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주석[JFB] — 디모데전서 1장 · 거짓 교훈 경계

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2장 →

1절 카드 ↗

1. by the commandment of God —the authoritative injunction, as well as the commission, of God. In the earlier Epistles the phrase is, "by the will of God." Here it is expressed in a manner implying that a necessity was laid on him to act as an apostle, not that it was merely at his option. The same expression occurs in the doxology, probably written long after the Epistle itself [ALFORD] ( Romans 16:26 ). God our Saviour —The Father ( 1 Timothy 2:3 ; 1 Timothy 4:10 ; Luke 1:47 ; 2 Timothy 1:9 ; Titus 1:3 ; Titus 2:10 ; Titus 3:4 ; Judges 1:25 ). It was a Jewish expression in devotion, drawn from the Old Testament (compare Psalms 106:21 ). our hope — ( Colossians 1:27 ; Titus 1:2 ; Titus 2:13 ). return to ' Top of Page ' <a name="verse-2" class="com-number"

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바울은 사도로서의 권위를 "하나님의 명령"에 근거하여 밝힌다. 이 표현은 단순히 선택의 여지가 있는 부름이 아니라, 사도직을 반드시 수행해야 하는 의무로서 받았음을 뜻한다. "하나님 우리 구원자"는 성부 하나님을 가리키며, 이는 구약에서 비롯된 유대적 신앙 표현이다. "우리의 소망이신 그리스도 예수"는 골로새서 1:27, 디도서 1:2, 2:13과 함께 읽어야 한다.

원주석

2절 카드 ↗

2. my own son —literally, "a genuine son" (compare Acts 16:1 ; 1 Corinthians 4:14-17 ). See 1 Corinthians 4:14-46.4.17- : mercy —added here, in addressing Timothy, to the ordinary salutation, "Grace unto you ( Romans 1:7 ; 1 Corinthians 1:3 , c.), and peace." In Galatians 6:16 , "peace and mercy " occur. There are many similarities of style between the Epistle to the Galatians and the Pastoral Epistles (see Galatians 6:16- : ); perhaps owing to his there, as here, having, as a leading object in writing, the correction of false teachers, especially as to the right and wrong use of the law ( Galatians 6:16- : ). If the earlier date be assigned to First Timothy, it will fall not long after, or before (according as the Epistle to the Galatians was written at Ephesus or at Corinth) the writing of the Epistle to the Galatians, which also would account for some similarity of style. "Mercy" is grace of a more tender kind, exercised towards the miserable, the experience of which in one's own case especially fits for the Gospel MINISTRY. Compare as to Paul himself ( 1 Timothy 1:14 ; 1 Timothy 1:16 ; 1 Corinthians 7:25 ; 2 Corinthians 4:1 ; Hebrews 2:17 ) [BENGEL]. He did not use "mercy" as to the churches, because "mercy" in all its fulness already existed towards them; but in the case of an individual minister, fresh measures of it were continually needed. "Grace" has reference to the sins of men; "mercy" to their misery. God extends His grace to men as they are guilty; His "mercy" to them as they are miserable [TRENCH]. Jesus Christ —The oldest manuscripts read the order, "Christ Jesus." In the Pastoral Epistles "Christ" is often put before "Jesus," to give prominence to the fact that the Messianic promises of the Old Testament, well known to Timothy ( Hebrews 2:17- : ), were fulfilled in Jesus. return to ' Top of Page ' <a name="verse-3" class="com-number"

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"참된 아들"은 문자적으로 "진정한 자녀"를 뜻한다(사도행전 16:1; 고린도전서 4:14-17 참조). 일반적인 인사말 "은혜와 평강"에 여기서는 "긍휼"이 더해졌다. 긍휼은 비참함 속에 있는 자에게 베푸는 보다 부드러운 은혜로서, 자신이 먼저 그 긍휼을 체험한 자가 복음 사역에 더욱 잘 어울린다. "은혜"는 사람의 죄를 향하고, "긍휼"은 사람의 비참함을 향한다. 목회 서신들에서는 "그리스도 예수"의 어순이 "예수 그리스도"보다 자주 나타나는데, 이는 구약의 메시아 약속이 예수 안에서 성취되었음을 강조하기 위해서다.

원주석

3절 카드 ↗

3. Timothy's superintendence of the Church at Ephesus was as locum tenens for the apostle, and so was temporary. Thus, the office of superintending overseer, needed for a time at Ephesus or Crete, in the absence of the presiding apostle, subsequently became a permanent institution on the removal, by death, of the apostles who heretofore superintended the churches. The first title of these overseers seems to have been "angels" ( Revelation 1:20 ). As I besought thee to abide still —He meant to have added, " so I still beseech thee," but does not complete the sentence until he does so virtually, not formally, at Revelation 1:20- : . at Ephesus —Paul, in Revelation 1:20- : , declared to the Ephesian elders, "I know that ye all shall see my face no more." If, then, as the balance of arguments seems to favor (see Revelation 1:20- : ), this Epistle was written subsequently to Paul's first imprisonment, the apparent discrepancy between his prophecy and the event may be reconciled by considering that the terms of the former were not that he should never visit Ephesus again (which this verse implies he did), but that they all should "see his face no more." I cannot think with BIRKS, that this verse is compatible with his theory, that Paul did not actually visit Ephesus, though in its immediate neighborhood (compare 1 Timothy 3:14 ; 1 Timothy 4:13 ). The corresponding conjunction to "as" is not given, the sentence not being completed till it is virtually so at 1 Timothy 4:13- : . I besought —a mild word, instead of authoritative command, to Timothy, as a fellow helper. some —The indefinite pronoun is slightly contemptuous as to them ( Galatians 2:12 ; Judges 1:4 ), [ELLICOTT]. teach no other doctrine —than what I have taught ( Judges 1:4- : ). His prophetic bodings some years before ( Acts 20:29 ; Acts 20:30 ) were now being realized (compare 1 Timothy 6:3 ). return to ' Top of Page ' <a name="verse-4" class="com-number"

