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■ 디모데전서 5장
1. 늙은이를 꾸짖지 말고 권하되 아비에게 하듯 하며 젊은이를 형제에게 하듯 하고
Rebuke not an elder , but intreat him as a father ; and the younger men as brethren ;
2. 늙은 여자를 어미에게 하듯 하며 젊은 여자를 일절 깨끗함으로 자매에게 하듯 하라
The elder women as mothers ; the younger as sisters , with all purity .
3. 참 과부인 과부를 경대하라
Honour widows that are widows indeed .
4. 만일 어떤 과부에게 자녀나 손자들이 있거든 저희로 먼저 자기 집에서 효를 행하여 부모에게 보답하기를 배우게 하라 이것이 하나님 앞에 받으실 만한 것이니라
But if any widow have children or nephews , let them learn first to shew piety at home , and to requite their parents : for that is good and acceptable before God .
5. 참 과부로서 외로운 자는 하나님께 소망을 두어 주야로 항상 간구와 기도를 하거니와
Now she that is a widow indeed , and desolate , trusteth in God , and continueth in supplications and prayers night and day .
6. 일락을 좋아하는 이는 살았으나 죽었느니라
But she that liveth in pleasure is dead while she liveth .
7. 네가 또한 이것을 명하여 그들로 책망 받을 것이 없게 하라
And these things give in charge , that they may be blameless .
8. 누구든지 자기 친족 특히 자기 가족을 돌아보지 아니하면 믿음을 배반한 자요 불신자보다 더 악한 자니라
But if any provide not for his own , and specially for those of his own house , he hath denied the faith , and is worse than an infidel .
9. 과부로 명부에 올릴 자는 나이 육십이 덜 되지 아니하고 한 남편의 아내이었던 자로서
Let not a widow be taken into the number under threescore years old , having been the wife of one man ,
10. 선한 행실의 증거가 있어 혹은 자녀를 양육하며 혹은 나그네를 대접하며 혹은 성도들의 발을 씻기며 혹은 환난 당한 자들을 구제하며 혹은 모든 선한 일을 좇은 자라야 할 것이요
Well reported of for good works ; if she have brought up children , if she have lodged strangers , if she have washed the saints’ feet , if she have relieved the afflicted , if she have diligently followed every good work .
11. 젊은 과부는 거절하라 이는 정욕으로 그리스도를 배반할 때에 시집가고자 함이니
But the younger widows refuse : for when they have begun to wax wanton against Christ , they will marry ;
12. 처음 믿음을 저버렸으므로 심판을 받느니라
Having damnation , because they have cast off their first faith .
13. 또 저희가 게으름을 익혀 집집에 돌아다니고 게으를 뿐 아니라 망령된 폄론을 하며 일을 만들며 마땅히 아니할 말을 하나니
And withal they learn to be idle , wandering about from house to house ; and not only idle , but tattlers also and busybodies , speaking things which they ought not .
14. 그러므로 젊은이는 시집가서 아이를 낳고 집을 다스리고 대적에게 훼방할 기회를 조금도 주지 말기를 원하노라
I will therefore that the younger women marry , bear children , guide the house , give none occasion to the adversary to speak reproachfully .
15. 이미 사단에게 돌아간 자들도 있도다
For some are already turned aside after Satan .
16. 만일 믿는 여자에게 과부 친척이 있거든 자기가 도와주고 교회로 짐지지 말게 하라 이는 참 과부를 도와주게 하려 함이니라
If any man or woman that believeth have widows , let them relieve them , and let not the church be charged ; that it may relieve them that are widows indeed .
17. 잘 다스리는 장로들을 배나 존경할 자로 알되 말씀과 가르침에 수고하는 이들을 더할 것이니라
Let the elders that rule well be counted worthy of double honour , especially they who labour in the word and doctrine .
18. 성경에 일렀으되 곡식을 밟아 떠는 소의 입에 망을 씌우지 말라 하였고 또 일꾼이 그 삯을 받는 것이 마땅하다 하였느니라
For the scripture saith , Thou shalt not muzzle the ox that treadeth out the corn . And , The labourer is worthy of his reward .
