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■ 디모데전서 2장
1. 그러므로 내가 첫째로 권하노니 모든 사람을 위하여 간구와 기도와 도고와 감사를 하되
I exhort therefore , that , first of all , supplications , prayers , intercessions , and giving of thanks , be made for all men ;
2. 임금들과 높은 지위에 있는 모든 사람을 위하여 하라 이는 우리가 모든 경건과 단정한 중에 고요하고 평안한 생활을 하려 함이니라
For kings , and for all that are in authority ; that we may lead a quiet and peaceable life in all godliness and honesty .
3. 이것이 우리 구주 하나님 앞에 선하고 받을실 만한 것이니
For this is good and acceptable in the sight of God our Saviour ;
4. 하나님은 모든 사람이 구원을 받으며 진리를 아는 데 이르기를 원하시느니라
Who will have all men to be saved , and to come unto the knowledge of the truth .
5. 하나님은 한 분이시요 또 하나님과 사람 사이에 중보도 한 분이시니 곧 사람이신 그리스도 예수라
For there is one God , and one mediator between God and men , the man Christ Jesus ;
6. 그가 모든 사람을 위하여 자기를 속전으로 주셨으니 기약이 이르면 증거할 것이라
Who gave himself a ransom for all , to be testified in due time .
7. 이를 위하여 내가 전파하는 자와 사도로 세움을 입은 것은 참말이요 거짓말이 아니니 믿음과 진리 안에서 내가 이방인의 스승이 되었노라
Whereunto I am ordained a preacher , and an apostle , (I speak the truth in Christ , and lie not ;) a teacher of the Gentiles in faith and verity .
8. 그러므로 각처에서 남자들이 분노와 다툼이 없이 거룩한 손을 들어 기도하기를 원하노라
I will therefore that men pray every where , lifting up holy hands , without wrath and doubting .
9. 또 이와 같이 여자들도 아담한 옷을 입으며 염치와 정절로 자기를 단장하고 땋은 머리와 금이나 진주나 값진 옷으로 하지 말고
In like manner also , that women adorn themselves in modest apparel , with shamefacedness and sobriety ; not with broided hair , or gold , or pearls , or costly array ;
10. 오직 선행으로 하기를 원하라 이것이 하나님을 공경한다 하는 자들에게 마땅한 것이니라
But (which becometh women professing godliness ) with good works .
11. 여자는 일절 순종함으로 종용히 배우라
Let the woman learn in silence with all subjection .
12. 여자의 가르치는 것과 남자를 주관하는 것을 허락지 아니하노니 오직 종용할지니라
But I suffer not a woman to teach , nor to usurp authority over the man , but to be in silence .
13. 이는 아담이 먼저 지음을 받고 이와가 그 후며
For Adam was first formed , then Eve .
14. 아담이 꾀임을 보지 아니하고 여자가 꾀임을 보아 죄에 빠졌음이니라
And Adam was not deceived , but the woman being deceived was in the transgression .
15. 그러나 여자들이 만일 정절로써 믿음과 사랑과 거룩함에 거하면 그 해산함으로 구원을 얻으리라
Notwithstanding she shall be saved in childbearing , if they continue in faith and charity and holiness with sobriety .
■ 주석 보기
【딤전2:1 JFB】딤전2:1-15. Public Worship. Direction as to Intercessions for All Men, since Christ Is a Ransom for All. The Duties of Men and Women Respectively in Respect to Public Prayer. Woman's Subjection; Her Sphere of Duty.
1. therefore—taking up again the general subject of the Epistle in continuation (딤후2:1). "What I have therefore to say to thee by way of a charge (딤전1:3, 18), is," &c.
that, first of all … be made—Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is … As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare 딤전1:20) God's name by "speaking evil of dignities" (딤전6:1; 벧후2:10; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings (딛3:1-3) [Olshausen]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all (딤전2:4-6).
supplications—a term implying the suppliant's sense of need, and of his own insufficiency.
prayers—implying devotion.
intercessions—properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.
