성경 주석서

여기서 사도는, I. 디모데가 어떻게 책망해야 하는지를 지시한다(딤전 5:1,2). II. 늙은 과부와 젊은 과부 모두에 관하여 말한다(딤전 5:3-16). III. 장로들에 관하여 말한다(딤전 5:17-19). IV. 공개적인 책망을 다룬다(딤전 5:20). V. 안수에 관하여 엄숙한 명령을 준다(딤전 5:21,22). VI. 그의 건강을 언급하고(딤전 5:23), 사람들의 죄가 그 결과에서 매우 다르게 드러난다는 것을 말한다(딤전 5:24,25).

장 분석

이 장, 디모데전서 5장은 다음 주제들을 포함한다.

(1) 다른 사람들이 잘못할 때의 합당한 권면 방식. 곧 나이 든 남자는 아버지처럼 권하고, 젊은 남자들은 형제처럼, 나이 든 여자들은 어머니처럼, 젊은 여자들은 사람이 자매에게 가지는 순결한 감정으로 대해야 한다. 디모데전서 5:1-2.

(2) 과부들을 합당하게 대하는 일에 관한 지시. 디모데전서 5:3-16.

(a) 참 과부들은 존귀와 존중을 받아야 했다.

(b) 누가 이 성격을 지녔는가. 디모데전서 5:4-7. 자기에게 의존하는 자들을 돌보는 일에서 가정 안의 경건을 드러냈고, 헌신에 꾸준했던 자들이다. 이 수에 받아들여질 사람은 예순 살 이상이어야 했고, 한 남편의 아내였어야 했으며, 가정의 신실함과 자선의 모든 의무에서 자신이 종교의 영으로 물들어 있음을 증거하지 않은 자여서는 안 되었다. 디모데전서 5:9-10.

(c) 젊은 여자들은 이 부류에 받아들여져서는 안 되었다. 디모데전서 5:11-15. 제시된 이유는 그들이 다시 결혼하거나, 게으르게 되어 다른 사람들의 일에 참견하는 자들이 될 것이라는 점이다. 그러므로 그들이 결혼하여 자기 가정을 맡는 것이 더 나았다. 디모데전서 5:14-15.

(d) 교회의 개별 구성원들이 자기 친족 가운데 무력하고 의존적인 과부들이 있을 경우 그들을 부양해야 할 의무. 디모데전서 5:16. 이 구절들, 디모데전서 5:3-16에서 사도가 장로들이 전체 교회에 대해 가진 관계와 어느 정도 비슷한 관계를 다른 여성들에게 가진 한 부류의 과부들을 염두에 두고 있었음이 분명하다. 그들은 교회의 여성들을 감독하는 일이 맡겨진 나이 든 여자들이었다. 아마도 당시 널리 퍼져 있던 관습 때문에 남자들은 지금보다 이성에게 접근할 자유가 훨씬 적었고, 접촉의 자유도 훨씬 덜 허용되었기 때문일 것이다.

(3) 교회에서 다스리는 자들을 부양하고 존중해야 할 의무. 디모데전서 5:17-18.

(4) 교회 안의 장로들의 권리를 적절히 보호하는 일. 두세 증인에 의해 뒷받침되지 않는 한 어떤 고발도 받아들여져서는 안 되었다. 디모데전서 5:19.

(5) 죄가 있는 자는 아무도 용서되어서는 안 되었다. 죄를 범한 모든 사람은 공개적으로 책망받아야 했다. 디모데전서 5:20.

(6) 디모데에게 이 명령들을 지키라는 엄숙한 명령이 주어진다. 디모데전서 5:21.

(7) 아무 사람에게도 성급하거나 조급하게 거룩한 직분을 안수하지 말아야 할 그의 의무에 대한 진술. 디모데전서 5:22.

(8) 자기 건강을 지키라는 것. 디모데전서 5:23.

