무엇이겠는가? 그것들이 "건전한" 또는 "유익한" 것으로 불리는 것은 그것들이 우리에게 건강을 주거나 증진시키기에 적합하기 때문이다. **경건에 맞는 교훈.** 이것도 앞의 것과 같은 의미다. "교훈"이 "경건에" 일치하지 않을 것은, 우리에게 하나님을 경외하고 예배하는 것을 가르치지 않는다면, 우리의 믿음을 세우지 않는다면, 우리에게 인내와 겸손과 이웃에게 빚진 사랑의 모든 의무를 훈련시키지 않는다면 그럴 것이다.

원주석

4절 카드 ↗

4 He is puffed up, knowing nothing Such persons Paul first charges with pride, foolish and empty pride. Next, because no punishment can be imagined that is better adapted to chastise ambitious persons than to declare that all that they delight in proves their ignorance, Paul pronounces that they know nothing, though they are swelled with many subtleties; for they have nothing that is solid, but mere wind. At the same time, he instructs all believers not to be carried away by that windy ostentation, but to remain steadfast in the simplicity of the gospel. But languishing after questions and debates of words There is an indirect contrast between “the soundness of the doctrine of Christ,” and that “languishing;” for, when they have wearied themselves much and long with ingenious questions, what advantage do they reap from their labor, but that the disease continually grows? Thus not only do they consume their strength to no purpose, but their foolish curiosity begets this languishing; and hence it follows, that they are very far from profiting aright, as the disciples of Christ ought to do. Not without reason does the Apostle connect “questions and disputes of words;” for by the former term he does not mean every kind of questions, which either arise from a sober and moderate desire to learn, or contribute to clear explanation of useful things, but to such questions as are agitated, in the present day, in the schools of the Sorbonne, for displaying acuteness of intellect. There one question gives rise to another; for there is no limit to them, when every person, desiring to know more than is proper, indulges his vanity; and hence, there afterwards arise innumerable quarrels. As the thick clouds, during hot weather, are not dispelled without thunder, so those thorny questions must burst into disputes. He gives the name λογομαχίας ( logomachies , or disputes about words ) to contentious disputes about words rather than things, or, as it is commonly expressed, without substance or foundation; for if any person carefully inquire what sort of contentions are burning among the sophists, he will perceive that they do not arise from realities, but are framed out of nothing. In a word, Paul intended to condemn all questions which sharpen us for disputes that are of no value. From which arises envy He demonstrates from the effects how much an ambitious desire of knowledge ought to be avoided; for ambition is the mother of envy. Where envy reigns, there also rage brawlings, contentions, and other evils, which are here enumerated by Paul. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1ti-6-4

Source

**교만하여 아무것도 알지 못하고.** 바울은 그런 자들을 먼저 교만, 어리석고 공허한 교만으로 고소한다. 다음으로, 야심 있는 자들을 징벌하는 데 이보다 더 적합한 벌을 생각할 수 없기에, 바울은 그들이 많은 미묘함으로 부풀어 있어도 아무것도 모른다고 선언한다. 그들에게는 단단한 것이 아무것도 없고 오직 바람뿐이기 때문이다. 동시에 그는 모든 믿는 자들에게, 그 바람 같은 허세에 휩쓸리지 말고 복음의 단순함 안에서 견고히 서 있으라고 가르친다. **변론과 언쟁을 좋아한다.** "그리스도의 교훈의 건전함"과 그 "병들어 있음" 사이에 간접적인 대조가 있다. 그들이 기발한 질문들로 오랫동안 자신을 지치게 하고 나면, 수고에서 무슨 유익을 얻는가, 다만 병이 계속 자라는 것뿐이다. 그러므로 그들은 힘을 헛되이 소모할 뿐만 아니라, 그들의 어리석은 호기심이 이 병약함을 낳는다. 그리하여 그들은 그리스도의 제자들이 마땅히 해야 하는 것처럼 유익하게 진보하는 것과는 매우 거리가 멀다. **"변론과 언쟁"**을 함께 연결시키는 것은 이유가 없지 않다. 전자로 그는 배움에 대한 절제 있는 욕구에서 일어나거나 유익한 것들을 명확히 설명하는 데 기여하는 모든 종류의 질문을 의미하지 않는다. 오늘날 소르본의 학교들에서 지성의 예리함을 과시하기 위해 다루어지는 것 같은 질문들을 의미한다. 거기서는 하나의 질문이 다른 질문을 낳는다. 모든 사람이 마땅한 것 이상을 알기 원하며 허영을 탐닉하면, 그것들의 한계가 없기 때문이다. 그리하여 나중에 수많은 다툼이 일어난다. "언쟁"(λογομαχίαι)이란 실체가 아닌 말들에 대한 시비적인 논쟁을 의미한다. 교만은 항상 시비적이고 논쟁의 어머니이다.

원주석

5절 카드 ↗

5 Of men corrupt in understanding, and that are destitute of the truth It is certain that here he censures the sophists, who, neglecting edification, turn the word of God into trivial distinctions, and an art of ingenious discussion. If the Apostle only shewed that the doctrine of salvation is thus rendered useless, even that would be an intolerable profanation; but far heavier and fiercer is that reproof, when he says that evils so pernicious, and plagues so hurtful, spring from it. From this passage, therefore, let us learn to detest ( σοφιστικὴν ) sophistry as a thing more destructive to the Church of God than can easily be believed. That godliness is gain The meaning is, that godliness is a gainful art; that is, because they measure the whole of Christianity by gain. Just as if the oracles of the Holy Spirit had been recorded with no other design than to serve the purposes of their covetousness, they traffic in it as merchandise exposed to sale. Withdraw thyself from such. Paul forbids the servants of Christ to have any intercourse with such persons. He not only warns Timothy not to resemble them, but exhorts him to avoid them as dangerous plagues; for, although they do not openly resist the gospel, but, on the contrary, make a false profession of adhering to it, yet their society is infectious. Besides, if the multitude see that we are on familiar terms with those men, the danger is, lest they insinuate themselves under the guise of our friendship. (117) We should therefore, labor to the utmost, that all may know, that so far are we from being agreed with them, that they have no communication with us. (118) (117) “ Il y a danger que nostre amitie ne leur serve d’une couverture pour avoir entree a abuser les gens .” — “There is danger lest our friendship serve as a disguise for obtaining access to deceive people.” (118) “When we hear that they who thus misrepresent the word of God make merchandise of our souls, as the Apostle Peter says ( 2 Peter 2:3 ,) and that they make traffic of us and of our salvation, without any conscience, and that they make no scruple of plunging us into hell, and even to set aside the price which was paid for our redemption, it is certain that they ruin souls, and also mock at the blood of our Lord Jesus Christ. When we hear all this, ought we not to hold such teachers in abhorrence? Besides, experience shews us that we have good reason for attending to this warning of the Apostle Paul. For to what a pitch has religion arrived! Has it not been made like a public fair? What has it become in Popery? The Sacraments are exposed to sale, and everything else belonging to our religion has a fixed price put upon it. Not more did Judas sell the Son of God in his own person than the Pope and all that filth of his clergy have sold the graces of the Holy Spirit, and all that belonged to his office and to our salvation. When we see this, have we not good reason for being on our guard?” — Fr. Ser. return to ' Top of Page ' <a name="verse-6" class="com-number"

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**정신이 부패하고 진리를 상실한 자들.** 바울은 여기서 덕을 세우는 것을 소홀히 하고 하나님의 말씀을 하찮은 구별과 기발한 토론의 기술로 바꾸는 소피스트들을 책망하는 것이 확실하다. **경건을 이익의 도구로 삼는 자들.** 그 의미는 경건이 이익을 주는 기술이라는 것이다. 즉 그들이 기독교 전체를 이익으로 측정하기 때문이다. 마치 성령의 신탁들이 그들의 탐욕의 목적을 위해 봉사하는 것 외에 다른 목적으로는 기록되지 않은 것처럼, 그들은 그것을 판매용 상품처럼 거래한다. **그런 자들을 떠나라.** 바울은 그리스도의 종들이 그런 자들과 교제하지 말라고 금한다. 그는 디모데에게 그들을 닮지 말라고만 경고하는 것이 아니라, 그들을 위험한 역병처럼 피하라고 권면한다. 비록 그들이 복음에 공개적으로 저항하지 않고 오히려 그것에 거짓으로 충성하는 척하지만, 그들의 교제는 전염된다. 또한 군중이 우리가 그 사람들과 친숙한 것을 본다면, 그들이 우리의 우정의 탈을 쓰고 스며들 위험이 있다.

