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■ 디도서 2장
1. 오직 너는 바른 교훈에 합한 것을 말하여
But speak thou the things which become sound doctrine :
2. 늙은 남자로는 절제하며 경건하며 근신하며 믿음과 사랑과 인내함에 온전케 하고
That the aged men be sober , grave , temperate , sound in faith , in charity , in patience .
3. 늙은 여자로는 이와 같이 행실이 거룩하며 참소치 말며 많은 술의 종이 되지 말며 선한 것을 가르치는 자들이 되고
The aged women likewise , that they be in behaviour as becometh holiness , not false accusers , not given to much wine , teachers of good things ;
4. 저들로 젊은 여자들을 교훈하되 그 남편과 자녀를 사랑하며
That they may teach the young women to be sober , to love their husbands , to love their children ,
5. 근신하며 순전하며 집안 일을 하며 선하며 자기 남편에게 복종하게 하라 이는 하나님의 말씀이 훼방을 받지 않게 하려 함이니라
To be discreet , chaste , keepers at home , good , obedient to their own husbands , that the word of God be not blasphemed .
6. 너는 이와 같이 젊은 남자들을 권면하여 근신하게 하되
Young men likewise exhort to be sober minded .
7. 범사에 네 자신으로 선한 일의 본을 보여 교훈의 부패치 아니함과 경건함과
In all things shewing thyself a pattern of good works : in doctrine shewing uncorruptness , gravity , sincerity ,
8. 책망할 것이 없는 바른 말을 하게 하라 이는 대적하는 자로 하여금 부끄러워 우리를 악하다 할 것이 없게 하려 함이라
Sound speech , that cannot be condemned ; that he that is of the contrary part may be ashamed , having no evil thing to say of you .
9. 종들로는 자기 상전들에게 범사에 순종하여 기쁘게 하고 거스려 말하지 말며
Exhort servants to be obedient unto their own masters , and to please them well in all things; not answering again ;
10. 떼어 먹지 말고 오직 선한 충성을 다하게 하라 이는 범사에 우리 구주 하나님의 교훈을 빛나게 하려 함이라
Not purloining , but shewing all good fidelity ; that they may adorn the doctrine of God our Saviour in all things .
11. 모든 사람에게 구원을 주시는 하나님의 은혜가 나타나
For the grace of God that bringeth salvation hath appeared to all men ,
12. 우리를 양육하시되 경건치 않은 것과 이 세상 정욕을 다 버리고 근신함과 의로움과 경건함으로 이 세상에 살고
Teaching us that , denying ungodliness and worldly lusts , we should live soberly , righteously , and godly , in this present world ;
13. 복스러운 소망과 우리의 크신 하나님 구주 예수 그리스도의 영광이 나타나심을 기다리게 하셨으니
Looking for that blessed hope , and the glorious appearing of the great God and our Saviour Jesus Christ ;
14. 그가 우리를 대신하여 자신을 주심은 모든 불법에서 우리를 구속하시고 우리를 깨끗하게 하사 선한 일에 열심하는 친 백성이 되게 하려 하심이니라
Who gave himself for us , that he might redeem us from all iniquity , and purify unto himself a peculiar people , zealous of good works .
15. 너는 이것을 말하고 권면하며 모든 권위로 책망하여 누구에게든지 업신여김을 받지 말라
These things speak , and exhort , and rebuke with all authority . Let no man despise thee .
■ 주석 보기
【딛2:1 JFB】딛2:1-15. Directions to Titus: How to Exhort Various Classes of Believers: The Grace of God in Christ Our Grand Incentive to Live Godly.
1. But … thou—in contrast to the reprobate seducers stigmatized in 딛1:11, 15, 16. "He deals more in exhortations, because those intent on useless questions needed chiefly to be recalled to the study of a holy, moral life; for nothing so effectually allays men's wandering curiosity, as the being brought to recognize those duties in which they ought to exercise themselves" [Calvin].
speak—without restraint: contrast 딛1:11, "mouths … stopped."
doctrine—"instruction" or "teaching."