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에베소에서 디모데의 역할은 사도의 임시 대리인으로서의 감독이었다. 따라서 이 직분은 영구적인 제도가 아니었으나, 사도들이 세상을 떠남에 따라 이후 교회에서 영구적인 감독 직분이 필요하게 되었다. 바울은 에베소 장로들에게 "내 얼굴을 다시 보지 못하리라"고 예언했지만(사도행전 20:25), 이 서신이 첫 번째 투옥 이후에 쓰였다면 이 절의 내용과 모순이 없다. "어떤 사람들"이라는 표현은 그들을 가볍게 여기는 뉘앙스를 담고 있다.

원주석

4절 카드 ↗

4. fables —legends about the origin and propagation of angels, such as the false teachers taught at Colosse ( Colossians 2:18-23 ). "Jewish fables" ( Colossians 2:18-51.2.23- : ). "Profane, and old wives' fables" ( 1 Timothy 4:7 ; 2 Timothy 4:4 ). genealogies —not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with "fables," but Gnostic genealogies of spirits and aeons, as they called them, "Lists of Gnostic emanations" [ALFORD]. So TERTULLIAN [ Against Valentinian, c. 3], and IRENÆUS [ Preface ]. The Judaizers here alluded to, while maintaining the perpetual obligation of the Mosaic law, joined with it a theosophic ascetic tendency, pretending to see in it mysteries deeper than others could see. The seeds, not the full-grown Gnosticism of the post-apostolic age, then existed. This formed the transition stage between Judaism and Gnosticism. "Endless" refers to the tedious unprofitableness of their lengthy genealogies (compare Titus 3:9 ). Paul opposes to their "aeons," the "King of the aeons (so the Greek, 1 Timothy 1:17 ), whom be glory throughout the aeons of aeons." The word "aeons" was probably not used in the technical sense of the latter Gnostics as yet; but "the only wise God" ( 1 Timothy 1:17- : ), by anticipation, confutes the subsequently adopted notions in the Gnostics' own phraseology. questions —of mere speculation ( Acts 25:20 ), not practical; generating merely curious discussions. "Questions and strifes of words" ( 1 Timothy 6:4 ): "to no profit" ( 1 Timothy 6:4- : ); "gendering strifes" ( 1 Timothy 6:4- : ). "Vain jangling" ( 1 Timothy 1:6 ; 1 Timothy 1:7 ) of would-be "teachers of the law." godly edifying —The oldest manuscripts read, " the dispensation of God," the Gospel dispensation of God towards man ( 1 Timothy 1:7- : ), "which is (has its element) in faith." CONYBEARE translates, "The exercising of the stewardship of God" ( 1 Corinthians 9:17 ). He infers that the false teachers in Ephesus were presbyters, which accords with the prophecy, Acts 20:30 . However, the oldest Latin versions, and IRENÆUS and HILARY, support English Version reading. Compare Acts 20:30- : , "faith unfeigned." return to ' Top of Page ' <a name="verse-5" class="com-number"

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절 (explains)

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여기서 "꾸며 낸 이야기"는 천사들의 기원과 전파에 관한 전설들, 즉 영지주의의 초기 형태와 관련된 내용을 가리킨다. "족보"는 단순한 유대인 가계도가 아니라 영지주의의 영적 존재(aeon) 목록을 뜻한다. 이단 교사들은 모세 율법에 더 깊은 비밀이 있다고 주장하며 금욕적·신비적 경향을 율법에 덧붙였다. 이는 유대주의와 영지주의 사이의 과도기적 이단이었다. 바울은 "영원하신 왕"(17절)을 선언함으로써 그들의 용어(aeon, 영원)를 역으로 활용한다.

