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■ 디모데전서 4장
1. 그러나 성령이 밝히 말씀하시기를 후일에 어떤 사람들이 믿음에서 떠나 미혹케 하는 영과 귀신의 가르침을 좇으리라 하셨으니
Now the Spirit speaketh expressly , that in the latter times some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils ;
2. 자기 양심이 화인 맞아서 외식함으로 거짓말하는 자들이라
Speaking lies in hypocrisy ; having their conscience seared with a hot iron ;
3. 혼인을 금하고 식물을 폐하라 할 터이나 식물은 하나님이 지으신 바니 믿는 자들과 진리를 아는 자들이 감사함으로 받을 것이니라
Forbidding to marry , and commanding to abstain from meats , which God hath created to be received with thanksgiving of them which believe and know the truth .
4. 하나님의 지으신 모든 것이 선하매 감사함으로 받으면 버릴 것이 없나니
For every creature of God is good , and nothing to be refused , if it be received with thanksgiving :
5. 하나님의 말씀과 기도로 거룩하여짐이니라
For it is sanctified by the word of God and prayer .
6. 네가 이것으로 형제를 깨우치면 그리스도 예수의 선한 일꾼이 되어 믿음의 말씀과 네가 좇는 선한 교훈으로 양육을 받으리라
If thou put the brethren in remembrance of these things , thou shalt be a good minister of Jesus Christ , nourished up in the words of faith and of good doctrine , whereunto thou hast attained .
7. 망령되고 허탄한 신화를 버리고 오직 경건에 이르기를 연습하라
But refuse profane and old wives’ fables , and exercise thyself rather unto godliness .
8. 육체의 연습은 약간의 유익이 있으나 경건은 범사에 유익하니 금생과 내생에 약속이 있느니라
For bodily exercise profiteth little : but godliness is profitable unto all things , having promise of the life that now is , and of that which is to come .
9. 미쁘다 이 말이여 모든 사람들이 받을 만하도다
This is a faithful saying and worthy of all acceptation .
10. 이를 위하여 우리가 수고하고 진력하는 것은 우리 소망을 살아계신 하나님께 둠이니 곧 모든 사람 특히 믿는 자들의 구주시라
For therefore we both labour and suffer reproach , because we trust in the living God , who is the Saviour of all men , specially of those that believe .
11. 네가 이것들을 명하고 가르치라
These things command and teach .

12. 누구든지 네 연소함을 업신여기지 못하게 하고 오직 말과 행실과 사랑과 믿음과 정절에 대하여 믿는 자에게 본이 되어
Let no man despise thy youth ; but be thou an example of the believers , in word , in conversation , in charity , in spirit , in faith , in purity .
13. 내가 이를 때까지 읽는 것과 권하는 것과 가르치는 것에 착념하라
Till I come , give attendance to reading , to exhortation , to doctrine .
14. 네 속에 있는 은사 곧 장로의 회에서 안수 받을 때에 예언으로 말미암아 받은 것을 조심 없이 말며
Neglect not the gift that is in thee , which was given thee by prophecy , with the laying on of the hands of the presbytery .
15. 이 모든 일에 전심전력하여 너의 진보를 모든 사람에게 나타나게 하라
Meditate upon these things ; give thyself wholly to them ; that thy profiting may appear to all .
16. 네가 네 자신과 가르침을 삼가 이 일을 계속하라 이것을 행함으로 네 자신과 네게 듣는 자를 구원하리라
Take heed unto thyself , and unto the doctrine ; continue in them : for in doing this thou shalt both save thyself , and them that hear thee .
■ 주석 보기
【딤전4:1 JFB】딤전4:1-16. Prediction of a Coming Departure from the Faith: Timothy's Duty as to It: General Directions to Him.
The "mystery of iniquity" here alluded to, and already working (살후2:7), stands opposed to the "mystery of godliness" just mentioned (딤전3:16).
