티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 베드로전서 2장
1. 그러므로 모든 악독과 모든 궤휼과 외식과 시기와 모든 비방하는 말을 버리고
Wherefore laying aside all malice , and all guile , and hypocrisies , and envies , and all evil speakings ,
2. 갓난 아이들 같이 순전하고 신령한 젖을 사모하라 이는 이로 말미암아 너희로 구원에 이르도록 자라게 하려 함이라
As newborn babes , desire the sincere milk of the word , that ye may grow thereby :
3. 너희가 주의 인자하심을 맛보았으면 그리하라
If so be ye have tasted that the Lord is gracious .
4. 사람에게는 버린 바가 되었으나 하나님께는 택하심을 입은 보배로운 산 돌이신 예수에게 나아와
To whom coming , as unto a living stone , disallowed indeed of men , but chosen of God , and precious ,
5. 너희도 산 돌 같이 신령한 집으로 세워지고 예수 그리스도로 말미암아 하나님이 기쁘게 받으실 신령한 제사를 드릴 거룩한 제사장이 될지니라
Ye also , as lively stones , are built up a spiritual house , an holy priesthood , to offer up spiritual sacrifices , acceptable to God by Jesus Christ .
6. 경에 기록하였으되 보라 내가 택한 보배롭고 요긴한 모퉁이 돌을 시온에 두노니 저를 믿는 자는 부끄러움을 당치 아니하리라 하였으니
Wherefore also it is contained in the scripture , Behold , I lay in Sion a chief corner stone , elect , precious : and he that believeth on him shall not be confounded .
7. 그러므로 믿는 너희에게는 보배이나 믿지 아니하는 자에게는 건축자들의 버린 그 돌이 모퉁이의 머릿돌이 되고
Unto you therefore which believe he is precious : but unto them which be disobedient , the stone which the builders disallowed , the same is made the head of the corner ,
8. 또한 부딪히는 돌과 거치는 반석이 되었다 하니라 저희가 말씀을 순종치 아니하므로 넘어지나니 이는 저희를 이렇게 정하신 것이라
And a stone of stumbling , and a rock of offence , even to them which stumble at the word , being disobedient : whereunto also they were appointed .
9. 오직 너희는 택하신 족속이요 왕같은 제사장들이요 거룩한 나라요 그의 소유된 백성이니 이는 너희를 어두운 데서 불러내어 그의 기이한 빛에 들어가게 하신 자의 아름다운 덕을 선전하게 하려 하심이라
But ye are a chosen generation , a royal priesthood , an holy nation , a peculiar people ; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light :
10. 너희가 전에는 백성이 아니더니 이제는 하나님의 백성이요 전에는 긍휼을 얻지 못하였더니 이제는 긍휼을 얻은 자니라
Which in time past were not a people , but are now the people of God : which had not obtained mercy , but now have obtained mercy .
11. 사랑하는 자들아 나그네와 행인 같은 너희를 권하노니 영혼을 거스려 싸우는 육체의 정욕을 제어하라
Dearly beloved , I beseech you as strangers and pilgrims , abstain from fleshly lusts , which war against the soul ;
12. 너희가 이방인 중에서 행실을 선하게 가져 너희를 악행한다고 비방하는 자들로 하여금 너희 선한 일을 보고 권고하시는 날에 하나님께 영광을 돌리게 하려 함이라
Having your conversation honest among the Gentiles : that , whereas they speak against you as evildoers , they may by your good works , which they shall behold , glorify God in the day of visitation .
13. 인간에 세운 모든 제도를 주를 위하여 순복하되 혹은 위에 있는 왕이나
Submit yourselves to every ordinance of man for the Lord’s sake : whether it be to the king , as supreme ;
14. 혹은 악행하는 자를 징벌하고 선행하는 자를 포장하기 위하여 그의 보낸 방백에게 하라
Or unto governors , as unto them that are sent by him for the punishment of evildoers , and for the praise of them that do well .
15. 곧 선행으로 어리석은 사람들의 무식한 말을 막으시는 것이라
For so is the will of God , that with well doing ye may put to silence the ignorance of foolish men :
16. 자유하나 그 자유로 악을 가리우는데 쓰지 말고 오직 하나님의 종과 같이 하라
As free , and not using your liberty for a cloke of maliciousness , but as the servants of God .
