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■ 디모데후서 4장

1. 하나님 앞과 산 자와 죽은 자를 심판하실 그리스도 예수 앞에서 그의 나타나실 것과 그의 나라를 두고 엄히 명하노니

  I charge thee therefore before God , and the Lord Jesus Christ , who shall judge the quick and the dead at his appearing and his kingdom ;

 

2. 너는 말씀을 전파하라 때를 얻든지 못 얻든지 항상 힘쓰라 범사에 오래 참음과 가르침으로 경책하며 경계하며 권하라

  Preach the word ; be instant in season , out of season ; reprove , rebuke , exhort with all longsuffering and doctrine .

 

3. 때가 이르리니 사람이 바른 교훈을 받지 아니하며 귀가 가려워서 자기의 사욕을 좇을 스승을 많이 두고

  For the time will come when they will not endure sound doctrine ; but after their own lusts shall they heap to themselves teachers , having itching ears ;

 

4. 또 그 귀를 진리에서 돌이켜 허탄한 이야기를 좇으리라

  And they shall turn away their ears from the truth , and shall be turned unto fables .

 

5. 그러나 너는 모든 일에 근신하여 고난을 받으며 전도인의 일을 하며 네 직무를 다하라

  But watch thou in all things , endure afflictions , do the work of an evangelist , make full proof of thy ministry .

 

6. 관제와 같이 벌써 내가 부음이 되고 나의 떠날 기약이 가까웠도다

  For I am now ready to be offered , and the time of my departure is at hand .

 

7. 내가 선한 싸움을 싸우고 나의 달려갈 길을 마치고 믿음을 지켰으니

  I have fought a good fight , I have finished my course , I have kept the faith :

 

8. 이제 후로는 나를 위하여 의의 면류관이 예비되었으므로 주 곧 의로우신 재판장이 그 날에 내게 주실 것이니 내게만 아니라 주의 나타나심을 사모하는 모든 자에게니라

  Henceforth there is laid up for me a crown of righteousness , which the Lord , the righteous judge , shall give me at that day : and not to me only , but unto all them also that love his appearing .

 

9. 너는 어서 속히 내게로 오라

  Do thy diligence to come shortly unto me :

 

10. 데마는 이 세상을 사랑하여 나를 버리고 데살로니가로 갔고 그레스게는 갈라디아로, 디도는 달마디아로 갔고

  For Demas hath forsaken me , having loved this present world , and is departed unto Thessalonica ; Crescens to Galatia , Titus unto Dalmatia .

 

11. 누가만 나와 함께 있느니라 네가 올 때에 마가를 데리고 오라 저가 나의 일에 유익하니라

  Only Luke is with me . Take Mark , and bring him with thee : for he is profitable to me for the ministry .

 

12. 두기고는 에베소로 보내었노라

  And Tychicus have I sent to Ephesus .

 

13. 네가 올 때에 내가 드로아 가보의 집에 둔 겉옷을 가지고 오고 또 책은 특별히 가죽 종이에 쓴 것을 가져오라

  The cloke that I left at Troas with Carpus , when thou comest , bring with thee, and the books , but especially the parchments .

 

14. 구리 장색 알렉산더가 내게 해를 많이 보였으매 주께서 그 행한 대로 저에게 갚으시리니

  Alexander the coppersmith did me much evil : the Lord reward him according to his works :

 

15. 너도 저를 주의하라 저가 우리 말을 심히 대적하였느니라

  Of whom be thou ware also ; for he hath greatly withstood our words .

 

16. 내가 처음 변명할 때에 나와 함께 한 자가 하나도 없고 다 나를 버렸으나 저희에게 허물을 돌리지 않기를 원하노라

  At my first answer no man stood with me , but all men forsook me : I pray God that it may not be laid to their charge .