1. Now—Greek, "But." In contrast to the "mystery of godliness."
the Spirit—speaking by the prophets in the Church (whose prophecies rested on those of the Old Testament, 단7:25; 8:23, &c.; 11:30, as also on those of Jesus in the New Testament, 마24:11-24), and also by Paul himself, 살후2:3 (with whom accord 벧후3:3; 요일2:18; Jude 18).
expressly—"in plain words." This shows that he refers to prophecies of the Spirit then lying before him.
in the latter times—in the times following upon the times in which he is now writing. Not some remote future, but times immediately subsequent, the beginnings of the apostasy being already discernible (행20:29): these are the forerunners of "the last days" (딤후3:1).
depart from the faith—The apostasy was to be within the Church, the faithful one becoming the harlot. In 살후2:3 (written earlier), the apostasy of the Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected with Gnostic errors, the seeds of which had already been sown in the Church [Auberlen] (딤후2:18). Apollonius Tyanæus, a heretic, came to Ephesus in the lifetime of Timothy.
giving heed—(딤전1:4; 딛1:14).
seducing spirits—working in the heretical teachers. 요일4:2, 3, 6, "the spirit of error," opposed to "the spirit of truth," "the Spirit" which "speaketh" in the true prophets against them.
doctrines of devils—literally "teachings of (that is suggested by) demons." 약3:15, "wisdom … devilish"; 고후11:15, "Satan's ministers."
【딤전4:1 CWC】[CONCERNING FALSE TEACHERS]
In verses 1-6 these false teachers are foretold and described. At what period are they to appear? Notice that this agrees with Paul's teachings to the Thessalonians about the apostasy. It also has a bearing upon the current question as to whether the world is growing better or worse. That question is too vast for mortal to answer, and we can only fall back upon what God says about it. In this and in other places, He has told us what to expect as the end of the age draws near, and it is for us to square our understanding and conduct accordingly.
Notice the detail of the Holy Spirit in describing these false teachers. They shall be under what kind of influence (verse 1)? What two leading tenets of their system are mentioned in verse 3? How does the Apostle contradict these teachings in verses 4 and 5? Here we need to guard against the disposition to limit the application of this false teaching to Roman Catholicism. Celibacy and abstinence from meat suggest that phase of Christianity, but the teachings of the occult sciences, Christian Science included, enlarge our horizon considerably in estimating what the Holy Spirit meant in this case.
Verses 7-16, or perhaps beginning at verse 6, may be regarded as an exhortation to Timothy himself to that steadfastness and growth in his Christian life and calling so imperative in view of the false teaching he was called upon to combat, the germ of which had already sprung up. How does verse 7 indicate that, in Paul's estimation, these heresies were mere "abstract speculations without any connection with the historical realities and practical tendencies of Christianity"? The reference to "bodily exercise" in verse 8 is interesting. According to many it had reference to the physical abstinence from certain food, from marriage, etc., referred to above, which the heretics commended, but which Paul condemned. According to others, he means the gymnastic exercises so much in vogue with the Greeks, especially the Olympic games. He would have the youth Timothy appreciate that the exercise begins with the inner man.
【딤전4:1 MHCC】The Holy Spirit, both in the Old and the New Testament, spoke of a general turning from the faith of Christ, and the pure worship of God. This should come during the Christian dispensation, for those are called the latter days. False teachers forbid as evil what God has allowed, and command as a duty what he has left indifferent. We find exercise for watchfulness and self-denial, in attending to the requirements of God's law, without being tasked to imaginary duties, which reject what he has allowed. But nothing justifies an intemperate or improper use of things; and nothing will be good to us, unless we seek by prayer for the Lord's blessing upon it.
【딤전4:2 JFB】2. Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means through which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," 딛1:10).
having their conscience seared—Greek, "having their own conscience," &c., that is, not only "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good conscience are joined (딤전1:5); so hypocrisy (that is, unbelief,마24:5, 51; compare Lu 12:46) and a bad conscience here. Theodoret explains like English Version, "seared," as implying their extreme insensibility; the effect of cauterizing being to deaden sensation. The Greek, however, primarily means "branded" with the consciousness of crimes committed against their better knowledge and conscience, like so many scars burnt in by a branding iron: Compare 딛1:15; 3:11, "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of sanctity, they strive to seduce others. As "a seal" is used in a good sense (딤후2:19), so "a brand" in a bad sense. The image is taken from the branding of criminals.