17. 뭇 사람을 공경하며 형제를 사랑하며 하나님을 두려워하며 왕을 공경하라
Honour all men. Love the brotherhood . Fear God . Honour the king .
18. 사환들아 범사에 두려워함으로 주인들에게 순복하되 선하고 관용하는 자들에게만 아니라 또한 까다로운 자들에게도 그리하라
Servants , be subject to your masters with all fear ; not only to the good and gentle , but also to the froward .
19. 애매히 고난을 받아도 하나님을 생각함으로 슬픔을 참으면 이는 아름다우나
For this is thankworthy , if a man for conscience toward God endure grief , suffering wrongfully .
20. 죄가 있어 매를 맞고 참으면 무슨 칭찬이 있으리요 오직 선을 행함으로 고난을 받고 참으면 이는 하나님 앞에 아름다우니라
For what glory is it, if , when ye be buffeted for your faults , ye shall take it patiently ? but if , when ye do well , and suffer for it, ye take it patiently , this is acceptable with God .
21. 이를 위하여 너희가 부르심을 입었으니 그리스도도 너희를 위하여 고난을 받으사 너희에게 본을 끼쳐 그 자취를 따라오게 하려 하셨느니라
For even hereunto were ye called : because Christ also suffered for us , leaving us an example , that ye should follow his steps :
22. 저는 죄를 범치 아니하시고 그 입에 궤사도 없으시며
Who did no sin , neither was guile found in his mouth :
23. 욕을 받으시되 대신 욕하지 아니하시고 고난을 받으시되 위협하지 아니하시고 오직 공의로 심판하시는 자에게 부탁하시며
Who , when he was reviled , reviled not again ; when he suffered , he threatened not ; but committed himself to him that judgeth righteously :
24. 친히 나무에 달려 그 몸으로 우리 죄를 담당하셨으니 이는 우리로 죄에 대하여 죽고 의에 대하여 살게 하려 하심이라 저가 채찍에 맞음으로 너희는 나음을 얻었나니
Who his own self bare our sins in his own body on the tree , that we , being dead to sins , should live unto righteousness : by whose stripes ye were healed .
25. 너희가 전에는 양과 같이 길을 잃었더니 이제는 너희 영혼의 목자와 감독 되신 이에게 돌아왔느니라
For ye were as sheep going astray ; but are now returned unto the Shepherd and Bishop of your souls .
■ 주석 보기
【벧전2:1 JFB】벧전2:1-25. Exhortations.
To guileless feeding on the word by the sense of their privileges as new-born babes, living stones in the spiritual temple built on Christ the chief corner-stone, and royal priests, in contrast to their former state: also to abstinence from fleshly lusts, and to walk worthily in all relations of life, so that the world without which opposes them may be constrained to glorify God in seeing their good works. Christ, the grand pattern to follow in patience under suffering for well-doing.
1. laying aside—once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (엡3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai (re-pent) [Steiger]. The "therefore" resumes the exhortation begun in 벧전1:22. Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [Theophylact]. "Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls" (벧전1:22). The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy. Compare 벧전2:2, "sincere," Greek, "guileless." "Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another" [Augustine].
【벧전2:1 CWC】"Wherefore" at the beginning of this lesson shows that as the result of what has gone before something is expected. They who have been begotten again to this Living Hope have obligations arising from it.
1. The first is Hope (13-16). The difference between "hope" in verse 13 and that in verse 3 is, that there it represented the believer's standing or position before God in Christ, and here his experience and exhibition of it. Having been begotten again unto a Living Hope, he is now to hope for it with all sobriety and concentration of mind. As he does so hope it will affect his character and conduct (14), for no longer will his daily life be run in the mould of his former desires in sin, but will be holy as God is holy (15, 16).
2. The second is Fear (17-21), godly fear, of course, not the fear of a criminal before a judge, but that of an obedient child in the presence of a loving father. Two motives are given for it, one, the thought of judgment, (17), and the other, the cost of our redemption (18, 19). The judgment is not to determine the question of salvation, which is settled for believers as soon as they accept Christ, but to determine their fidelity as disciples and the place of reward awaiting them in glory.