(9) 죄에 관한 선언, 곧 때로는 죄가 미리 드러나고 때로는 심판 때 드러날 때까지 감추어져 있다는 선언이 이 장을 마무리한다. 디모데전서 5:24-25. 이 마지막 진술의 목적은 디모데가 사람들을 겉모습으로 판단해서는 안 되며, 그들의 성품을 평가할 때 큰 주의를 보여야 한다는 것을 나타내려는 데 있는 듯하다.

늙은이와 젊은이를 책망할 때 지켜야 할 규칙, 디모데전서 5:1, 디모데전서 5:2. 과부들에 관한 지시, 디모데전서 5:3-16. 잘 다스리는 장로들에 관하여, 디모데전서 5:17, 디모데전서 5:18. 고발을 받은 장로들과 악명 높은 범죄자들을 어떻게 처리해야 하는지, 디모데전서 5:10-21. 안수에 관한 지시, 디모데전서 5:22. 디모데의 건강에 관하여, 디모데전서 5:23. 어떤 사람도 거룩한 직분에 성급히 임명해서는 안 되는 이유, 디모데전서 5:24, 디모데전서 5:25.

INTRODUCTION TO 1 Timothy 5

In this chapter the apostle lays down rules about the manner of rebuking persons, suitable to their several ages; gives directions concerning widows, both old and young; and instructs Timothy how to behave towards elders in office on different accounts. The rules for giving reproof to old men, as fathers; to young men, as brethren; to elder women, as mothers; and to the younger, as sisters, are in 1 Timothy 5:1. Next follow the directions about taking care of widows, who are to be honoured and maintained by the church, that are widows indeed, 1 Timothy 5:3 not such who have relations that are capable of taking care of them, who ought to do it, and not burden the church; since so to do is an act of piety, a requiting parents for their former care and kindness, and is good and acceptable in the sight of God, 1 Timothy 5:4 but such who are desolate and alone, and have no husbands nor children, nor any to support their wants, but wholly depend on the providence of God, and are constant at the throne of grace crying for help and relief, which shows they are living Christians; whereas such who spend their time in sinful lusts and pleasures, are dead while they live; wherefore if members of churches, with respect to this business, would be blameless, they ought to take care of the former, and reprove the latter, 1 Timothy 5:5. And as for those persons who cast their poor widows upon the church, and will not provide for them, when they are able, they are to be looked upon as deniers of the faith, and to be worse than the Heathens themselves, 1 Timothy 5:8. The qualifications of widows to be taken care of by the church, besides those before mentioned, are, that they be sixty years of age, having been the wife of one man, and well known for their good works, some of which are particularly mentioned, 1 Timothy 5:9 but those who are under the age fixed, and especially are fit for marriage, and the procreation of children, should be rejected, because of their lasciviousness, idleness, tattling, and busying themselves about other people's matters; these, on the contrary, should be directed to marry, bear children, take care of household affairs, and give no occasion to the enemy to reproach and blaspheme; and the rather such advice should be taken, since there had been some sad instances of apostasy in such persons, 1 Timothy 5:11. And then the apostle repeats his order to believers, to take care of their poor widows, who were able to do it themselves, that so the church might not be burdened, and might be able to relieve such as were real and proper objects, 1 Timothy 5:16. And then follow rules with respect to elders in office, as that those that rule well, and labour in the ministry of the word, should be honourably maintained; which is confirmed by a passage of Scripture in the Old Testament, and by a saying of Christ's in the New, 1 Timothy 5:17, that an accusation should not be received against one of such a character, but by two or three witnesses, 1 Timothy 5:19 and that such of them that fell into any notorious sin should be publicly rebuked, in order to make others afraid to sin, 1 Timothy 5:20. And these things the apostle, in the most solemn manner, charges Timothy, in the sight of God, Christ, and the angels, to observe, without partiality, 1 Timothy 5:21. To which he adds, that he would not have him be hastily concerned in the ordination of anyone as an elder, lest he should involve himself in his sin, whereas by acting otherwise he would be free, 1 Timothy 5:22 and then inserts some advice to himself, to take care of his health, 1 Timothy 5:23 and concludes the chapter with observing, on occasion of what he had said, 1 Timothy 5:22 that some men's sins were open, and their characters were easily discerned, and others were private, and such were also the good works of others; which made the case either more easy or more difficult to determine what was to be done; and therefore nothing should be done suddenly and rashly, 1 Timothy 5:24.