19. 장로에 대한 송사는 두세 증인이 없으면 받지 말 것이요
Against an elder receive not an accusation , but before two or three witnesses .
20. 범죄한 자들을 모든 사람 앞에 꾸짖어 나머지 사람으로 두려워 하게 하라
Them that sin rebuke before all , that others also may fear .
21. 하나님과 그리스도 예수와 택하심을 받은 천사들 앞에서 내가 엄히 명하노니 너는 편견이 없이 이것들을 지켜 아무 일도 편벽되이 하지 말며
I charge thee before God , and the Lord Jesus Christ , and the elect angels , that thou observe these things without preferring one before another , doing nothing by partiality .
22. 아무에게나 경솔히 안수하지 말고 다른 사람의 죄에 간섭지 말고 네 자신을 지켜 정결케 하라
Lay hands suddenly on no man , neither be partaker of other men’s sins : keep thyself pure .
23. 이제부터는 물만 마시지 말고 네 비위와 자주 나는 병을 인하여 포도주를 조금씩 쓰라
Drink no longer water , but use a little wine for thy stomach’s sake and thine often infirmities .
24. 어떤 사람들의 죄는 밝히 드러나 먼저 심판에 나아가고 어떤 사람들의 죄는 그 뒤를 좇나니
Some men’s sins are open beforehand , going before to judgment ; and some men they follow after .
25. 이와 같이 선행도 밝히 드러나고 그렇지 아니한 것도 숨길 수 없느니라
Likewise also the good works of some are manifest beforehand ; and they that are otherwise cannot be hid .
■ 주석 보기
【딤전5:1 JFB】딤전5:1-25. General Directions as to How Timothy Should Deal with Different Classes in the Church.
1. an elder—in age; probably not an elder in the ministry; these latter are not mentioned till 딤전5:17, "the elders that rule." Compare 행2:17, "your old men," literally, "elders." Contrasted with "the younger men." As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (딤전4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders.
Rebuke not—literally, "Strike not hard upon"; Rebuke not sharply: a different word from "rebuke" in 딤후4:2.
entreat—exhort.
as brethren—and therefore equals; not lording it over them (벧전5:1-3).
【딤전5:1 CWC】[MATTERS ECCLESIASTICAL AND SOCIAL]
Chapter 5 gives directions concerning Timothy's management of Church affairs, first, as to his behavior towards the older and younger members of the flock, of both sexes (1, 2). Secondly, as touching widows (3-16). By "widows indeed," verse 3, Paul means those who had no near relatives to support them (see verses 4 and 5), and who were trusting in God (verse 6). At this point the Apostle turns from the widows themselves to the persons whose duty it was to support them (8), returning to the widows again, for the purpose of treating the subject from a different point of view, viz: that of the church deaconess, as many expositors believe (9, 10). The younger widows were not to be inducted into this office from the likelihood that, desiring to marry again, they should thus become unfaithful to their covenant (11, 12), and also for the reason named in verse 13. Of course, Paul does not mean that it was sinful for young widows to marry a second time, or he would not have recommended it in verse 14, but that it was a breach of their faith to Christ after having betrothed themselves to Him, so to speak, for this service. Verse 16 recurs to verse 4, about the pecuniary support of widows by their relatives that the Church may be relieved of the burden.
Third, he speaks of Timothy's relation to the elders, i. e,, the presbyters of the Church (17-22). The Greek word for elders here is the same as in verse 1, but while in that case elder men merely were intended, here the context shows an official distinction. The directions concern the pecuniary provision for these Church ministers (17, 18), the esteem in which they should be held (19), and yet the impartiality with which they should be treated in the event of wrongdoing (20, 21). In the same connection, Timothy receives a caution about the selection of men for that office (22). The chapter draws to an end with advice to Timothy in regard to his health. It seems quite irrelevant to the main subject and yet was suggested doubtless by the command at the end of the preceding verse. Speaking of the irrelevancy, it is worth while quoting Dr. Paley that it affords a strong incidental proof of the genuineness of the epistle. It is incredible that an imposter forging the name of Paul should give a direction like this, so remote from everything else discussed. "Nothing but reality," he says, "the real valetudinary situation of a real person, could have suggested it."