3. The third is Love (22-2:3). Believers have "purified their souls," not in an absolute experimental sense, but in the judicial sense that they now have a right standing before God. This they did "in obeying the truth" of the Gospel, which they were enabled to obey "through the Spirit"; in other words, by the aid of the Holy Spirit. Being in this position they are able to "love one another," and being able to do it imposes the obligation to do it. (22). The thought is extended in the next verse which reveals that believers are "brethren" in that they have all been "born again" by the one "seed," which is the incorruptible Word of God. The "love" they are to exercise toward one another is defined in the opening verses of chapter 3, and in order to obtain the strength to exercise it they are to draw on the Word of God. That which instrumentally brought them into life will sustain them in it continually (2, 3).
4. The fourth is Praise (4-10. The Lord Jesus Christ referred to in verse 3, is "a Living Stone," Whose life has been communicated to believers, making them "living stones" (5). They thus form a spiritual temple, and, abruptly changing the figure, they are the "priesthood" in the temple. As such they have spiritual sacrifices to offer (5), the chief of which is to "show forth the praises of Him Who" redeemed them (9, 10).
These four obligations of "The Living Hope" are referred to as the "upward" ones in the sense that, with one exception, they are due to God directly. The exception is that of "Love" which is due to God indeed, but exercised indirectly through the brethren. The obligations following in the epistle are for the most part outward toward the world, and inward toward one another as fellow-believers, fellow-members of the family of God or of the Body of Christ.
【벧전2:1 MHCC】Evil-speaking is a sign of malice and guile in the heart; and hinders our profiting by the word of God. A new life needs suitable food. Infants desire milk, and make the best endeavours for it which they are able to do; such must be a Christian's desires after the word of God. Our Lord Jesus Christ is very merciful to us miserable sinners; and he has a fulness of grace. But even the best of God's servants, in this life, have only a taste of the consolations of God. Christ is called a Stone, to teach his servants that he is their protection and security, the foundation on which they are built. He is precious in the excellence of his nature, the dignity of his office, and the glory of his services. All true believers are a holy priesthood; sacred to God, serviceable to others, endowed with heavenly gifts and graces. But the most spiritual sacrifices of the best in prayer and praise are not acceptable, except through Jesus Christ. Christ is the chief Corner-stone, that unites the whole number of believers into one everlasting temple, and bears the weight of the whole fabric. Elected, or chosen, for a foundation that is everlasting. Precious beyond compare, by all that can give worth. To be built on Christ means, to believe in him; but in this many deceive themselves, they consider not what it is, nor the necessity of it, to partake of the salvation he has wrought. Though the frame of the world were falling to pieces, that man who is built on this foundation may hear it without fear. He shall not be confounded. The believing soul makes haste to Christ, but it never finds cause to hasten from him. All true Christians are a chosen generation; they make one family, a people distinct from the world: of another spirit, principle, and practice; which they could never be, if they were not chosen in Christ to be such, and sanctified by his Spirit. Their first state is a state of gross darkness, but they are called out of darkness into a state of joy, pleasure, and prosperity; that they should show forth the praises of the Lord by their profession of his truth, and their good conduct. How vast their obligations to Him who has made them his people, and has shown mercy to them! To be without this mercy is a woful state, though a man have all worldly enjoyments. And there is nothing that so kindly works repentance, as right thoughts of the mercy and love of God. Let us not dare to abuse and affront the free grace of God, if we mean to be saved by it; but let all who would be found among those who obtain mercy, walk as his people.
【벧전2:2 JFB】2. new-born babes—altogether without "guile" (벧전2:1). As long as we are here we are "babes," in a specially tender relation to God (사40:11). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in 고전3:2; 히5:12, 13; but in contrast to "guile, hypocrisies," &c. (벧전2:1); the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of building up. "The mother of the child is also its natural nurse" [Steiger]. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (마11:25).
desire—Greek, "have a yearning desire for," or "longing after," a natural impulse to the regenerate, "for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast," so the believer of himself thirsts after the word of God (시119:1-176). Compare Tatius' language as to Achilles.
sincere—Greek, "guileless." Compare 벧전2:1, "laying aside guile." Irenæus says of heretics. They mix chalk with the milk. The article, "the," implies that besides the well-known pure milk, the Gospel, there is no other pure, unadulterated doctrine; it alone can make us guileless (벧전2:1).
of the word—Not as Alford, "spiritual," nor "reasonable," as English Version in 롬12:1. The Greek "logos" in Scripture is not used of the reason, or mind, but of the WORD; the preceding context requires that "the word" should be meant here; the adjective "logikos" follows the meaning of the noun logos, "word." 약1:21, "Lay apart all filthiness … and receive with meekness the engraftedWORD," is exactly parallel, and confirms English Version here.
grow—The oldest manuscripts and versions read, "grow unto salvation." Being BORNagain unto salvation, we are also to grow unto salvation. The end to which growth leads is perfected salvation. "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation" [Alford].
thereby—Greek, "in it"; fed on it; in its strength (행11:14). "The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith" [Tertullian].
