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■ 베드로전서 3장
1. 아내 된 자들아 이와 같이 자기 남편에게 순복하라 이는 혹 도를 순종치 않는 자라도 말로 말미암지 않고 그 아내의 행위로 말미암아 구원을 얻게 하려 함이니
Likewise , ye wives , be in subjection to your own husbands ; that , if any obey not the word , they also may without the word be won by the conversation of the wives ;
2. 너희의 두려워하며 정결한 행위를 봄이라
While they behold your chaste conversation coupled with fear .
3. 너희 단장은 머리를 꾸미고 금을 차고 아름다운 옷을 입는 외모로 하지 말고
Whose adorning let it not be that outward adorning of plaiting the hair , and of wearing of gold , or of putting on of apparel ;
4. 오직 마음에 숨은 사람을 온유하고 안정한 심령의 썩지 아니할 것으로 하라 이는 하나님 앞에 값진 것이니라
But let it be the hidden man of the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in the sight of God of great price .
5. 전에 하나님께 소망을 두었던 거룩한 부녀들도 이와 같이 자기 남편에게 순복함으로 자기를 단장하였나니
For after this manner in the old time the holy women also , who trusted in God , adorned themselves , being in subjection unto their own husbands :
6. 사라가 아브라함을 주라 칭하여 복종한 것 같이 너희가 선을 행하고 아무 두려운 일에도 놀라지 아니함으로 그의 딸이 되었느니라
Even as Sara obeyed Abraham , calling him lord : whose daughters ye are , as long as ye do well , and are not afraid with any amazement .
7. 남편된 자들아 이와 같이 지식을 따라 너희 아내와 동거하고 저는 더 연약한 그릇이요 또 생명의 은혜를 유업으로 함께 받을 자로 알아 귀히 여기라 이는 너희 기도가 막히지 아니하게 하려 함이라
Likewise , ye husbands , dwell with them according to knowledge , giving honour unto the wife , as unto the weaker vessel , and as being heirs together of the grace of life ; that your prayers be not hindered .
8. 마지막으로 말하노니 너희가 다 마음을 같이 하여 체휼하며 형제를 사랑하며 불쌍히 여기며 겸손하며
Finally , be ye all of one mind , having compassion one of another , love as brethren , be pitiful , be courteous :
9. 악을 악으로, 욕을 욕으로 갚지 말고 도리어 복을 빌라 이를 위하여 너희가 부르심을 입었으니 이는 복을 유업으로 받게 하려 하심이라
Not rendering evil for evil , or railing for railing : but contrariwise blessing ; knowing that ye are thereunto called , that ye should inherit a blessing .
10. 그러므로 생명을 사랑하고 좋은 날 보기를 원하는 자는 혀를 금하여 악한 말을 그치며 그 입술로 궤휼을 말하지 말고
For he that will love life , and see good days , let him refrain his tongue from evil , and his lips that they speak no guile :
11. 악에서 떠나 선을 행하고 화평을 구하여 이를 좇으라
Let him eschew evil , and do good ; let him seek peace , and ensue it .
12. 주의 눈은 의인을 향하시고 그의 귀는 저의 간구에 기울이시되 주의 낯은 악행하는 자들을 향하시느니라 하였느니라
For the eyes of the Lord are over the righteous , and his ears are open unto their prayers : but the face of the Lord is against them that do evil .
13. 또 너희가 열심으로 선을 행하면 누가 너희를 해하리요
And who is he that will harm you , if ye be followers of that which is good ?
14. 그러나 의를 위하여 고난을 받으면 복 있는 자니 저희의 두려워함을 두려워 말며 소동치 말고
But and if ye suffer for righteousness’ sake , happy are ye: and be not afraid of their terror , neither be troubled ;
15. 너희 마음에 그리스도를 주로 삼아 거룩하게 하고 너희 속에 있는 소망에 관한 이유를 묻는 자에게는 대답할 것을 항상 예비하되 온유와 두려움으로 하고
But sanctify the Lord God in your hearts : and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear :
16. 선한 양심을 가지라 이는 그리스도 안에 있는 너희의 선행을 욕하는 자들로 그 비방하는 일에 부끄러움을 당하게 하려 함이라
Having a good conscience ; that , whereas they speak evil of you , as of evildoers , they may be ashamed that falsely accuse your good conversation in Christ .
17. 선을 행함으로 고난 받는 것이 하나님의 뜻일진대 악을 행함으로 고난 받는 것보다 나으니라
For it is better , if the will of God be so , that ye suffer for well doing , than for evil doing .