Two other verses follow, perhaps intended to restrain Timothy from hasty judgments, referred to in verse 22, in the selection of men for the ministerial office. There are some men whose faults are very apparent, but others who can be known only by an after judgment. With reference to the latter great circumspection on the part of Timothy is urged. The same facts, however, apply to good works as well as evil, so that Timothy might be consoled in the thought that if he had unwittingly overlooked some of the latter class, they would sooner or later come to the light.
In the final chapter ecclesiastical matters give place to those of a different character. The "servants" in verses 1 and 2, are bond-servants. After laying down the law in relation to them, Paul digresses into a criticism of those who teach otherwise concerning them (3-5). It surprises us to learn of the hypocrisy of these false teachers even in those early days, since the Apostle speaks of them as using godliness for a way of gain. A show of Christian life for them was a lucrative business, (compare 딛1:11). This digression leads to another, for the reference to godliness and gain brings up the whole question of earthly riches in the life of the disciple (6-10). There is a sense in which true godliness does bring gain, if it be mingled with contentment, but contentment takes wings in the case of those whose condition is outlined in the verses following. The warning against this sin associated with the love of money leads to an earnest exhortation to Timothy personally, and a doxology springing out of it, when the theme is returned to again for a charge concerning the rich (17-19). The epistle concludes with another personal address to Timothy to keep the trust committed to him, avoiding the errors before enumerated.
There is much in this epistle of deep practical value to-day, and especially applicable to ministers, Sunday-school teachers, Christian workers and Church leaders of every kind. May the Holy Spirit Himself apply it to us!
【딤전5:1 MHCC】Respect must be paid to the dignity of years and place. The younger, if faulty, must be rebuked, not as desirous to find fault with them, but as willing to make the best of them. There is need of much meekness and care in reproving those who deserve reproof.
【딤전5:2 JFB】2. with all purity—respectful treatment of the other sex will promote "purity."
【딤전5:3 JFB】3. Honour—by setting on the church roll, as fit objects of charitable sustenance (딤전5:9, 17, 18; 행6:1). So "honor" is used for support with necessaries (마15:4, 6; 행28:10).
widows indeed—(딤전5:16). Those really desolate; not like those (딤전5:4) having children or relations answerable for their support, nor like those (in 딤전5:6) "who live in pleasure"; but such as, from their earthly desolation as to friends, are most likely to trust wholly in God, persevere in continual prayers, and carry out the religious duties assigned to Church widows (딤전5:5). Care for widows was transferred from the Jewish economy to the Christian (신14:29; 16:11; 24:17, 19).
【딤전5:3 MHCC】Honour widows that are widows indeed, relieve them, and maintain them. It is the duty of children, if their parents are in need, and they are able to relieve them, to do it to the utmost of their power. Widowhood is a desolate state; but let widows trust in the Lord, and continue in prayer. All who live in pleasure, are dead while they live, spiritually dead, dead in trespasses and sins. Alas, what numbers there are of this description among nominal Christians, even to the latest period of life! If any men or women do not maintain their poor relations, they in effect deny the faith. If they spend upon their lusts and pleasures, what should maintain their families, they have denied the faith, and are worse than infidels. If professors of the gospel give way to any corrupt principle or conduct, they are worse than those who do not profess to believe the doctrines of grace.
【딤전5:4 JFB】4. if any widow have children—not "a widow indeed," as having children who ought to support her.
nephews—rather, as Greek, "descendants," or "grandchildren" [Hesychius]. "Nephews" in old English meant "grandchildren" [Hooker, Ecclesiastical Polity, 5.20].
let them—the children and descendants.
learn first—ere it falls to the Church to support them.
to show piety at home—filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their own" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church.
parents—Greek, (living) "progenitors," that is, their mother or grandmother, as the case may be. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them.
good and—The oldest manuscripts omit. The words are probably inserted by a transcriber from 딤전2:3.