【딛2:1 CWC】[CONCERNING CHURCH MEMBERS]
Paul now enters upon instructions to Titus as in the case of Timothy concerning different classes in the Church. Aged men are first spoken of, verses 1, 2. It is sound doctrine that these be of the character described. Aged women are next referred to (3), and tinder cover of that exhortation comes an illusion to the younger women (4, 5). Titus does not exhort the young women directly on the themes indicated, but indirectly through the older women. A hint for Christian workers in our own time, and especially in slum districts, where discretion is to be observed between the sexes. The young men come in for treatment next (6), to whom Titus, himself a young man, was to set the right example (7, 8). Then follows an exhortation for servants, where bond-servants or slaves are meant (9, 10). "The duties of these last, and indeed of all classes, are grounded on the moral purpose of God in the Gospel concerning us" (11, 14). These last-named verses are full of strong meat, and will bear close analysis. See what the Christian's hope is, in verse 13. Observe the two-fold object which Christ had in view in the work of the Cross, verse 14, and the obligation it lays upon believers, verse 12.
Pastors will find a fine outline here for an expository discourse on "Four Great Things": (a) A great revelation (11); (b) A great obligation (12); (c) A great inspiration (13) ; (d) A great salvation (14).
All these classes are now put in mind of their obligations with reference to the civil powers, and to outsiders and unbelievers generally (3:1-3); an exhortation affording another opportunity of contrasting the present state and condition of believers with that in which they were prior to their salvation. Here we find a precious declaration of Gospel truth which should be learned by heart (4, 7). The theme is salvation. How not was it effected? How was it effected? What period of time? What is the result? The eighth verse might be included as showing the obligation of the saved growing out of their salvation.
Another sermon is suggested here on "Salvation from Start to Finish." (a) Our condition by nature (3); (b) Our change from nature to grace (4-6); (e) Our condition by grace (7, 8).
Titus was to constantly affirm these things, avoiding other things and subjects that might come up (9). What a lesson for the ministers of our own time! Finally, he is directed how to deal with these false teachers and their followers (10, 11).
The remainder of this chapter is taken up with personal directions and commissions.
【딛2:1 MHCC】Old disciples of Christ must behave in every thing agreeably to the Christian doctrine. That the aged men be sober; not thinking that the decays of nature will justify any excess; but seeking comfort from nearer communion with God, not from any undue indulgence. Faith works by, and must be seen in love, of God for himself, and of men for God's sake. Aged persons are apt to be peevish and fretful; therefore need to be on their guard. Though there is not express Scripture for every word, or look, yet there are general rules, according to which all must be ordered. Young women must be sober and discreet; for many expose themselves to fatal temptations by what at first might be only want of discretion. The reason is added, that the word of God may not be blasphemed. Failures in duties greatly reproach Christianity. Young men are apt to be eager and thoughtless, therefore must be earnestly called upon to be sober-minded: there are more young people ruined by pride than by any other sin. Every godly man's endeavour must be to stop the mouths of adversaries. Let thine own conscience answer for thine uprightness. What a glory is it for a Christian, when that mouth which would fain open itself against him, cannot find any evil in him to speak of!
【딛2:2 JFB】2. sober—Translated "vigilant," as sober men alone can be (딤전3:2). But "sober" here answers to "not given to wine," 딛2:3; 딛1:7.
grave—"dignified"; behaving with reverent propriety.
temperate—"self-restrained"; "discreet" [Alford], (딛1:8; 딤전2:9).
faith … charity [love] … patience—combined in 딤전6:11. "Faith, hope, charity" (고전13:13). "Patience," Greek, "enduring perseverance," is the attendant on, and is supported by, "hope" (고전13:7; 살전1:3). It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials overcome (롬5:3).
