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주석[JFB] — 디모데전서 3장 · 감독과 집사 자격

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1절 카드 ↗

1. Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work." desire —literally, "stretch one's self forward to grasp"; "aim at": a distinct Greek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when asked ( 1 Corinthians 16:15 ). This is utterly distinct from ambitious desires after office in the Church. ( 1 Corinthians 16:15- : ). bishop —overseer: as yet identical with "presbyter" ( Acts 20:17 ; Acts 20:28 ; Titus 1:5-7 ). good work —literally, "honorable work." Not the honor associated with it, but the work, is the prominent thought ( Acts 15:38 ; Philippians 2:30 ; compare Philippians 2:30- : ). He who aims at the office must remember the high qualifications needed for the due discharge of its functions. return to ' Top of Page ' <a name="verse-2" class="com-number"

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절 (explains)

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"미쁘다"—이것은 목회 서신에서 공식 표현으로 사용된다. "감독의 직분을 원하는 사람은"—자원하는 지원자를 가리키며, 성령이 마음에 일으키신 소원이다. 초기에는 고난이 따르는 직분이었으므로 오직 진정한 소명이 있는 자만이 원할 수 있었다. "선한 일을 사모한다"—이 직분은 지위의 영예가 아니라 사역 자체가 선하다는 측면에서 사모할 만하다.

원주석

2절 카드 ↗

2. The existence of Church organization and presbyters at Ephesus is presupposed ( 1 Timothy 5:17 ; 1 Timothy 5:19 ). The institution of Church widows ( 1 Timothy 5:3-25 ) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" ( Acts 4:8 ; Acts 24:1 ), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" in the modern sense [LIGHTFOOT, Hebrew and Talmudic Exercitations ], and one among them took the lead. AMBROSE (in The Duties of the Clergy [2.13], as also BINGHAM [ Ecclesiastical Antiquities, 2.11]) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops. " " Presbyter " refers to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised. blameless —"unexceptionable"; giving no just handle for blame. husband of one wife —confuting the celibacy of Rome's priesthood. Though the Jews practiced polygamy, yet as he is writing as to a Gentile Church, and as polygamy was never allowed among even laymen in the Church, the ancient interpretation that the prohibition here is against polygamy in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or presbytery were better to have been married only once. As in 1 Timothy 5:9 , "wife of one man," implies a woman married but once; so "husband of one wife" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (compare as to Anna, Luke 2:36 ; Luke 2:37 ), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside ( Luke 2:37- : ). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example ( 1 Timothy 3:4 ; 1 Timothy 3:5 ). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful [BENGEL]. So in the synagogue, "no one shall offer up prayer in public, unless he be married" [in Colbo, ch. 65; VITRINGA, Synagogue and Temple ]. vigilant —literally, "sober"; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done ( 1 Timothy 3:5- : ). sober —sober-minded. of good behaviour — Greek, "orderly." " Sober " refers to the inward mind; " orderly, " to the outward behavior, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness ( 1 Timothy 3:5- : ) [BENGEL]. apt to teach — ( 1 Timothy 3:5- : ). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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"책망할 것이 없는 사람이어야 한다"—단 한 명도 정당한 비난을 가져올 수 없는 상태. 이것은 완전함이 아니라 명백한 결함이 없음을 뜻한다. "한 아내의 남편"—중혼이나 이혼 후 재혼한 자를 배제한다. 재혼 자체가 금지는 아니지만(로마서 7:3), 감독의 모범적 지위에서는 요구된다. "절제하며"—술에 있어서. "현명하며"—사려 깊고 분별력 있게. "단정하며"—질서 있고 균형 잡힌 행동. "나그네를 잘 대접하며"—초대 교회에서 여행하는 형제들을 맞이하는 것은 필수적 덕목이었다. "가르치기를 잘하며"—디도서 1:9에서 더 자세히 설명된다.