Ch. 5. Apostolic Government in regard to Discipline

CHAPTER 5

1 Timothy 5:4. μανθανέτωσαν] The reading μανθανέτω, which is found in some cursives, 3, 35, and many others, as well as in Vulg. Clar. Ambr. Aug. Ambrosiast. Pel., is to be regarded as a correction, τὶς χήρα being supposed to be the subject of the verb. As to the correctness of this supposition, see the exposition.

ἀπόδεκτον] The words καλὸν καί, which precede in the Rec., are rightly omitted from the text by Griesb., who follows all uncials, very many cursives, versions, etc.; they are beyond doubt taken from 1 Timothy 2:3.—1 Timothy 5:5. Instead of ἐπὶ τὸν Θεόν, א and some other authorities have the reading ἐπὶ κύριον.—1 Timothy 5:8. τῶν οἰκείων] The article is wanting in A D* F G א; probably not genuine; Lachm. Buttm. Tisch. 8 omitted it.

For the active προνοεῖ (Tisch. 7), D* F G K א, al., have the middle προνοεῖται (Tisch. 8), which, however, may be a correction after Romans 12:17; in 2 Corinthians 8:21 the reading is doubtful.—1 Timothy 5:10. ἐτεκνοτρόφησεν] The reading ἐτεκνοφόρεσεν in F G, gr. is strange, since the word occurs nowhere else.—1 Timothy 5:11. For καταστρηνιάσωσι (Rec. Lachm. ed. maj., Tisch. 7, following C D K L א, most others), A F G 31 have the reading καταστρηνιάσουσιν (Lachm. ed. min., Buttm. Tisch. 7). The infrequency of the construction of ὅταν with the indic. pres., which occurs only a few times in the N. T. (compare especially Revelation 4:9), might be an argument for the originality of the latter reading; but most authorities are against it.—1 Timothy 5:14. Before νεωτέραζ there stands in D* and some cursives the article τάς; some other cursives, as well as Slav. Chrys. Theodor. etc., have χήρας after νεωτέρας; clearly an explanatory correction.—1 Timothy 5:15. It is doubtful whether τινες was originally placed before or after ἐξετράπησαν. For the former position (Rec. Tisch. 8) we have the authority of א C D K L P, al.; for the latter (Lachm. Buttm. Tisch. 7), that of A F G, al.—1 Timothy 5:16. The Rec. πιστὸς ἢ πιστή is found in D K L, nearly all cursives, some versions, and in Ath. contra Arr. Tisch. 7 retained the Rec.; on the other hand, Lachm. Buttm. Tisch. 8 omitted πιστὸς ἤ. The expositors (also Reiche) have declared for the Rec. It is to be noted further, that in Vulg. ed. Ambros. Aug. Pel. the words ἢ πιστή are omitted, and also that in Boern. Vulg. ms. the translation si quis fideles habet viduas is found. For further remarks, see the exposition of the verse.

