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■ 디모데전서 6장
1. 무릇 멍에 아래 있는 종들은 자기 상전들을 범사에 마땅히 공경할 자로 알지니 이는 하나님의 이름과 교훈으로 훼방을 받지 않게 하려 함이라
Let as many servants as are under the yoke count their own masters worthy of all honour , that the name of God and his doctrine be not blasphemed .
2. 믿는 상전이 있는 자들은 그 상전을 형제라고 경히 여기지 말고 더 잘 섬기게 하라 이는 유익을 받는 자들이 믿는 자요 사랑을 받는 자임이니라 너는 이것들을 가르치고 권하라
And they that have believing masters , let them not despise them, because they are brethren ; but rather do them service , because they are faithful and beloved , partakers of the benefit . These things teach and exhort .
3. 누구든지 다른 교훈을 하며 바른 말 곧 우리 주 예수 그리스도의 말씀과 경건에 관한 교훈에 착념치 아니하면
If any man teach otherwise , and consent not to wholesome words , even the words of our Lord Jesus Christ , and to the doctrine which is according to godliness ;
4. 저는 교만하여 아무 것도 알지 못하고 변론과 언쟁을 좋아하는 자니 이로써 투기와 분쟁과 훼방과 악한 생각이 나며
He is proud , knowing nothing , but doting about questions and strifes of words , whereof cometh envy , strife , railings , evil surmisings ,
5. 마음이 부패하여지고 진리를 잃어버려 경건을 이익의 재료로 생각하는 자들의 다툼이 일어나느니라
Perverse disputings of men of corrupt minds , and destitute of the truth , supposing that gain is godliness : from such withdraw thyself .
6. 그러나 지족하는 마음이 있으면 경건이 큰 이익이 되느니라
But godliness with contentment is great gain .
7. 우리가 세상에 아무 것도 가지고 온 것이 없으매 또한 아무 것도 가지고 가지 못하리니
For we brought nothing into this world , and it is certain we can carry nothing out .
8. 우리가 먹을 것과 입을 것이 있은즉 족한 줄로 알 것이니라
And having food and raiment let us be therewith content .
9. 부하려 하는 자들은 시험과 올무와 여러 가지 어리석고 해로운 정욕에 떨어지나니 곧 사람으로 침륜과 멸망에 빠지게 하는 것이라
But they that will be rich fall into temptation and a snare , and into many foolish and hurtful lusts , which drown men in destruction and perdition .
10. 돈을 사랑함이 일만 악의 뿌리가 되나니 이것을 사모하는 자들이 미혹을 받아 믿음에서 떠나 많은 근심으로써 자기를 찔렀도다
For the love of money is the root of all evil : which while some coveted after , they have erred from the faith , and pierced themselves through with many sorrows .
11. 오직 너 하나님의 사람아 이것들을 피하고 의와 경건과 믿음과 사랑과 인내와 온유를 좇으며
But thou , O man of God , flee these things ; and follow after righteousness , godliness , faith , love , patience , meekness .
12. 믿음의 선한 싸움을 싸우라 영생을 취하라 이를 위하여 네가 부르심을 입었고 많은 증인 앞에서 선한 증거를 증거하였도다
Fight the good fight of faith , lay hold on eternal life , whereunto thou art also called , and hast professed a good profession before many witnesses .
13. 만물을 살게 하신 하나님 앞과 본디오 빌라도를 향하여 선한 증거로 증거하신 그리스도 예수 앞에서 내가 너를 명하노니
I give thee charge in the sight of God , who quickeneth all things , and before Christ Jesus , who before Pontius Pilate witnessed a good confession ;
14. 우리 주 예수 그리스도 나타나실 때까지 점도 없고 책망 받을 것도 없이 이 명령을 지키라
That thou keep this commandment without spot , unrebukeable , until the appearing of our Lord Jesus Christ :
15. 기약이 이르면 하나님이 그의 나타나심을 보이시리니 하나님은 복되시고 홀로 한 분이신 능하신 자이며 만왕의 왕이시며 만주의 주시요
Which in his times he shall shew , who is the blessed and only Potentate , the King of kings , and Lord of lords ;
16. 오직 그에게만 죽지 아니함이 있고 가까이 가지 못할 빛에 거하시고 아무 사람도 보지 못하였고 또 볼 수 없는 자시니 그에게 존귀와 영원한 능력을 돌릴지어다 아멘
Who only hath immortality , dwelling in the light which no man can approach unto ; whom no man hath seen , nor can see : to whom be honour and power everlasting . Amen .