【딤전2:1 CWC】[CONCERNING PUBLIC PRAYER]
Chapter 2 is taken up with regulations concerning public prayer. First, he directs that intercessory prayer he made for all men (verses 1-7). What class of men is especially singled out (2)? What selfish motive on the part of the church should induce such intercessory prayer? And yet what higher motive is suggested (4)? What does this verse suggest as to the object of such intercession so far as those in authority are concerned? On what ground may such intercession be made (5, 6)? It seems evident that intercession was not being made in this church at Ephesus. Perhaps persecution at the hands of the authorities had caused it to be less earnestly conducted, or perhaps a party spirit had something to do with it; at all events the church needed to be stirred up to it, and Timothy to get them doing it. This was part of the good warfare he was to wage.
Second, he refers to the way men should pray (8). "Everywhere" may refer to every place the worshippers were in the habit of assembling in Ephesus. There may have been several bodies of believers there meeting in different places. The fact that men without distinction of ministerial functions were to pray is significant. Not only were the deacons, or elders, or presbyters, or bishops, to pray, but the "men" were to pray. There is no priesthood in the church except the common priesthood of believers. But how were they to pray? "Lifting up" the hands was a Jewish custom in prayer and seems to have been adopted in the church.
But what kind of hands were the men to hold up? "Holy hands" are those not stained with sin (시25:4: 26:6: Jam에4:8). If we regard iniquity in our hearts God will not hear us. "Without wrath and doubting" might read without wrath and disputing or contention. No religious disputes, no outbreaks in daily life could be permitted where prayer was to be engaged in.
All expositors are agreed that "I will" of verse 8 should be carried over to verse 9. The latter then would read, "In like manner, I will that the women adorn themselves," etc. What, in this case, would be the force of the expression "in like manner"? Is it meant, as A. J. Gordon asks, that he would have the men pray in every place, and the women "in like manner" be silent? Or would he have the men lifting up holy hands, and the women "in like manner" adorning themselves? So unlikely is either of these that many expositors supply the word "pray" in verse 9 to complete the sense. The two verses would then harmonize like this: "I will therefore that men pray everywhere lifting up holy hands, and in like manner, I will that women pray in modest apparel," etc., to the end of verse 10. Compare 고전11:5.
At verse 11 there is a translation, and the Apostle passes on to something new. What is that new thing about women he now takes up? Not her relation to public prayer, but her relation to her husband, especially in the matter of public teaching in the church. The command to silence here suggests 고전14:34, 35, where the context shows that there were various forms of disorder and confusion in the church assemblies, especially the making remarks and asking questions about the words of others, from which women, who seem to have been the chief offenders, were enjoined.
But what about teaching? "I suffer not a woman to teach." To teach and to govern are the special functions of the presbyter or elder. The teacher and pastor, named in the divine gifts to the church (엡4:11), are considered by some to be the same; and the pastor is generally regarded as identical with the bishop. Now there is no instance in the New Testament of a woman's being set over a church as bishop, or teacher or ruler. What then if we say it is to this, to which Paul here refers?
The reason why woman is placed in subjection to man as stated by Paul in verses 13 and 14 is sufficiently plain, but there is a mystery about verse 15. Certainly it does not mean that the mere act of child-bearing saves a woman, which would contradict the primary truth of the Gospel that we are saved by faith and not works. As a matter of fact, moreover, the word for child-bearing here includes more than the act of giving birth, and means the proper nurture and training of children. Conybeare & Howson's note of this reads: "The apostle's meaning is, that women are to be kept in the path of safety, not by taking to themselves the office of the man (taking part in the assemblies of the church), but by the performance of the peculiar functions which God has assigned to their sex."
Chapter 3 is a charge to Timothy concerning the selection and the duties of church officials. First, he treats of bishops or overseers (1-7). It is to be remembered that the word "bishop" here is the same as "presbyter" or "elder" elsewhere, and does not mean a higher and distinct order of the ministry. See 딛1:5, compared with verse 7 of the same chapter. Secondly, he treats of deacons (8-13). Then, to quote Alford, he brings these directions to a close by a solemn statement of their object and glorious import (14-16).