원주석

5절 카드 ↗

5. But —in contrast to the doctrine of the false teachers. the end —the aim. the commandment — Greek, "of the charge" which you ought to urge on your flock. Referring to the same Greek word as in 1 Timothy 1:3 ; 1 Timothy 1:18 ; here, however, in a larger sense, as including the Gospel " dispensation of God" (see on 1 Timothy 1:4 ; 1 Timothy 1:11 ), which was the sum and substance of the "charge" committed to Timothy wherewith he should "charge" his flock. charity —LOVE; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential jot and tittle ( 1 Timothy 1:11- : ). The foundation is faith ( 1 Timothy 1:11- : ), the "end" is love ( 1 Timothy 1:14 ; Titus 3:15 ). out of —springing as from a fountain. pure heart —a heart purified by faith ( Acts 15:9 ; 2 Timothy 2:22 ; Titus 1:15 ). good conscience —a conscience cleared from guilt by the effect of sound faith in Christ ( 1 Timothy 1:19 ; 1 Timothy 3:9 ; 2 Timothy 1:3 ; 1 Peter 3:21 ). Contrast 1 Timothy 4:2 ; Titus 1:15 ; compare Acts 23:1 . John uses "heart," where Paul would use "conscience." In Paul the understanding is the seat of conscience; the heart is the seat of love [BENGEL]. A good conscience is joined with sound faith; a bad conscience with unsoundness in the faith (compare Acts 23:1- : ). faith unfeigned —not a hypocritical, dead, and unfruitful faith, but faith working by love ( Galatians 5:6 ). The false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" ( Galatians 5:6- : ) and jangling ( 1 Timothy 1:6 ). return to ' Top of Page ' <a name="verse-6" class="com-number"

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이 "명령"의 목적은 단순한 행동 규범이 아니라 사랑이다. 율법과 복음 모두의 완성이 사랑이기 때문이다. 이 사랑은 세 가지 근원에서 흘러나온다: 깨끗한 마음(믿음으로 정결케 된), 선한 양심(그리스도 안에서의 믿음으로 죄책에서 깨끗해진), 거짓 없는 믿음(사랑으로 역사하는 참된 믿음). 바울에게 있어 양심은 이해력의 자리이고, 마음은 사랑의 자리다.

원주석

6절 카드 ↗

6. From which —namely, from a pure heart, good conscience, and faith unfeigned, the well-spring of love. having swerved —literally, "having missed the mark (the 'end') to be aimed at." It is translated, "erred," 1 Timothy 6:21 ; 2 Timothy 2:18 . Instead of aiming at and attaining the graces above named, they "have turned aside ( 1 Timothy 5:15 ; 2 Timothy 4:4 ; Hebrews 12:13 ) unto vain jangling"; literally, "vain talk," about the law and genealogies of angels ( 1 Timothy 1:7 ; Titus 3:9 ; Titus 1:10 ); Titus 1:10- : , "vain babblings and oppositions." It is the greatest vanity when divine things are not truthfully discussed ( Titus 1:10- : ) [BENGEL]. return to ' Top of Page ' <a name="verse-7" class="com-number"

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이단 교사들은 바로 이 세 가지 은혜—깨끗한 마음, 선한 양심, 거짓 없는 믿음—에서 벗어났다. "빗나가다"는 문자적으로 "과녁을 놓치다"라는 뜻으로, 그들이 목표로 삼아야 할 것을 놓쳤다는 의미다. 그 결과 그들은 "헛된 말"—율법과 천사 족보에 관한 공허한 논쟁—에 빠졌다. 신적인 것들이 진리 안에서 다루어지지 않을 때, 그 논의는 가장 헛된 것이 된다.

원주석

7절 카드 ↗

7. Sample of their "vain talk" ( 1 Timothy 1:6 ). Desiring —They are would-be teachers, not really so. the law —the Jewish law ( Titus 1:14 ; Titus 3:9 ). The Judaizers here meant seem to be distinct from those impugned in the Epistles to the Galatians and Romans, who made the works of the law necessary to justification in opposition to Gospel grace. The Judaizers here meant corrupted the law with "fables," which they pretended to found on it, subversive of morals as well as of truth. Their error was not in maintaining the obligation of the law, but in abusing it by fabulous and immoral interpretations of, and additions to, it. neither what they say, nor whereof —neither understanding their own assertions, nor the object itself about which they make them. They understand as little about the one as the other [ALFORD]. return to ' Top of Page ' <a name="verse-8" class="com-number"

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그들은 율법의 교사가 되기를 원하지만 사실은 그렇지 않다. 그들이 다루는 율법의 왜곡된 해석은 갈라디아서의 이단자들과 다르다. 저기서는 율법의 행위로 의롭다 함을 받으려 하였으나, 여기서는 율법에 꾸며 낸 이야기들을 덧붙여 도덕을 해치는 것이 문제다. 그들은 자신이 하는 말도, 강하게 주장하는 바도 알지 못한다.

원주석

8절 카드 ↗

8. But —" Now we know" ( Romans 3:19 ; Romans 7:14 ). law is good —in full agreement with God's holiness and goodness. if a man —primarily, a teacher; then, every Christian. use it lawfully —in its lawful place in the Gospel economy, namely, not as a means of a "'righteous man" attaining higher perfection than could be attained by the Gospel alone ( 1 Timothy 4:8 ; Titus 1:14 ), which was the perverted use to which the false teachers put it, but as a means of awakening the sense of sin in the ungodly ( 1 Timothy 1:9 ; 1 Timothy 1:10 ; compare Romans 7:7-12 ; Galatians 3:21 ). return to ' Top of Page ' <a name="verse-9" class="com-number"

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율법 자체는 선하다. 다만 올바르게 사용해야 한다. 율법의 올바른 사용은 의로운 사람을 더 완전하게 만드는 수단(이단자들의 오용)이 아니라, 불경건한 자에게 죄의식을 일깨우는 도구다. 이는 로마서 7:7-12, 갈라디아서 3:21과 같은 맥락이다.