 

17. 주께서 내 곁에 서서 나를 강건케 하심은 나로 말미암아 전도의 말씀이 온전히 전파되어 이방인으로 듣게 하려 하심이니 내가 사자의 입에서 건지웠느니라

  Notwithstanding the Lord stood with me , and strengthened me ; that by me the preaching might be fully known , and that all the Gentiles might hear : and I was delivered out of the mouth of the lion .

 

18. 주께서 나를 모든 악한 일에서 건져내시고 또 그의 천국에 들어가도록 구원하시리니 그에게 영광이 세세무궁토록 있을지어다 아멘

  And the Lord shall deliver me from every evil work , and will preserve me unto his heavenly kingdom : to whom be glory for ever and ever . Amen .

 

19. 브리스가와 아굴라와 및 오네시보로의 집에 문안하라

  Salute Prisca and Aquila , and the household of Onesiphorus .

 

20. 에라스도는 고린도에 머물렀고 드로비모는 병듦으로 밀레도에 두었노니

  Erastus abode at Corinth : but Trophimus have I left at Miletum sick .

 

21. 겨울 전에 너는 어서 오라 으불로와 부데와 리노와 글라우디아와 모든 형제가 다 네게 문안하느니라

  Do thy diligence to come before winter . Eubulus greeteth thee , and Pudens , and Linus , and Claudia , and all the brethren .

 

22. 나는 주께서 네 심령에 함께 계시기를 바라노니 은혜가 너희와 함께 있을지어다

  The Lord Jesus Christ be with thy spirit . Grace be with you . Amen . The second epistle unto Timotheus , ordained the first bishop of the church of the Ephesians , was written from Rome , when Paul was brought before Nero the second time .

 

■ 주석 보기

【딤후4:1 JFB】딤후4:1-22. Solemn Charge to Timothy to Do His Duty Zealously, for Times of Apostasy Are at Hand, and the Apostle Is near His Triumphant End: Requests Him to Come and Bring Mark with Him to Rome, as Luke Alone Is with Him, the Others Having Gone: Also His Cloak and Parchments: Warns Him against Alexander: Tells What Befell Him at His First Defense: Greetings: Benediction.
1. charge—Greek, "adjure."
therefore—omitted in the oldest manuscripts.
the Lord Jesus Christ—The oldest manuscripts read simply, "Christ Jesus."
shall judge—His commission from God is mentioned, 행10:42; his resolution to do so, 벧전4:5; the execution of his commission, here.
at his appearing—The oldest manuscripts read, "and" for "at"; then translate, "(I charge thee before God … ) and by His appearing."
and his kingdom—to be set at His appearing, when we hope to reign with Him. His kingdom is real now, but not visible. It shall then be both real and visible (Lu 22:18, 30; 계1:7; 11:15; 19:6). Now he reigns in the midst of His enemies expecting till they shall be overthrown (시110:2; 히10:13). Then He shall reign with His adversaries prostrate.

 