【딤전2:1 MHCC】The disciples of Christ must be praying people; all, without distinction of nation, sect, rank, or party. Our duty as Christians, is summed up in two words; godliness, that is, the right worshipping of God; and honesty, that is, good conduct toward all men. These must go together: we are not truly honest, if we are not godly, and do not render to God his due; and we are not truly godly, if not honest. What is acceptable in the sight of God our Saviour, we should abound in. There is one Mediator, and that Mediator gave himself a ransom for all. And this appointment has been made for the benefit of the Jews and the Gentiles of every nation; that all who are willing may come in this way, to the mercy-seat of a pardoning God, to seek reconciliation with him. Sin had made a quarrel between us and God; Jesus Christ is the Mediator who makes peace. He is a ransom that was to be known in due time. In the Old Testament times, his sufferings, and the glory that should follow, were spoken of as things to be revealed in the last times. Those who are saved must come to the knowledge of the truth, for that is God's appointed way to save sinners: if we do not know the truth, we cannot be ruled by it.
【딤전2:2 JFB】2. For kings—an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (행17:7; 롬13:1-7).
all … in authority—literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all … in authority" are to be prayed for.
that we may lead—that we may be blessed with such good government as to lead … ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.
quiet—not troubled from without.
peaceable—"tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann].
in all godliness—"in all (possible … requisite) piety" [Alford]. A distinct Greek word, 딤전2:10, expresses "godliness."
honesty—Greek, "gravity" (딛2:2, 7), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers (스6:10; 렘29:7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, Wars of the Jews, 2.17], whence the war originated, according to Josephus.
【딤전2:3 JFB】3. this—praying for all men.
in the sight of God—not merely before men, as if it were their favor that we sought (고후8:21).
our Saviour—a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (딤전2:4; 롬5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare 딤전4:10; 딛2:11).
【딤전2:4 JFB】4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [Chrysostom]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.
to come—They are not forced.
unto the knowledge—Greek, "the full knowledge" or "recognition" (See on 고전13:12; 빌1:9).
the truth—the saving truth as it is in, and by, Jesus (요17:3, 17).
【딤전2:5 JFB】5. For there is one God—God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, 롬3:30; 갈3:20); therefore all are to be prayed for. 딤전2:4 is proved from 딤전2:5; 딤전2:1, from 딤전2:4. The one God is common to all (사45:22; 행17:26). The one Mediator is mediator between God and all men potentially (롬3:29; 엡4:5, 6; 히8:6; 9:15; 12:24). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between … While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [Bengel].
the man—rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare 롬5:15; 고전8:6; 고후5:19; 골2:14). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (사50:4; 히2:14; 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (민14:13-19, and 신9:1-29); of Abraham for Abimelech (창20:7); of Job for his friends (욥42:10), the mediation being PRESCRIBEDby God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 딤전3:16 asserts that He was also God.
【딤전2:6 JFB】6. gave himself—(딛2:14). Not only the Father gave Him for us (요3:16); but the Son gave Himself (빌2:5-8).
ransom—properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. 레25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (마20:28; 엡1:7; 벧전1:18, 19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.
for all—Greek, "in behalf of all": not merely for a privileged few; compare 딤전2:1: the argument for praying in behalf of all is given here.
to be testified—Greek, "the testimony (that which was to be testified of, 요일5:8-11) in its own due times," or seasons, that is, in the times appointed by God for its being testified of (딤전6:15; 딛1:3). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [Alford] (고전1:6; 2:1; 살후1:10).
【딤전2:7 JFB】7. Whereunto—For the giving of which testimony.
I am ordained—literally, "I was set": the same Greek, as "putting me," &c. (딤전1:12).
preacher—literally, "herald" (고전1:21; 9:27; 15:11; 딤후1:11; 딛1:3). He recurs to himself, as in 딤전1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (갈2:9; 엡3:1-12; 골1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (딤전2:1).