17. 네가 이 세대에 부한 자들을 명하여 마음을 높이지 말고 정함이 없는 재물에 소망을 두지 말고 오직 우리에게 모든 것을 후히 주사 누리게 하시는 하나님께 두며
Charge them that are rich in this world , that they be not highminded , nor trust in uncertain riches , but in the living God , who giveth us richly all things to enjoy;
18. 선한 일을 행하고 선한 사업에 부하고 나눠주기를 좋아하며 동정하는 자가 되게 하라
That they do good , that they be rich in good works , ready to distribute , willing to communicate ;
19. 이것이 장래에 자기를 위하여 좋은 터를 쌓아 참된 생명을 취하는 것이니라
Laying up in store for themselves a good foundation against the time to come , that they may lay hold on eternal life .
20. 디모데야 네게 부탁한 것을 지키고 거짓되이 일컫는 지식의 망령되고 허한 말과 변론을 피하라
O Timothy , keep that which is committed to thy trust , avoiding profane and vain babblings , and oppositions of science falsely so called :
21. 이것을 좇는 사람들이 있어 믿음에서 벗어났느니라 은혜가 너희와 함께 있을지어다
Which some professing have erred concerning the faith . Grace be with thee . Amen . The first to Timothy was written from Laodicea , which is the chiefest city of Phrygia Pacatiana .
■ 주석 보기
【딤전6:1 JFB】딤전6:1-21. Exhortations as to Distinctions of Civil Rank; the Duty of Slaves, in Opposition to the False Teachings of Gain-seekers; Timothy's Pursuit Is to Be Godliness, Which Is an Everlasting Possession: Solemn Adjuration to Do So against Christ's Coming; Charge to Be Given to the Rich. Concluding Exhortation.
1. servants—to be taken as predicated thus, "Let as many as are under the yoke (as) slaves" (딛2:9). The exhortation is natural as there was a danger of Christian slaves inwardly feeling above their heathen masters.
their own masters—The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.
all honour—all possible and fitting honor; not merely outward subjection, but that inward honor from which will flow spontaneously right outward conduct (see on 엡5:22).
that the name of God—by which Christians are called.
blasphemed—Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (롬2:24; 딛2:5, 10)?
【딤전6:1 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!
【딤전6:1 MHCC】Christians were not to suppose that religious knowledge, or Christian privileges, gave them any right to despise heathen masters, or to disobey lawful commands, or to expose their faults to others. And such as enjoyed the privilege of living with believing masters, were not to withhold due respect and reverence, because they were equal in respect to religious privileges, but were to serve with double diligence and cheerfulness, because of their faith in Christ, and as partakers of his free salvation. We are not to consent to any words as wholesome, except the words of our Lord Jesus Christ; to these we must give unfeigned consent. Commonly those are most proud who know least; for they do not know themselves. Hence come envy, strife, railings, evil-surmisings, disputes that are all subtlety, and of no solidity, between men of corrupt and carnal minds, ignorant of the truth and its sanctifying power, and seeking their worldly advantage. (1Ti 6:6-10)
【딤전6:2 JFB】2. And—rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."
but rather, &c.—"but all the more (so much the more: with the greater good will) do them service because they (the masters) are faithful (that is, believers) and beloved who receive (in the mutual interchange of relative duties between master and servant; so the Greek) the benefit" (English Version violates Greek grammar). This latter clause is parallel to, "because they are brethren"; which proves that "they" refers to the masters, not the servants, as Tittmann takes it, explaining the verb in the common sense (Lu 1:54; 행20:35), "who sedulously labor for their (masters') benefit." The very term "benefit" delicately implies service done with the right motive, Christian "good will" (엡6:7). If the common sense of the Greek verb be urged, the sense must be, "Because they (the masters) are faithful and beloved who are sedulously intent on the benefiting" of their servants. But Porphyry [On Abstinence, 1.46] justifies the sense of the Greek verb given above, which also better accords with the context; for otherwise, the article "the," will have nothing in the preceding words to explain it, whereas in my explanation above "the benefit" will be that of the slaves' service.
These things teach—(딤전4:11; 딛2:15).
【딤전6:3 JFB】3. teach otherwise—than I desire thee to "teach" (딤전6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, 딤전1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy.
consent not—Greek, "accede not to."
wholesome—"sound" (딤전1:10): opposed to the false teachers' words, unsound through profitless science and immorality.
words of our Lord Jesus Christ—Paul's inspired words are not merely his own, but are also Christ's words.