【딤전4:3 JFB】3. Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (딛1:14, 15) [Wiesinger]. By a spurious spiritualism (딤후2:18), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. 마19:10-12 (compare 고전7:8, 26, 38) gave a seeming handle to their "forbidding marriage" (contrast 딤전5:14); and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (compare 골2:16, 17, 20-23). As these Judaizing Gnostics combined the harlot or apostate Old Testament Church with the beast (계17:3), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (딤전4:3) shall ultimately be combined with the open worldly-wise anti-Christianity of the false prophet or beast (딤전6:20, 21; 골2:8; 요일4:1-3; 계13:12-15). Austerity gained for them a show of sanctity while preaching false doctrine (골2:23). Eusebius [Ecclesiastical History, 4.29] quotes from Irenæus [1.28] a statement that Saturninus, Marcion, and the Encratites preached abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of which already were being sown (딤전6:20; 딤후2:17, 18).
to be received—Greek, "to be partaken of."
of them—literally, (created and designed) "for them," Though all (even the unbelieving, 시104:14; 마5:45) are partakers in these foods created by God, "they which believe" alone fulfil God's design in creation by partaking of them with thanksgiving; as opposed to those who abstain from them, or in partaking of them, do not do so with thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (딛1:15). The children of God alone "inherit the earth"; for obedience is the necessary qualification (as it was in the original grant of the earth to Adam), which they alone possess.
and know the truth—explanatory and defining who are "they which believe." Translate as Greek, "and have full knowledge of the truth" (see on 빌1:9). Thus he contradicts the assumption of superior knowledge and higher moral perfection, put forward by the heretics, on the ground of their abstinence from marriage and meats. "The truth" stands in opposition to their "lies" (딤전4:2).
【딤전4:4 JFB】4, 5. Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)—"For" (a reason resting on something subjective in the writer's mind).
every creature … good—(창1:31; 롬14:14, 20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (행10:11-16; 고전10:25, 26) was the starting-point of the error as to meats: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain.
if … with thanksgiving—Meats, though pure in themselves, become impure by being received with an unthankful mind (롬14:6; 딛1:15).
【딤전4:5 JFB】5. sanctified—"hallowed"; set apart as holy for the use of believing men: separated from "the creature," which is under the bondage of vanity and corruption (롬8:19, &c.). Just as in the Lord's Supper, the thanksgiving prayer sanctifies the elements, separating them from their naturally alien position in relation to the spiritual world, and transferring them to their true relation to the new life. So in every use of the creature, thanksgiving prayer has the same effect, and ought always to be used (고전10:30, 31).
by the word of God and prayer—that is, "by means of intercessory prayer" (so the Greek)—that is, consecratory prayer in behalf of "the creature" or food—that prayer mainly consisting of "the word of God." The Apostolic Constitutions [7.49], give this ancient grace, almost wholly consisting of Scripture, "Blessed art thou, O Lord, who feedest me from my youth, who givest food to all flesh: Fill our hearts with joy and gladness, that we, having all sufficiency, may abound unto every good work in Christ Jesus our Lord, through whom glory, honour, and might, be to thee for ever. Amen." In the case of inspired men, "the word of God" would refer to their inspired prayers (왕상17:1); but as Paul speaks in general, including uninspired men's thanksgiving for meals, the "word of God" more probably refers to the Scripture words used in thanksgiving prayers.
【딤전4:6 JFB】6. If thou put … in remembrance—rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c.
these things—namely, the truths stated in 딤전4:4, 5, in opposition to the errors foretold, 딤전4:1-3.
minister—"servant."
nourished up—The Greek is present, not past: "continually being nourished in" (딤후1:5; 3:14, 15).
the words of faith—rather, "the words of the faith" (compare 딤전4:12).
good doctrine—"the good teaching." Explanatory of "the faith," in opposition to the "teachings of demons" (English Version, "doctrines of devils," 딤전4:1) which Timothy was to counteract. Compare "sound doctrine" (딤전1:10; 6:3; 딛1:9; 2:1).
whereunto thou hast attained—"the course of which thou hast followed"; hast followed along by tracing its course and accompanying it [Alford]. Thou hast begun to follow up [Bengel]. The same Greek occurs, "thou hast fully known" (딤후3:10), "having had perfect understanding" (Lu 1:3). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke.