원주석

6절 카드 ↗

6 But godliness with sufficiency is great gain In an elegant manner, and with an ironical correction, he instantly throws back those very words in an opposite meaning, as if he had said — “They do wrong and wickedly, who make merchandise of the doctrine of Christ, as if ‘godliness were gain;’ though, undoubtedly, if we form a correct estimate of it, godliness is a great and abundant gain.” And he so calls it, because it brings to us full and perfect blessedness. Those men, therefore, are guilty of sacrilege, who, being bent on acquiring money, make godliness contribute to their gain. (119) But for our part, godliness is a very great gain to us, because, by means of it, we obtain the benefit, not only of being heirs of the world, but likewise of enjoying Christ and all his riches. With sufficiency. (120) This may refer either to the disposition of the heart, or to the thing itself. If it be understood as referring to the heart, the meaning will be, that “godly persons, when they desire nothing, but are satisfied with their humble condition, have obtained very great gain.” If we understand it to be “sufficiency of wealth” (and, for my own part, I like this view quite as well as the other,) it will be a promise, like that in the book of Psalms, “The lions wander about hungry and famished; but they that seek the Lord shall not be in want of any good thing.” ( Psalms 34:10 .) The Lord is always present with his people, and, as far as is sufficient for their necessity, out of his fullness he bestows on each his portion. Thus true happiness consists in piety; and this sufficiency may be regarded as an increase of gain. (119) “ Qui estans addonnez au gain de la bourse, font servir la piete et la doctrine de vraye religion a leur gain .” — “Who, being devoted to the gain of the purse, make piety and the doctrine of true religion contribute to their gain. (120) “ Avec suffisance, ou, contentement .” — “With sufficiency, or, with contentment.” return to ' Top of Page ' <a name="verse-7" class="com-number"

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**그러나 자족함이 있는 경건은 큰 이익이다.** 바울은 우아한 방식으로, 아이러니한 수정으로, 즉각적으로 그 말들을 반대 의미로 던진다. 마치 이렇게 말하는 것과 같다. "그들은 마치 '경건이 이익'인 것처럼 그리스도의 교훈을 장사로 만드는 데 잘못하고 있다. 하지만 의심할 여지 없이, 올바르게 평가한다면, 경건은 크고 풍성한 이익이다." 바울이 그것을 그렇게 부르는 것은 그것이 우리에게 완전하고 충분한 복을 가져다주기 때문이다. 따라서 돈을 얻는 데 혈안이 되어 경건을 자신들의 이익에 기여하게 만드는 자들은 신성모독을 저지르고 있다. 그러나 우리로서는 경건이 매우 큰 이익이다. 그것을 통해 우리는 세상의 상속자가 될 뿐만 아니라 그리스도와 그의 모든 풍요를 누리는 유익을 얻기 때문이다. **자족함.** 이것은 마음의 성향을 가리킬 수도 있고 사물 자체를 가리킬 수도 있다. 마음과 관련되는 것으로 이해한다면, 그 의미는 "경건한 사람들이 아무것도 원하지 않고 자신의 보잘것없는 처지에 만족할 때, 매우 큰 이익을 얻은 것이다"가 될 것이다. "충분한 재물"로 이해한다면, 시편의 약속과 같다. "젊은 사자들은 굶주리고 주리지만 주를 찾는 자들은 모든 좋은 것에 부족함이 없다"(시 34:10). 주님은 언제나 그의 백성과 함께 계시며, 그들의 필요에 충분한 만큼, 그의 풍성함으로 각자에게 그의 몫을 베풀어 주신다.

원주석

7절 카드 ↗

7 For we brought nothing into the world., He adds this for the purpose of setting a limit to the sufficiency. Our covetousness is an insatiable gulf, if it be not restrained; and the best bridle is, when we desire nothing more than the necessity of this life demands; for the reason why we transgress the bounds, is, that our anxiety extends to a thousand lives which we falsely imagine. Nothing is more common, and indeed nothing is more generally acknowledged, than this statement of Paul; but as soon as all have acknowledged it, (as we see every day with our eyes,) every man swallows up with his wishes his vast possessions, in the same manner as if he had a belly able to contain half of the world. And this is what is said, that, “although the folly of the fathers appears in hoping that they will dwell here for ever, nevertheless their posterity approve of their way.” (121) ( Psalms 49:13 .) In order, therefore, that we may be satisfied with a sufficiency, let us learn to have our heart so regulated, as to desire nothing but what is necessary for supporting life. (121) “ Toutesfois les successeurs ne laissent pas de suyvre le mesme train .” — “Yet their successors do not cease to follow the same course.” return to ' Top of Page ' <a name="verse-8" class="com-number"

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**우리가 세상에 아무것도 가지고 온 것이 없다.** 바울은 자족함의 한계를 정하기 위해 이것을 덧붙인다. 우리의 탐욕은 절제되지 않으면 채워지지 않는 심연이다. 가장 좋은 고삐는 이 삶의 필요가 요구하는 것 이상을 원하지 않는 것이다. 우리가 한계를 넘어서는 이유는 우리의 염려가 우리가 허황되이 상상하는 천 개의 생명으로 확장되기 때문이다. 바울의 이 진술보다 더 흔한 것이 없고, 더 일반적으로 인정받는 것도 없다. 그러나 모든 사람이 이것을 인정하는 즉시(우리가 날마다 눈으로 보는 것처럼), 각 사람은 마치 세상의 절반을 담을 수 있는 배를 가진 것처럼 자신의 소원으로 광활한 소유를 삼킨다. 그러므로 자족함으로 만족하기 위해, 삶을 유지하는 데 필요한 것 이상을 원하지 않도록 우리의 마음을 다스리는 법을 배우자.

원주석

8절 카드 ↗

8 Having food and raiment When he mentions food and raiment, he excludes luxuries and overflowing abundance; for nature is content with a little (122) and all that goes beyond the natural use is superfluous. Not that to use them more largely ought to be condemned on its own account, but lusting after them is always sinful. (122) “Man wants but little; nor that little long.” — Young’s Night Thoughts. return to ' Top of Page ' <a name="verse-9" class="com-number"

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**먹을 것과 입을 것.** 먹을 것과 입을 것을 언급할 때, 바울은 사치품과 넘치는 풍요를 배제한다. 본성은 조금으로 만족하기 때문이다. 자연적인 사용을 넘어서는 모든 것은 불필요하다. 그것들을 더 풍부하게 사용하는 것 자체가 정죄받아야 한다는 것이 아니라, 그것들을 욕망하는 것은 항상 죄악이다.

원주석

9절 카드 ↗

9 They who wish to be rich After having exhorted him to be content, and to despise riches, he now explains how dangerous is the desire of having them, and especially in the ministers of the Church, of whom he expressly speaks in this passage. Now the cause of the evils, which the Apostle here enumerates, is not riches, but an eager desire of them, even though the person should be poor. And here Paul shews not only what generally happens, but what must always happen; for every man that has resolved to become rich gives himself up as a captive to the devil. Most true is that saying of the heathen poet, — “He who is desirous of becoming rich is also desirous of acquiring riches soon.” (123) Hence it follows, that all who are violently desirous of acquiring wealth rush headlong. Hence also those foolish, or rather, mad desires, which at length plunge them into perdition . This is, indeed, a universal evil; but in the pastors of the Church it is more easily seen; for they are so maddened by avarice, that they stick at nothing, however foolish, whenever the glitter of gold or silver dazzles their eyes. (123) “ Dives fieri qui vult, Et cito vult fieri .” — Juvenal . return to ' Top of Page ' <a name="verse-10" class="com-number"

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bible-text/1ti-6-9

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**부유해지기를 원하는 자들.** 만족하라고 권면하고 재물을 경멸하라고 권면한 후, 바울은 이제 재물을 가지려는 욕망이 얼마나 위험한지, 특히 교회의 사역자들에게 그런지를 설명한다. 그는 이 구절에서 그들에 대해 명시적으로 말한다. 사도가 여기서 열거하는 악의 원인은 재물이 아니라 그것들에 대한 열렬한 욕망이다. 비록 그 사람이 가난할지라도 말이다. 바울은 일반적으로 일어나는 일만 보여 주는 것이 아니라, 반드시 항상 일어나야 하는 것을 보여 준다. 부유해지기로 결심한 모든 사람은 스스로를 마귀의 포로로 내어 준다. 이교 시인의 이 말이 지극히 사실이다. "부유해지기를 원하는 자는 빨리 부유해지기를 원한다." 따라서 재물을 얻으려는 욕망에 사로잡힌 모든 자들은 무모하게 달려간다는 결론이 따른다. 또한 그리하여 어리석거나, 아니 미친 욕망들이 결국 그들을 파멸로 빠뜨린다.