【벧전2:3 JFB】3. Peter alludes to 시34:8. The first "tastes" of God's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite [Bengel].
gracious—Greek, "good," benignant, kind; as God is revealed to us in Christ, "the Lord" (벧전2:4), we who are born again ought so to be good and kind to the brethren (벧전1:22). "Whosoever has not tasted the word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Christ has been sent for me and is become my own: my miseries are His, and His life mine,' it tastes sweet" [Luther].
【벧전2:4 JFB】4. coming—drawing near (same Greek as here, 히10:22) by faith continually; present tense: not having come once for all at conversion.
stone—Peter (that is, a stone, named so by Christ) desires that all similarly should be living stonesBUILT ON Christ, the true foundation-stone; compare his speech in 행4:11. An undesigned coincidence and mark of genuineness. The Spirit foreseeing the Romanist perversion of 마16:18 (compare 마16:16, "Son of the Living God," which coincides with his language here, "the LIVING stone"), presciently makes Peter himself to refuse it. He herein confirms Paul's teaching. Omit the as unto of English Version. Christ is positively termed the "living stone"; living, as having life in Himself from the beginning, and as raised from the dead to live evermore (계1:18) after His rejection by men, and so the source of life to us. Like no earthly rock, He lives and gives life. Compare 고전10:4, and the type, 출17:6; 민20:11.
disallowed—rejected, reprobated; referred to also by Christ Himself: also by Paul; compare the kindred prophecies, 사8:14; Lu 2:34.
chosen of God—literally, "with (or 'in the presence and judgment of') God elect," or, "chosen out" (벧전2:6). Many are alienated from the Gospel, because it is not everywhere in favor, but is on the contrary rejected by most men. Peter answers that, though rejected by men, Christ is peculiarly the stone of salvation honored by God, first so designated by Jacob in his deathbed prophecy.
【벧전2:5 JFB】5. Ye also, as lively stones—partaking of the name and life which is in "THE Living Stone" (벧전2:4; 고전3:11). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "THE Son," "High Priest," "King," "Lamb"; they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon [Bengel].
are built up—Greek, "are being built up," as in 엡2:22. Not as Alford, "Be ye built up." Peter grounds his exhortations, 벧전2:2, 11, &c., on their conscious sense of their high privileges as living stones in the course of being built up into a spiritual house (that is, "the habitation of the Spirit").
priesthood—Christians are both the spiritual temple and the priests of the temple. There are two Greek words for "temple"; hieron (the sacred place), the whole building, including the courts wherein the sacrifice was killed; and naos (the dwelling, namely, of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the blood of the slain sacrifice was presented before Him. All believers alike, and not merely ministers, are now the dwelling of God (and are called the "naos," Greek, not the hieron) and priests unto God (계1:6). The minister is not, like the Jewish priest (Greek, "hiercus"), admitted nearer to God than the people, but merely for order's sake leads the spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest (hiereus, who offered literal sacrifices). Christ is the only literal hiereus-priest in the New Testament through whom alone we may always draw near to God. Compare 벧전2:9, "a royal priesthood," that is, a body of priest-kings, such as was Melchisedec. The Spirit never, in New Testament, gives the name hiereus, or sacerdotal priest, to ministers of the Gospel.
holy—consecrated to God.
spiritual sacrifices—not the literal one of the mass, as the Romish self-styled disciples of Peter teach. Compare 사56:7, which compare with "acceptable to God" here; 시4:5; 50:14; 51:17, 19; 호14:2; 빌4:18. "Among spiritual sacrifices the first place belongs to the general oblation of ourselves. For never can we offer anything to God until we have offered ourselves (고후8:5) in sacrifice to Him. There follow afterwards prayers, giving of thanks, alms deeds, and all exercises of piety" [Calvin]. Christian houses of worship are never called temples because the temple was a place for sacrifice, which has no place in the Christian dispensation; the Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of Scripture and prayer constituted the worship) was the model of the Christian house of worship (compare Note, see on 약2:2, Greek, "synagogue"; 행15:21). Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ (벧전2:9, end).