【딤전4:6 MHCC】Outward acts of self-denial profit little. What will it avail us to mortify the body, if we do not mortify sin? No diligence in mere outward things could be of much use. The gain of godliness lies much in the promise; and the promises to godly people relate partly to the life that now is, but especially to the life which is to come: though we lose for Christ, we shall not lose by him. If Christ be thus the Saviour of all men, then much more will he be the Rewarder of those who seek and serve him; he will provide well for those whom he has made new creatures.
【딤전4:7 JFB】7. refuse—reject, avoid, have nothing to do with (딤후2:23; 딛3:10).
old wives' fables—anile myths (딤전1:4, 9; 딛1:14). They are "profane," because leading away from "godliness" or "piety" (딤전1:4-7; 6:20; 딤후2:16; 딛1:1, 2).
exercise thyself—literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (딤전4:3, 8; compare 딤후2:22, 23; 히5:14; 12:11), but with a view to godliness or "piety" (딤전6:11, 12).
【딤전4:8 JFB】8. profiteth little—Greek, "profiteth to (but) a small extent." Paul does not deny that fasting and abstinence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat, 행13:3; 고전7:5, 7; 9:26, 27 (though in its degenerate form, asceticism, dwelling solely on what is outward, 딤전4:3, is not only not profitable but injurious). Timothy seems to have had a leaning to such outward self-discipline (compare 딤전5:23). Paul, therefore, while not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man. Not unto one portion only of his being, but to every portion of it, bodily and spiritual, temporal and eternal [Alford]. "He who has piety (which is 'profitable unto all things') wants nothing needed to his well-being, even though he be without those helps which, 'to a small extent,' bodily exercise furnishes" [Calvin]. "Piety," which is the end for which thou art to "exercise thyself" (딤전4:7), is the essential thing: the means are secondary.
having promise, &c.—Translate as Greek, "Having promise of life, that which now is, and that which is to come." "Life" in its truest and best sense now and hereafter (딤후1:1). Length of life now so far as it is really good for the believer; life in its truest enjoyments and employments now, and life blessed and eternal hereafter (마6:33; 막10:29, 30). "Now in this time" (시84:11; 112:1-10; 롬8:28; 고전3:21, 22, "all things are yours … the world, life … things present, things to come"). Christianity, which seems to aim only at our happiness hereafter, effectually promotes it here (딤전6:6; 벧후1:3). Compare Solomon's prayer and the answer (왕상3:7-13).
【딤전4:9 JFB】9. (딤전1:15). This verse (Greek), "faithful is the saying, " &c. confirms the assertion as to the "promise" attached to "godliness," 딤전4:8, and forms a prefatory introduction to 딤전4:10, which is joined to 딤전4:9 by "For." So 딤후2:11. Godly men seem to suffer loss as to this life: Paul hereby refutes the notion [Bengel]. "God is the Saviour specially of those that believe" (딤전4:10), both as to "the life that now is," and also as to "the life which is to come" (딤전4:8).
【딤전4:10 JFB】10. therefore—Greek, "with a view to this." The reason why "we both ('both' is omitted in the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving,딤전4:8) God."
Saviour—even in this life (딤전4:8).
specially of those that believe—Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (막10:30, "a hundred fold now in this time … with persecutions"), much more the life to come. If God is in a sense "Saviour" of unbelievers (딤전2:4, that is, is willing to be so everlastingly, and is temporally here their Preserver and Benefactor), much more of believers. He is the Saviour of all men potentially (딤전1:15); of believers alone effectually.
【딤전4:11 JFB】11. These truths, to the exclusion of those useless and even injurious teachings (딤전4:1-8), while weighing well thyself, charge also upon others.
【딤전4:11 MHCC】Men's youth will not be despised, if they keep from vanities and follies. Those who teach by their doctrine, must teach by their life. Their discourse must be edifying; their conversation must be holy; they must be examples of love to God and all good men, examples of spiritual-mindedness. Ministers must mind these things as their principal work and business. By this means their profiting will appear in all things, as well as to all persons; this is the way to profit in knowledge and grace, and also to profit others. The doctrine of a minister of Christ must be scriptural, clear, evangelical, and practical; well stated, explained, defended, and applied. But these duties leave no leisure for wordly pleasures, trifling visits, or idle conversation, and but little for what is mere amusement, and only ornamental. May every believer be enabled to let his profiting appear unto all men; seeking to experience the power of the gospel in his own soul, and to bring forth its fruits in his life.