【딤전5:5 JFB】5. widow indeed, and desolate—contrasted with her who has children or grandchildren to support her (딤전5:4).
trusteth in God—perfect tense in Greek, "hath rested, and doth rest her hope in God." 딤전5:5adds another qualification in a widow for Church maintenance, besides her being" desolate" or destitute of children to support her. She must be not one "that liveth in pleasure" (딤전5:6), but one making God her main hope (the accusative in Greek expresses that God is the ultimate aim whereto her hope is directed; whereas, 딤전4:10, dative expresses hope resting on God as her present stay [Wiesinger]), and continuing constantly in prayers. Her destitution of children and of all ties to earth would leave her more unencumbered for devoting the rest of her days to God and the Church (고전7:33, 34). Compare also "Anna a widow," who remained unmarried after her husband's death and "departed not from the temple, but served God with fastings and prayers day and night" (Lu 2:36, 37). Such a one, Paul implies, would be the fittest object for the Church's help (딤전5:3); for such a one is promoting the cause of Christ's Church by her prayers for it. "Ardor in prayers flows from hoping confidence in God" [Leo].
in supplications and prayers—Greek, "in her supplications and prayers"; the former signifies asking under a sense of need, the latter, prayer (see on 딤전2:1; 빌4:6).
night and day—another coincidence with Luke (Lu 18:7, "cry day and night"); contrast Satan's accusations "day and night" (계12:10).
【딤전5:6 JFB】6. she that liveth in pleasure—the opposite of such a widow as is described in 딤전5:5, and therefore one utterly undeserving of Church charity. The Greek expresses wanton prodigality and excess [Tittmann]. The root expresses weaving at a fast rate, and so lavish excess (see on 약5:5).
dead while she liveth—dead in the Spirit while alive in the flesh (마8:22; 엡5:14).
【딤전5:7 JFB】7. these things—just now spoken (딤전5:5, 6).
that they may be blameless—namely, the widows supported by the Church.
【딤전5:8 JFB】8. But—reverting to 딤전5:4, "If any (a general proposition; therefore including in its application the widow's children or grandchildren) provide not for his own (relations in general), and especially for those of his own house (in particular), he hath (practically) denied the faith." Faith without love and its works is dead; "for the subject matter of faith is not mere opinion, but the grace and truth of God, to which he that believes gives up his spirit, as he that loves gives up his heart" [Mack]. If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of want of love, and therefore of want of faith. "Faith does not set aside natural duties, but strengthens them" [Bengel].
worse than an infidel—because even an infidel (or unbeliever) is taught by nature to provide for his own relatives, and generally recognizes the duty; the Christian who does not so, is worse (마5:46, 47). He has less excuse with his greater light than the infidel who may break the laws of nature.
【딤전5:9 JFB】9. Translate, "As a widow (that is, of the ecclesiastical order of widowhood; a kind of female presbytery), let none be enrolled (in the catalogue) who is less than sixty years old." These were not deaconesses, who were chosen at a younger age (forty was the age fixed at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God and the Church. Traces of such a class appear in 행9:41. Dorcas herself was such a one. As it was expedient (see on 딤전3:2; 딛1:6) that the presbyter or bishop should have been but once married, so also in her case. There is a transition here to a new subject. The reference here cannot be, as in 딤전5:3, to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsh, since many widows might be in need of help at a much earlier age; as also the rule that the widow must not have been twice married, especially since he himself, below (딤전5:14) enjoins the younger widows to marry again; as also that she must have brought up children. Moreover, 딤전5:10 presupposes some competence, at least in past times, and so poor widows would be excluded, the very class requiring charity. Also, 딤전5:11 would then be senseless, for then their remarrying would be a benefit, not an injury, to the Church, as relieving it of the burden of their sustenance. Tertullian [On the Veiling of Virgins, 9], Hermas [Shepherd, 1.2], and Chrysostom [Homily, 31], mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of their duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which their own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and had a general supervision of their sex. Age was doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (딤전5:3, 4).
wife of one man—in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on 딤전3:2; 딛1:6). This is the force of "blameless," giving no offense, even in matters indifferent.
【딤전5:9 MHCC】Every one brought into any office in the church, should be free from just censure; and many are proper objects of charity, yet ought not to be employed in public services. Those who would find mercy when they are in distress, must show mercy when they are in prosperity; and those who show most readiness for every good work, are most likely to be faithful in whatever is trusted to them. Those who are idle, very seldom are only idle, they make mischief among neighbours, and sow discord among brethren. All believers are required to relieve those belonging to their families who are destitute, that the church may not be prevented from relieving such as are entirely destitute and friendless.