원주석

10절 카드 ↗

10 For the root of all evils is avarice (124) There is no necessity for being too scrupulous in comparing other vices with this. It is certain that ambition and pride often produce worse fruits than covetousness does; and yet ambition does not proceed from covetousness. The same thing may be said of the sins forbidden by the seventh commandment. But Paul’s intention was not to include under covetousness every kind of vices that can be named. What then? He simply meant, that innumerable evils arise from it; just as we are in the habit of saying, when we speak of discord, or gluttony, or drunkenness, or any other vice of that kind, that there is no evil which it does not produce. And, indeed, we may most truly affirm, as to the base desire of gain, that there is no kind of evils that is not copiously produced by it every day; such as innumerable frauds, falsehoods, perjury, cheating, robbery, cruelty, corruption in judicature, quarrels, hatred, poisonings, murders; and, in short, almost every sort of crime. Statements of this nature occur everywhere in heathen writers; and, therefore, it is improper that those persons who would applaud Horace or Ovid, when speaking in that manner, should complain of Paul as having used extravagant language. I wish it were not proved by daily experience, that this is a plain description of facts as they really are. But let us remember that the same crimes which spring from avarice, may also arise, as they undoubtedly do arise, either from ambition, or from envy, or from other sinful dispositions. Which some eagerly desiring The Greek word ὀρεγόμενοι is overstrained, when the Apostle says that avarice is “eagerly desired;” but it does not obscure the sense. He affirms that the most aggravated of all evils springs from avarice — revolting from the faith; for they who are diseased with this disease are found to degenerate gradually, till they entirely renounce the faith. Hence those sorrows, which he mentions; by which term I understand frightful torments of conscience, which are wont to befall men past all hope; though God has other methods of trying covetous men, by making them their own tormentors. (124) “ C’est avarice, ou, convoitise des richesses .” — “Is avarice, or, an eager desire of riches.” return to ' Top of Page ' <a name="verse-11" class="com-number"

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**돈을 사랑함이 일만 악의 뿌리다.** 다른 악덕들을 이것과 지나치게 꼼꼼히 비교할 필요는 없다. 야망과 교만이 탐욕보다 더 나쁜 열매를 맺는 경우가 많다는 것은 확실하다. 그러나 바울의 의도는 이름 붙일 수 있는 모든 종류의 악덕을 탐욕에 포함시키려는 것이 아니었다. 그는 단순히 탐욕에서 수많은 악이 일어난다고 말하려 했다. 마치 우리가 불화나 탐식이나 술 취함이나 그런 종류의 다른 악덕에 대해 말할 때, 그것이 낳지 못하는 악이 없다고 말하는 것과 같다. 그리고 실로 비열한 이득의 욕망에 대해 우리는 지극히 사실되게 말할 수 있다. 그것이 날마다 풍성하게 낳지 못하는 악의 종류가 없다. 그런 것들로는 수많은 사기, 거짓말, 위증, 속임, 강도, 잔인함, 재판 부패, 다툼, 증오, 독살, 살인 등, 요컨대 거의 모든 종류의 범죄가 있다. **이것을 탐냄으로 믿음에서 떠나.** 탐욕은 모든 악 중에서 가장 심각한 것, 믿음에서의 이탈을 낳는다. 이 병으로 걸린 자들은 점차 타락하여 결국 믿음을 완전히 버리게 된다. 그리하여 그 많은 슬픔들, 즉 절망적인 상태에서 사람들에게 닥치는 끔찍한 양심의 고통이 생긴다.

원주석

11절 카드 ↗

11 But thou, O man of God, flee these things By calling him man of God he adds weight to the exhortation. If it be thought proper to limit to the preceding verse the injunction which he gives to follow righteousness, piety, faith, patience, this is an instruction which he gives, by contrast, for correcting avarice, by informing him what kind of riches he ought to desire, namely, spiritual riches. Yet this injunction may also be extended to other clauses, that Timothy, withdrawing himself from all vanity, may avoid that ( περιεπγίαν ) vain curiosity w hich he condemned a little before; for he who is earnestly employed about necessary employments will easily abstain from those which are superfluous. He names, by way of example, some kinds of virtues, under which we may suppose others to be included. Consequently, every person who shall be devoted to the pursuit of “righteousness,” and who shall aim at “piety, faith, charity,” and shall follow patience and gentleness, cannot but abhor avarice and its fruits. (125) (125) “And thus we see that not without reason does Paul add this word piety, which means religion and the fear of God, and that he connects it with faith, saying that, when we have put our confidence in God, and when we expect from him the means of our support, we must also attend to this, not to live in this world as if it were our end, and not to fix our heart upon it, but to look upwards to the heavenly kingdom. Having said this, he next leads us onwards to the love of our fellow-men and to meekness, as we are also bound to walk in all good friendship with our neighbors; otherwise we shall not shew that we have the righteousness which he has mentioned. And thus let us see that, by all these words, he means nothing more than to confirm the exhortation which he had given, to follow righteousness and sincerity. And how shall we follow it? First, by placing our confidence in God; secondly, by raising our thoughts to the heavenly kingdom; and thirdly, by living in good friendship with each other.” — Fr. Ser. return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/1ti-6-11

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**하나님의 사람아, 이것들을 피하고.** 바울이 그를 "하나님의 사람"이라고 부름으로써 권면에 무게를 더한다. 의, 경건, 믿음, 사랑, 인내를 따르라는 명령을 앞 절에만 한정하는 것이 적절하다고 생각되면, 그것은 탐욕을 교정하기 위해 대조법으로 주는 가르침이다. 즉 그가 원해야 할 재물, 즉 신령한 재물이 어떤 것인지를 알려 주는 것이다. 그러나 이 명령은 다른 구절들로도 확장될 수 있다. 디모데가 모든 헛됨에서 물러나, 바울이 앞서 책망한 그 헛된 호기심을 피하게 하기 위해서다. 필요한 일에 진지하게 종사하는 자는 불필요한 일들을 쉽게 삼갈 것이기 때문이다. 바울은 예로써 몇 가지 덕의 종류를 언급하는데, 그 아래 다른 것들도 포함된다고 이해할 수 있다. 따라서 "의"의 추구에 헌신하고 "경건, 믿음, 사랑"을 목표로 하며 인내와 온유를 따르는 자는 탐욕과 그 열매들을 혐오하지 않을 수 없다.