【딤전6:4 JFB】4. He is proud—literally, "wrapt in smoke"; filled with the fumes of self-conceit (딤전3:6) while "knowing nothing," namely, of the doctrine which is according to godliness (딤전6:3), though arrogating pre-eminent knowledge (딤전1:7).
doting about—literally, "sick about"; the opposite of "wholesome" (딤전6:3). Truth is not the center about which his investigations move, but mere word-strifes.
questions—of controversy.
strifes of words—rather than about realities (딤후2:14). These stand with them instead of "godliness" and "wholesome words" (딤전6:3; 딤전1:4; 딛3:9).
evil surmisings—as to those who are of a different party from themselves.
【딤전6:5 JFB】5. Perverse disputings—useless disputings. The oldest manuscripts read, "lasting contests" [Wiesinger]; "incessant collisions" [Alford]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.
corrupt minds—Greek, "of men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (딤전6:4; 딤후3:8; 딛1:15).
destitute of the truth—(딛1:14). They had had the truth, but through want of moral integrity and of love of the truth, they were misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade [Wiesinger].
supposing, &c.—The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.
from such withdraw thyself—omitted in the oldest manuscripts. The connection with 딤전6:6 favors the omission of these words, which interrupt the connection.
【딤전6:6 JFB】6. But—Though they err in this, there is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (살전2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. Wiesinger remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt (딤전6:11) that Timothy needed cautioning against such temptation; compare also the second Epistle. Not merely contentment is great gain (a sentiment of the heathen Cicero [Paradox 6], "the greatest and surest riches"), but "piety with contentment"; for piety not only feels no need of what it has not, but also has that which exalts it above what it has not [Wiesinger]. The Greek for contentment is translated "sufficiency" (고후9:8). But the adjective (빌4:11) "content"; literally, "having a sufficiency in one's self" independent of others. "The Lord always supplies His people with what is necessary for them. True happiness lies in piety, but this sufficiency [supplied by God, with which moreover His people are content] is thrown into the scale as a kind of overweight" [Calvin] (왕상17:1-16; 시37:19; 사33:6, 16; 렘37:21).
【딤전6:6 MHCC】Those that make a trade of Christianity to serve their turn for this world, will be disappointed; but those who mind it as their calling, will find it has the promise of the life that now is, as well as of that which is to come. He that is godly, is sure to be happy in another world; and if contented with his condition in this world, he has enough; and all truly godly people are content. When brought into the greatest straits, we cannot be poorer than when we came into this world; a shroud, a coffin, and a grave, are all that the richest man in the world can have from all his wealth. If nature should be content with a little, grace should be content with less. The necessaries of life bound a true Christian's desires, and with these he will endeavour to be content. We see here the evil of covetousness. It is not said, they that are rich, but they will be rich; who place their happiness in wealth, and are eager and determined in the pursuit. Those that are such, give to Satan the opportunity of tempting them, leading them to use dishonest means, and other bad practices, to add to their gains. Also, leading into so many employments, and such a hurry of business, as leave no time or inclination for spiritual religion; leading to connexions that draw into sin and folly. What sins will not men be drawn into by the love of money! People may have money, and yet not love it; but if they love it, this will push them on to all evil. Every sort of wickedness and vice, in one way or another, grows from the love of money. We cannot look around without perceiving many proofs of this, especially in a day of outward prosperity, great expenses, and loose profession.
【딤전6:7 JFB】7. For—confirming the reasonableness of "contentment."
and it is certain—Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (욥1:21; 전5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (마6:25).
【딤전6:8 JFB】8. And—Greek, "But." In contrast to the greedy gain-seekers (딤전6:5).
having—so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants" [Alford]). It is implied that we, as believers, shall have this (사23:16).
raiment—Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.
let us be therewith content—literally, "we shall be sufficiently provided"; "we shall be sufficed" [Alford].