by Jesus Christ—as our mediating High Priest before God. Connect these words with "offer up." Christ is both precious Himself and makes us accepted [Bengel]. As the temple, so also the priesthood, is built on Christ (벧전2:4, 5) [Beza]. Imperfect as are our services, we are not with unbelieving timidity, which is close akin to refined self-righteousness, to doubt their acceptance THROUGH Christ. After extolling the dignity of Christians he goes back to Christ as the sole source of it.
【벧전2:6 JFB】6. Wherefore also—The oldest manuscripts read, "Because that." The statement above is so "because it is contained in Scripture."
Behold—calling attention to the glorious announcement of His eternal counsel.
elect—so also believers (벧전2:9, "chosen," Greek, "elect generation").
precious—in Hebrew,사28:16, "a corner-stone of preciousness." See on 사28:16. So in 벧전2:7, Christ is said to be, to believers, "precious," Greek, "preciousness."
confounded—same Greek as in 롬9:33 (Peter here as elsewhere confirming Paul's teaching. See Introduction; also 롬10:11), "ashamed." In 사28:16, "make haste," that is, flee in sudden panic, covered with the shame of confounded hopes.
【벧전2:7 JFB】7. Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same Gospel on different classes, compare 요9:39; 고후2:15, 16.
precious—Greek, "THE preciousness" (벧전2:6). To you believers belongs the preciousness of Christ just mentioned.
disobedient—to the faith, and so disobedient in practice.
the stone which … head of … corner—(시118:22). Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel has opposite effects on believers and unbelievers respectively.
【벧전2:8 JFB】8. stone of stumbling, &c.—quoted from 사8:14. Not merely they stumbled, in that their prejudices were offended; but their stumbling implies the judicial punishment of their reception of Messiah; they hurt themselves in stumbling over the corner-stone, as "stumble" means in 렘13:16; 단11:19.
at the word—rather, join "being disobedient to the word"; so 벧전3:1; 4:17.
whereunto—to penal stumbling; to the judicial punishment of their unbelief. See above.
also—an additional thought; God's ordination; not that God ordains or appoints them to sin, but they are given up to "the fruit of their own ways" according to the eternal counsel of God. The moral ordering of the world is altogether of God. God appoints the ungodly to be given up unto sin, and a reprobate mind, and its necessary penalty. "Were appointed," Greek, "set," answers to "I lay," Greek, "set," 벧전2:6. God, in the active, is said to appoint Christ and the elect (directly). Unbelievers, in the passive, are said to be appointed (God acting less directly in the appointment of the sinner's awful course) [Bengel]. God ordains the wicked to punishment, not to crime [J. Cappel]. "Appointed" or "set" (not here "FORE-ordained") refers, not to the eternal counsel so directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they shall be rejected; unlike believers, they are by God appointed unto wrath as FITTED for it. The lost shall lay all the blame of their ruin on their own sinful perversity, not on God's decree; the saved shall ascribe all the merit of their salvation to God's electing love and grace.
【벧전2:9 JFB】9. Contrast in the privileges and destinies of believers. Compare the similar contrast with the preceding context.
chosen—"elect" of God, even as Christ your Lord is.
generation—implying the unity of spiritual origin and kindred of believers as a class distinct from the world.
royal—kingly. Believers, like Christ, the antitypical Melchisedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of this, both to the literal and the spiritual Israel, is as yet future.
holy nation—antitypical to Israel.
peculiar people—literally, "a people for an acquisition," that is, whom God chose to be peculiarly His:행20:28, "purchased," literally, "acquired." God's "peculiar treasure" above others.
show forth—publish abroad. Not their own praises but His. They have no reason to magnify themselves above others for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others.
praises—Greek, "virtues," "excellencies": His glory, mercy (벧전2:10), goodness (Greek,벧전2:3; 민14:17, 18; 사63:7). The same term is applied to believers, 벧후1:5.
of him who hath called you—(벧후1:3).
out of darkness—of heathen and even Jewish ignorance, sin, and misery, and so out of the dominion of the prince of darkness.
marvellous—Peter still has in mind 시118:23.
light—It is called "His," that is, God's. Only the (spiritual) light is created by God, not darkness. In 사45:7, it is physical darkness and evil, not moral, that God is said to create, the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. "It cannot apprehend what faith is: there it is stark blind; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does" [Luther].