원주석

12절 카드 ↗

12 Fight the good fight of faith In the next epistle he says, “He who hath become a soldier doth not entangle himself with matters inconsistent with his calling.” ( 2 Timothy 2:4 .) In like manner, in order to withdraw Timothy from excessive solicitude about earthly things, he reminds him that he must “fight;” for carelessness and self-indulgence arise from this cause, that the greater part wish to serve Christ at ease, and as if it were pastime, whereas Christ calls all his servants to warfare. For the purpose of encouraging him to fight such a fight courageously, he calls it good; that is, successful, and therefore not to be shunned; for, if earthly soldiers do not hesitate to fight, when the result is doubtful, and when there is a risk of being killed, (126) how much more bravely ought we to do battle under the guidance and banner of Christ, when we are certain of victory? More especially, since a reward awaits us, not such as other generals are wont to give to their soldiers, but a glorious immortality and heavenly blessedness; it would certainly be disgraceful that we, who have such a hope held out to us, should grow weary or give way. And that is what he immediately afterwards adds, — Lay hold on eternal life As if he had said, “God calls thee to eternal life, and therefore, despising the world, strive to obtain it.” When he commands them to “lay hold on it,” he forbids them to pause or slacken in the middle of their course; as if he had said, that “nothing has been done, (127) till we have obtained the life to come, to which God invites us.” In like manner, he affirms that he strives to make progress, because he has not yet laid hold. ( Philippians 3:12 .) To which also thou, hast been called Because men would run at random, and to no purpose, if they had not God as the director of their course, for the purpose of promoting their cheerful activity, he mentions also the calling; for there is nothing that ought to animate us with greater courage than to learn that we have been “called” by God; for we conclude from this, that our labor, which God directs, and in which he stretches out his hand to us, will not be fruitless. Besides, to have rejected the calling of God would be a disgraceful reproach; and, therefore, this ought to be a very powerful excitement: “God calls thee to eternal life; beware of being drawn aside to anything else, or of falling short in any way, before thou hast attained it.” And hast confessed a good confession By mentioning his former life, the Apostle excites him still more to persevere; for to give way, after having begun well, is more disgraceful than never to have begun. To Timothy, who had hitherto acted valiantly, and had obtained applause, he addresses this powerful argument, that the latter end should correspond to the beginning. By the word confession I understand not that which is expressed in words, but rather what is actually performed; and that not in a single instance merely, but throughout his whole ministry. The meaning therefore is: “Thou hast many witnesses of thy illustrious confession, both at Ephesus and in other countries, who have beheld thee acting faithfully and sincerely in the profession of the gospel; and, therefore, having given such a proof of fidelity, thou canst not, without the greatest shame and disgrace, shew thyself to be anything else than a distinguished soldier of Christ.” By this passage we are taught in general, that the more any of us excels, the less excusable is he if he fail, and the stronger are his obligations to God to persevere in the right course. (126) “We see princes whose ambition leads them to risk all that they have, and to place themselves in danger of being stripped of all their power. We see soldiers, who, instead of earning wages by laboring in vineyards or in the fields, go and expose their life at a venture. And what leads them to this? A doubtful hope, nothing certain. And though they have gained, and have obtained a victory over their enemies, what advantage do they reap from it? But when God calls us to fight, and wishes us to be soldiers under his banner, it is on no such condition, but we are made certain that the war will be good and successful. And thus Paul intended to comfort believers while he exhorted them, as God also condescends to us by shewing to us what is our duty, and, at the same time, declaring that, when we shall do what he commands us, all will turn to our profit and salvation.” — Fr. Ser. (127) “ Nihil actuam esse .” The expression reminds us of the beautiful encomium pronounced by the poet Lucan on the unwearied activity of Julius Caesar, that he “thought nothing done, while aught remained to do.” “ Nil aetum reputans, dum quid superesset agendum .” — Ed. return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/1ti-6-12

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**믿음의 선한 싸움을 싸우라.** 다음 서신에서 바울은 말한다. "군사로 입대한 자는 자기 생활에 얽매이는 자가 없나니"(딤후 2:4). 마찬가지로, 세상 일에 대한 지나친 염려에서 디모데를 끌어내기 위해, 그는 그가 "싸워야" 한다는 것을 상기시킨다. 방심함과 자기 방종이 생겨나는 것은, 대부분의 사람들이 그리스도를 편하게, 마치 놀이처럼 섬기려 하기 때문이다. 반면에 그리스도는 자신의 모든 종들을 전투로 부르신다. 그는 디모데가 그런 싸움을 용감하게 싸우도록 격려하기 위해, 그것을 "선한" 싸움, 즉 성공적인 싸움이라고 부른다. 따라서 피할 것이 아니다. 세상의 군사들이 결과가 불확실하고 전사할 위험이 있어도 싸우기를 주저하지 않는다면, 그리스도의 지도와 기치 아래 싸우는 우리는 얼마나 더 용감하게 싸워야 하겠는가. 승리가 확실한데 말이다! 더욱이, 다른 장군들이 군사들에게 주는 것 같은 보상이 아니라 영광스러운 불멸과 하늘의 복이 우리를 기다리고 있다. 그런 소망이 주어진 우리가 지치거나 물러서는 것은 진실로 수치스러운 일일 것이다. **영생을 취하라.** 마치 이렇게 말하는 것과 같다. "하나님이 너를 영생으로 부르시니, 세상을 경멸하고 그것을 얻으려 힘써라." 그가 그것을 "취하라"고 명할 때, 마치 이렇게 말하는 것처럼 오거나 멈추지 말라고 금한다. "하나님이 우리를 초청하시는 오는 생명을 얻을 때까지 아무것도 이루어지지 않았다." **또한 많은 증인 앞에서 선한 고백을 했도다.** 전 생애를 언급함으로써 사도는 그를 더욱 굳게 지속하도록 자극한다. 잘 시작한 후에 물러서는 것은 전혀 시작하지 않은 것보다 더 수치스럽기 때문이다.

원주석

13절 카드 ↗

13 I charge thee The great vehemence of solemn appeal, which Paul employs, is a proof how rare and hard a virtue it is, to persevere in the ministry, in a proper manner, till the end; for, although he exhorts others, in the person of Timothy, yet he addresses him also. Before God, who quickeneth all things What he affirms concerning Christ and concerning God, has an immediate relation to the present subject; for, when he ascribes this to God, that he quickeneth all things, he wishes to meet the offense of the cross, which presents to us nothing but the appearance of death. He therefore means, that we should shut our eyes, when ungodly men hold out and threaten death; or rather, that we should fix our eyes on God alone, because it is he who restoreth the dead to life. The amount of the whole is, that, turning away our gaze from the world, we should learn to look at God alone. And Christ Jesus, who testified a good confession before Pontius Pilate. What he now adds about Christ contains a remarkable confirmation; for we are taught, that we are not in the school of Plato, to learn philosophy from him, and to hear him discoursing in the shade about idle disputes; but that the doctrine which Timothy professes was ratified by the death of the Son of God. Christ made his confession before Pilate, not in a multitude of words, but in reality; that is, by undergoing a voluntary death; for, although Christ chose to be silent before Pilate, rather than speak in his own defense, because he had come thither — devoted already to a certain condemnation; yet in his silence there was a defense of his doctrine not less magnificent than if he had defended himself with a loud voice. He ratified it by his blood, and by the sacrifice of his death, better than he could have ratified it by his voice. (128) This confession the Apostle calls good . For Socrates also died; and yet his death was not a satisfactory proof of the doctrine which he held. But when we hear that the blood of the Son of God was shed, that is an authentic seal which removes all our doubt. Accordingly, whenever our hearts waver, let us remember that we should always go to the death of Christ for confirmation. What cowardice would there be in deserting such a leader going before us to show us the way! (128) “By his silence he confirmed the truth of God his Father, and the death which he underwent was intended to give authority to the gospel; so that, when the doctrine of salvation is preached at the present day, in order that we may be confirmed in the faith of it, we must direct our view to the blood of the Lamb without spot, which was shed. As anciently, under the Law, the book was sprinkled with the blood of the sacrifice, so now, whenever we are spoken to in the name of God, the blood of Christ must be brought to our remembrance, and we must know that the gospel is sprinkled with it, and that our faith rests upon it in such a manner, that the utmost efforts of Satan cannot shake it.” — Fr. Ser. return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/1ti-6-13

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**내가 명하노라.** 바울이 사용하는 엄숙한 호소의 강도는, 적절한 방식으로 마지막까지 사역 안에서 굳게 서는 것이 얼마나 드물고 어려운 덕인지를 입증한다. **만물에 생명을 주시는 하나님 앞에서.** 하나님에 대한 그의 단언은 현재 주제와 직접적인 관련이 있다. 하나님이 만물에 생명을 주신다는 것을 확언할 때, 그는 십자가의 공격을 막으려 한다. 그것은 우리에게 오직 죽음의 외관만 제시하기 때문이다. 따라서 그는 불경건한 자들이 죽음으로 위협할 때 우리가 눈을 감아야 하고, 오히려 하나님만을 바라보아야 한다는 것을 의미한다. 죽은 자들을 다시 살리시는 분이 그분이기 때문이다. **그리고 본디오 빌라도 앞에서 선한 고백으로 증언하신 그리스도 예수 앞에서.** 이제 그리스도에 대해 덧붙이는 것은 놀라운 확인을 담고 있다. 우리는 플라톤의 학교에 있는 것이 아니어서, 그에게서 철학을 배우거나 그가 한가로운 논쟁에 대해 그늘에서 논하는 것을 듣는 것이 아니다. 디모데가 공언하는 교훈은 하나님의 아들의 죽음으로 비준되었다. 그리스도는 빌라도 앞에서 자신의 고백을 많은 말이 아니라 실제로, 즉 자발적인 죽음을 감수함으로써 행하셨다. 그리스도는 이미 어떤 정죄로 넘겨진 상태였기 때문에 자신을 변호하기보다 빌라도 앞에서 침묵을 택하셨지만, 그의 침묵 안에는 큰 소리로 자신을 변호하는 것에 못지않은 교훈의 변호가 있었다. 그는 그것을 자신의 목소리보다 자신의 피와 죽음의 희생으로 더 잘 비준하셨다. 바울은 이 고백을 "선한" 것이라고 부른다.