【딤전5:10 JFB】10. for good works—Greek, "INhonourable (excellent) works"; the sphere or element in which the good report of her had place (딛2:7). This answers to 딤전3:7, as to the bishop or presbyter, "He must have a good report of them which are without."
if—if, in addition to being "well reported of."
she … brought up children—either her own (딤전3:4, 12), or those of others, which is one of the "good works"; a qualification adapting her for ministry to orphan children, and to mothers of families.
lodged strangers—딤전3:2, "given to hospitality" (딛1:8); in the case of presbyters.
washed … saints' feet—after the example of the Lord (요13:14); a specimen of the universal spirit of humbly "by love serving one another," which actuated the early Christians.
relieved the afflicted—whether by pecuniary or other relief.
followed … good—(살전5:15; compare instances in 마25:35, 36).
【딤전5:11 JFB】11. younger—than sixty years old (딤전5:9).
refuse—to take on the roll of presbyteress widows.
wax wanton—literally, "over-strong" (대하26:16).
against Christ—rebelling against Christ, their proper Bridegroom [Jerome].
they will—Greek, "they wish"; their desire is to marry again.
【딤전5:12 JFB】12. Having—Bringing on themselves, and so having to bear as a burden (갈5:10) judgment from God (compare 딤전3:6), weighing like a load on them.
cast off their first faith—namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of 딤전5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (고전7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on 딤전3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare 고전7:32, 34).
【딤전5:13 JFB】13. withal—"at the same time, moreover."
learn—usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle.
wandering—Greek, "going about."
from house to house—of the members of the Church (딤후3:6). "They carry the affairs of this house to that, and of that to this; they tell the affairs of all to all" [Theophylact].
tattlers—literally "trifling talkers." In 3Jo 10, translated "prating."
busybodies—mischievously busy; inconsiderately curious (살후3:11). 행19:19, "curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity [Calvin].
speaking—not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [Alford].
which they ought not—(딛1:11).
【딤전5:14 JFB】14. younger women—rather, as ellipsis ought to be supplied, "the younger widows," namely younger widows in general, as distinguished from the older widows taken on the roll of presbyteresses (딤전5:9). The "therefore" means seeing that young widows are exposed to such temptations, "I will," or "desire," &c. (딤전5:11-13). The precept here that they should marry again is not inconsistent with 고전7:40; for the circumstances of the two cases were distinct (compare 고전7:26). Here remarriage is recommended as an antidote to sexual passion, idleness, and the other evils noted in 딤전5:11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a law, but points out a remedy, to younger widows" [Chrysostom].
bear children—(딤전2:15); thus gaining one of the qualifications (딤전5:10) for being afterwards a presbyteress widow, should Providence so ordain it.
guide—Greek, "rule the house" in the woman's due place; not usurping authority over the man (딤전2:12).
give none occasion—literally, "starting-point": handle of reproach through the loose conduct of nominal Christians.
the adversary—of Christianity, Jew or Gentile. 빌1:28; 딛2:8, "He that is of the contrary part." Not Satan, who is introduced in a different relation (딤전5:15).
to speak reproachfully—literally, "for the sake of reproach" (딤전3:7; 6:1; 딛2:5, 10). If the handle were given, the adversary would use it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines [Bengel].
【딤전5:15 JFB】15. For—For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in 딤전5:11-13, sexual passion, idleness, &c., and so have given occasion of reproach (딤전5:14). "Satan finds some mischief still for the idle hands to do."
【딤전5:16 JFB】16. If any … have widows—of his family, however related to him. Most of the oldest manuscripts and versions omit "man or," and read, "If any woman that believeth." But the Received text seems preferable. If, however, the weightiest authorities are to prevail, the sense will be: He was speaking of younger widows; He now says, If any believing young widow have widows related to her needing support, let her relieve them, thereby casing the Church of the burden, 딤전5:3, 4 (there it was the children and grandchildren; here it is the young widow, who, in order to avoid the evils of idleness and wantonness, the result of idleness,딤전5:11, 13; 겔16:49, is to be diligent in good works, such as "relieving the afflicted," 딤전5:10, thus qualifying herself for being afterwards a widow-presbyteress).
let them—rather as Greek, "let him," or "her"; "let such a one" (딤전5:10).
be charged—literally, "be burdened" with their support.
widows indeed—really helpless and friendless (딤전5:3, 4).