원주석

3절 카드 ↗

3. Not given to wine —The Greek includes besides this, not indulging in the brawling, violent conduct towards others, which proceeds from being given to wine. The opposite of "patient" or ( Greek ) "forbearing," reasonable to others (see on :- ). no striker —with either hand or tongue: not as some teachers pretending a holy zeal ( :- ), answering to "not a brawler" or fighter (compare 1 Kings 22:24 ; Nehemiah 13:25 ; Isaiah 58:4 ; Acts 23:2 ; 2 Timothy 2:24 ; 2 Timothy 2:25 ). not covetous — Greek, "not a lover of money," whether he have much or little ( 2 Timothy 2:25- : ). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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"술에 빠지지 않으며"—문자적으로 "술에 앉아 있지 않음", 즉 술을 즐기는 자리에 자주 앉지 않는 것. "싸우기를 좋아하지 않으며"—과격하지 않음. "온유하며"—친절하고 따뜻한 성품. "다투지 않으며"—논쟁을 즐기지 않음. "돈을 사랑하지 않으며"—탐욕은 목회 사역을 타락시킨다.

원주석

4절 카드 ↗

4. ruleth — Greek, "presiding over." his own house —children and servants, as contrasted with "the church" (house) of God ( 1 Timothy 3:5 ; 1 Timothy 3:15 ) which he may be called on to preside over. having his children —rather as Greek, "having children (who are) in subjection" ( Titus 1:6 ). gravity —propriety: reverent modesty on the part of the children [ALFORD]. The fact that he has children who are in subjection to him in all gravity, is the recommendation in his favor as one likely to rule well the Church. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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"자기 집을 잘 다스리며"—교회는 하나님의 집이므로, 자기 집도 다스리지 못하는 자가 교회를 다스릴 수 없다. "자녀들이 복종하고 품위 있게 자라도록"—단순히 복종만이 아니라 존중과 품위도 수반되어야 한다.

원주석

5절 카드 ↗

5. For — Greek, "But." the church —rather, " a church" or congregation. How shall he who cannot perform the lesser function, perform the greater and more difficult? return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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4절의 논리를 더 명시적으로 제시한다. 자기 집을 다스리지 못하면 하나님의 교회를 어떻게 돌볼 수 있겠는가? 가정 안에서의 작은 지도력이 교회 지도력의 훈련장이다.

원주석

6절 카드 ↗

6. not a novice —one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rule in the Epistle to Titus, accords with the recent planting of the Church at Crete. Greek, " neophyte, " literally, "a young plant"; luxuriantly verdant ( Romans 6:5 ; Romans 11:17 ; 1 Corinthians 3:6 ). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast 1 Corinthians 3:6- : , "an old disciple." lifted up with pride — Greek, literally, "wrapt in smoke," so that, inflated with self-conceit and exaggerated ideas of his own importance, he cannot see himself or others in the true light ( 1 Timothy 6:4 ; 2 Timothy 3:4 ). condemnation of the devil —into the same condemnation as Satan fell into ( 1 Timothy 3:7 ; 2 Timothy 2:26 ). Pride was the cause of Satan's condemnation ( Job 38:15 ; Isaiah 14:12-15 ; John 12:31 ; John 16:11 ; 2 Peter 2:4 ; Judges 1:6 ). It cannot mean condemnation or accusation on the part of the devil. The devil may bring a reproach on men ( Judges 1:6- : ), but he cannot bring them into condemnation, for he does not judge, but is judged [BENGEL]. return to ' Top of Page ' <a name="verse-7" class="com-number"

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절 (explains)

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"새로 입교한 사람이 아니어야 한다"—신앙의 경험이 충분히 쌓이지 않은 자는 교만해질 위험이 있다. "마귀가 받은 그 정죄"—마귀도 교만으로 타락했다. 교만은 영적 고위직에서 가장 위험한 죄다.

원주석

7절 카드 ↗

7. a good report — Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion ( :- ). of them which are without —from the as yet unconverted Gentiles around ( 1 Corinthians 5:12 ; Colossians 4:5 ; 1 Thessalonians 4:12 ), that they may be the more readily won to the Gospel ( 1 Thessalonians 4:12- : ), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach [BENGEL]. reproach and the snare of the devil — reproach of men ( 1 Thessalonians 4:12- : ) proving the occasion of his falling into the snare of the devil ( 1 Timothy 6:9 ; Matthew 22:15 ; 2 Timothy 2:26 ). The reproach continually surrounding him for former sins might lead him into the snare of becoming as bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living ( 2 Timothy 2:26- : ). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit ( 2 Timothy 2:26- : ) and true faith, which he desires to be evidenced outwardly; also he requires qualifications in a bishop not so indispensable in others. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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"교회 밖의 사람들에게도 좋은 평판을 얻어야 한다"—내부의 경건만이 아니라 외부의 평판도 중요하다. 이는 복음이 불신자들에게도 신뢰를 얻어야 하기 때문이다. "마귀의 비방과 올무에 빠지지 않도록"—나쁜 평판은 마귀가 공격하는 빌미가 된다.