【딤전6:9 JFB】9. will be rich—have more than "food and raiment." Greek, "wish to be rich"; not merely are willing, but are resolved, and earnestly desire to have riches at any cost (잠28:20, 22). This wishing (not the riches themselves) is fatal to "contentment" (딤전6:6). Rich men are not told to cast away their riches, but not to "trust" in them, and to "do good" with them (딤전6:17, 18; 시62:10).
fall into temptation—not merely "are exposed to temptation," but actually "fall into" it. The falling into it is what we are to pray against, "Lead us not into temptation" (약1:14); such a one is already in a sinful state, even before any overt act of sin. The Greek for "temptation" and "gain" contains a play on sounds—porasmus, peirasmus.
snare—a further step downwards (딤전3:7). He falls into "the snare of the devil."
foolish—irrational.
hurtful—to those who fall into the snare. Compare 엡4:22, "deceitful lusts" which deceive to one's deadly hurt.
lusts—With the one evil lust ("wish to be rich") many others join themselves: the one is the "root of all evils" (딤전6:10).
which—Greek, "whatever (lusts)."
drown—an awful descending climax from "fall into"; this is the last step in the terrible descent (약1:15); translated "sink," Lu 5:7.
destruction … perdition—destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.
【딤전6:10 JFB】10. the love of money—not the money itself, but the love of it—the wishing to be rich (딤전6:9)—"is a root (Ellicott and Middleton: not as English Version, 'the root') of all evils." (So the Greek plural). The wealthiest may be rich not in a bad sense; the poorest may covet to be so (시62:10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (히12:15), for "it destroys faith, the root of all that is good" [Bengel]; its offshoots are "temptation, a snare, lusts, destruction, perdition."
coveted after—lusted after.
erred from—literally, "have been made to err from the faith" (딤전1:19; 4:1).
pierced—(Lu 2:35).
with … sorrows—"pains": "thorns" of the parable (마13:22) which choke the word of "faith." "The prosperity of fools destroys them" (잠1:32). Bengel and Wiesinger make them the gnawings of conscience, producing remorse for wealth badly acquired; the harbingers of the future "perdition" (딤전6:9).
【딤전6:11 JFB】11. But thou—in contrast to the "some" (딤전6:10).
man of God—who hast God as thy true riches (창15:1; 시16:5; 애3:24). Applying primarily to Timothy as a minister (compare 벧후1:21), just as the term was used of Moses (신33:1), Samuel (삼상9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 딤후3:17) as a Christian man born of God (약1:18; 요일5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work is to be his great work: he is to be Christ's living representative.
flee these things—namely, "the love of money" with its evil results (딤전6:9, 10).
follow after righteousness—(딤후2:22).
godliness—"piety." Righteousness is more in relation to our fellow man; piety ("godliness") to God"; faith is the root of both (see on 딛2:12).
love—by which "faith worketh."
patience—enduring perseverance amidst trials.
meekness—The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
【딤전6:11 MHCC】It ill becomes any men, but especially men of God, to set their hearts upon the things of this world; men of God should be taken up with the things of God. There must be a conflict with corruption, and temptations, and the powers of darkness. Eternal life is the crown proposed for our encouragement. We are called to lay hold thereon. To the rich must especially be pointed out their dangers and duties, as to the proper use of wealth. But who can give such a charge, that is not himself above the love of things that wealth can buy? The appearing of Christ is certain, but it is not for us to know the time. Mortal eyes cannot bear the brightness of the Divine glory. None can approach him except as he is made known unto sinners in and by Christ. The Godhead is here adored without distinction of Persons, as all these things are properly spoken, whether of the Father, the Son, or the Holy Ghost. God is revealed to us, only in and through the human nature of Christ, as the only begotten Son of the Father.
【딤전6:12 JFB】12. Fight the good fight—Birks thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in 고전9:24-26. Contrast "strifes of words" (딤전6:4). Compare 딤전1:18; 딤후4:7. The "good profession" is connected with the good fight (시60:4).
lay hold on eternal life—the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (딤후4:7, 8; 빌3:12-14). "Fight (literally, 'strive') with such striving earnestness as to lay hold on the prize, eternal life."
also—not in the oldest manuscripts.
professed a good profession—Greek, "didst confess THE good confession," namely, the Christian confession (as the Greek word is the same in this verse as that for "confession" in 딤전6:13, probably the profession here is the confession that Christ's kingdom is the kingdom of the truth,요18:36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Ephesus): the same occasion as is referred to in 딤전1:18; 4:14; 딤후1:4.
before many witnesses—who would testify against thee if thou shouldest fall away [Bengel].