【딤전4:12 JFB】12. Let no man despise thy youth—Act so as to be respected in spite of thy youth (고전16:11; 딛2:15); compare "youthful" as to Timothy (딤후2:22). He was but a mere youth when he joined Paul (행16:1-3). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, therefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" (딤전5:1), and generally in respect to his duties in rebuking, exhorting, and ordaining (딤전3:1), which ordinarily accord best with an elderly person (딤전5:19).
be thou an example—Greek, "become a pattern" (딛2:7); the true way of making men not to despise (slight, or disregard) thy youth.
in word—in all that thou sayest in public and private.
conversation—that is, "behavior" the Old English sense of the word.
in charity … faith—the two cardinal principles of the Christian (갈5:6). The oldest manuscripts omit, "in spirit."
in purity—simplicity of holy motive followed out in consistency of holy action [Alford] (딤전5:22; 고후6:6; 약3:17; 4:8; 벧전1:22).
【딤전4:13 JFB】13. Till I come—when Timothy's commission would be superseded for the time by the presence of the apostle himself (딤전1:3; 3:14).
reading—especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Lu 4:16-20; 행13:15; 15:21; 고후3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (살전5:21, 27; 골4:16), [Justin Martyr, Apology, 1.67]. I think that while public reading is the prominent thought, the Spirit intended also to teach that Scripture reading in private should be "the fountain of all wisdom from which pastors ought to draw whatever they bring before their flock" [Alford].
exhortation—addressed to the feelings and will with a view to the regulation of the conduct.
doctrine—Greek (ministerial), "teaching" or instruction. Addressed to the understanding, so as to impart knowledge (딤전6:2; 롬12:7, 8). Whether in public or private, exhortation and instruction should be based on Scripture reading.
【딤전4:14 JFB】14. Neglect not the gift—by letting it lie unused. In 딤후1:6 the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of which depends on the will of him on whom it is bestowed (마25:18, 25, 27, 28). The charism or spiritual gift, is that of the Spirit which qualified him for "the work of an evangelist" (엡4:11; 딤후4:5), or perhaps the gift of discerning spirits, specially needed in his function of ordaining, as overseer [Bishop Hinds].
given thee—by God (고전12:4, 6).
by prophecy—that is, by the Holy Spirit, at his general ordination, or else consecration, to the special see of Ephesus, speaking through the prophets God's will to give him the graces needed to qualify him for his work (딤전1:18; 행13:1-3).
with … laying on of … hands—So in Joshua's case (민27:18-20; 신34:9). The gift was connected with the symbolical act of laying on hands. But the Greek "with" implies that the presbyter's laying on hands was the mere accompaniment of the conferring of the gift. "By" (딤후1:6) implies that Paul's laying on his hands was the actual instrument of its being conferred.
of the presbytery—In 딤후1:6 the apostle mentions only his own laying on of hands. But there his aim is to remind Timothy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighboring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself (벧전5:1; 2Jo 1). The Jewish council was composed of the elders of the Church (the presbytery, Lu 22:66; 행22:5), and a presiding rabbi; so the Christian Church was composed of apostles, elders, and a president (행15:16). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery [Vitringa]. So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands.
【딤전4:15 JFB】15. Meditate—Greek, "MeditateCAREFULLYupon" (시1:2; 119:15; compare "Isaac," 창24:63).
these things—(딤전4:12-14). As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to benefit us, needs to be appropriated by prayerful meditation.
give thyself wholly to—literally, "BEin these things"; let them engross thee wholly; be wholly absorbed in them. Entire self-dedication, as in other pursuits, so especially in religion, is the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the ministry, unless it be sustained within. The minister must be first his own scholar before he can be another's teacher.
profiting—Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (딤전4:12).
may appear to all—not for thy glory, but for the winning of souls (마5:16).
※ 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.