18. 그리스도께서도 한 번 죄를 위하여 죽으사 의인으로서 불의한 자를 대신하셨으니 이는 우리를 하나님 앞으로 인도하려 하심이라 육체로는 죽임을 당하시고 영으로는 살리심을 받으셨으니
For Christ also hath once suffered for sins , the just for the unjust , that he might bring us to God , being put to death in the flesh , but quickened by the Spirit :
19. 저가 또한 영으로 옥에 있는 영들에게 전파하시니라
By which also he went and preached unto the spirits in prison ;
20. 그들은 전에 노아의 날 방주 예비할 동안 하나님이 오래 참고 기다리실 때에 순종치 아니하던 자들이라 방주에서 물로 말미암아 구원을 얻은 자가 몇 명뿐이니 겨우 여덟 명이라
Which sometime were disobedient , when once the longsuffering of God waited in the days of Noah , while the ark was a preparing , wherein few , that is , eight souls were saved by water .
21. 물은 예수 그리스도의 부활하심으로 말미암아 이제 너희를 구원하는 표니 곧 침례라 육체의 더러운 것을 제하여 버림이 아니요 오직 선한 양심이 하나님을 향하여 찾아가는 것이라
The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh , but the answer of a good conscience toward God ,) by the resurrection of Jesus Christ :
22. 저는 하늘에 오르사 하나님 우편에 계시니 천사들과 권세들과 능력들이 저에게 순복하느니라
Who is gone into heaven , and is on the right hand of God ; angels and authorities and powers being made subject unto him .
■ 주석 보기
【벧전3:1 JFB】벧전3:1-22. Relative Duties of Husbands and Wives: Exhortations to Love and Forbearance: Right Conduct under Persecutions for Righteousness' Sake, after Christ's Example, Whose Death Resulted in Quickening to Us through His Being Quickened Again, of Which Baptism Is the Sacramental Seal.
1. Likewise—Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection, 고전11:8-10; 딤전2:11-14.
your own—enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, "idios," "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse (고전14:34, 35, "Let them ask their own [idious] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [Steiger].
that, if—Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever).
without the word—independently of hearing the word preached, the usual way of faith coming. But Bengel, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [ŒCUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [Leighton]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [Clement of Alexandria].
【벧전3:1 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).
【벧전3:1 MHCC】The wife must discharge her duty to her own husband, though he obey not the word. We daily see how narrowly evil men watch the ways and lives of professors of religion. Putting on of apparel is not forbidden, but vanity and costliness in ornament. Religious people should take care that all their behaviour answers to their profession. But how few know the right measure and bounds of those two necessaries of life, food and raiment! Unless poverty is our carver, and cuts us short, there is scarcely any one who does not desire something beyond what is good for us. Far more are beholden to the lowliness of their state, than the lowliness of their mind; and many will not be so bounded, but lavish their time and money upon trifles. The apostle directs Christian females to put on something not corruptible, that beautifies the soul, even the graces of God's Holy Spirit. A true Christian's chief care lies in right ordering his own spirit. This will do more to fix the affections, and excite the esteem of a husband, than studied ornaments or fashionable apparel, attended by a froward and quarrelsome temper. Christians ought to do their duty to one another, from a willing mind, and in obedience to the command of God. Wives should be subject to their husbands, not from dread and amazement, but from desire to do well, and please God. The husband's duty to the wife implies giving due respect unto her, and maintaining her authority, protecting her, and placing trust in her. They are heirs together of all the blessings of this life and that which is to come, and should live peaceably one with another. Prayer sweetens their converse. And it is not enough that they pray with the family, but husband and wife together by themselves, and with their children. Those who are acquainted with prayer, find such unspeakable sweetness in it, that they will not be hindered therein. That you may pray much, live holily; and that you may live holily, be much in prayer.
【벧전3:2 JFB】2. behold—on narrowly looking into it, literally, "having closely observed."
chaste—pure, spotless, free from all impurity.
fear—reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women.
【벧전3:3 JFB】3. Literally, "To whom let there belong (namely, as their peculiar ornament) not the outward adornment (usual in the sex which first, by the fall, brought in the need of covering, Note, see on 벧전5:5) of," &c.
plaiting—artificial braiding, in order to attract admiration.
wearing—literally, "putting round," namely, the head, as a diadem—the arm, as a bracelet—the finger, as rings.
apparel—showy and costly. "Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds" [Melissa].