【벧전2:10 JFB】10. Adapted from 호1:9, 10; 2:23. Peter plainly confirms Paul, who quotes the passage as implying the call of the Gentiles to become spiritually that which Israel had been literally, "the people of God." Primarily, the prophecy refers to literal Israel, hereafter to be fully that which in their best days they were only partially, God's people.
not obtained mercy—literally, "who were men not compassionated." Implying that it was God's pure mercy, not their merits, which made the blessed change in their state; a thought which ought to kindle their lively gratitude, to be shown with their life, as well as their lips.
【벧전2:11 JFB】11. As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unbelievers.
Dearly beloved—He gains their attention to his exhortation by assuring them of his love.
strangers and pilgrims—(벧전1:17). Sojourners, literally, settlers having a house in a city without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; and pilgrims, staying for a time in a foreign land. Flacius thus analyzes the exhortation: (1) Purify your souls (a) as strangers on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. (2) Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ.
fleshly lusts—enumerated in 갈5:19, &c. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind.
which—Greek, "the which," that is, inasmuch as being such as "war." &c. Not only do they impede, but they assail [Bengel].
the soul—that is, against the regenerated soul; such as were those now addressed. The regenerated soul is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from the world and the flesh of which the Nazarite vow was the type.
【벧전2:11 CWC】The writer had dropped his pen, but takes it up again at verse 11. To "abstain from fleshy lusts that war against the soul," is limited and defined in the next verse. The pagans round about were speaking against the Christians as evil-doers. Their increasing numbers were emptying the Pagan temples, and threatening in so doing, not only the Pagan religion but the state itself, for the Romans worshipped the state in the person of the emperor, and at this time Rome controlled the world. The duty of the Christians, therefore, was to have their conduct so seemly and consistent in the eyes of their watchful and jealous neighbors that by their "good works," those neighbors might in the day of their visitation by Divine grace glorify God for them.
There were two ways in which this seemliness was to show itself, or rather two obligations to be borne by the Christians toward the pagans, one was submission (2:13-3:7), and the other testimony (3:8-4:6).
The submission was comprehensive in scope, covering the three classes of the social order: governmental (13-17), industrial (18-25), conjugal (3:1-7).
The testimony was to be marked by four things: readiness, intelligence, meekness and consistency of life (3:15, 16).
The last point calls for amplification because of some obscurity in the text that follows. It is the writer's desire all through the epistle to use the example of Christ to enforce his exhortations. For example, in chapter 2 (18-25), household servants are urged to patience under even unjust treatment by their Pagan masters on the ground that when Christ "was reviled," He "reviled not again," "but committed Himself to Him that judgeth righteously." And so here it is said that it is better to "suffer for well-doing than for evil doing" (17). Why? Because Christ so suffered even unto death (18), but was quickened and raised from the dead; and even more, has "gone into heaven and is on the right hand of God, angels and authorities and powers being made subject unto Him" (22). We Christians should arm ourselves with the same mind" that He had (4:1). We, too, should be willing to suffer in the flesh. He who has this purpose in his heart "hath ceased from sin" in the sense indicated in verses 2-4; i. e., he will separate himself from all evil-doers even if he suffer for it so far as his life in the flesh is concerned. There were some indeed, who had suffered even unto death (6); but it was to this end that the Gospel had been preached to them while they were alive, that they might know that, though they were thus judged, thus treated according to the will of men as regards the flesh. yet they would live by the will of God as regards the spirit. And, of course, as Christ triumphed over His enemies and entered into glory, the same would be true of them.
A further difficulty appears at 3:19, where Christ in triumphing over His enemies is represented as preaching "unto the spirits in prison." "Preaching" here is not the word commonly used for preaching the gospel, but means "to herald" or "to proclaim." That which Christ heralded or proclaimed was His triumph over His enemies through the Cross (골2:13-15. "Spirits" presumably, does not refer to men but angels, the evil angels who "kept not their first estate, but left their own habitation," "in the days of Noah." (See our comments on Gen. 6: 8, and compare also 벧후2:4, 5, and Jude 6, 7).