【딤후4:1 CWC】[INSTRUCTING A TEACHER OF TEACHERS]
The instruction may be divided into three or four parts.
(a) He is instructed concerning his duty as a teacher of teachers (2:2), but in that connection is again exhorted to firmness, or rather to strength and "hardness," which are practically the same (verses 1 and 3). What figure of speech does Paul use to illuminate his theme? What particular lesson would be drawn from it (verse 4)? What second figure does he use at verse 5? Here is a reference to the Olympian games. How must a man have contended in order to win the crown? What third figure is used at verse 6? What reward does the faithful husbandman receive? It is easy to see from these illustrations the direction in which this young minister required encouragement and warning. He must separate himself from the world, strive faithfully and obediently, and work diligently to receive the blessing. In this connection, what fact was he to keep in mind (8)? Note how Paul once more digresses to his own example. He •was not laying upon Timothy any burden he did not himself bear. Indeed, on behalf of the Gospel just spoken of, he suffered "hardship," (for so the word "trouble" should be translated in verse 9), and he also endured (10). For whose sake was it done? And why? Speaking of the "eternal glory" the elect were going to obtain, was it an assured experience for them (11-13)?
(b) Again, in this instruction to Timothy as a teacher of teachers, he is directed to caution them about idle and foolish words (14). But no sooner is this dictum laid down than he is once more exhorted as in the other case, to be the kind of teacher he would have others be. To what is he exhorted in verse 15? What do you suppose that expression means, "Rightly dividing the word of truth ?" In reply, note the three classes of peoples into which Paul divides mankind in 고전10:32. Do you not think that "rightly dividing the word of truth" must mean giving to each of these their "portion of meat in due season"? But how can this be done where one is ignorant of the dispensational teaching of the Bible, which we are trying to emphasize in this Commentary? What is to be avoided in this teaching (verse 19)? To what physical disease is that kind of foolish teaching likened in the next verse? How careful we need to be not to allow our study of dispensational truth to become fanatical gangrene! How much we need the wisdom from above, the balance of mind and heart which the Holy Spirit alone can supply!
But we need not pursue our inquiries into this chapter further. The same mingled exhortation, instruction and warning continue throughout, and can be brought out by the student through questioning and patient waiting for the answer to suggest itself as above.
(e) Proceeding to chapter three, Timothy receives instruction concerning the last times, i. e., the times at the end of the present age. What kind of times does the Spirit of God, say they will be (1)? The word "perilous" is in the Revised Version "grievous." What shall constitute their grievous character (2-5)? What class of persons are designated as influenced by these things, and why (6, 7)? How does the Apostle seek to strengthen Timothy against these things by his own example (10-13)? And what exhortation does he now receive (14-16)? What tribute to the Holy Scriptures is in verse 15? And how is their authority and infallibility affirmed in the following verse? The Revised Version renders this verse a little differently, but this is one of the places where the King James translation is to be preferred not only as the stronger, but also the more scholarly of the two. To what "charge" to Timothy does this illusion to the Holy Scriptures lead (4:1, 2)? What consideration adds solemnity to that charge (1)? What consideration make that charge to be necessary (3, 4)? What office is Timothy to exercise in addition to that of an overseer and teacher in order to "make full proof" or fulfil his ministry (5)? What consideration personal to Paul, adds solemnity to this exhortation (6-8)?

 

【딤후4:1 MHCC】People will turn away from the truth, they will grow weary of the plain gospel of Christ, they will be greedy of fables, and take pleasure in them. People do so when they will not endure that preaching which is searching, plain, and to the purpose. Those who love souls must be ever watchful, must venture and bear all the painful effects of their faithfulness, and take all opportunities of making known the pure gospel.

 

【딤후4:2 JFB】2. Preach—literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, 행17:2, 18; 18:4, 19) is applied in Acts to discourses in the Christian Church. Justin Martyr [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. Eusebius [Ecclesiastical History, 6.19]; in this the Church imitated the synagogue (Lu 4:17-22; 행13:15, 16).
be instant—that is, urgent, earnest, in the whole work of the ministry.
in season, out of season—that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. "Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us" [Chrysostom, Homily, 30, vol. 5., p. 221]. I think with Chrysostom, there is included also the idea of times whether seasonable or unseasonable to Timothy himself; not merely when convenient, but when inconvenient to thee, night as well as day (행20:31), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord's work requires it.
reprove—"convict," "confute."
with, &c.—Greek, "IN (the element in which the exhortation ought to have place) all long-suffering (딤후2:24, 25; 3:10) and teaching"; compare 딤후2:24, "apt to teach." The Greek for "doctrine" here is didache, but in 딤후3:16, didascalia. "Didascalia" is what one receives; "didache" is what is communicated [Tittmann].

 

【딤후4:3 JFB】3. they—professing Christians.
sound doctrine—Greek, "the sound (see on 딤전1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers."
after their own lusts—Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers.
heap—one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [Bengel]. It is the corruption of the people in the first instance, that creates priestcraft (출32:1).
to themselves—such as will suit their depraved tastes; populus vult decipi, et decipiatur—"the people wish to be deceived, so let them be deceived." "Like priest, like people" (왕상12:31; 호4:9).
itching—like to hear teachers who give them mere pleasure (행17:19-21), and do not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity of the multitude [Cicero], who come as to a theater to hear what will delight their ears, not to learn [Seneca, Epistles, 10.8] what will do them good. "Itch in the ear is as bad in any other part of the body, and perhaps worse" [South].