【딤전5:17 JFB】17. The transition from the widow presbyteresses (딤전5:9) to the presbyters here, is natural.
rule well—literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them.
be counted worthy of double honour—that is, the honor which is expressed by gifts (딤전5:3, 18) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [Wiesinger] (고전9:14; 갈6:6; 살전5:12). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [Alford], or of a presbyteress widow, or of the deacons [Chrysostom]. "Double" is used for large in general (계18:6).
specially they who labour in the word and doctrine—Greek, "teaching"; preaching of the word, and instruction, catechetical or otherwise. This implies that of the ruling presbyters there were two kinds, those who labored in the word and teaching, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing in each large congregation. As in 딤전3:1-16 their qualifications are spoken of, so here the acknowledgments due to them for their services.
【딤전5:17 MHCC】Care must be taken that ministers are maintained. And those who are laborious in this work are worthy of double honour and esteem. It is their just due, as much as the reward of the labourer. The apostle charges Timothy solemnly to guard against partiality. We have great need to watch at all times, that we do not partake of other men's sins. Keep thyself pure, not only from doing the like thyself, but from countenancing it, or any way helping to it in others. The apostle also charges Timothy to take care of his health. As we are not to make our bodies masters, so neither slaves; but to use them so that they may be most helpful to us in the service of God. There are secret, and there are open sins: some men's sins are open before-hand, and going before unto judgment; some they follow after. God will bring to light the hidden things of darkness, and make known the counsels of all hearts. Looking forward to the judgment-day, let us all attend to our proper offices, whether in higher or lower stations, studying that the name and doctrine of God may never be blasphemed on our account.
【딤전5:18 JFB】18. the scripture—(신25:4; quoted before in 고전9:9).
the ox that treadeth out—Greek, An ox while treading.
The labourer is worthy of his reward—or "hire"; quoted from Lu 10:7, whereas 마10:10 has "his meat," or "food." If Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible "Scripture saith" applies only to the passage quoted from 신25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.
【딤전5:19 JFB】19. Against an elder—a presbyter of the Church.
receive not—"entertain not" [Alford].
but before two or three witnesses—A judicial conviction was not permitted in 신17:6; 19:15, except on the testimony of at least two or three witnesses (compare 마18:16; 요8:17; 고후13:1; 요일5:6, 7). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially to punish, but to admonish: here he might ordinarily entertain it without the need of two or three witnesses; but not in the case of an elder, since the more earnest an elder was to convince gainsayers (딛1:9), the more exposed would he be to vexatious and false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against presbyters, who should, in order to be efficient, be "blameless" (딤전3:2; 딛1:6). 딤전5:21, 24 imply that Timothy had the power of judging in the Church. Doubtless he would not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as the law of Moses also allowed, though there were only one witness. But in the case of elders, he would require two or three witnesses before even citing them; for their character for innocence stands higher, and they are exposed to envy and calumny more than others "Receive" does not, as Alford thinks, include both citation and conviction, but means only the former.
【딤전5:20 JFB】20. Them that sin—whether presbyters or laymen.
rebuke before all—publicly before the Church (마18:15-17; 고전5:9-13; 엡5:11). Not until this "rebuke" was disregarded was the offender to be excommunicated.
others … fear—that other members of the Church may have a wholesome fear of offending (신13:11; 행5:11).
【딤전5:21 JFB】21. I charge thee—rather as Greek, "I adjure thee"; so it ought to be translated (딤후4:1).
before—"in the presence of God."