【벧전2:11 MHCC】Even the best of men, the chosen generation, the people of God, need to be exhorted to keep from the worst sins. And fleshly lusts are most destructive to man's soul. It is a sore judgment to be given up to them. There is a day of visitation coming, wherein God may call to repentance by his word and his grace; then many will glorify God, and the holy lives of his people will have promoted the happy change.
【벧전2:12 JFB】12. conversation—"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects (벧전2:13), servants (벧전2:18), wives (벧전3:1), husbands (벧전3:7), all persons under all circumstances (벧전2:8); (2) confession of the faith (벧전3:15, 16). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be.
honest—honorable, becoming, proper (벧전3:16). Contrast "vain conversation," 벧전1:18. A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [Luther].
whereas they speak against you—now (벧전2:15), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, "Wherein they speak against you … that (herein) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [Steiger].
evildoers—Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself).
by—owing to.
they shall behold—Greek, "they shall be eye-witnesses of"; "shall behold on close inspection"; as opposed to their "ignorance" (벧전2:15) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in 벧전3:2. "Other men narrowly look at (so the Greek implies) the actions of the righteous" [Bengel]. Tertullian contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle and cast their wounded into the streets, the disciples hastened to relieve the suffering.
glorify—forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God.
the day of visitation—of God's grace; when God shall visit them in mercy.
【벧전2:13 JFB】13. every ordinance of man—"every human institution" [Alford], literally, "every human creation." For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare 롬13:5, "Be subject for conscience' sake."
king—The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [Augustine in Grotius]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.
【벧전2:13 MHCC】A Christian conversation must be honest; which it cannot be, if there is not a just and careful discharge of all relative duties: the apostle here treats of these distinctly. Regard to those duties is the will of God, consequently, the Christian's duty, and the way to silence the base slanders of ignorant and foolish men. Christians must endeavour, in all relations, to behave aright, that they do not make their liberty a cloak or covering for any wickedness, or for the neglect of duty; but they must remember that they are servants of God.
【벧전2:14 JFB】14. governors—subordinate to the emperor, "sent," or delegated by Cæsar to preside over the provinces.
for the punishment—No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [Calvin]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [Horneius]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings.
praise of them that do well—Every government recognizes the excellence of truly Christian subjects. Thus Pliny, in his letter to the Emperor Trajan, acknowledges, "I have found in them nothing else save a perverse and extravagant superstition." The recognition in the long run mitigates persecution (벧전3:13).
【벧전2:15 JFB】15. Ground of his directing them to submit themselves (벧전2:13).
put to silence—literally, "to muzzle," "to stop the mouth."
ignorance—spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare 벧전2:12). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity.
【벧전2:16 JFB】16. As free—as "the Lord's freemen," connected with 벧전2:15, doing well as being free. "Well-doing" (벧전2:15) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details.
not using—Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submit to every ordinance of man (벧전2:13) which is of God's appointment.
【벧전2:17 JFB】17. Honour all men—according to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, "In every case render promptly every man's due" [Alford]. The second is in the present tense, implying, Habitually and continually honor the king. Thus the first is the general precept; the three following are its three great divisions.
Love—present: Habitually love with the special and congenial affection that you ought to feel to brethren, besides the general love to all men.
Fear God … the king—The king is to be honored; but God alone, in the highest sense, feared.
【벧전2:18 JFB】18. Servants—Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions.
be subject—Greek, "being subject": the participle expresses a particular instance of the general exhortation to good conduct, 벧전2:11, 12, of which the first particular precept is given 벧전2:13, "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in 벧전2:16; and so the participle 벧전2:18, "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men."
with—Greek, "in."
all—all possible: under all circumstances, such as are presently detailed.
fear—the awe of one subject: God, however, is the ultimate object of the "fear": fear "for the Lord's sake" (벧전2:13), not merely slavish fear of masters.
good—kind.
gentle—indulgent towards errors: considerate: yielding, not exacting all which justice might demand.
froward—perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.