【딛2:3 JFB】3. behaviour—"deportment."
as becometh holiness—"as becometh women consecrated to God" [Wahl]: being by our Christian calling priestesses unto God (엡5:3; 딤전2:10). "Observant of sacred decorum" [Bengel].
not false accusers—not slanderers: a besetting sin of some elderly women.
given to much wine—the besetting sin of the Cretans (딛1:12). Literally, "enslaved to much wine." Addiction to wine is slavery (롬6:16; 벧후2:19).
teachers—in private: not in public (고전14:34; 딤전2:11, 12); influencing for good the younger women by precept and example.
【딛2:4 JFB】4. to be sober—Greek, "self-restrained," "discreet"; the same Greek as in 딛2:2, "temperate." (But see on 딛2:2; compare Note,딤후1:7). Alford therefore translates, "That they school (admonish in their duty) the young women to be lovers of their husbands," &c. (the foundation of all domestic happiness). It was judicious that Titus, a young man, should admonish the young women, not directly, but through the older women.
【딛2:5 JFB】5. keepers at home—as "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties (잠7:11; 딤전5:13).
good—kind, beneficent (마20:15; 롬5:7; 벧전2:18). Not churlish and niggardly, but thrifty as housewives.
obedient—rather "submissive," as the Greek is translated; (see on 엡5:21, 22; 엡5:24).
their own—marking the duty of subjection which they owe them, as being their own husbands (엡5:22; 골3:18).
blasphemed—"evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors (딛2:8, 10; 롬2:24; 딤전5:14; 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [Theophylact].
【딛2:6 JFB】6. Young—Greek, "The younger men."
sober-minded—self-restrained [Alford]. "Nothing is so hard at this age as to overcome pleasures and follies" [Chrysostom].
【딛2:7 JFB】7. In—with respect to all things.
thyself a pattern—though but a young man thyself. All teaching is useless unless the teacher's example confirm his word.
in doctrine—in thy ministerial teaching (showing) uncorruptness, that is, untainted purity of motive on thy part (compare 고후11:3), so as to be "a pattern" to all. As "gravity," &c., refers to Titus himself, so "uncorruptness"; though, doubtless, uncorruptness of the doctrine will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself.
gravity—dignified seriousness in setting forth the truth.
sincerity—omitted in the oldest manuscripts.
【딛2:8 JFB】8. speech—discourse in public and private ministrations.
he that is of the contrary part—the adversary (딛1:9; 딤후2:25), whether he be heathen or Jew.
may be ashamed—put to confusion by the power of truth and innocence (compare 딛2:5, 10; 딤전5:14; 6:1).
no evil thing—in our acts, or demeanor.
of you—So one of the oldest manuscripts. Other very old manuscripts read, "of US," Christians.
【딛2:9 JFB】9. servants—"slaves."
to please them well—"to give satisfaction" [Alford]. To be complaisant in everything; to have that zealous desire to gain the master's goodwill which will anticipate the master's wish and do even more than is required. The reason for the frequent recurrence of injunctions to slaves to subjection (엡6:5, &c.; 골3:22; 딤전6:1, &c.; 벧전2:18) was, that in no rank was there more danger of the doctrine of the spiritual equality and freedom of Christians being misunderstood than in that of slaves. It was natural for the slave who had become a Christian, to forget his place and put himself on a social level with his master. Hence the charge for each to abide in the sphere in which he was when converted (고전7:20-24).
not answering again—in contradiction to the master: so the Greek, "not contradicting" [Wahl].
【딛2:9 MHCC】Servants must know and do their duty to their earthly masters, with a reference to their heavenly one. In serving an earthly master according to Christ's will, He is served; such shall be rewarded by him. Not giving disrespectful or provoking language; but to take a check or reproof with silence, not making confident or bold replies. When conscious of a fault, to excuse or justify it, doubles it. Never putting to their own use that which is their master's, nor wasting the goods they are trusted with. Showing all good fidelity to improve a master's goods, and promote his thriving. If ye have not been faithful in that which is another man's, who shall give you that which is your own? Lu 16:12. True religion is an honour to the professors of it; and they should adorn it in all things.