원주석

14절 카드 ↗

14 That thou, keep the commandment . By the word commandment he means all that he hath hitherto said about the office of Timothy, the sum of which was, that he should show himself to be a faithful minister to Christ and to the Church. What is the use of extending this to the whole law? But perhaps it will be thought preferable to view it as denoting the office which he had received by divine authority; for we are appointed to be ministers of the Church on no other condition than this, that God enjoins upon us whatever he wishes us to do. Thus to “keep the commandment” would be nothing else than to discharge honestly the office committed to him. I certainly view it as referring altogether to the ministry of Timothy. Spotless and unblameable (129) Whether we consider the case or the termination (130) of the two Greek adjectives which are thus translated, they may apply either to the commandment given, or to the person of Timothy; but the meaning which I have assigned is much more appropriate. (131) Paul informs Timothy, that he must he wish to discharge his office in a proper manner. Till the revelation of our Lord Jesus Christ It is impossible to tell how necessary it was to all the godly, at that time, to have their mind entirely fixed on the day of Christ; because innumerable offenses existed everywhere in the world. They were assailed on every hand, were universally hated and abhorred, were exposed to the mockeries of all, were oppressed every day with new calamities; and yet they saw no fruit of so many toils and annoyances. What then remained, but that in thought they should fly away to that blessed day of our redemption? Yet the same reason is in force with regard to us in the present day, and indeed applies equally to almost every age. How many things does Satan constantly present to our eyes, which, but for this, would a thousand times draw us aside from the right course! I say nothing about fires, and swords, and banishments, and all time furious attacks of enemies. I say nothing about slanders and other vexations. How many things are within, that are far worse! Ambitious men openly attack us, Epicureans and Lucianists jeer at us, impudent men provoke us, hypocrites murmur at us, they who are wise after the flesh secretly bite us, we are harassed by various methods in every direction. In short, it is a great miracle that any man perseveres steadfastly in an office so difficult and so dangerous. The only remedy for all these difficulties is, to cast our eyes towards the appearing of Christ, and to keep them fixed on it continually. (132) (129) “ Sans macule et sans reprehension :” — “Without spot and without censure.” (130) That is, they may be either in the accusative case masculine, agreeing with Τιμόθεον, or in the accusative case feminine, agreeing with ἐντολήν. — Ed. (131) “ Nonobstant il est beaucoup plus propre de les rapporter a sa personne .” — “Nevertheless it is much more suitable to view them. as relating to his person.” (132) “Believers might, indeed, be weakened in their faith, when they looked at present things. For, as to the great people in this world, what would they wish but to rise above the Church, and trample God under their feet? We see that they sport with religion as with a ball. We even see that they are deadly enemies of it, and that they persecute it with such rage that everybody is terrified at them. We see these things. Yet what shall be said of the children of God? They are pointed at with the finger, they are thought to be fools, so that what is said by the Prophet Isaiah is today fulfilled in us, that unbelievers reckon us to be monsters. ( Isaiah 8:18 .) ‘What? These poor fools? What are they thinking about? What do they mean? We must live with the living, and howl with the wolves. They wish to be always in a state of perplexity. They speak of nothing but eternal life, and have no leisure for enjoyment.’ Thus it is that we are accounted fools and madmen by unbelievers. And Peter says, ( 2 Peter 3:2 ,) that this must be fulfilled in us, as the prophet Isaiah had made the complaint in his time; Christians must experience the like in the present day.” — Fr. Ser. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/1ti-6-14

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**명령을 지키라.** "명령"이라는 말로 바울은 디모데의 직분에 대해 지금까지 말한 모든 것을 의미한다. 그것의 요점은 그가 그리스도와 교회에 신실한 사역자임을 스스로 입증해야 한다는 것이었다. **흠도 없고 책망받을 것도 없이.** 바울은 디모데에게, 그가 원한다면 자기 직분을 적절한 방식으로 수행해야 한다고 알려 준다. **우리 주 예수 그리스도께서 나타나실 때까지.** 당시의 모든 경건한 자들에게 자신의 마음을 온전히 그리스도의 날에 고정시키는 것이 얼마나 필요했는지는 이루 말할 수 없다. 어디서나 수많은 공격이 있었기 때문이다. 사방에서 공격받고, 어디서든 미움과 증오를 받고, 모든 이의 조롱에 노출되고, 날마다 새로운 재앙에 눌렸다. 그러나 그 많은 수고와 괴로움의 열매는 보이지 않았다. 그렇다면 무엇이 남겠는가, 오직 생각으로 그 복된 구속의 날로 날아가는 것뿐이겠는가? 그러나 같은 이유가 오늘날 우리에 대해서도, 그리고 실로 거의 모든 세대에 동등하게 적용된다.

원주석

15절 카드 ↗

15 Which in his seasons he will show We are commonly hasty in our wishes, and not far from prescribing a day and hour to God, as if we should say, that he must not delay to perform anything that he has promised; and for that reason the Apostle takes an early opportunity of restraining excessive haste, by expecting the coming of Christ. For that is the meaning of the words, “which in his seasons he will show.” When men know that the proper time for anything is not fully come, they wait for it more patiently. How comes it that we are so patient in bearing with the order of nature, but because we are restrained by this consideration, that we shall act unreasonably, if we struggle against it with our desires? Thus we know, that the revelation of Christ has its appointed time, for which we must wait patiently. The blessed and only Prince Those splendid titles are here employed in exalting the princely authority of God, in order that the brilliancy of the princes of this world may not dazzle our eyes. And such instruction was, at that time, especially necessary; for by how much all kingdoms were then great and powerful, by so much were the majesty and glory of God thrown into the shade. For all that governed the kingdoms of the world not only were deadly enemies of the kingdom of God, but proudly mocked at God, and trampled his sacred name under their feet; and the greater the haughtiness with which they despised true religion, the more happy did they imagine themselves to be. From such an aspect of things who would not have concluded that God was miserably vanquished and oppressed? We see to what a pitch of insolence Cicero rises against the Jews on account of their humbled condition, in his oration for Flaccus. When good men see that the wicked are puffed up with prosperity, they are sometimes cast down; and therefore Paul, for the purpose of withdrawing the eyes of the godly from that transitory splendor, ascribes to God alone “blessedness, principality, and kingly power.” When he calls God the only prince, he does not overthrow civil government, as if there ought to be no magistrates or kings in the world, but means that it is He alone who reigns from himself and from his own power. This is evident from what follows, which he adds by way of exposition, — King of kings, and Lord of lords The sum of it is, that all the governments of the world are subject to his dominion, depend upon him, and stand or fall at his bidding, but that the authority of God is beyond all comparison, because all the rest are nothing as compared with his glory, and while they fade and quickly perish, his authority will endure for ever. return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/1ti-6-15

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**자기 때에 보이실.** 우리는 일반적으로 소원에 성급하며, 하나님에게 날짜와 시간을 정해 주는 것과 멀지 않다. 마치 그가 약속한 것을 지체해서는 안 된다고 말하는 것처럼. 그러므로 사도는 그리스도의 오심을 기다리게 함으로써 지나친 성급함을 억제할 기회를 일찍 취한다. "자기 때에 그것을 보이실 것이다"라는 말의 의미가 그것이다. 사람들은 어떤 것의 적절한 때가 아직 완전히 오지 않았다는 것을 알면, 더 인내하며 기다린다. **복되시고 유일하신 통치자.** 이 화려한 칭호들은 하나님의 왕권적 권위를 높이기 위해 사용된다. 그럼으로써 이 세상 왕들의 휘황함이 우리의 눈을 현혹시키지 않게 하기 위해서다. 그런 교훈은 당시에 특히 필요하였다. 모든 왕국들이 크고 강력할수록, 하나님의 위엄과 영광이 더 빛을 잃었기 때문이다. 그가 그 혼자만이 통치자라고 부를 때, 그는 세상에 행정관이나 왕이 없어야 한다는 것처럼 시민 정부를 무너뜨리는 것이 아니라, 오직 그분만이 자기 자신으로부터, 자신의 능력으로 통치하신다는 것을 의미한다. 이것은 뒤에 덧붙이는 것으로 분명하다. **왕의 왕이요 주의 주.** 요점은 세상의 모든 정부가 그분의 통치에 종속되어 있고 그분에게 의존하며 그분의 명령으로 서기도 하고 넘어지기도 하지만, 하나님의 권위는 비교조차 할 수 없다는 것이다. 나머지는 모두 그분의 영광에 비하면 아무것도 아니고, 그것들이 사라지고 빨리 소멸하는 동안, 그분의 권위는 영원히 지속될 것이기 때문이다.