원주석

9절 카드 ↗

9. law is not made for a righteous man —not for one standing by faith in the righteousness of Christ put on him for justification,and imparted inwardly by the Spirit for sanctification. "One not forensically amenable to the law" [ALFORD]. For sanctification, the law gives no inward power to fulfil it; but ALFORD goes too far in speaking of the righteous man as "not morally needing the law." Doubtless, in proportion as he is inwardly led by the Spirit, the justified man needs not the law, which is only an outward rule ( Romans 6:14 ; Galatians 5:18 ; Galatians 5:23 ). But as the justified man often does not give himself up wholly to the inward leading of the Spirit, he morally needs the outward law to show him his sin and God's requirements. The reason why the ten commandments have no power to condemn the Christian, is not that they have no authority over him, but because Christ has fulfilled them as our surety ( Romans 10:4 ). disobedient — Greek, "not subject"; insubordinate; it is translated "unruly," Titus 1:6 ; Titus 1:10 ; "lawless and disobedient" refer to opposers of the law, for whom it is "enacted" (so the Greek, for "is made"). ungodly and . . . sinners — Greek, he who does not reverence God, and he who openly sins against Him; the opposers of God, from the law comes. unholy and profane —those inwardly impure, and those deserving exclusion from the outward participation in services of the sanctuary; sinners against the third and fourth commandments. murderers —or, as the Greek may mean, " smiters " of fathers and . . . mothers; sinners against the fifth commandment. manslayers —sinners against the sixth commandment. return to ' Top of Page ' <a name="verse-10" class="com-number"

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"의로운 사람"은 그리스도의 의로 의롭다 함을 받은 자를 가리킨다. 의인은 율법의 정죄 아래 있지 않지만, 그렇다고 도덕적으로 율법이 필요 없다는 의미는 아니다. 성령의 인도하심 안에서는 율법이 불필요하지만, 의인도 완전히 성령에 사로잡혀 있지 않기에 율법이 죄를 보여 주는 역할을 한다. 십계명이 신자를 정죄하지 못하는 것은 그것이 신자에게 권위가 없어서가 아니라, 그리스도께서 신자의 보증인으로 율법을 성취하셨기 때문이다. 이 절은 율법을 어기고 순종하지 않는 자들부터 아버지와 어머니를 죽이는 자(5계명 위반)와 살인하는 자(6계명 위반)까지 열거한다.

원주석

10절 카드 ↗

10. whoremongers, c.—sinners against the seventh commandment. men-stealers —that is, slave dealers. The most heinous offense against the eighth commandment. No stealing of a man's goods can equal in atrocity the stealing of a man's liberty. Slavery is not directly assailed in the New Testament to have done so would have been to revolutionize violently the existing order of things. But Christianity teaches principles sure to undermine, and at last overthrow it, wherever Christianity has had its natural development ( :- ). liars . . . perjured —offenders against the ninth commandment. if there be any other thing —answering to the tenth commandment in its widest aspect. He does not particularly specify it because his object is to bring out the grosser forms of transgression; whereas the tenth is deeply spiritual, so much so indeed, that it was by it that the sense of sin, in its subtlest form of "lust," Paul tells us ( :- ), was brought home to his own conscience. Thus, Paul argues, these would-be teachers of the law, while boasting of a higher perfection through it, really bring themselves down from the Gospel elevation to the level of the grossly "lawless," for whom, not for Gospel believers, the law was designed. And in actual practice the greatest sticklers for the law as the means of moral perfection, as in this case, are those ultimately liable to fall utterly from the morality of the law. Gospel grace is the only true means of sanctification as well as of justification. sound — healthy, spiritually wholesome ( 1 Timothy 6:3 ; 2 Timothy 1:13 ; Titus 1:13 ; Titus 2:2 ), as opposed to sickly, morbid (as the Greek of "doting" means, Titus 2:2- : ), and "canker" ( Titus 2:2- : ). "The doctrine," or "teaching, which is according to godliness" ( Titus 2:2- : ). return to ' Top of Page ' <a name="verse-11" class="com-number"

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음행하는 자와 동성 간에 음란한 짓을 하는 자(7계명 위반), 사람을 납치하여 사고파는 자(8계명의 가장 심각한 위반), 거짓말하는 자와 거짓 맹세하는 자(9계명 위반), 그 외 "건전한 교훈에 어긋나는 모든 것"(10계명의 가장 넓은 의미)이 이에 해당한다. "건전한"(wholesome)은 영적으로 건강한 것을 뜻하며, "허탄한"(doting)의 반대말로 쓰인다. 이 논증의 요점은, 율법을 더 완전해지는 수단으로 내세우는 자들이 실제로는 율법이 겨냥하는 불경건한 자들의 수준으로 스스로 떨어진다는 것이다.