【벧전3:4 JFB】4. But—"Rather." The "outward adornment" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware" [Seneca in Alford].
hidden—inner man, which the Christian instinctively hides from public view.
of the heart—consisting in the heart regenerated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be," 벧전3:3, Greek: "Of whom let the inner man be," namely, the distinction or adornment.
in that—consisting or standing in that as its element.
not corruptible—not transitory, nor tainted with corruption, as all earthly adornments.
meek and quiet—meek, not creating disturbances: quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions [Bengel].
in the sight of God—who looks to inward, not merely outward things.
of great price—The results of redemption should correspond to its costly price (벧전1:19).
【벧전3:5 JFB】5. after this manner—with the ornament of a meek and quiet spirit (compare the portrait of the godly wife, 잠31:10-31).
trusted—Greek, "hoped." "Holy" is explained by "hoped in (so as to be 'united to,' Greek) God." Hope in God is the spring of true holiness [Bengel].
in subjection—Their ornament consisted in their subordination. Vanity was forbidden (벧전3:3) as being contrary to female subjection.
【벧전3:6 JFB】6. Sara—an example of faith.
calling him lord—(창18:12).
ye are—Greek, "ye have become": "children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant.
afraid with any amazement—Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as weak females are apt to be, by any opposition from without. Bengel translates, "Not afraid OFany fluttering terror coming from without" (벧전3:13-16). So the Septuagint,잠3:25 uses the same Greek word, which Peter probably refers to. Anger assails men; fear, women. You need fear no man in doing what is right: not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, while you do well.
【벧전3:7 JFB】7. dwell—Greek, "dwelling": connected with the verb, 벧전2:17, "Honor all."
knowledge—Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration.
them … giving honour to the wife—translate and punctuate the Greek rather, "dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on 살전4:4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together," &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, 벧전3:9). He does not take into account the case of an unbelieving wife, as she might yet believe.
grace of life—God's gracious gift of life (벧전1:4, 13).
that your prayers be not hindered—by dissensions, which prevent united prayer, on which depends the blessing.
【벧전3:8 JFB】8.General summary of relative duty, after having detailed particular duties from 벧전2:18.
of one mind—as to the faith.
having compassion one of another—Greek, "sympathizing" in the joy and sorrow of others.
love as brethren—Greek, "loving the brethren."
pitiful—towards the afflicted.
courteous—genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.
【벧전3:8 MHCC】Though Christians cannot always be exactly of the same mind, yet they should have compassion one of another, and love as brethren. If any man desires to live comfortably on earth, or to possess eternal life in heaven, he must bridle his tongue from wicked, abusive, or deceitful words. He must forsake and keep far from evil actions, do all the good he can, and seek peace with all men. For God, all-wise and every where present, watches over the righteous, and takes care of them. None could or should harm those who copied the example of Christ, who is perfect goodness, and did good to others as his followers.
【벧전3:9 JFB】9. evil—in deed.
railing—in word.
blessing—your revilers; participle, not a noun after "rendering."
knowing that—The oldest manuscripts read merely, "because."
are—Greek, "were called."
inherit a blessing—not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [Gerhard in Alford]. "It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No railing can injure you (벧전3:13). Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (벧전3:10) [Bengel].
【벧전3:10 JFB】10. will love—Greek, "wishes to love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, 벧전3:9, by 시34:12-16.
refrain—curb, literally, "cause to cease"; implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils" [Calvin].
evil … guile—First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor.
【벧전3:11 JFB】11. In oldest manuscripts, Greek, "Moreover (besides his words, in acts), let him."
eschew—"turn from."
ensue—pursue as a thing hard to attain, and that flees from one in this troublesome world.
【벧전3:12 JFB】12. Ground of the promised present and eternal life of blessedness to the meek (벧전3:10). The Lord's eyes are ever over them for good.
ears … unto their prayers—(요일5:14, 15).
face … against—The eyes imply favorable regard; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare 벧전3:13).
【벧전3:13 JFB】13. who … will harm you—This fearless confidence in God's protection from harm, Christ, the Head, in His sufferings realized; so His members.
if ye be—Greek, "if ye have become."
followers—The oldest manuscripts read "emulous," "zealous of" (딛2:14).
good—The contrast in Greek is, "Who will do you evil, if ye be zealous of good?"