원주석

16절 카드 ↗

16 Who alone hath immortality Paul labors to demonstrate that there is no happiness, no dignity or excellence, no life, out of God. Accordingly, he now says that God alone is immortal, in order to inform us, that we and all the creatures do not, strictly speaking, live, but only borrow life from Him. Hence it follows that, when we look up to God as the fountain of immortal life, we should reckon this present life as of no value. But it is objected, that the human soul and angels have their immortality, and therefore this cannot be truly affirmed of God alone. I reply, when it is said, that God alone possesses immortality, it is not here denied that he bestows it, as he pleases, on any of his creatures. The meaning is the same as if Paul had said that God alone is immortal from himself and from his own nature, but has immortality in his power; so that it does not belong to creatures, except so far as he imparts to them power and vigor; for if you take away the power of God which is communicated to the soul of man, it will instantly fade away; and the same thing may be said about angels. Strictly speaking, therefore, immortality does not subsist in the nature of souls or of angels, but comes from another source, namely, from the secret inspiration of God, agreeably to that saying, “In him we live, and move, and are.” ( Acts 17:28 .) If any one wish to have a larger and more acute discussion of this subject, let him consult the twelfth book of Augustine “On the City of God.” Who inhabiteth unapproachable light He means two things, that God is concealed from us, and yet that the cause of obscurity is not in himself, as if be were hidden in darkness, but in ourselves, who, on account of the weak vision, or rather the dullness of our understanding, cannot approach to his light. We must understand that the light of God is unapproachable, if any one endeavor to approach to it in his own strength; for, if God did not open up the entrance to us by his grace, the prophet would not say: “They who draw near to him are enlightened.” ( Psalms 34:5 .) Yet it is true that, while we are surrounded by this mortal flesh, we never penetrate so far into the deepest secrets of God as to have nothing hidden from us; for “we know in part, and we see as by a mirror, and in a riddle.” ( 1 Corinthians 13:9 .) By faith, therefore, we enter into the light of God, but only in part. Still it is true, that it is a “light unapproachable” by man. Whom no man hath seen or can see This is added for the sake of additional explanation, that men may learn to look by faith to him, whom they cannot see with the bodily eyes, or even with the powers of their understanding; for I view this as referring not only to the bodily eyes, but also to the faculties of the soul. We must always consider what is the Apostle’s design. It is difficult for us to overlook and disregard all those things of which we have immediate vision, that we may endeavor to come to God, who is nowhere to be seen. For this thought always comes into our mind: “How knowest thou if there is a God, seeing that thou only hearest that he is, and dost not see him?” The Apostle fortifies us against this danger, by affirming that it ought not to be judged according to our senses, because it exceeds our capacity; for the reason why we do not see is, that our sight is not so keen as to ascend to so great a height. There is a long dispute in Augustine on this point, because it appears to contradict what is said, in the first Epistle, “Then shall we see him as he is, because we shall be like him.” ( 1 John 3:2 .) While he reasons on this subject in many passages, there appears to me to be none in which he explains it more clearly than in the letter which he writes to the widow Paulina. So far as relates to the meaning of the present passage, the answer is easy, that we cannot see God in this nature, as it is said elsewhere, “Flesh and blood shall not possess the kingdom of God.” ( 1 Corinthians 15:50 .) We must be renewed, that we may be like God, before it be granted to us to see him. And that our curiosity may not be beyond measure, let us always remember, that the manner of living is of more importance in this inquiry than the manner of speaking. At the same time, let us remember the judicious caution which Augustine gives us, to be on our guard lest, while we are keenly disputing how God can be seen, we lose both peace and sanctification, without which no man can ever see God. return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/1ti-6-16

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**오직 그분만이 불멸을 가지셨고.** 바울은 하나님 밖에서는 행복도 없고, 존엄이나 탁월함도 없고, 생명도 없다는 것을 논증하기 위해 힘쓴다. 따라서 그는 이제 하나님만이 불멸하신다고 말한다. 우리와 모든 피조물이 엄밀히 말해 살지 않고 오직 그분에게서 생명을 빌려 쓴다는 것을 알리기 위해서다. 따라서 우리가 불멸한 생명의 샘으로 하나님을 바라볼 때, 현재의 삶을 가치 없는 것으로 여겨야 한다는 결론이 따른다. **가까이 갈 수 없는 빛에 거하시고.** 바울은 두 가지를 의미한다. 하나님은 우리에게 숨겨져 있다는 것, 그러나 모호함의 원인이 그분 안에 있는 것이 아니라, 마치 어둠 속에 숨겨진 것처럼, 우리 자신 안에 있다는 것이다. 우리는 이해력의 약한 시각으로, 오히려 우둔함으로 인해 그분의 빛에 가까이 갈 수 없다. 우리는 하나님의 빛이 접근 불가능하다는 것을 이해해야 한다. 만약 어떤 사람이 자신의 힘으로 그것에 접근하려 한다면 그렇다. 하나님이 은혜로 우리에게 입구를 열어 주시지 않는다면, 선지자는 "그에게 가까이 나아가는 자들은 빛을 얻는다"고 말하지 않았을 것이다(시 34:5). 그러나 이 죽을 육신으로 둘러싸인 동안에는, 우리가 하나님의 가장 깊은 비밀로 우리에게 숨겨진 것이 아무것도 없을 만큼 깊이 들어가지 못하는 것도 사실이다. "우리는 부분적으로 알고, 거울로 보듯이 희미하게 본다"(고전 13:9). 따라서 믿음으로 우리는 하나님의 빛에 들어가지만, 오직 부분적으로만이다. **어떤 사람도 보지 못하였고 볼 수도 없도다.** 이것은 추가 설명을 위해 덧붙여진다. 사람들이 몸의 눈으로는 물론이고 이해력의 능력으로도 볼 수 없는 그분을 믿음으로 바라보는 법을 배우게 하기 위해서다. 사도의 의도가 무엇인지를 항상 고려해야 한다. 우리가 직접 보는 모든 것들을 간과하고 무시하여, 어디서도 볼 수 없는 하나님께 나아가려 하는 것은 어렵다. "하나님이 있다는 것을 오직 들을 뿐이고 그분을 보지 못하는데 어떻게 하나님이 있는지 아는가?"라는 생각이 항상 떠오른다. 사도는 우리의 감각으로 판단해서는 안 된다는 것을 확언함으로써, 우리가 이 위험에 맞서도록 강건하게 한다.

원주석

17절 카드 ↗

17 Command (or charge ) those who are rich There being many among Christians who were poor and in a mean condition, it is probable that they were despised (as usually happens) by the rich; and especially this might be common at Ephesus, which was a wealthy city; for in such cities, for the most part, pride is more extensively prevalent. And hence we infer how dangerous is a great abundance of riches. Nor are there wanting good reasons why Paul addresses so severe an admonition to the rich; but it is for the purpose of remedying faults which almost always follow riches in the same manner as the shadow follows the body; and that through the depravity of our natural disposition, for out of the gifts of God we always draw an occasion for sinning. That they be not haughty, nor hope in the uncertainty of riches He expressly mentions two things against which rich men ought to be on their guard, pride and deceitful hope, of which the former springs from the latter. Accordingly, Paul appears to have added, in the same place, “nor hope in the uncertainty of riches,” in order to point out the source of all pride. For whence comes it, that rich men grow insolent, and take extreme delight in despising others, but because they imagine that they are supremely happy? Vain confidence goes first, and then arrogance follows. Rich in this world When Paul wishes to correct those faults, he first speaks contemptuously of riches; for the phrase, in this world, is intended to lower them in our esteem. All that is in the world has the taste of its nature; so that it is fading, and quickly passes away. The uncertainty and vanity of the hope that is placed in riches are shewn by him from this consideration, that the possession of them is so transitory that it is like a thing unknown; for, while we think that we hold them, they slip out of our hands in a moment. How foolish is it, therefore, to place our hope in them! But in the living God He who understands this will find no difficulty in withdrawing his hope from riches; for, if it is God alone who supplies us with everything for the necessary purposes of life, we transfer to riches what is this prerogative, when we place hope in them. Now observe that there is an implied contrast, when he affirms that God giveth abundantly to all. The meaning is, that, although we have a full and overflowing abundance of all things, yet we have nothing but from the blessing of God alone; for it is that blessing alone which imparts to us all that is needful. Hence it follows, that they are egregiously mistaken, who rely on riches, and do not depend entirely on the blessing of God, in which consists a sufficiency of food and of everything else. Hence also we conclude, that we are forbidden to trust in riches, not only because they belong to the use of mortal life, but likewise because they are nothing but smoke; for we are fed, not by bread only, but by the blessing of God. ( Deuteronomy 8:3 .) (133) When he says πλουσίως εἰς ἀπόλαυσιν, abundantly for enjoyment, he describes how kind God is to us, and even to all men, and to the brute beasts; for his kindness extends far and wide beyond our necessity. ( Psalms 36:6 .) (133) “It will be useless to say to us, What are the riches of this world? We see that there is no certainty of them. What are honors? They are but smoke. What is even this life? It is but a dream. There is but a turn of the hand, and we become dust and ashes. It will be useless to argue with us on these grounds. All this will serve no purpose, till God has been presented to our minds, till it has been demonstrated to us that we must direct all our affections and confidence to him alone. And that is the reason why all the fine remonstrances urged by the philosophers had no effect. For they spoke of the frailty of this earthly life and the uncertain condition of men. They showed that it was vain to think of finding happiness in our possessions, in our lordships, or in anything else. They showed that it is delusive to think of having anything here below on which we might vaunt ourselves. Those great philosophers knew nothing about God, yet being convinced by experience, discussed and argued ably on these subjects. But still they did no good, because they did not seek the true remedy, to fix the hearts of men on God, and to inform them, that it is He alone in whom they can find contentment, and till we have come to this, we shall always be involved in many perplexities.” — Fr. Ser. return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/1ti-6-17