원주석

8절 카드 ↗

8. The deacons were chosen by the voice of the people. CYPRIAN [ Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, 1 Timothy 4:6 ; Philemon 1:13 ; and John Mark, Acts 13:5 ). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As the "chazzan" covered and uncovered the ark in the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communion table. (See CHRYSOSTOM [19], Homily on Acts; THEOPHYLACT on Luke 19; and BALSAMAN on Canon 22, Council of Laodicea ). The appointing of "the seven" in Acts 13:5- : is perhaps not meant to describe the first appointment of the deacons of the Church. At least the chazzan previously suggested the similar order of deacons. double-tongued —literally, "of double speech"; saying one thing to this person, and another to that person [THEODORET]. The extensive personal intercourse that deacons would have with the members of the Church might prove a temptation to such a fault. Others explain it, "Saying one thing, thinking another" ( Proverbs 20:19 ; Galatians 2:13 ). I prefer the former. not greedy of filthy lucre —All gain is filthy (literally, "base") which is set before a man as a by-end in his work for God [ALFORD] ( 1 Peter 5:2 ). The deacon's office of collecting and distributing alms would render this a necessary qualification. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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집사의 자격도 감독과 유사하다. "마찬가지로"라는 표현이 평행 구조를 보여 준다. "단정하고"—품위 있는 외양과 행동. "두 말을 하지 않으며"—한편에게는 이렇게, 다른 편에게는 저렇게 말하는 이중성이 없을 것. "술을 지나치게 마시지 않으며"—절도 있는 음주. "부정한 이익을 탐하지 않으며"—집사는 교회의 재정을 다루는 자리였으므로 특히 중요하다.

원주석

9절 카드 ↗

9. the mystery of the faith — holding the faith, which to the natural man remains a mystery, but which has been revealed by the Spirit to them ( Romans 16:25 ; 1 Corinthians 2:7-10 ), in a pure conscience ( 1 Timothy 1:5 ; 1 Timothy 1:19 ). ("Pure," that is, in which nothing base or foreign is intermixed [TITTMANN]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was as evangelists, rather than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Christian ought to have. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

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"깨끗한 양심에 믿음의 비밀을 간직하는 사람이어야 한다"—"믿음의 비밀"은 믿음의 내용, 곧 복음의 핵심 진리다. "깨끗한 양심에"는 그 진리를 진심으로, 흔들림 없이 붙드는 상태를 가리킨다.

원주석

10절 카드 ↗

10. "And moreover," c. [ALFORD]. be proved —not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president ( :- ), whether they be "blameless" then when found so, "let them act as deacons." blameless — Greek, "unexceptionable"; as the result of public investigation unaccused [TITTMANN]. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

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집사들도 먼저 검증을 받아야 한다. "먼저 검증을 받고"—공식적인 심사 과정이 있었음을 시사한다. 승인된 후에야 직분을 맡길 수 있다.

원주석

11절 카드 ↗

11. their wives —rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Greek ). Also the Greek for "even so" (the same as for "likewise," 1 Timothy 3:8 , and "in like manner," 1 Timothy 3:8- : ), denotes a transition to another class of persons. Further, there were doubtless deaconesses at Ephesus, such as Phoeligbe was at Cenchrea ( Romans 16:1 , "servant," Greek, "deaconess"), yet no mention is made of them in this Epistle if not here; whereas, supposing them to be meant here, the third chapter embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. "Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" ( Romans 16:1- : ). "Sober" here answers to "not given to much wine," in the case of the deacons ( Romans 16:1- : ). Thus it appears he requires the same qualifications in female deacons as in deacons, only with such modifications as the difference of sex suggested. PLINY, in his celebrated letter to Trajan, calls them "female ministers." faithful in all things —of life as well as faith. Trustworthy in respect to the alms committed to them and their other functions, answering to "not greedy of filthy lucre," 1 Timothy 3:8 , in the case of the deacons. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

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"여자들도 마찬가지로"—이것은 집사의 아내들이나 혹은 여집사를 가리킬 수 있다. 로마서 16:1에 나오는 뵈뵈가 여집사였을 가능성이 있다. "단정하고, 다른 사람을 비방하지 않으며"—험담하지 않는 것은 특히 집사직의 직무 수행에서 중요하다. "절제하며, 모든 일에 신실해야 한다"—일관된 신실함.