 

【딤후4:4 JFB】4. The ear brooks not what is opposed to the man's lusts.
turned—Greek, "turned aside" (딤전1:6). It is a righteous retribution, that when men turn away from the truth, they should be turned to fables (렘2:19).
fables—(딤전1:4).

 

【딤후4:5 JFB】5. I am no longer here to withstand these things; be thou a worthy successor of me, no longer depending on me for counsel, but thine own master, and swimming without the corks [Calvin]; follow my steps, inherit their result, and the honor of their end [Alford].
watch thou—literally, "with the wakefulness of one sober."
in all things—on all occasions and under all circumstances (딛2:7).
endure affliction—suffer hardships [Alford].
evangelist—a missionary bishop preacher, and teacher.
make full proof of—fulfil in all its requirements, leaving nothing undone (행12:25; 롬15:19; 골4:17).

 

【딤후4:6 JFB】6.Greek, "For I am already being offered"; literally, as a libation; appropriate to the shedding of his blood. Every sacrifice began with an initiatory libation on the victim's head (compare Note, see on 빌2:17). A motive to stimulate Timothy to faithfulness—the departure and final blessedness of Paul; it is the end that crowns the work [Bengel]. As the time of his departure was indicated to Peter, so to Paul (벧후1:14).
my departure—literally, "loosing anchor" (see on 빌1:23). Dissolution.

 

【딤후4:6 MHCC】The blood of the martyrs, though not a sacrifice of atonement, yet was a sacrifice of acknowledgment to the grace of God and his truth. Death to a good man, is his release from the imprisonment of this world, and his departure to the enjoyments of another world. As a Christian, and a minister, Paul had kept the faith, kept the doctrines of the gospel. What comfort will it afford, to be able to speak in this manner toward the end of our days! The crown of believers is a crown of righteousness, purchased by the righteousness of Christ. Believers have it not at present, yet it is sure, for it is laid up for them. The believer, amidst poverty, pain, sickness, and the agonies of death, may rejoice; but if the duties of a man's place and station are neglected, his evidence of interest in Christ will be darkened, and uncertainty and distress may be expected to cloud and harass his last hours.

 

【딤후4:7 JFB】7. "I have striven the good strife"; the Greek is not restricted to a fight, but includes any competitive contest, for example, that of the racecourse (딤전6:12 [Alford]; 고전9:24, &c.; 히12:1, 2).
kept the faith—the Christian faith committed to me as a believer and an apostle (compare 딤후1:14; 계2:10; 3:10).

 

【딤후4:8 JFB】8. a crown—rather as Greek, "the crown." The "henceforth" marks the decisive moment; he looks to his state in a threefold aspect: (1) The past "I have fought"; (2) The immediate present; "there is laid up for me." (3) The future "the Lord will give in that day" [Bengel].
crown—a crown, or garland, used to be bestowed at the Greek national games on the successful competitor in wrestling, running, &c. (compare 벧전5:4; 계2:10).
of righteousness—The reward is in recognition of righteousness wrought in Paul by God's Spirit; the crown is prepared for the righteous; but it is a crown which consists in righteousness. Righteousness will be its own reward (계22:11). Compare 출39:30. A man is justified gratuitously by the merits of Christ through faith; and when he is so justified God accepts his works and honors them with a reward which is not their due, but is given of grace. "So great is God's goodness to men that He wills that their works should be merits, though they are merely His own gifts" [Pope Celestine I., Epistles, 12].
give—Greek, "shall award" in righteous requital as "Judge" (행17:31; 고후5:10; 살후1:6, 7).
in that day—not until His appearing (딤후1:12). The partakers of the first resurrection may receive a crown also at the last day, and obtain in that general assembly of all men, a new award of praise. The favorable sentence passed on the "brethren" of the Judge, who sit with Him on His throne, is in 마25:40, taken for granted as already awarded, when that affecting those who benefited them is being passed [Bengel]. The former, the elect Church who reign with Christ in the millennium, are fewer than the latter. The righteous heavenly Judge stands in contrast to the unrighteous earthly judges who condemned Paul.
me—individual appropriation. Greek, "not only to me."
them that love—Greek, "have loved, and do love"; habitual love and desire for Christ's appearing, which presupposes faith (compare 히9:28). Compare the sad contrast, 딤후4:10, "having loved this present world."