원주석

11절 카드 ↗

11. According to the glorious gospel —The Christian's freedom from the law as a sanctifier, as well as a justifier, implied in the previous, 1 Timothy 1:9 ; 1 Timothy 1:10 , is what this 1 Timothy 1:10- : is connected with. This exemption of the righteous from the law, and assignment of it to the lawless as its true object, is "according to the Gospel of the glory (so the Greek, compare Note, see on 1 Timothy 1:10- : ) of the blessed God." The Gospel manifests God's glory ( Ephesians 1:17 ; Ephesians 3:16 ) in accounting "righteous" the believer, through the righteousness of Christ, without "the law" ( Ephesians 3:16- : ); and in imparting that righteousness whereby he loathes all those sins against which ( 1 Timothy 1:9 ; 1 Timothy 1:10 ) the law is directed. The term, "blessed," indicates at once immortality and supreme happiness. The supremely blessed One is He from whom all blessedness flows. This term, as applied to GOD, occurs only here and in 1 Timothy 6:15 : appropriate in speaking here of the Gospel blessedness, in contrast to the curse on those under the law ( 1 Timothy 1:9 ; Galatians 3:10 ). committed to my trust —Translate as in the Greek order, which brings into prominent emphasis Paul, "committed in trust to me"; in contrast to the kind of law-teaching which they (who had no Gospel commission), the false teachers, assumed to themselves ( 1 Timothy 1:8 ; Titus 1:3 ). return to ' Top of Page ' <a name="verse-12" class="com-number"

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이처럼 율법으로부터의 자유가 복음과 어긋나지 않는다. 오히려 이것은 "복되신 하나님의 영광스러운 복음"과 일치한다. "복되신"이라는 표현은 하나님의 불멸성과 최고의 행복을 동시에 가리킨다. 최고로 복되신 분이야말로 모든 복의 근원이시다. 이 표현은 6:15에서도 쓰이며, 복음의 복과 율법의 저주가 대비되는 문맥에 어울린다. "내게 맡겨졌다"는 것은 바울 자신에게 이 복음이 신탁처럼 맡겨졌음을 강조한다.

원주석

12절 카드 ↗

12. The honor done him in having the Gospel ministry committed to him suggests the digression to what he once was, no better ( 1 Timothy 1:13 ) than those lawless ones described above ( 1 Timothy 1:9 ; 1 Timothy 1:10 ), when the grace of our Lord ( 1 Timothy 1:14 ) visited him. And —omitted in most (not all) of the oldest manuscripts. I thank — Greek, "I have (that is, feel) gratitude." enabled me —the same Greek verb as in Acts 9:22 , "Saul increased the more in strength." An undesigned coincidence between Paul and Luke, his companion. Enabled me, namely, for the ministry. "It is not in my own strength that I bring this doctrine to men, but as strengthened and nerved by Him who saved me" [THEODORET]. Man is by nature "without strength" ( Acts 9:22- : ). True conversion and calling confer power [BENGEL]. for that —the main ground of his "thanking Christ." he counted me faithful —He foreordered and foresaw that I would be faithful to the trust committed to me. Paul's thanking God for this shows that the merit of his faithfulness was due solely to God's grace, not to his own natural strength ( 1 Corinthians 7:25 ). Faithfulness is the quality required in a steward ( 1 Corinthians 7:25- : ). putting me into —rather as in 1 Thessalonians 5:9 , "appointing me (in His sovereign purposes of grace) unto the ministry" ( 1 Thessalonians 5:9- : ). return to ' Top of Page ' <a name="verse-13" class="com-number"

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복음 사역을 맡은 영예로움을 생각하면, 한때 자신도 위의 불경건한 자들과 다를 바 없었음이 떠오른다. 바울은 그리스도께 감사를 드린다. 여기서 "능력을 주셨다"는 표현은 사도행전 9:22의 "힘이 더해졌다"와 같은 헬라어 동사로, 바울의 동역자 누가와의 우연한 일치다. 하나님은 단순히 그를 신실할 것으로 미리 아셨을 뿐 아니라, 신실함을 부여하셨다. 따라서 바울의 신실함의 공로는 오직 하나님의 은혜에 있다.

원주석

13절 카드 ↗

13. Who was before — Greek, "Formerly being a blasphemer." " Notwithstanding that I was before a blasphemer," c. ( Acts 26:9 Acts 26:11 ). persecutor — ( Acts 26:11- : ). injurious — Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, Romans 1:30 , "despiteful." One who added insult to injury. BENGEL translates, "a despiser." I prefer the idea, contumelious to others [WAHL]. Still I agree with BENGEL that "blasphemer" is against God, "persecutor," against holy men, and "insolently injurious" includes, with the idea of injuring others, that of insolent "uppishness" [DONALDSON] in relation to one's self. This threefold relation to God, to one's neighbor, and to one's self, occurs often in this Epistle ( 1 Timothy 1:5 ; 1 Timothy 1:9 ; 1 Timothy 1:14 ; Titus 2:12 ). I obtained mercy —God's mercy, and Paul's want of it, stand in sharp contrast [ELLICOTT]; Greek, "I was made the object of mercy." The sense of mercy was perpetual in the mind of the apostle (compare Note, see on 1 Timothy 1:2 ). Those who have felt mercy can best have mercy on those out of the way ( Hebrews 5:2 ; Hebrews 5:3 ). because I did it ignorantly — Ignorance does not in itself deserve pardon; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth ( John 9:41 ; Acts 26:9 ). Hence it is Christ's plea of intercession for His murderers ( Acts 26:9- : ); and it is made by the apostles a mitigating circumstance in the Jews' sin, and one giving a hope of a door of repentance ( Acts 3:17 ; Romans 10:2 ). The "because," c., does not imply that ignorance was a sufficient reason for mercy being bestowed but shows how it was possible that such a sinner could obtain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God ( Titus 3:5 ). The ground of the ignorance lies in the unbelief, which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God ( Matthew 12:24-32 ; Luke 11:52 ) [WIESINGER]. return to ' Top of Page ' <a name="verse-14" class="com-number"