I speak the truth … and lie not—a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict (롬11:1; 고후11:13).
in faith and verity—rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth (딤전2:4): the Gospel truth, the subject matter of the faith [Wiesinger].
【딤전2:8 JFB】8. I will—The active wish, or desire, is meant.
that men—rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men (딤전2:9-12; 고전11:14, 15; 14:34, 35). The emphasis, however, is not on this, but on the precept of praying, resumed from 딤전2:1.
everywhere—Greek, "in every place," namely, of public prayer. Fulfilling 말1:11, "In every place … from the rising of the sun even unto the going down of the same … incense shall be offered unto My name"; and Jesus' words, 마18:20; 요4:21, 23.
lifting up holy hands—The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (왕상8:22; 시141:2). The Jews washed their hands before prayer (시26:6). Paul figuratively (compare 욥17:9; 약4:8) uses language alluding to this custom here: so 사1:15, 16. The Greek for "holy" means hands which have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for effectual prayer (시24:3, 4).
without wrath—putting it away (마5:23, 24; 6:15).
doubting—rather, "disputing," as the Greek is translated in 빌2:14. Such things hinder prayer (Lu 9:46; 롬14:1; 벧전3:7). Bengel supports English Version (compare an instance, 왕하7:2; 마14:31; 막11:22-24; 약1:6).
【딤전2:8 MHCC】Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.
【딤전2:9 JFB】9, 10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.
in modest apparel—"in seemly guise" [Ellicott]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some (딤전6:17) would lead them to dress luxuriously. The Greek in 딛2:3 is a more general term meaning "deportment."
shamefacedness—Trench spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare 딤전2:11, 12).
sobriety—"self-restraint" [Alford]. Habitual inner self-government [Trench]. I prefer Ellicott's translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint.
with—Greek, "in."
braided hair—literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined (벧전3:3). Such gaud is characteristic of the spiritual harlot (계17:4).
【딤전2:10 JFB】10. professing—Greek, "promising": engaging to follow.
with good works—The Greek preposition is not the same as in 딤전2:9; "by means of," or "through good works." Their adorning is to be effected by means of good works: not that they are to be clothed in, or with, them (엡2:10). Works, not words in public, is their province (딤전2:8, 11, 12; 벧전3:1). Works are often mentioned in the Pastoral Epistles in order to oppose the loose living, combined with the loose doctrine, of the false teachers. The discharge of everyday duties is honored with the designation, "good works."
【딤전2:11 JFB】11. learn—not "teach" (딤전2:12; 고전14:34). She should not even put questions in the public assembly (고전14:35).
with all subjection—not "usurping authority" (딤전2:12). She might teach, but not in public (행18:26). Paul probably wrote this Epistle from Corinth, where the precept (고전14:34) was in force.
【딤전2:12 JFB】12. usurp authority—"to lord it over the man" [Alford], literally, "to be an autocrat."
【딤전2:13 JFB】13. For—reason of the precept; the original order of creation.
Adam … first—before Eve, who was created for him (고전11:8, 9).
【딤전2:14 JFB】14. Adam was not deceived—as Eve was deceived by the serpent; but was persuaded by his wife. 창3:17, "hearkened unto … voice of … wife." But in 창3:13, Eve says, "The serpent beguiled me." Being more easily deceived, she more easily deceives [Bengel], (고후11:3). Last in being, she was first in sin—indeed, she alone was deceived. The subtle serpent knew that she was "the weaker vessel" (벧전3:7). He therefore tempted her, not Adam. She yielded to the temptations of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, who was deceived, next; and the man, persuaded by his wife, last (창3:14-19). In 롬5:12, Adam is represented as the first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, 딤전2:11, in 창3:16, woman's "subjection" is represented as the consequence of her being deceived.
being deceived—The oldest manuscripts read the compound Greek verb for the simple, "Having been seduced by deceit": implying how completely Satan succeeded in deceiving her.
was in the transgression—Greek, "came to be in the transgression": became involved in the existing state of transgression, literally, "the going beyond a command"; breach of a positive precept (롬4:15).
※ 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.