【딤전6:13 JFB】13. quickeneth all things—that is, "maketh alive." But the oldest manuscripts read, "preserveth alive"; as the same Greek means in 행7:19; compare 느9:6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in 딤전6:14, by the future manifestation of God's power at the appearing of Christ. The assurance that "eternal life," 딤전6:12, will be the result of "fighting the good fight," rests on the fulness and power of Him who is the God of all life, present and to come.
witnessed—It was the Lord's part to witness, Timothy's part to confess (or "profess," 딤전6:12) "the good confession" [Bengel]. The confession was His testimony that He was King, and His kingdom that of the truth (see on 딤전6:12; 딤전6:15; 마27:11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Christianity. Timothy's profession, or confession, included therefore the whole of the Christian truth.
【딤전6:14 JFB】14. keep this commandment—Greek, "the commandment," that is, the Gospel rule of life (딤전1:5; 요13:34; 벧후2:21; 3:2).
without spot, unrebukeable—agreeing with "thou." Keep the commandment and so be without spot," &c. "Pure" (딤전5:22; 엡5:27; 약1:27; 벧후3:14).
until the appearing of … Christ—His coming in person (살후2:8; 딛2:13). Believers then used in their practice to set before themselves the day of Christ as near at hand; we, the hour of death [Bengel]. The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, 딤전6:15, he says, "in His times": the Church's true attitude is that of continual expectation of her Lord's return (고전1:8; 빌1:6, 10).
【딤전6:15 JFB】15. in his times—Greek, "His own [fitting] times" (행1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (딤전2:6; 딤후1:9; 딛1:3; 히1:1).
he shall show—"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare 행3:20): "He" is the Father (딤전6:16).
blessed—in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (딤전1:11; 딛2:13).
only—(요17:3; 롬16:27; 계15:4).
King of kings—elsewhere applied also to Jesus (계1:5; 17:14; 19:16).
【딤전6:16 JFB】16. Who only hath immortality—in His own essence, not merely at the will of another, as all other immortal beings [Justin Martyr, Quæst. ad Orthod., 61]. As He hath immortality, so will He give it to us who believe; to be out of Him is death. It is mere heathen philosophy that attributes to the soul indestructibility in itself, which is to be attributed solely to God's gift. As He hath life in Himself, so hath He given to the Son to have life in Himself (요5:26). The term used in the New Testament for "immortal," which does not occur, is "incorruptible." "Immortality" is found in 고전15:53, 54.
dwelling in the light which no man can approach unto—After life comes mention of light, as in 요1:4. That light is unapproachable to creatures, except in so far as they are admitted by Him, and as He goes forth to them [Bengel]. It is unapproachable on account of its exceeding brightness [Theophylact]. If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, To Autolycus] (시104:2; 요일1:5).
no man hath seen—(출23:20; 요1:18; 골1:15; 히11:27; 요일4:12). Perhaps even in the perfect state no creature shall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (마5:8; 고전13:12; 요일3:2; 계22:4).
【딤전6:17 JFB】17. Resuming the subject from above, 딤전6:5, 10. The immortality of God, alone rich in glory, and of His people through Him, is opposed to the lust of money (compare 딤전6:14-16). From speaking of the desire to be rich, he here passes to those who are rich: (1) What ought to be their disposition; (2) What use they ought to make of their riches, and, (3) The consequences of their so using them.
rich in this world—contrasted with the riches of the future kingdom to be the portion of believers at Christ's "appearing," 딤전6:14.
high-minded—often the character of the rich (see 롬12:16).
trust—Greek, "to have their trust resting."
in … in—rather, "upon … upon," as the oldest manuscripts.
uncertain riches—rather as Greek, "the uncertainty of riches." They who rest their trust on riches, rest trust on uncertainty itself (잠23:5). Now they belong to one person, now to another, and that which has many masters is possessed by none [Theodoret].
living God—The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [Calvin].
who giveth—Greek, "affordeth."
all things richly—temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (잠10:22; 벧후1:3).
to enjoy—Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (딤전4:3). Enjoyment consists in giving, not in holding fast. Non-employment should be far removed, as from man, so from his resources (약5:2, 3) [Bengel].
【딤전6:17 MHCC】Being rich in this world is wholly different from being rich towards God. Nothing is more uncertain than worldly wealth. Those who are rich, must see that God gives them their riches; and he only can give to enjoy them richly; for many have riches, but enjoy them poorly, not having a heart to use them. What is the best estate worth, more than as it gives opportunity of doing the more good? Showing faith in Christ by fruits of love, let us lay hold on eternal life, when the self-indulgent, covetous, and ungodly around, lift up their eyes in torment. That learning which opposes the truth of the gospel, is not true science, or real knowledge, or it would approve the gospel, and consent to it. Those who advance reason above faith, are in danger of leaving faith. Grace includes all that is good, and grace is an earnest, a beginning of glory; wherever God gives grace, he will give glory.