원주석

12절 카드 ↗

12. husbands of one wife —(See on 1 Timothy 3:2 ). ruling their children —There is no article in the Greek, "ruling children"; implying that he regarded the having children to rule as a qualification ( 1 Timothy 3:4 ; Titus 1:6 ). their own houses —as distinguished from "the Church of God" (see on Titus 1:6- : ). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its discharge. The practical side of Christianity is the one most dwelt on in the Pastoral Epistles, in opposition to the heretical teachers; moreover, as the miraculous gifts began to be withdrawn, the safest criterion of efficiency would be the previous moral character of the candidate, the disposition and talent for the office being presupposed. So in Titus 1:6- : , a similar criterion was applied, "Look ye out among you seven men of honest report. " Less stress is laid on personal dignity in the case of the deacon than in that of the bishop (compare Notes, see on Titus 1:6- : ). return to ' Top of Page ' <a name="verse-13" class="com-number"

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집사도 "한 아내의 남편"이어야 하며, 자녀와 가정을 잘 다스려야 한다. 가정 안에서의 질서가 교회 사역의 기초다.

원주석

13절 카드 ↗

13. purchase to themselves a good degree —literally, "are acquiring . . . a . . . step. " Understood by many as "a higher step," that is, promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, "a better degree." Then the past aorist participle, "they that used the office of deacon well," implies that the present verb, " are acquiring to themselves boldness," is the result of the completed action of using the diaconate well. Also, Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards in Church offices was as yet unknown (compare Romans 12:7 ; 1 Corinthians 12:4-11 ). Moreover, there seems little connection between reference to a higher Church rank and the words "great boldness." Therefore, what those who have faithfully discharged the diaconate acquire for themselves is "a good standing-place" [ALFORD] (a well-grounded hope of salvation) against the day of judgment, 1 Timothy 6:19 ; 1 Corinthians 3:13 ; 1 Corinthians 3:14 (the figurative meaning of "degree" or "step," being the degree of worth which one has obtained in the eye of God [WIESINGER]); and boldness (resting on that standing-place "), as well for preaching and admonishing others now ( 1 Corinthians 3:14- : ; a firm standing forth for the truth against error), as also especially in relation to God their coming Judge, before whom they may be boldly confident ( Acts 24:16 ; 1 John 2:28 ; 1 John 3:21 ; 1 John 4:17 ; Hebrews 4:16 ). in the faith —rather as Greek, "in faith," that is, boldness resting on their own faith. which is in Christ Jesus —resting in Christ Jesus. return to ' Top of Page ' <a name="verse-14" class="com-number"

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"집사로 잘 섬긴 사람들은 자신을 위하여 좋은 지위를 얻게 된다"—이것은 더 높은 교회 직분으로의 승진을 의미하는 것이 아니라, 하나님과 사람들 사이에서의 좋은 평판을 뜻한다. "그리스도 예수 안에 있는 믿음에 대하여 크게 담대함을 가지게 된다"—충실한 섬김은 믿음과 담대함을 강화시킨다.

원주석

14절 카드 ↗

14. write I . . . hoping —that is, "though I hope to come unto thee shortly" ( :- ). As his hope was not very confident ( :- ), he provides for Timothy's lengthened superintendence by giving him the preceding rules to guide him. He now proceeds to give more general instructions to him as an evangelist, having a "gift" committed to him ( 1 Timothy 4:14 ). shortly — Greek, "sooner," namely, than is presupposed in the preceding directions given to him. See my 1 Timothy 4:14- : on this verse. This verse best suits the theory that this First Epistle was not written after Paul's visit and departure from Ephesus ( Acts 19:1-20 ) when he had resolved to winter at Corinth after passing the summer in Macedonia ( 1 Corinthians 16:6 ), but after his first imprisonment at Rome ( 1 Corinthians 16:6- : ); probably at Corinth, where he might have some thoughts of going on to Epirus before returning to Ephesus [BIRKS]. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/1ti-3-14

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바울은 속히 디모데에게 가기를 바라지만, 그것이 지연될 것을 예상하여 이 서신을 쓰고 있다.