 

【딤후4:9 JFB】9. (딤후4:21; 딤후1:4, 8.) Timothy is asked to come to be a comfort to Paul, and also to be strengthened by Paul, for carrying on the Gospel work after Paul's decease.

 

【딤후4:9 MHCC】The love of this world, is often the cause of turning back from the truths and ways of Jesus Christ. Paul was guided by Divine inspiration, yet he would have his books. As long as we live, we must still learn. The apostles did not neglect human means, in seeking the necessaries of life, or their own instruction. Let us thank the Divine goodness in having given us so many writings of wise and pious men in all ages; and let us seek that by reading them our profiting may appear to all.

 

【딤후4:10 JFB】10. Demas—once a "fellow laborer" of Paul, along with Mark and Luke (골4:14; Phm 24). His motive for forsaking Paul seems to have been love of worldly ease, safety, and comforts at home, and disinclination to brave danger with Paul (마13:20, 21, 22). Chrysostom implies that Thessalonica was his home.
Galatia—One oldest manuscript supports the reading "Gaul." But most oldest manuscripts, &c., "Galatia."
Titus—He must have therefore left Crete after "setting in order" the affairs of the churches there (딛1:5).
Dalmatia—part of the Roman province of Illyricum on the coast of the Adriatic. Paul had written to him (딛3:12) to come to him in the winter to Nicopolis (in Epirus), intending in the spring to preach the Gospel in the adjoining province of Dalmatia. Titus seems to have gone thither to carry out the apostle's intention, the execution of which was interrupted by his arrest. Whether he went of his own accord, as is likely, or was sent by Paul, which the expression "is departed" hardly accords with, cannot be positively decided. Paul here speaks only of his personal attendants having forsaken him; he had still friends among the Roman Christians who visited him (딤후4:21), though they had been afraid to stand by him at his trial (딤후4:16).

 

【딤후4:11 JFB】11. Take—Greek, "take up" on thy journey (행20:13, 14). John Mark was probably in, or near, Colosse, as in the Epistle to the Colossians (골4:10), written two years before this, he is mentioned as about to visit them. Timothy was now absent from Ephesus and somewhere in the interior of Asia Minor; hence he would be sure to fall in with Mark on his journey.
he is profitable to me for the ministry—Mark had been under a cloud for having forsaken Paul at a critical moment in his missionary tour with Barnabas (행15:37-40; 13:5, 13). Timothy had subsequently occupied the same post in relation to Paul as Mark once held. Hence Paul, appropriately here, wipes out the past censure by high praise of Mark and guards against Timothy's making self-complacent comparisons between himself and Mark, as though he were superior to the latter (compare Phm 24). Demas apostatizes. Mark returns to the right way, and is no longer unprofitable, but is profitable for the Gospel ministry (Phm 11).

 

【딤후4:12 JFB】12. And—Greek, "But." Thou art to come to me, but Tychicus I have sent to Ephesus to supply thy place (if thou so willest it) in presiding over the Church there in thy absence (compare 딛3:12). It is possible Tychicus was the bearer of this Epistle, though the omission of "to thee" is rather against this view.