【딛2:10 JFB】10. Not purloining—Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully (행5:2, 3).
showing—manifesting in acts.
all—all possible.
good—really good; not so in mere appearance (엡6:5, 6; 골3:22-24). "The heathen do not judge of the Christian's doctrines from the doctrine, but from his actions and life" [Chrysostom]. Men will write, fight, and even die for their religion; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," that is, God the Father, the originating author of salvation (compare Note, see on 딤전1:1). God deigns to have His Gospel-doctrine adorned even by slaves, who are regarded by the world as no better than beasts of burden. "Though the service be rendered to an earthly master, the honor redounds to God, as the servant's goodwill flows from the fear of God" [Theophylact]. Even slaves, low as is their status, should not think the influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being "our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in 딛2:11.
【딛2:11 JFB】11. the grace of God—God's gratuitous favor in the scheme of redemption.
hath appeared—Greek, "hath been made to appear," or "shine forth" (사9:2; Lu 1:79). "hath been manifested" (딛3:4), after having been long hidden in the loving counsels of God (골1:26; 딤후1:9, 10). The image is illustrated in 행27:20. The grace of God hath now been embodied in Jesus, the brightness of the Father's glory," manifested as the "Sun of righteousness," "the Word made flesh." The Gospel dispensation is hence termed "the day" (살전5:5, 8; there is a double "appearing," that of "grace" here, that of "glory," 딛2:13; compare 롬13:12). Connect it not as English Version, but, "The grace … that bringeth salvation to all men hath appeared," or "been manifested" (딤전2:4; 4:10). Hence God is called "our Saviour" (딛2:10). The very name Jesus means the same.
to all—of whom he enumerated the different classes (딛2:2-9): even to servants; to us Gentiles, once aliens from God. Hence arises our obligation to all men (딛3:2).
【딛2:11 MHCC】The doctrine of grace and salvation by the gospel, is for all ranks and conditions of men. It teaches to forsake sin; to have no more to do with it. An earthly, sensual conversation suits not a heavenly calling. It teaches to make conscience of that which is good. We must look to God in Christ, as the object of our hope and worship. A gospel conversation must be a godly conversation. See our duty in a very few words; denying ungodliness and worldly lusts, living soberly, righteously, and godly, notwithstanding all snares, temptations, corrupt examples, ill usage, and what remains of sin in the believer's heart, with all their hinderances. It teaches to look for the glories of another world. At, and in, the glorious appearing of Christ, the blessed hope of Christians will be complete: To bring us to holiness and happiness was the end of Christ's death. Jesus Christ, that great God and our Saviour, who saves not only as God, much less as Man alone; but as God-man, two natures in one person. He loved us, and gave himself for us; and what can we do less than love and give up ourselves to him! Redemption from sin and sanctification of the nature go together, and make a peculiar people unto God, free from guilt and condemnation, and purified by the Holy Spirit. All Scripture is profitable. Here is what will furnish for all parts of duty, and the right discharge of them. Let us inquire whether our whole dependence is placed upon that grace which saves the lost, pardons the guilty, and sanctifies the unclean. And the further we are removed from boasting of fancied good works, or trusting in them, so that we glory in Christ alone, the more zealous shall we be to abound in real good works.
【딛2:12 JFB】12. Teaching—Greek, "disciplining us." Grace exercises discipline, and is imparted in connection with disciplining chastisements (고전11:32; 히12:6, 7). The education which the Christian receives from "the grace" of God is a discipline often trying to flesh and blood: just as children need disciplining. The discipline which it exercises teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world (Greek, "age," or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God (딛1:12, 16; 고전1:20; 3:18, 19): in the coming world we may gratify every desire without need of self-discipline, because all desires there will be conformable to the will of God.
that—Greek, "in order that"; the end of the "disciplining" is "in order that … we may live soberly," &c. This point is lost by the translation, "teaching us."