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바울은 이전에 "하나님을 모독하고, 박해하며, 폭력을 일삼던 사람"이었다. "하나님을 모독함"은 하나님을 향한 것이고, "박해"는 성도들을 향한 것이며, "폭력"은 다른 이들을 향한 오만하고 모욕적인 태도를 가리킨다. 그러나 "알지 못하고 한 일"이기에 긍휼을 입었다. 무지는 그 자체로 용서를 받을 이유가 되지 않지만, 진리를 알고도 고의로 성령을 거역하는 것보다는 덜 비난받을 만하다. 하나님의 긍휼의 결정적 근거는 오직 하나님의 자비에 있다.

원주석

14절 카드 ↗

14. And — Greek, "But." Not only so (was mercy shown me), but the grace —by which "I obtained mercy" ( 1 Timothy 1:13 ). was exceeding abundant — Greek, "superabounded." Where sin abounded, grace did much more abound" ( Romans 5:20 ). with faith — accompanied with faith, the opposite of "unbelief" ( Romans 5:20- : ). love —in contrast to "a blasphemer, persecutor, and injurious." which is in Christ —as its element and home [ALFORD]: here as its source whence it flows to us. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/1ti-1-14

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"우리 주의 은혜가 넘치도록 풍성하였다." 죄가 더한 곳에 은혜가 더욱 넘쳤다(로마서 5:20). 이 은혜는 믿음과 사랑을 동반했다—믿음은 이전의 불신을, 사랑은 이전의 박해와 모욕을 대체한다. 이 믿음과 사랑은 "그리스도 예수 안에" 있다. 그 안이 원천이며, 그 안에서 흘러나온다.

원주석

15절 카드 ↗

15. faithful —worthy of credit, because "God" who says it "is faithful" to His word ( 1 Corinthians 1:9 ; 1 Thessalonians 5:24 ; 2 Thessalonians 3:3 ; Revelation 21:5 ; Revelation 22:6 ). This seems to have become an axiomatic saying among Christians the phrase, "faithful saying," is peculiar to the Pastoral Epistles ( 1 Timothy 2:11 ; 1 Timothy 4:9 ; Titus 3:8 ). Translate as Greek, "Faithful is the saying." all —all possible; full; to be received by all, and with all the faculties of the soul, mind, and heart. Paul, unlike the false teachers ( Titus 3:8- : ), understands what he is saying, and whereof he affirms; and by his simplicity of style and subject, setting forth the grand fundamental truth of salvation through Christ, confutes the false teachers' abstruse and unpractical speculations ( 1 Corinthians 1:18-28 ; Titus 2:1 ). acceptation — reception (as of a boon) into the heart, as well as the understanding, with all gladness; this is faith acting on the Gospel offer, and welcoming and appropriating it ( Acts 2:41 ). Christ —as promised. Jesus —as manifested [BENGEL]. came into the world —which was full of sin ( John 1:29 ; Romans 5:12 ; 1 John 2:2 ). This implies His pre-existence. 1 John 2:2- : , Greek, "the true Light that, coming into the world, lighteth every man." to save sinners —even notable sinners like Saul of Tarsus. His instance was without a rival since the ascension, in point of the greatness of the sin and the greatness of the mercy: that the consenter to Stephen, the proto-martyr's death, should be the successor of the same! I am —not merely, "I was chief" ( 1 Corinthians 15:9 ; Ephesians 3:8 ; compare Ephesians 3:8- : ). To each believer his own sins must always appear, as long as he lives, greater than those of others, which he never can know as he can know his own. chief —the same Greek as in 1 Timothy 1:16 , "first," which alludes to this 1 Timothy 1:16- : , Translate in both verses, "foremost." Well might he infer where there was mercy for him, there is mercy for all who will come to Christ ( Matthew 18:11 ; Luke 19:10 ). return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/1ti-1-15

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"미쁘고 온전히 받아들일 만하다"는 표현은 목회 서신들에 특유한 공식 표현이다. "그리스도 예수께서 죄인을 구원하시려고 세상에 오셨다"—이 말씀은 그리스도의 선재를 전제한다. "세상에 오셨다"는 표현은 요한복음 1:9의 "참 빛이 세상에 오셨다"와 같은 의미다. "나는 그 죄인 가운데 첫째다"—"첫째"(chief)는 원어로 "앞서는 자"(foremost)다. 이는 단순히 과거형("나는 첫째였다")이 아니다. 자기 죄를 가장 잘 아는 사람에게 자기 죄는 항상 다른 누구의 죄보다도 크게 보인다. 따라서 그에게 긍휼이 주어졌다면 모든 죄인에게도 소망이 있다.