 

【딤후4:13 JFB】13. cloak … I left—probably obliged to leave it in a hurried departure from Troas.
Carpus—a faithful friend to have been entrusted with so precious deposits. The mention of his "cloak," so far from being unworthy of inspiration, is one of those graphic touches which sheds a flood of light on the last scene of Paul's life, on the confines of two worlds; in this wanting a cloak to cover him from the winter cold, in that covered with the righteousness of saints, "clothed upon with his house from heaven" [Gaussen]. So the inner vesture and outer garment of Jesus, Paul's master, are suggestive of most instructive thought (요19:2).
books—He was anxious respecting these that he might transmit them to the faithful, so that they might have the teaching of his writings when he should be gone.
especially the parchments—containing perhaps some of his inspired Epistles themselves.

 

【딤후4:14 JFB】14. Alexander the coppersmith—or "smith" in general. Perhaps the same as the Alexander (see on 딤전1:20) at Ephesus. Excommunicated then he subsequently was restored, and now vented his personal malice because of his excommunication in accusing Paul before the Roman judges, whether of incendiarism or of introducing a new religion. See my Introduction. He may have been the Alexander put forward by the Jews in the tumult at Ephesus (행19:33, 34).
reward—The oldest manuscripts read, "shall reward," or "requite him." Personal revenge certainly did not influence the apostle (딤후4:16, end).

 

【딤후4:14 MHCC】There is as much danger from false brethren, as from open enemies. It is dangerous having to do with those who would be enemies to such a man as Paul. The Christians at Rome were forward to meet him, Ac 28, but when there seemed to be a danger of suffering with him, then all forsook him. God might justly be angry with them, but he prays God to forgive them. The apostle was delivered out of the mouth of the lion, that is, of Nero, or some of his judges. If the Lord stands by us, he will strengthen us in difficulties and dangers, and his presence will more than supply every one's absence.

 

【딤후4:15 JFB】15. our words—the arguments of us Christians for our common faith. Believers have a common cause.

 

【딤후4:16 JFB】16. At my first answer—that is, "defense" in court, at my first public examination. Timothy knew nothing of this, it is plain, till Paul now informs him. But during his former imprisonment at Rome, Timothy was with him (빌1:1, 7). This must have been, therefore, a second imprisonment. He must have been set free before the persecution in A.D. 64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been spared. The tradition [Eusebius, Ecclesiastical History, 2.251] that he was finally beheaded, accords with his not having been put to death in the persecution, A.D. 64, when burning to death was the mode by which the Christians were executed, but subsequently to it. His "first" trial in his second imprisonment seems to have been on the charge of complicity in the conflagration; his absence from Rome may have been the ground of his acquittal on that charge; his final condemnation was probably on the charge of introducing a new and unlawful religion into Rome.
stood with me—Greek, "came forward with me" [Alford] as a friend and advocate.
may it not be laid to their charge—The position of "their," in the Greek, is emphatic. "May it not be laid to THEIR charge," for they were intimidated; their drawing back from me was not from bad disposition so much as from fear; it is sure to be laid to the charge of those who intimidated them. Still Paul, like Stephen, would doubtless have offered the same prayer for his persecutors themselves (행7:60).

 

【딤후4:17 JFB】17. the Lord—the more because men deserted me.
stood with me—stronger than "came forward with me" (Greek,딤후4:16).
strengthened—Greek, "put strength in me."
by me—"through me"; through my means. One single occasion is often of the greatest moment.
the preaching—"the Gospel proclamation."
might be fully known—might be fully made (see on 딤후4:5).
that all the Gentiles—present at my trial, "might hear" the Gospel proclaimed then. Rome was the capital of the Gentile world, so that a proclamation of the truth to the Romans was likely to go forth to the rest of the Gentile world.
I was delivered out of the mouth of the lion—namely, Satan, the roaring, devouring lion (Lu 22:31; 벧전5:8). I was prevented falling into his snare (딤후2:26; 시22:21; 벧후2:9); 딤후4:18 agrees with this interpretation, "The Lord shall deliver me from every evil work," namely, both from evil and the evil one, as the Greek of the Lord's Prayer expresses it. It was not deliverance from Nero (who was called the lion) which he rejoiced in, for he did not fear death (딤후4:6-8), but deliverance from the temptation, through fear, to deny His Lord: so Alford.