【벧전3:14 JFB】14. But and if—"But if even." "The promises of this life extend only so far as it is expedient for us that they should be fulfilled" [Calvin]. So he proceeds to state the exceptions to the promise (벧전3:10), and how the truly wise will behave in such exceptional cases. "If ye should suffer"; if it should so happen; "suffer," a milder word than harm.
for righteousness—"not the suffering, but the cause for which one suffers, makes the martyr" [Augustine].
happy—Not even can suffering take away your blessedness, but rather promotes it.
and—Greek, "but." Do not impair your blessing (벧전3:9) by fearing man's terror in your times of adversity. Literally, "Be not terrified with their terror," that is, with that which they try to strike into you, and which strikes themselves when in adversity. This verse and 벧전3:15 is quoted from 사8:12, 13. God alone is to be feared; he that fears God has none else to fear.
neither be troubled—the threat of the law, 레26:36; 신28:65, 66; in contrast to which the Gospel gives the believer a heart assured of God's favor, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated.
【벧전3:14 MHCC】We sanctify God before others, when our conduct invites and encourages them to glorify and honour him. What was the ground and reason of their hope? We should be able to defend our religion with meekness, in the fear of God. There is no room for any other fears where this great fear is; it disturbs not. The conscience is good, when it does its office well. That person is in a sad condition on whom sin and suffering meet: sin makes suffering extreme, comfortless, and destructive. Surely it is better to suffer for well-doing than for evil-doing, whatever our natural impatience at times may suggest. The example of Christ is an argument for patience under sufferings. In the case of our Lord's suffering, he that knew no sin, suffered instead of those who knew no righteousness. The blessed end and design of our Lord's sufferings were, to reconcile us to God, and to bring us to eternal glory. He was put to death in respect of his human nature, but was quickened and raised by the power of the Holy Spirit. If Christ could not be freed from sufferings, why should Christians think to be so? God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last. And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace.
【벧전3:15 JFB】15. sanctify—hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, 마6:9. God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit.
the Lord God—The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord."
and—Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c.
answer—an apologetic answer defending your faith.
to every man that asketh you—The last words limit the universality of the "always"; not to a roller, but to everyone among the heathen who inquires honestly.
a reason—a reasonable account. This refutes Rome's dogma, "I believe it, because the Church believes it." Credulity is believing without evidence; faith is believing on evidence. There is no repose for reason itself but in faith. This verse does not impose an obligation to bring forward a learned proof and logical defense of revelation. But as believers deny themselves, crucify the world, and brave persecution, they must be buoyed up by some strong "hope"; men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believer must be ready to give an experimental account "how this hope arose in him, what it contains, and on what it rests" [Steiger].
with—The oldest manuscripts read, "but with." Be ready, but with "meekness." Not pertly and arrogantly.
meekness—(벧전3:4). The most effective way; not self-sufficient impetuosity.
fear—due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it.
【벧전3:16 JFB】16. Having a good conscience—the secret spring of readiness to give account of our hope. So hope and good conscience go together in 행24:15, 16. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope "with meekness."
whereas—(벧전2:12).
they speak evil of you, as of evildoers—One oldest manuscript reads, "ye are spoken against," omitting the rest.
falsely accuse—"calumniate"; the Greek expresses malice shown in deeds as well as in words. It is translated, "despitefully use," 마5:44; Lu 6:28.
conversation—life, conduct.
in Christ—who is the very element of your life as Christians. "In Christ" defines "good." It is your good walk as Christians, not as citizens, that calls forth malice (벧전4:4, 5, 14).
【벧전3:17 JFB】17. better—One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [Gerhard].
if the will of God be so—rather as the optative is in the oldest manuscripts, "if the will of God should will it so." Those who honor God's will as their highest law (벧전2:15) have the comfort to know that suffering is God's appointment (벧전4:19). So Christ Himself; our inclination does not wish it.
【벧전3:18 JFB】18. Confirmation of 벧전3:17, by the glorious results of Christ's suffering innocently.
For—"Because." That is "better," 벧전3:17, means of which we are rendered more like to Christ in death and in life; for His death brought the best issue to Himself and to us [Bengel].
Christ—the Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust.
also—as well as yourselves (벧전3:17). Compare 벧전2:21; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of suffering for well-doing.
once—for all; never again to suffer. It is "better" for us also once to suffer with Christ, than for ever without Christ We now are suffering our "once"; it will soon be a thing of the past; a bright consolation to the tried.
for sins—as though He had Himself committed them. He exposed Himself to death by His "confession," even as we are called on to "give an answer to him that asketh a reason of our hope." This was "well-doing" in its highest manifestation. As He suffered, "The Just," so we ought willingly to suffer, for righteousness' sake (벧전3:14; compare 벧전3:12, 17).