【딤전6:18 JFB】18. do good—like God Himself (시119:68; 행14:17) and Christ (행10:38). Tittmann translates, "to do," or "act well"; as the Greek for "to be beneficent" is a distinct word, agathopoiein.
rich in good works—so "rich in faith," which produces good works (약2:5). Contrasted with "rich in this world," 딤전6:17. Literally, it is "rich in honorable (right) works." Greek, "kalois," "ergois," are works good or right in themselves: "agathois," good to another.
ready to distribute—free givers [Alford]; the heart not cleaving to possessions, but ready to impart to others.
willing to communicate—ready contributors [Alford]: liberal in admitting others to share our goods in common with ourselves (갈6:6; 히13:16).
【딤전6:19 JFB】19. Laying up in store—"therefrom (that is, by this means [Alford]; but Bengel makes the Greek "apo" mean laying apart against a future time), laying up for themselves as a treasure" [Alford] (마6:19, 20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures is "to distribute" them and give others a share of them (딤전6:18).
good foundation—(See on 딤전3:13; Lu 6:48; 고전3:11). The sure reversion of the future heavenly inheritance: earthly riches scattered in faith lay up in store a sure increase of heavenly riches. We gather by scattering (잠11:24; 13:7; Lu 16:9).
that … eternal life—The oldest manuscripts and versions read, "that which is really life," its joys being solid and enduring (시16:11). The life that now is cannot be called so, its goods being unsubstantial, and itself a vapor (약4:14). "In order that ('with their feet so to speak on this foundation' [De Wette]) they may lay hold on that which is life indeed."
【딤전6:20 JFB】20, 21. Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.
O Timothy—a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.
keep—from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.
that which is committed to thy trust—Greek, "the deposit" (딤전1:18; 딤후1:12, 14; 2:2). "The true" or "sound doctrine" to be taught, as opposed to "the science falsely so called," which leads to "error concerning the faith" (딤전6:21). "It is not thine: it is another's property with which thou hast been entrusted: Diminish it not at all" [Chrysostom]. "That which was entrusted to thee, not found by thee; which thou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a matter brought to thee, not put forth by thee, in which thou oughtest to be not an enlarger, but a guardian; not an originator, but a disciple; not leading, but following. 'Keep,' saith he, 'the deposit,'; preserve intact and inviolate the talent of the catholic faith. What has been entrusted to thee, let that same remain with thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impudently, or brass fraudulently. I do not want the mere appearance of gold, but its actual reality. Not that there is to be no progress in religion in Christ's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, which, though it develops its several parts in the progress of years, yet remains the same as it was essentially" [Vincentius Lirinensis, A.D. 434].
avoiding—"turning away from" (compare 딤후3:4). Even as they have "turned away from the truth" (딤전1:6; 5:15; 딤후4:4).
profane—(딤전4:7; 딤후2:16).
vain—Greek, "empty": mere "strifes of words," 딤전6:4, producing no moral fruit.
oppositions—dialectic antithesis of the false teachers [Alford]. Wiesinger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistic oppositions, namely, between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (딤전3:16; 6:5, 6; 딤후2:15-23).
science falsely so called—where there is not faith, there is not knowledge [Chrysostom]. There was true "knowledge," a special gift of the Spirit, which was abused by some (고전8:1; 12:8; 14:6). This gift was soon counterfeited by false teachers arrogating to themselves pre-eminently the gift (골2:8, 18, 23). Hence arose the creeds of the Church, called symbols, that is, in Greek, "watchwords," or a test whereby the orthodox might distinguish one another in opposition to the heretical. Perhaps here, 딤전6:20, and 딤후1:13, 14, imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written in Scripture, which is designed not to give dogmatic formularies, but to be the fountain whence all such formularies are to be drawn according to the exigencies of the several churches and ages. Probably thus a portion of the so-called apostle's creed may have had their sanction, and been preserved solely by tradition on this account. "The creed, handed down from the apostles, is not written on paper and with ink, but on fleshy tables of the heart" Jerome [Against John of Jerusalem, 9]. Thus, in the creed, contrary to the "oppositions" (the germs of which probably existed in the Church in Paul's latter days) whereby the aeons were set off in pairs, God is stated to be "the Father Almighty," or all-governing "maker of heaven and earth" [Bishop Hinds].
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