원주석

16절 카드 ↗

16. Howbeit — Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy. for this cause —for this very purpose. that in me —in my case. first —"foremost." As I was "foremost" ( Greek for chief, :- ) in sin, so God has made me the "foremost" sample of mercy. show —to His own glory (the middle Greek, voice), :- . all long-suffering — Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor. a pattern —a sample ( 1 Corinthians 10:6 ; 1 Corinthians 10:11 ) to assure the greatest sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own case of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon ( Psalms 32:5 ; Psalms 32:6 ). The Greek for "pattern" is sometimes used for a "sketch" or outline—the filling up to take place in each man's own case. believe on him —Belief rests ON Him as the only foundation on which faith relies. to life everlasting —the ultimate aim which faith always keeps in view ( Psalms 32:6- : ). return to ' Top of Page ' <a name="verse-17" class="com-number"

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바울이 긍휼을 입은 것은 그리스도 예수의 "모든 오래 참으심"을 보여 주시기 위한 것이었다. "본"(pattern)은 스케치 또는 윤곽을 뜻하기도 한다—나머지는 각 사람의 삶 속에서 채워진다. "그분을 믿게 될 사람들에게 본이 되게 하시려는 것"—이는 다윗이 자신의 죄 용서를 본보기로 제시하여 다른 죄인들에게 소망을 준 것과 같다(시편 32:5-6).

원주석

17절 카드 ↗

17. A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [BENGEL]. the King, eternal —literally, "King of the (eternal) ages." The Septuagint translates Exodus 15:18 , "The Lord shall reign for ages and beyond them. " Exodus 15:18- : , Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" ( Exodus 15:18- : ) suggested here "the King eternal, " or everlasting. It answers also to "for ever and ever" at the close, literally, "to the ages of the ages" (the countless succession of ages made up of ages). immortal —The oldest manuscripts read, "incorruptible." The Vulgate, however, and one very old manuscript read as English Version ( Romans 1:23 ). invisible — ( 1 Timothy 6:16 ; Exodus 33:20 ; John 1:18 ; Colossians 1:15 ; Hebrews 11:27 ). the only wise God —The oldest manuscripts omit "wise," which probably crept in from Romans 16:27 , where it is more appropriate to the context than here (compare Romans 16:27- : ). "The only Potentate" ( 1 Timothy 6:15 ; Psalms 86:10 ; John 5:44 ). for ever, &c.—See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace ( John 5:44- : ) [BENGEL]. return to ' Top of Page ' <a name="verse-18" class="com-number"

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이 아름다운 복음 선포를 마치며 바울은 찬양으로 결론 맺는다. "영원하신 왕"은 문자적으로 "영원의 왕"이다. 이는 앞서 언급한 "영원한 생명"(16절)에서 자연스럽게 이어진다. 가장 오래된 사본들은 "지혜로우신"이라는 말을 생략한다—이 단어는 아마도 로마서 16:27에서 옮겨 왔을 것이다. "죽지 않으시고"는 "썩지 않으시고"가 더 정확한 번역이다. "보이지 않으시며"는 출애굽기 33:20, 요한복음 1:18과 연결된다. "오직 홀로 하나님"—비교할 대상이 없으신 하나님이시다.

원주석

18절 카드 ↗

18. He resumes the subject begun at 1 Timothy 1:3 . The conclusion (apodosis) to the foregoing, " as I besought thee . . . charge " ( 1 Timothy 1:3 ), is here given, if not formally, at least substantially. This charge —namely, "that thou in them (so the Greek ) mightest war," that is, fulfil thy high calling, not only as a Christian, but as a minister officially, one function of which is, to " charge some that they teach no other doctrine" ( 1 Timothy 1:3- : ). I commit —as a sacred deposit ( 1 Timothy 6:20 ; 2 Timothy 2:2 ) to be laid before thy hearers. according to —in pursuance of; in consonance with. the prophecies which went before on thee —the intimations given by prophets respecting thee at thy ordination, 1 Timothy 4:14 (as, probably, by Silas, a companion of Paul, and "a prophet," Acts 15:32 ). Such prophetical intimation, as well as the good report given of Timothy by the brethren ( Acts 16:2 ), may have induced Paul to take him as his companion. Compare similar prophecies as to others: Acts 13:1-3 , in connection with laying on of hands; Acts 11:28 ; Acts 21:10 ; Acts 21:11 ; compare 1 Corinthians 12:10 ; 1 Corinthians 14:1 ; Ephesians 4:11 . In Ephesians 4:11- : , it is expressly said that " the Holy Ghost had made them (the Ephesian presbyters) overseers." CLEMENT OF ROME [ Epistle to the Corinthians ], states it was the custom of the apostles "to make trial by the Spirit," that is, by the "power of discerning," in order to determine who were to be overseers and deacons in the several churches planted. So CLEMENT OF ALEXANDRIA says as to the churches near Ephesus, that the overseers were marked out for ordination by a revelation of the Holy Ghost to St. John. by them — Greek, "in them"; arrayed as it were in them; armed with them. warfare —not the mere "fight" ( 1 Timothy 6:12 ; 2 Timothy 4:7 ), but the whole campaign; the military service. Translate as Greek, not " a, " but " the good warfare." return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/1ti-1-18