that he might bring us to God—together with Himself in His ascension to the right hand of God (벧전3:22). He brings us, "the unjust," justified together with Him into heaven. So the result of Christ's death is His drawing men to Him; spiritually now, in our having access into the Holiest, opened by Christ's ascension; literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which He Himself passed. The several steps of Christ's progress from lowliness to glory are trodden over again by His people in virtue of their oneness with Him (벧전4:1-3). "To God," is Greek dative (not the preposition and case), implying that God wishes it [Bengel].
put to death—the means of His bringing us to God.
in the flesh—that is, in respect to the life of flesh and blood.
quickened by the Spirit—The oldest manuscripts omit the Greek article. Translate with the preposition "in," as the antithesis to the previous "in the flesh" requires, "IN spirit," that is, in respect to His Spirit. "Put to death" in the former mode of life; "quickened" in the other. Not that His Spirit ever died and was quickened, or made alive again, but whereas He had lived after the manner of mortal men in the flesh, He began to live a spiritual "resurrection" (벧전3:21) life, whereby He has the power to bring us to God. Two ways of explaining 벧전3:18, 19, are open to us: (1) "Quickened in Spirit," that is, immediately on His release from the "flesh," the energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, namely, "in the Spirit He went down (as subsequently He went up to heaven, 벧전3:22, the same Greek verb) and heralded [not salvation, as Alford, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on 벧전3:20. Nor is the phrase here 'preached the Gospel' (evangelizo), but 'heralded' (ekeruxe) or 'preached'; but simply made the announcement of His finished work; so the same Greek in 막1:45, 'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype' (벧전3:21), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison (in Hades or Sheol, awaiting the judgment, 벧후2:4), which were of old disobedient when," &c. (2) The strongest point in favor of (1) is the position of "sometime," that is, of old, connected with "disobedient"; whereas if the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preached." But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, "inasmuch as they were sometime disobedient" (compare 벧전4:6). Also "went" seems to mean a personal going, as in 벧전3:22, not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare 벧전3:21, end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare 요5:21; 롬8:11, and other passages, where "quicken" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The theory—(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare 엡4:9, 10, which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however, 요3:13; 골1:18. Prison is always used in a bad sense in Scripture. "Paradise" and "Abraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Compare 고후12:2, 4, where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching in Hades? Therefore explain: "Quickened in spirit, in which (as distinguished from in person; the words "in which," that is, in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the person of Noah, "a preacher of righteousness," 벧후2:5: Alford's own Note,엡2:17, is the best reply to his argument from "went" that a local going to Hades in person is meant. As "He CAME and preached peace" by His Spirit in the apostles and ministers after His death and ascension: so before His incarnation He preached in Spirit through Noah to the antediluvians, 요14:18, 28; 행26:23. "Christ should show," literally, "announce light to the Gentiles") and preached unto the spirits in prison, that is, the antediluvians, whose bodies indeed seemed free, but their spirits were in prison, shut up in the earth as one great condemned cell (exactly parallel to 사24:22, 23 "upon the earth … they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison," &c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth, 벧전2:4], where 벧전3:18 has a plain allusion to the flood, "the windows from on high are open," compare 창7:11); from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison (사61:1, end, "the Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound"). So in 벧전1:11, "the Spirit of Christ" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His "Spirit" (or divine nature, 롬1:3, 4; 고전15:45), which henceforth acted in its full energy, the first result of which was the raising of His body (벧전3:21, end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst reproach and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance.
【벧전3:20 JFB】20. once—not in the oldest manuscripts.
when … the long-suffering of God waited in the days of Noah—Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes Alford's idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire.
while the ark was a-preparing—(히11:7). A long period of God's "long-suffering and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable.
wherein—literally, "(by having entered) into which."
eight—seven (the sacred number) with ungodly Ham.
few—so now.
souls—As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures.
saved by water—The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, "were brought safe through the water." However, the sense of the preposition may be as in 고전3:15, "they were safely preserved through the water," though having to be in the water.
【벧전3:21 JFB】21. whereunto—The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare 고전10:1, 2, 5; Jude 5; puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, 요3:5; 엡5:26; 딛3:5; 히10:22; compare 요일5:6.
not the, &c.—"flesh" bears the emphasis. "Not the putting away of the filth of the flesh" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare 엡2:11), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit.
answer—Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([Augustine, The Creed, 4.1]; [Cyprian, Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer) toward God." I prefer this to the translation of Wahl, Alford and others, "inquiry of a good conscience after God": not one of the parallels alleged, not even 삼하11:7, in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation.
by the resurrection of Jesus—joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.
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