디모데전서 1-6장 [쉬운성경] 1 Timothy [돈을 사랑하는 것이 모든 악의 뿌리입니다. 돈을 더 많이 얻으려다가 진실한 믿음에서 떠나고, 오히려 더 큰 근심과 고통만...] 

I. Introduction A. The Author The authorship of the so-called “pastoral epistles” (1 Timothy, 2 Timothy, and Titus) is more questionable than any other letters in the corpus Paulinum. A brief examination of the arguments on both sides, therefore, needs to be given. Rather than repeat the evidence for each book-since most scholars either accept or reject all of them as a group-the data concerning authorship will be presented only for 1 Timothy. 1. EXTERNAL EVIDENCE Although sometimes disputed,1 “the external evidence for the Pauline authorship of the PE [pastoral epistles] is as good as for any other of his letters except Romans and 1 Corinthians.”2 Irenaeus is the first explicitly to cite them as Pauline, though there are virtually definite quotations from them in Polycarp, Justin Martyr, Heracleon, and perhaps 1 Clement. Even though they are missing from Marcion’s Canon, “Tertullian says Marcion rejected them, which is no wonder, since the content of 1 Timothy 4:1-5 is completely antithetical to Marcionism.”3 Interestingly, in P46 (the oldest MS of the Pauline corpus, dated c. 200 CE), although only the pastorals are missing, there were originally five leaves at the end of the codex. It has been estimated that the pastorals would have taken ten leaves. Since codices were bound before being written in, it is possible that the scribe simply found himself in the embarrassing situation of having run out of room for the three pastoral epistles (which the scribe, with good reason, treated as a unit, hence leaving all of them out). And even if the scribe were unaware of the pastorals’ existence, this could be accounted for on two bases: (1) these letters were the only Pauline letters sent to apostolic delegates (and would thus probably have minimal circulation); and/or (2) there is the possibility that P46 should be dated in the 70s CE, rather than 130 years later, as one recent scholar has argued.4 Nevertheless, “by the end of the second century they [the pastoral epistles] are firmly fixed in every Christian canon in every part of the empire and are never doubted by anyone until the nineteenth century.”5 2. INTERNAL EVIDENCE The internal evidence is where the real issue of authenticity lay. Basically, there are three problems for authenticity: (1) historical, (2) theological, and (3) linguistic. a. The Historical Problem. The first problem is the fact that the historical evidences suggested within the pastoral epistles do not seem to fit in with any of the data supplied by Acts. The pastorals indicate the following: (1) Paul had left Timothy in Ephesus, while Paul moved on to Macedonia (1 Tim 1:3); (2) Paul likewise left Titus in Crete, after having spent some time with Titus on the island evangelizing the natives (Titus 1:5); (3) he is once again a prisoner in Rome when he writes 2 Timothy (2 Tim 1:8, 16-17; 4:16). In response to the historical difficulty, there remain but two options for those who favor authenticity: either these letters should somehow fit into the Acts’ chronology, or else they were written after Acts. (1) J. A. T. Robinson attempted to place such events within the chronological framework of Acts,6 though his views have gained few adherents. (2) The view that they were written by Paul after Acts was published was first mentioned by Eusebius and has had a steady stream of followers since. There is a double difficulty with this view, however. First, it presupposes a second Roman imprisonment. Of course, since we only have Acts as a primary record of any of Paul’s imprisonments (apart from his own letters), this cannot be ruled out. Second, “it is argued that Paul had intended to travel west from Rome, not east (Rom 15:23-29), that Luke could hardly have been silent about such an event, and that in any case it would have been highly unlikely for Paul to be either released from a Roman detention or, if released, re-arrested.”7 However, there is good evidence that Paul was indeed released from his first Roman imprisonment, as he seems to indicate would be the case in his last canonical letter written while in prison (cf. Phil 1:18-19, 24-26; 2:24). And there is evidence that he changed his mind about going west (cf. the same references and Philem 22).8 Further, as we have argued at some length, Luke ended his tome precisely at the point where he did because Paul was about to go on trial and because part of the purpose of Acts was as a trial brief for Paul. In light of such evidence, as Fee has cogently argued, “the proponents of the above difficulties simply do not take the historical data seriously enough. . . . Furthermore, it seems highly unlikely that a pseudepigrapher, writing thirty to forty years later, would have tried to palm off such traditions as Paul’s evangelizing Crete, the near capitulation to heresy of the Ephesian church, or a release and second imprisonment of Paul if in fact they had never happened.”9 b. The Theological Problems. There are basically two theological problems in