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**이 세대에서 부한 자들에게 명하라.** 그리스도인들 중에 가난하고 비천한 처지에 있는 자들이 많았으므로, 그들이 부자들에게 경멸을 받았을 것은(으레 그렇듯이) 분명하다. 특히 부유한 도시였던 에베소에서는 더욱 그랬을 것이다. 그런 도시들에서는 대부분 교만이 더 광범위하게 만연하기 때문이다. 이로부터 우리는 큰 재물의 풍요가 얼마나 위험한지를 추론한다. 바울이 부자들에게 그토록 엄중한 경고를 하는 데는 좋은 이유가 없지 않다. 그러나 그것은 재물이 그림자가 몸을 따르듯이 항상 따르는 결함들을 치료하기 위한 것이다. **교만하지 말고 재물의 불확실함에 소망을 두지 말고.** 그는 부자들이 경계해야 할 두 가지를 명시적으로 언급한다. 교만과 기만적인 소망이다. 전자는 후자에서 생겨난다. **이 세대에서 부한.** 바울이 이 결함들을 교정하기를 원할 때, 그는 먼저 재물을 경멸하여 말한다. "이 세대에서"라는 표현은 우리의 평가에서 그것들을 낮추기 위해서다. 세상에 있는 모든 것은 그 본성의 맛을 가지고 있다. 그래서 그것은 퇴색하고 빨리 사라진다. **오직 살아 계신 하나님.** 이것을 이해하는 자는 재물에서 소망을 거두는 데 어려움을 찾지 못할 것이다. 삶의 필요한 목적을 위해 모든 것을 공급해 주시는 분이 오직 하나님이시라면, 재물에 소망을 둘 때 우리는 이 특권을 재물에 전가하는 것이다. **그는 우리에게 모든 것을 풍성히 주사 누리게 하심이라.** 우리에게 모든 것의 충만하고 넘치는 풍요가 있더라도, 오직 하나님의 복으로만 가지는 것이다. 그 복만이 우리에게 필요한 모든 것을 베풀어 주기 때문이다. 따라서 재물에 의존하고 하나님의 복만 완전히 의존하지 않는 자들은 크게 잘못된 것이다.

원주석

18절 카드 ↗

18 To do good He adds another remedy to the former, for correcting the sinful dispositions of rich men, by stating authoritatively what is the lawful use of riches; for the richer any man is, the more abundant are his means of doing good to others; and because we are always more tardy than we ought to be in giving to the poor, he employs many words in commendation of that virtue. return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/1ti-6-18

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**선을 행하고.** 바울은 부자들의 죄악스러운 성향을 교정하기 위해 앞의 것에 또 다른 처방을 더한다. 재물의 합법적인 사용이 무엇인지를 권위 있게 말함으로써다. 누구든지 더 부유할수록 다른 사람들에게 선을 행할 수단이 더 풍부하다. 그리고 우리가 항상 가난한 자들에게 주는 것에 대해 마땅한 것보다 더 느리기 때문에, 바울은 그 덕을 칭찬하는 데 많은 말을 쓴다.

원주석

19절 카드 ↗

19 Laying up for themselves a good foundation Besides, he adds an incitement drawn from the promise of a reward; that, by bestowing and communicating, they will procure for themselves a better treasure than they can have on earth. By the word foundation he means a firm and lasting duration; for the spiritual riches which we “lay up for ourselves” in heaven, are not exposed to the ravages of worms or thieves, ( Matthew 6:20 ,) or fires, but continue always to be placed beyond all danger. On the contrary, nothing on earth is solidly founded; but everything may be said to be in a floating condition. The inference drawn by Papists from this passage, that we therefore obtain eternal life by the merit of good works, is excessively frivolous. It is true that God accepts as given to himself everything that is bestowed on the poor. ( Matthew 25:40 .) But even the most perfect hardly perform the hundredth part of their duty; and therefore our liberality, does not deserve to be brought into account before God. So far are we from rendering full payment, that, if God should call us to a strict account, there is not one of us who would not be a bankrupt. But, after having reconciled us to himself by free grace, he accepts our services, such as they are, and bestows on them a reward which is not due. This recompense, therefore, does not depend on considerations of merit, but on God’s gracious acceptance, and is so far from being inconsistent with the righteousness of faith, that it may be viewed as an appendage to it. return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/1ti-6-19

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**자신을 위하여 좋은 터를 쌓아.** 또한 그는 상을 약속에서 끌어낸 자극을 덧붙인다. 베풀고 나눔으로써 그들은 세상에서 가질 수 있는 것보다 더 나은 보화를 자신들을 위해 마련한다. "터"라는 말로 그는 굳고 지속적인 영속성을 의미한다. 우리가 하늘에 "쌓아 두는" 신령한 재물은 벌레나 도둑(마 6:20)이나 불의 손상에 노출되지 않고, 항상 모든 위험에서 벗어나 있다. 반대로 세상에서 확고하게 세워진 것은 없다. 모든 것이 떠다니는 상태에 있다고 할 수 있다. 교황주의자들이 이 구절에서 끌어내는 추론, 즉 우리가 선행의 공로로 영생을 얻는다는 것은 지극히 어리석다. 하나님이 가난한 자들에게 베풀어지는 모든 것을 자신에게 준 것으로 받으신다는 것은 사실이다(마 25:40). 그러나 가장 완전한 자도 자기 의무의 백 번째 부분을 겨우 수행한다. 따라서 우리의 관대함은 하나님 앞에서 계산에 들어올 자격이 없다. 우리는 충분한 보상을 드리기는커녕, 하나님이 우리를 엄밀히 계산하신다면, 우리 중 누구도 파산 상태가 되지 않을 자가 없다. 그러나 자유로운 은혜로 우리를 자신과 화목하게 하신 후, 그분은 우리의 섬김을 있는 그대로 받으시고 마땅치 않은 상을 베풀어 주신다. 따라서 이 보상은 공로에 대한 고려가 아니라 하나님의 은혜로운 인정에 달려 있다.