 

【딤후4:18 JFB】18. And the Lord shall, &c.—Hope draws its conclusions from the past to the future [Bengel].
will preserve me—literally, "will save" (시22:21), "will bring me safe to." Jesus is the Lord and the Deliverer (빌3:20; 살전1:10): He saves from evil; He gives good things.
heavenly kingdom—Greek, "His kingdom which is a heavenly one."
to whom, &c.—Greek, "to whom be the glory unto the ages of ages." The very hope produces a doxology: how much greater will be the doxology which the actual enjoyment shall produce! [Bengel].

 

【딤후4:19 JFB】19. Prisca and Aquila—(행18:2, 3; 롬16:3, 4; 고전16:19, written from Ephesus, where therefore Aquila and Priscilla must then have been).
household of Onesiphorus—If he were dead at the time, the "household" would not have been called "the household of Onesiphorus." He was probably absent (see on 딤후1:16).

 

【딤후4:19 MHCC】We need no more to make us happy, than to have the Lord Jesus Christ with our spirits; for in him all spiritual blessings are summed up. It is the best prayer we can offer for our friends, that the Lord Jesus Christ may be with their spirits, to sanctify and save them, and at last to receive them to himself. Many who believed as Paul, are now before the throne, giving glory to their Lord: may we be followers of them.

 

【딤후4:20 JFB】20. In order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (행19:22, possibly the same Erastus as in 롬16:23, though how he could leave his official duties for missionary journeys is not clear), stayed behind at Corinth, his native place, or usual residence, of which city he was "chamberlain," or city steward and treasurer (롬16:23); and Trophimus he left behind at Miletus sick. (On his former history, see on 행20:4; 행21:29). This verse is irreconcilable with the imprisonment from which he writes being the first: for he did not pass by Corinth or Miletus on his way to Rome when about to be imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was not at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick in his immediate neighborhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at Ephesus (딤후4:19), and he desires Timothy to salute them: so also Onesiphorus' household (딤후1:18). Paul had not the power of healing at will (행19:12), but as the Lord allowed him.

 

【딤후4:21 JFB】21. before winter—when a voyage, according to ancient usages of navigation, would be out of the question: also, Paul would need his "cloak" against the winter (딤후4:13).
Pudens … Claudia—afterwards husband and wife (according to Martial [Epigrams, 4.13; 11.54]), he a Roman knight, she a Briton, surnamed Rufina.Tacitus [On Agriculture, 14], mentions that territories in southeast Britain were given to a British king; Cogidunus, in reward for his fidelity to Rome, A.D. 52, while Claudius was emperor. In 1772 a marble was dug up at Chichester, mentioning Cogidunus with the surname Claudius, added from his patron, the emperor's name; and Pudens in connection with Cogidunus, doubtless his father-in-law. His daughter would be Claudia, who seems to have been sent to Rome for education, as a pledge of the father's fidelity. Here she was under the protection of Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was accused of foreign superstitions,A.D. 57 [Tacitus, Annals, 3.32], probably Christianity. She probably was the instrument of converting Claudia, who took the name Rufina from her, that being a cognomen of the Pomponian gens (compare 롬16:13, Rufus, a Christian). Pudens in Martial and in the Chichester inscription, appears as a pagan; but perhaps he or his friends concealed his Christianity through fear. Tradition represents Timothy, a son of Pudens, as taking part in converting the Britons.
Linus—put third; therefore not at this time yet, as he was afterwards, bishop. His name being here inserted between Pudens and Claudia, implies the two were not yet married. "Eubulus" is identified by some with Aristobulus, who, with his converts, is said to have been among the first evangelists of Britain. Paul himself, says Clement, "visited the farthest west [perhaps Britain, certainly Spain], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city.

 

※ 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.

 

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