원주석

15절 카드 ↗

15. But if I tarry long —before coming to thee. that —that is, I write ( 1 Timothy 3:14 ) "that thou mayest know," c. behave thyself —in directing the Church at Ephesus ( 1 Timothy 3:14- : ). the house of God —the Church ( Hebrews 3:2 Hebrews 3:5 ; Hebrews 3:6 ; Hebrews 10:21 ; 1 Peter 4:17 ; 1 Corinthians 3:16 , "the temple of God"; 1 Corinthians 3:16- : ). which is —that is, inasmuch as it is. the church —"the congregation." The fact that the sphere of thy functions is "the congregation of the living God" (who is the ever living Master of the house, 2 Timothy 2:19 ; 2 Timothy 2:20 ; 2 Timothy 2:21 ), is the strongest motive to faithfulness in this behavior as president of a department of the house." The living God forms a striking contrast to the lifeless idol, Diana of Ephesus ( 2 Timothy 2:21- : ). He is the fountain of "truth," and the foundation of our "trust" ( 2 Timothy 2:21- : ). Labor directed to a particular Church is service to the one great house of God, of which each particular Church is a part, and each Christian a lively stone ( 2 Timothy 2:21- : ). the pillar and ground of the truth —evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the sixteenth century; so BENGEL); for after two weighty predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is so used metaphorically of the three apostles on whom principally the Jewish Christian Church depended ( Galatians 2:9 ; compare Revelation 3:12 ). The Church is "the pillar of the truth," as the continued existence (historically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the truth belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense ( 1 Corinthians 3:11 ). The apostles are foundations in a secondary sense ( Ephesians 2:20 ; Revelation 21:14 ). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense, it needs the Church as its pillar, that is, its supporter and preserver [BAUMGARTEN]. The importance of Timothy's commission is set forth by reminding him of the excellence of "the house" in which he serves; and this in opposition to the coming heresies which Paul presciently forewarns him of immediately after ( 1 Timothy 4:1 ). The Church is to be the stay of the truth and its conserver for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies ( Matthew 16:18 ; Matthew 28:20 ). The apostle does not recognize a Church which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, to those heresies ( Matthew 16:18 ; Matthew 28:20 ). The apostle does not recognize a Church which has not the intermediate; the "ground," or "basement" (similar to "foundation," Matthew 28:20- : ), the final support of the building [ALFORD]. It is no objection that, having called the Church before "the house of God," he now calls it the "pillar"; for the literal word "Church" immediately precedes the new metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, is now, from a different point of view, regarded as the pillar upholding the truth. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1ti-3-15

Source

"하나님의 집"인 교회 안에서 어떻게 처신해야 할지를 이 서신이 가르쳐 준다. 교회는 "살아 계신 하나님의 교회"이며, "진리의 기둥과 터"다. 교회는 진리를 지키고 세상에 선포하는 책임을 진다.