【벧전2:18 MHCC】Servants in those days generally were slaves, and had heathen masters, who often used them cruelly; yet the apostle directs them to be subject to the masters placed over them by Providence, with a fear to dishonour or offend God. And not only to those pleased with reasonable service, but to the severe, and those angry without cause. The sinful misconduct of one relation, does not justify sinful behaviour in the other; the servant is bound to do his duty, though the master may be sinfully froward and perverse. But masters should be meek and gentle to their servants and inferiors. What glory or distinction could it be, for professed Christians to be patient when corrected for their faults? But if when they behaved well they were ill treated by proud and passionate heathen masters, yet bore it without peevish complaints, or purposes of revenge, and persevered in their duty, this would be acceptable to God as a distinguishing effect of his grace, and would be rewarded by him. Christ's death was designed not only for an example of patience under sufferings, but he bore our sins; he bore the punishment of them, and thereby satisfied Divine justice. Hereby he takes them away from us. The fruits of Christ's sufferings are the death of sin, and a new holy life of righteousness; for both which we have an example, and powerful motives, and ability to perform also, from the death and resurrection of Christ. And our justification; Christ was bruised and crucified as a sacrifice for our sins, and by his stripes the diseases of our souls are cured. Here is man's sin; he goes astray; it is his own act. His misery; he goes astray from the pasture, from the Shepherd, and from the flock, and so exposes himself to dangers without number. Here is the recovery by conversion; they are now returned as the effect of Divine grace. This return is, from all their errors and wanderings, to Christ. Sinners, before their conversion, are always going astray; their life is a continued error.
【벧전2:19 JFB】19. Reason for subjection even to froward masters.
thankworthy—(Lu 6:33). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare 벧전2:20).
for conscience toward God—literally, "consciousness of God": from a conscientious regard to God, more than to men.
endure—Greek, "patiently bear up under": as a superimposed burden [Alford].
grief—Greek, "griefs."
【벧전2:20 JFB】20. what—Greek, "what kind of."
glory—what peculiar merit.
buffeted—the punishment of slaves, and suddenly inflicted [Bengel].
this is—Some oldest manuscripts read, "for." Then the translation is, "But if when … ye take it patiently (it is a glory), for this is acceptable."
acceptable—Greek, "thankworthy," as in 벧전2:19.
【벧전2:21 JFB】21. Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.
hereunto—to the patient endurance of unmerited suffering (벧전3:9). Christ is an example to servants, even as He was once in "the form of a servant."
called—with a heavenly calling, though slaves.
for us—His dying for us is the highest exemplification of "doing well" (벧전2:20). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us). The oldest manuscripts for "us … us," read, "you … for you." Christ's sufferings, while they are for an example, were also primarily sufferings "for us," a consideration which imposes an everlasting obligation on us to please Him.
leaving—behind: so the Greek: on His departure to the Father, to His glory.
an example—Greek, "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case.
follow—close upon: so the Greek.
his steps—footsteps, namely, of His patience combined with innocence.
【벧전2:22 JFB】22. Illustrating Christ's well-doing (벧전2:20) though suffering.
did—Greek aorist. "Never in a single instance did" [Alford]. Quoted from 사53:9, end, Septuagint.
neither—nor yet: not even [Alford]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [Calvin], yet He took it patiently (벧전2:20). On Christ's sinlessness, compare 고후5:21; 히7:26.
【벧전2:23 JFB】23. Servants are apt to "answer again" (딛2:9). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so.
committed himself—or His cause, as man in His suffering. Compare the type, 렘11:20. In this Peter seems to have before his mind 사53:8. Compare 롬12:19, on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but rather praying for enemies. God's righteous judgment gives tranquillity and consolation to the oppressed.
【벧전2:24 JFB】24. his own self—there being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all (벧전2:20).
bare—to sacrifice: carried and offered up: a sacrificial term. 사53:11, 12, "He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in 벧전2:5.
our sins—In offering or presenting in sacrifice (as the Greek for "bare" implies) His body, Christ offered in it the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Compare 사53:10, "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [Vitringa]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [Gesenius].
on the tree—the cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death.
that we being dead to sins—the effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely delivered from them, as a slave that is dead is delivered from service to his master. This is our spiritful standing through faith by virtue of Christ's death: our actual mortification of particular sins is in proportion to the degree of our effectually being made conformable to His death. "That we should die to the sins whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare 사53:11. 'My righteous servant shall justify many'), the gracious relation to God which He has brought in" [Steiger].
by whose stripes—Greek, "stripe."
ye were healed—a paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,' 벧전2:20, 24) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings.
※ 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.