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바울은 1:3에서 시작한 주제로 돌아온다. "이 교훈을 너에게 맡긴다"는 것은 디모데가 에베소에 머물러 거짓 교훈을 막아야 한다는 앞의 권면을 다시 확인하는 것이다. "예언"은 디모데의 안수 때 선지자들을 통해 주어진 성령의 인도하심이다(4:14). 이 예언들은 그 때의 상황에서 디모데를 바울의 동역자로 세우는 하나님의 뜻을 나타냈다. "선한 싸움"은 단순한 격투가 아니라 군사적 복무 전체를 가리킨다.

원주석

19절 카드 ↗

19. Holding —Keeping hold of "faith" and "good conscience" ( :- ); not "putting the latter away" as "some." Faith is like a very precious liquor; a good conscience is the clean, pure glass that contains it [BENGEL]. The loss of good conscience entails the shipwreck of faith. Consciousness of sin (unrepented of and forgiven) kills the germ of faith in man [WIESINGER]. which — Greek singular, namely, "good conscience," not "faith" also; however, the result of putting away good conscience is, one loses faith also. put away —a wilful act. They thrust it from them as a troublesome monitor. It reluctantly withdraws, extruded by force, when its owner is tired of its importunity, and is resolved to retain his sin at the cost of losing it. One cannot be on friendly terms with it and with sin at one and the same time. made shipwreck —"with respect to THE faith." Faith is the vessel in which they had professedly embarked, of which "good conscience" is the anchor. The ancient Church often used this image, comparing the course of faith to navigation. The Greek does not imply that one having once had faith makes shipwreck of it, but that they who put away good conscience "make shipwreck with respect to THE faith." return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/1ti-1-19

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믿음과 선한 양심은 함께 간다. 선한 양심은 믿음을 담는 그릇과 같다—깨끗한 그릇이 없으면 믿음이 보존될 수 없다. 양심을 저버리면 믿음도 파산에 이른다. "파선"은 이 경우 실제로 한때 믿음을 가졌다가 잃어버린 것을 뜻하지 않고, 믿음에 관하여 파선했다는 뜻이다. 교회는 신앙을 항해에 비유하는 이미지를 즐겨 사용했다.

원주석

20절 카드 ↗

20. Hymenaeus —There is no difficulty in supposing him to be the Hymenæus of :- . Though "delivered over to Satan" (the lord of all outside the Church, Acts 26:18 , and the executor of wrath, when judicially allowed by God, on the disobedient, 1 Corinthians 5:5 ; 2 Corinthians 12:7 ), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders ( Matthew 18:17 ; Matthew 18:18 ). The sentence operated not only spiritually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan" was probably the consequence of his withstanding the apostle ( 2 Timothy 4:14 ; 2 Timothy 4:15 ); as the same sentence on Hymenæus was the consequence of "saying that the resurrection is past already" ( 2 Timothy 4:15- : ; his putting away good conscience, naturally producing shipwreck concerning FAITH, 1 Timothy 1:19 . If one's religion better not his morals, his moral deficiencies will corrupt his religion. The rain which falls pure from heaven will not continue pure if it be received in an unclean vessel [ARCHBISHOP WHATELY]). It is possible that he is the Alexander, then a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus ( 1 Timothy 1:19- : ). that they may —not "might"; implying that the effect still continues—the sentence is as yet unremoved. learn — Greek, "be disciplined," namely, by chastisement and suffering. blaspheme —the name of God and Christ, by doings and teachings unworthy of their Christian profession ( Romans 2:23 ; Romans 2:24 ; James 2:7 ). Though the apostles had the power of excommunication, accompanied with bodily inflictions, miraculously sent ( 2 Corinthians 10:8 ), it does not follow that fallible ministers now have any power, save that of excluding from church fellowship notorious bad livers. return to ' Top of Page ' 2 Thessalonians 2Th 3 1 Timothy 1Ti 1 Timothy 1Ti 2 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 1 Timothy 1". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ 1-timothy-1.html. 1871-8. 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-g

Pericope (part_of)

절 (explains)

bible-text/1ti-1-20

Source

후메내오와 알렉산더를 사탄에게 넘겨주었다. "사탄에게 넘겨주다"는 표현은 교회 밖으로 내보내는 출교를 의미하며, 육체적인 징계(병이나 재난)를 수반하기도 했다. 이는 회개와 구원을 위한 훈육적 목적이 있었다. 알렉산더는 아마도 디모데후서 4:14-15의 "구리장이 알렉산더"일 것이다. 이 징계의 목적은 "다시는 하나님을 모독하지 못하도록 가르침을 받게 하려는 것"이다.

원주석

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