원주석

16절 카드 ↗

16. And —following up :- : The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), HE WHO (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was justified in the Spirit," c. There is set before us the whole dignity of Christ's person. If He were not essentially superhuman ( :- ), how could the apostle emphatically declare that He was manifested in (the) flesh? [TREGELLES, Printed Text of the Greek New Testament ]. ( John 1:14 Philippians 2:7 ; 1 John 1:2 ; 1 John 4:2 ). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest ( John 1:1 ; John 1:14 ; Romans 16:25 ; Romans 16:26 ; Colossians 1:26 ; 2 Timothy 1:10 ; Titus 2:11 ; Titus 3:4 ; 1 John 3:5 ; 1 John 3:8 ). "Confessedly," that is, by the universal confession of the members of "the Church," which is in this respect the "pillar" or upholder "of the truth. " the mystery —the divine scheme embodied in CHRIST ( Colossians 1:27 ), once hidden from, but now revealed to, us who believe. of godliness —rather, "piety"; a different Greek, expresses godliness ( Colossians 1:27- : ). In opposition to the ungodliness or impiety inseparable from error ( departure from the faith: "doctrines of devils," "profane fables," 1 Timothy 4:1 ; 1 Timothy 4:7 ; compare 1 Timothy 4:7- : ). To the victims of such error, the "mystery of piety" (that is, Christ Himself) remains a mystery unrevealed ( 1 Timothy 4:7- : ). It is accessible only to "piety" ( 1 Timothy 4:7- : ): in relation to the pious it is termed a "mystery," though revealed ( 1 Timothy 4:7- : ), to imply the excellence of Him who is the surpassing essential subject of it, and who is Himself "wonderful" ( Isaiah 9:6 ), surpassing knowledge ( Ephesians 3:18 ; Ephesians 3:19 ); compare Ephesians 5:32 . The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Church and was generally accepted, to which Paul alludes in the words " confessedly great is the mystery," c. (to wit), "He who was manifested," &c. Such hymns were then used (compare Ephesians 5:19 Colossians 3:16 ). PLINY [1.10, Epistle, 97], "They are wont on a fixed day before dawn to meet and sing a hymn in alternate responses to Christ, as being God "; and EUSEBIUS [ Ecclesiastical History, 5.28]. The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the ideas antithetically related, are characteristics of a Christian hymn. The clauses stand in parallelism; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new pair of clauses: flesh and spirit, angels and Gentiles, world and glory; and there is a correspondence between the first and the last clause: "manifested in the flesh, received up into glory" [WIESINGER]. justified —that is, approved to be righteous [ALFORD]. Christ, while "in the flesh," seemed to be just such a one as men in the flesh, and in fact bore their sins; but by having died to sin, and having risen again, He gained for Himself and His people justifying righteousness ( Isaiah 50:8 ; John 16:10 ; Acts 22:14 ; Romans 4:25 ; Romans 6:7 ; Romans 6:10 ; Hebrews 9:28 ; 1 Peter 3:18 ; 1 Peter 4:1 1 John 2:1 ) [BENGEL]; or rather, as the antithesis to "was manifest in the flesh" requires, He was justified in the Spirit at the same time that He was manifest in the flesh, that is, He was vindicated as divine "in His Spirit," that is, in His higher nature; in contrast to "in the flesh," His visible human nature. This contrasted opposition requires "in the Spirit" to be thus explained: not "by the Spirit," as ALFORD explains it. So Romans 1:3 ; Romans 1:4 , "Made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justified" is used to mean vindicated in one's true character ( Matthew 11:19 ; Luke 7:35 ; Romans 3:4 ). His manifestation "in the flesh" exposed him to misapprehension, as though he were nothing more ( John 6:41 ; John 7:27 ). His justification, or vindication, in respect to His Spirit or higher being, was effected by ALL that manifested that higher being, His words ( Matthew 7:29 ; John 7:46 ), His works ( John 2:11 ; John 3:2 ), by His Father's testimony at His baptism ( Matthew 3:17 ), and at the transfiguration ( Matthew 3:17- : ), and especially by His resurrection ( Acts 13:33 ; Romans 1:4 ), though not by this exclusively, as BENGEL limits it. seen of angels —answering to "preached unto the Gentiles" (or rather "among the nations "; including the Jews), on the other hand ( Matthew 28:19 ; Romans 16:25 ; Romans 16:26 ). "Angels saw the Son of God with us, not having seen Him before" [CHRYSOSTOM].' "not even they had seen His divine nature, which is not visible to any creature, but they saw Him incarnate" [THEODORET] ( Ephesians 3:8 ; Ephesians 3:10 ; 1 Peter 1:12 ; compare Colossians 1:16 ; Colossians 1:20 ). What angels came to know by seeing, the nations learned by preaching. He is a new message to the one class as well as to the other; in the wondrous union in His person of things most opposite, namely, heaven and earth, lies "the mystery" [WIESINGER]. If the English Version, "Gentiles," be retained, the antithesis will be between the angels who are so near the Son of God, the Lord of "angels," and the Gentiles who were so utterly "afar off" ( Colossians 1:20- : ). believed on in the world —which lieth in wickedness ( 1 John 2:15 ; 1 John 5:19 ). Opposed to "glory" ( John 3:16 ; John 3:17 ). This followed upon His being "preached" ( John 3:

Pericope (part_of)

절 (explains)

bible-text/1ti-3-16

Source

이 절은 초기 교회의 그리스도론적 찬가로 여겨진다. "경건의 비밀"—신앙의 가장 깊은 핵심이다. "육신으로 나타나셨다"—성육신. "영으로 의롭다 하심을 받으셨다"—부활로 확증되심. "천사들에게 보이셨다"—승천 시에. "이방 사람에게 전파되셨다"—복음의 보편성. "세상에서 믿음으로 받아들여지셨다"—전 세계에서. "영광 속으로 들려 올라가셨다"—승천과 영화. "논란 없이"(confessedly)는 이 찬가가 이미 교회에서 공인된 신앙 고백이었음을 암시한다.

원주석

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