원주석

20절 카드 ↗

20 O Timothy, guard that which is committed, to thee Though interpreters differ in expounding παραθήκην, a thing committed, yet, for my part, I think that it denotes that grace which had been communicated to Timothy for the discharge of his office. It is called “a thing committed,” for the same reason that it is called ( Matthew 25:15 ,) “a talent;” for all the gifts which God bestows on us are committed to us on this condition, that we shall one day give an account of them, if the advantage which they ought to have yielded be not lost through our negligence. The Apostle therefore exhorts him to keep diligently what had been given to him, or rather, what had been committed to him in trust; that he may not suffer it to be corrupted or adulterated, or may not deprive or rob himself of it through his own fault. It frequently happens that our ingratitude or abuse of the gifts of God causes them to be taken from us; and therefore Paul exhorts Timothy to endeavor to preserve, by a good conscience and by proper use, that which had been “committed” to him. Avoiding profane vanities of noises The object of the admonition is, that he may be diligent in imparting solid instruction; and this cannot be, unless he detest ostentation; for, where an ambitious desire to please prevails, there is no longer any strong desire of edification. For this reason, when he spoke of “guarding the thing committed,” he very appropriately added this caution about avoiding profane talkativeness. As to the rendering which the Vulgate gives to κενοφωςίας, “ vanities of voices,” I do not so much object to it, except on the ground of an ambiguity which has led to a wrong exposition; for “ Voces “ is commonly supposed to have the same meaning here as “ Vocabula ,” “Words,” such as Fate or Fortune. But, for my part, I think that he describes the high-sounding and verbose and bombastic style of those who, not content with the simplicity of the gospel, turn it into profane philosophy. The κενοφωβίαι (134) consist, not in single words, but in that swelling language which is so constantly and so disgustingly poured out by ambitious men, who aim at applause rather than the profit of the Church. And most accurately has Paul described it; for, while there is a strange sound of something lofty, there is nothing underneath but “empty” jingle, which he likewise calls “profane;” for the power of the Spirit is extinguished as soon as the Doctors blow their flutes in this manner, to display their eloquence. In the face of a prohibition so clear and distinct, which the Holy Spirit has given, this plague has nevertheless broken out; and, indeed, it showed itself at the very beginning, but, at length, has grown to such a height in Popery, that the counterfeit mark of theology which prevails there — is a lively mirror of that “profane” and “empty noise” of which Paul speaks. I say nothing about the innumerable errors and follies and blasphemies with which their books and their noisy disputes abound. But even although they taught nothing that was contrary to godliness, yet, because their whole doctrine contains nothing else than big words and bombast, because it is inconsistent with the majesty of Scripture, the efficacy of the Spirit, the gravity of the prophets, and the sincerity of the apostles, it is, on that account, an absolute profanation of real theology. What, I ask, do they teach about faith, or repentance, or calling on God; about the weakness of men, or the assistance of the Holy Spirit, or the forgiveness of sins by free grace, or about the office of Christ, that can be of any avail for the solid edification of godliness? But on this subject we shall have occasion to speak again in expounding the Second Epistle. Undoubtedly, any person who possesses a moderate share of understanding and of candor; will acknowledge that all the high-sounding terms of Popish Theology, and all the authoritative decisions that make so much noise in their schools, are nothing else than “profane κενοφωνίαι, ” (empty words,) and that it is impossible to find more accurate terms for describing them than those which the Apostle has employed. And certainly it is a most righteous punishment of human arrogance, that they who swerve from the purity of Scripture become profane. The doctors of the Church, therefore, cannot be too earnestly attentive to guard against such corruptions, and to defend the youth from them. The old translation, adopting the reading of καινοφωνίας instead of κενοφωνίας, rendered it novelties of words; and it is evident from the commentaries of the ancients, that this rendering, which is even now found in some Greek copies, was at one time extensively approved; but the former, which I have followed, is far better. And contradictions of science falsely so called This also is highly exact and elegant; for so swollen are the subtleties on which men desirous of glory plume themselves, that they overwhelm the real doctrine of the gospel, which is simple and unpretending. That pomp, therefore, which courts display, and which is received with applause by the world, is called by the Apostle “contradictions.” Ambition, indeed, is always contentious, and is the mother of disputes; and hence it arises that they who are desirous to display themselves are always ready to enter into the arena of debate on any subject. But Paul had this principally in view, that the empty doctrine of the sophists, rising aloft into airy speculations and subtleties, not only obscures by its pretensions the simplicity of true doctrine, but also oppresses and renders it contemptible, as the world is usually carried away by outward show. Paul does not mean that Timothy should be moved by emulation to attempt something of the same kind, but, because those things which have an appearance of subtlety, or are adapted to ostentation, are more agreeable to human curiosity, Paul, on the contrary, pronounces that “science” which exalts itself above the plain and humble doctrine

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bible-text/1ti-6-20

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**디모데야, 네게 부탁한 것을 지키라.** 해석자들이 "부탁한 것"(παραθήκη)을 설명하는 데 의견이 다르지만, 나는 그것이 디모데에게 자신의 직분 수행을 위해 전달된 은혜를 나타낸다고 생각한다. 그것이 "부탁한 것"이라 불리는 것은 마태복음 25장 15절에서 "달란트"라고 불리는 것과 같은 이유다. 하나님이 우리에게 베푸시는 모든 선물은 이 조건으로 우리에게 맡겨진다. 즉 그것들이 마땅히 산출해야 할 유익이 우리의 나태로 인해 손실되지 않았다면 언젠가 그것들에 대한 계산을 드려야 한다는 것이다. 따라서 사도는 그에게 주어진, 아니 신탁으로 맡겨진 것을 부지런히 지키라고 권면한다. 그것이 타락되거나 변질되지 않게 하기 위해서, 또는 자신의 잘못으로 스스로 그것을 빼앗기거나 잃지 않도록 하기 위해서다. **허탄하고 헛된 잡소리를 피하라.** 이 경고의 목적은 그가 단단한 교훈을 전달하는 데 부지런해야 한다는 것이다. 허세를 싫어하지 않으면 그렇게 할 수 없다. 칭찬받으려는 야심적인 욕망이 지배하는 곳에서는 덕을 세우려는 강한 욕구가 더 이상 없기 때문이다. 그 "허탄한 잡소리"들은 단지 개별 단어들이 아니라, 복음의 단순함에 만족하지 못하고 그것을 세속 철학으로 바꾸는 야심적인 자들이 끊임없이 그토록 역겹게 쏟아내는 그 과장되고 장황하고 과시적인 문체를 묘사한다. 그러한 분명하고 명확한 성령의 금지에도 불구하고, 이 역병이 터져 나왔다.

**거짓되이 불리는 지식.** 이것도 매우 정확하고 우아하다. 영광을 원하는 자들이 자랑하는 미묘함들이 매우 부풀어 있어서, 단순하고 화려하지 않은 복음의 참된 교훈을 압도하기 때문이다. 따라서 궁궐에서 통하고 세상에서 박수받는 그 화려함을 사도는 "모순들"이라고 부른다. 야망은 실로 항상 시비적이고 논쟁의 어머니다. 그리하여 자신을 과시하기를 원하는 자들은 어떤 주제에 대해서도 항상 논쟁의 전당에 들어갈 준비가 되어 있다.

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21절 카드 ↗

21 Which some professing, have erred concerning the faith. From the result, also, he demonstrates how dangerous a thing it is, and how much it ought to be avoided. The way in which God punishes the haughtiness of those who, through the desire of obtaining reputation, corrupt and disfigure the doctrine of godliness, is, that he allows them to fall away from soundness of understanding, so that they involve themselves in many absurd errors. We see that this has taken place in Popery; for, after they began to speculate in profane manner, about the mysteries of our religion, there followed innumerable monsters of false opinions. Faith is here taken, as in some former passages, for the summary of religion and sound doctrine. Warned by such examples, if we abhor revolt from “the faith,” let us adhere to the pure word of God, and let us detest sophistry and all useless subtleties, because they are abominable corruptions of religion. END OF THE FIRST EPISTLE TO TIMOTHY. return to ' Top of Page ' 1 Timothy 1Ti 5 1 Timothy 1Ti 2 Timothy 2Ti 1 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on 1 Timothy 6". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ 1-timothy-6.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching G

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bible-text/1ti-6-21

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**이것을 따르는 사람들이 믿음에서 벗어났다.** 결과에서도 그는 이것이 얼마나 위험한 것이며 얼마나 피해야 하는지를 증명한다. 평판을 얻으려는 욕망으로 경건의 교훈을 타락시키고 변형시키는 자들의 오만함에 하나님이 주시는 벌은, 그들이 이해력의 건전함에서 떨어지도록 허용하시는 것이다. 그리하여 그들은 많은 어리석은 오류에 스스로를 얽히게 한다. 우리는 이것이 교황주의에서 일어난 것을 본다. 그들이 우리 종교의 신비에 대해 세속적인 방식으로 사색하기 시작한 후, 거짓 의견들의 수많은 괴물들이 따라왔기 때문이다. "믿음"은 여기서 앞선 몇 구절에서와 마찬가지로 종교와 건전한 교훈의 요약을 의미한다. 그런 실례들에 의해 경고를 받아, 우리가 "믿음"에서의 이탈을 혐오한다면, 하나님의 순수한 말씀에 고수하자. 그리고 소피스트적 궤변과 모든 쓸모없는 미묘함들을 혐오하자. 그것들이 종교의 가증스러운 타락이기 때문이다.

**디모데전서 주석 완결**

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