Lord—omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels
elect angels—an epithet of reverence. The objects of divine electing love (벧전2:6). Not only "elect" (according to the everlasting purpose of God) in contradistinction to the reprobate angels (벧후2:4), but also to mark the excellence of the angels in general (as God's chosen ministers, "holy angels," "angels of light"), and so to give more solemnity to their testimony [Calvin] as witnesses to Paul's adjuration. Angels take part by action and sympathy in the affairs of the earth (Lu 15:10; 고전4:9).
these things—the injunctions, 딤전5:19, 20.
without preferring one before another—rather as Greek, "prejudice"; "judging before" hearing all the facts of a case. There ought to be judgment, but not prejudging. Compare "suddenly," 딤전5:22, also 딤전5:24.
partiality—in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.
【딤전5:22 JFB】22. Lay hands—that is, ordain (딤전4:14; 딤후1:6; 딛1:5). The connection is with 딤전5:19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Church officers so ordained, as well as to presbyters. Thus, this clause refers to 딤전5:19, as next clause, "neither be partaker of other men's sins," refers to 딤전5:20. Ellicott and Wiesinger understand it of receiving back into Church fellowship or absolution, by laying hands on those who had been "rebuked" (딤전5:20) and then excommunicated (마18:17); 딤전5:20 favors this. But as in 딤전4:14, and 행6:6; 13:3; 딤후1:6, the laying on of hands is used of ordination (compare however as to confirmation,행8:17), it seems better to take it so here.
suddenly—hastily: 딤전5:24, 25 show that waiting for a time is salutary.
neither be partaker of other men's sins—by negligence in ordaining ungodly candidates, and so becoming in some degree responsible for their sins. Or, there is the same transition from the elders to all in general who may sin, as in 딤전5:19, 20. Be not a partaker in other men's sins by not "rebuking them that sin before all," as well as those that are candidates for the presbytery, as also all "that sin."
keep thyself pure—"thyself' is emphatic. "Keep THYSELF" clear of participation in OTHER men's sin by not failing to rebuke them that sin (딤전5:20). Thus the transition is easy to 딤전5:23, which is concerning Timothy personally; compare also 딤전5:24.
【딤전5:23 JFB】23. no longer—as a habit. This injunction to drink wine occasionally is a modification of the preceding "keep thyself pure." The presbyter and deacon were enjoined to be "not given to wine" (딤전3:3, 8). Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on 딤전4:8; compare the Nazarene vow, 민6:1-4; John the Baptist, Lu 1:15; Ro 14). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health. So Ellicott and Wiesinger. Alford thus: Timothy was of a feeble frame (see on 고전16:10, 11), and prone to timidity in his duties as overseer where vigorous action was needed; hence Paul exhorts him to take all proper means to raise his bodily condition above these infirmities. God hereby commands believers to use all due means for preserving health, and condemns by anticipation the human traditions which among various sects have denied the use of wine to the faithful.
【딤전5:24 JFB】24. Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in 히7:14, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment"; and those which follow after the men ("some men they, that is, their sins, follow after"), namely, not going beforehand, loudly accusing, but hidden till they come to the judgment: so 딤전5:25, the good works are of two classes: those palpably manifest (translate so, instead of "manifest beforehand") and "those that are otherwise," that is, not palpably manifest. Both alike "cannot be hid"; the former class in the case of bad and good are manifest already; the latter class in the case of both are not manifest now, but shall be so at the final judgment.
going before to judgment—as heralds; crying sins which accuse their perpetrator. The connection seems to me this: He had enjoined Timothy, 딤전5:20, "Rebuke them that sin before all": and in 딤전5:22, "Neither be partaker of other men's sins," by ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded against an ascetical error of Timothy in fancying purity consisted in asceticism, and having exhorted him to use wine for strengthening him in his work, he returns to the subject of his being vigorous as an overseer in rebuking sin, whether in presbyters or people, and in avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as there are two classes of good works: those palpably manifest, and those not so; the former are those on which thou shouldest act decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; as to the latter, the final judgment alone can decide; however hidden now they "cannot be hid" then. This could only be said of the final judgment (고전4:5; therefore, Alford's reference of this verse to Timothy's judgment in choosing elders must be wrong); all judgments before then are fallible. Thus he implies that Timothy can only be responsible if he connive at manifest, or evident sins; not that those that are otherwise shall escape judgment at last: just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final judgment.
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