Instead of ἐπαρκείτω (Rec. Tisch. 7, following C D K L P, al.), A F G א have the middle ἐπαρχείσθω (Lachm. Buttm. Tisch. 8), which is indeed the original reading, the change being occasioned by the ἐπήρκεσεν in 1 Timothy 5:10, and the ἐπαρκέσῃ in 1 Timothy 5:16.—1 Timothy 5:18. For βοῦν ἀλοῶντα οὐ φιμώσεις, Lachm. and Buttm., on the authority of A C P 37, 57, 73, 80, al., Copt. Arm. Vulg. Chrys. etc., read οὐ φιμώσεις βοῦν ἀλοῶντα, which, however, might be a correction after 1 Corinthians 9:9. Tisch. has the common reading.—1 Timothy 5:20. After τούς, Lachm. and Buttm., on the authority of A D* Clar. Theoph. Ambros. Jerome, read δέ, which in F G, Boern. Vulg. ms. is found after ἁμαρτάνοντας. This variety in the position of δέ makes it suspicious in any case.—1 Timothy 5:21. Χριστοῦ Ἰησοῦ (Scholz, Lachm. Buttm. Tisch. Reiche, etc.), instead of the usual reading κυρίου Ἰησοῦ Χριστοῦ. Against κυρίου we have the testimony of A D* F G 17, 31, al., Copt. Sahid. Aeth. Clem. Basil, etc., and for Χριστοῦ Ἰησοῦ we have that of A D* G 17, 31, 73, al., versions, even the Sahidic and Fathers.

For πρόσκλισιν (Rec., with the authority of F G K, many others, It. Vulg. etc.) it is too rash, with Lachm. and Buttm., on the authority of A D L 10, 31, al., Ath. Bas. etc., to read πρόσκλησιν; because, notwithstanding the testimony of the oldest MSS., the sense almost imperatively demands πρόσκλισιν. This is a case where Tisch.’s words (see the article “Bibeltext des N. T.” in Herzog’s Real-Encyklopädie, II. pp. 183 f.) apply: “In spite of the great preference to be given to our oldest Greek MSS., we must not overlook the fact that sometimes those opposed to them, and centuries later, have at the same time the authority of much older versions and Fathers.” Tisch. retained the Rec.; he explains (l.c. p. 164) πρόσκλησιν as an itacism occasioned by the dictation of the text; similarly Reiche on the passage.—1 Timothy 5:23. Rec. στόμαχόν σου (Tisch. 7, after D F G K L, al.); the σου is wanting in A D* P א (Lachm. Buttm. Tisch. 8); in any case, the later addition is easier to explain than the omission.—1 Timothy 5:25. After ὡσαύτως, Lachm., on the authority of A F G g., inserted δέ; it is possible that δέ was struck out by a copyist on the analogy of 1 Timothy 2:9.

τὰ κάλα ἔργα] Instead of this reading, A D F G א 37, 116, al., Vulg. Clar. Boern. Theophyl. Aug. Ambros. Pelag. are decisive for τὰ ἔργα τὰ καλά (Lachm. Buttm. Tisch.).

Instead of the Rec. ἐστι after πρόδηλα, there stands in D F G P 17, 67* 93, al., εἰσιν; in A א 67* it is omitted (Lachm. Buttm. Tisch.).

δύναται] Lachm. Buttm. and Tisch. read the plur. δύνανται, on the authority of A D א 17, 44, 67, 71, al., plur. edd. Theodoret.

딤전 5:1-25. 디모데가 교회 안의 여러 부류를 어떻게 대해야 하는지에 관한 일반 지시. 1. 늙은이--나이 든 사람을 말한다. 아마도 사역상의 장로는 아닐 것이다. 그런 장로들은 딤전 5:17의 '잘 다스리는 장로들'에 이르러서야 언급된다. 행 2:17의 '너희 늙은이들'은 문자적으로 '장로들'이다. 이는 '젊은 남자들'과 대조된다. 디모데가 자신의 젊음을 아무도 업신여기지 못하게 처신하라고 권면받았듯이(딤전 4:12), 여기서는 자기 젊음을 기억하고 연장자들과의 관계에서 젊은 사람에게 합당한 겸손으로 행동하라는 지시를 받는다. 꾸짖지 말고--문자적으로는 '세게 치지 말라'이다. 곧 날카롭게 책망하지 말라는 뜻이며, 딤후 4:2의 '책망하라'와는 다른 말이다. 권면하라--간청하며 권하라는 뜻이다. 형제들에게 하듯--그러므로 동등한 자로 대하라는 말이다. 그들 위에 군림하지 말라(벧전 5:1-3).