denying … lusts—(Lu 9:23). The Greek aorist expresses "denying once for all." We deny "worldly lusts" when we withhold our consent from them, when we refuse the delight which they suggest, and the act to which they solicit us, nay, tear them up by the roots out of our soul and mind [ST. Bernard, Sermon 11].
worldly lusts—The Greek article expresses, "the lusts of the world," "all worldly lusts" [Alford], (갈5:16; 엡2:3; 요일2:15-17; 5:19). The world (cosmos) will not come to an end when this present age (aeon) or course of things shall end.
live soberly, righteously, and godly—the positive side of the Christian character; as "denying … lusts" was the negative. "Soberly," that is, with self-restraint, in relation to one's self: "righteously" or justly, in relation to our neighbor; "godly" or piously, in relation to God (not merely amiably and justly, but something higher, godly, with love and reverence toward God). These three comprise our "disciplining" in faith and love, from which he passes to hope (딛2:13).
【딛2:13 JFB】13. (빌3:20, 21).
Looking for—with constant expectation (so the Greek) and with joy (롬8:19). This will prove the antidote to worldly lusts, and the stimulus to "live in this present world" conformably to this expectation. The Greek is translated, "waiting for," in Lu 2:25.
that—Greek, "the."
blessed—bringing blessedness (롬4:7, 8).
hope—that is, object of hope (롬8:24; 갈5:5; 골1:5).
the glorious appearing—There is but one Greek article to both "hope" and "appearing," which marks their close connection (the hope being about to be realized only at the appearing of Christ). Translate, "The blessed hope and manifestation (compare Note, see on 딛2:11) of the glory." The Greek for "manifestation" is translated "brightness" in 살후2:8. As His "coming" (Greek, "parousia") expresses the fact; so "brightness, appearing," or "manifestation" (epiphaneia) expresses His personal visibility when He shall come.
the great God and our Saviour Jesus—There is but one Greek article to "God" and "Saviour," which shows that both are predicated of one and the same Being. "Of Him who is at once the great God and our Saviour." Also (2) "appearing" (epiphaneia) is never by Paul predicated of God the Father (요1:18; 딤전6:16), or even of "His glory" (as Alford explains it): it is invariably applied to Christ's coming, to which (at His first advent, compare 딤후1:10) the kindred verb "appeared" (epephanee), 딛2:11, refers (딤전6:14; 딤후4:1, 8). Also (3) in the context (딛2:14) there is no reference to the Father, but to Christ alone; and here there is no occasion for reference to the Father in the exigencies of the context. Also (4) the expression "great God," as applied to Christ, is in accordance with the context, which refers to the glory of His appearing; just as "the true God" is predicated of Christ, 요일5:20. The phrase occurs nowhere else in the New Testament, but often in the Old Testament. 신7:21; 10:17, predicated of Jehovah, who, as their manifested Lord, led the Israelites through the wilderness, doubtless the Second Person in the Trinity. Believers now look for the manifestation of His glory, inasmuch as they shall share in it. Even the Socinian explanation, making "the great God" to be the Father, "our Saviour," the Son, places God and Christ on an equal relation to "the glory" of the future appearing: a fact incompatible with the notion that Christ is not divine; indeed it would be blasphemy so to couple any mere created being with God.
【딛2:14 JFB】14. gave himself—"The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked."
for us—Greek, "in our behalf."
redeem us—deliver us from bondage by paying the price of His precious blood. An appropriate image in addressing bond-servants (딛2:9, 10):
from all iniquity—the essence of sin, namely, "transgression of the law": in bondage to which we were till then. The aim of His redemption was to redeem us, not merely from the penalty, but from the being of all iniquity. Thus he reverts to the "teaching" in righteousness, or disciplining effect of the grace of God that bringeth salvation (딛2:11, 12).
peculiar—peculiarly His own, as Israel was of old.
zealous—in doing and promoting "good works."
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.