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■ 베드로전서 4장
1. 그리스도께서 이미 육체에 고난을 받으셨으니 너희도 같은 마음으로 갑옷을 삼으라 이는 육체의 고난을 받은 자가 죄를 그쳤음이니
Forasmuch then as Christ hath suffered for us in the flesh , arm yourselves likewise with the same mind : for he that hath suffered in the flesh hath ceased from sin ;
2. 그 후로는 다시 사람의 정욕을 좇지 않고 오직 하나님의 뜻을 좇아 육체의 남은 때를 살게 하려 함이라
That he no longer should live the rest of his time in the flesh to the lusts of men , but to the will of God .
3. 너희가 음란과 정욕과 술취함과 방탕과 연락과 무법한 우상 숭배를 하여 이방인의 뜻을 좇아 행한 것이 지나간 때가 족하도다
For the time past of our life may suffice us to have wrought the will of the Gentiles , when we walked in lasciviousness , lusts , excess of wine , revellings , banquetings , and abominable idolatries :
4. 이러므로 너희가 저희와 함께 그런 극한 방탕에 달음질하지 아니하는 것을 저희가 이상히 여겨 비방하나
Wherein they think it strange that ye run not with them to the same excess of riot , speaking evil of you:
5. 저희가 산 자와 죽은 자 심판하기를 예비하신 자에게 직고하리라
Who shall give account to him that is ready to judge the quick and the dead .
6. 이를 위하여 죽은 자들에게도 복음이 전파되었으니 이는 육체로는 사람처럼 심판을 받으나 영으로는 하나님처럼 살게 하려 함이니라
For for this cause was the gospel preached also to them that are dead , that they might be judged according to men in the flesh , but live according to God in the spirit .
7. 만물의 마지막이 가까웠으니 그러므로 너희는 정신을 차리고 근신하여 기도하라
But the end of all things is at hand : be ye therefore sober , and watch unto prayer .
8. 무엇보다도 열심으로 서로 사랑할지니 사랑은 허다한 죄를 덮느니라
And above all things have fervent charity among yourselves : for charity shall cover the multitude of sins .
9. 서로 대접하기를 원망 없이 하고
Use hospitality one to another without grudging .
10. 각각 은사를 받은 대로 하나님의 각양 은혜를 맡은 선한 청지기 같이 서로 봉사하라
As every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of God .
11. 만일 누가 말하려면 하나님의 말씀을 하는 것 같이 하고 누가 봉사하려면 하나님의 공급하시는 힘으로 하는 것 같이 하라 이는 범사에 예수 그리스도로 말미암아 하나님이 영광을 받으시게 하려 함이니 그에게 영광과 권능이 세세에 무궁토록 있느니라 아멘
If any man speak , let him speak as the oracles of God ; if any man minister , let him do it as of the ability which God giveth : that God in all things may be glorified through Jesus Christ , to whom be praise and dominion for ever and ever . Amen .
12. 사랑하는 자들아 너희를 시련하려고 오는 불시험을 이상한 일 당하는 것 같이 이상히 여기지 말고
Beloved , think it not strange concerning the fiery trial which is to try you , as though some strange thing happened unto you :
13. 오직 너희가 그리스도의 고난에 참예하는 것으로 즐거워하라 이는 그의 영광을 나타내실 때에 너희로 즐거워하고 기뻐하게 하려 함이라
But rejoice , inasmuch as ye are partakers of Christ’s sufferings ; that , when his glory shall be revealed , ye may be glad also with exceeding joy .
14. 너희가 그리스도의 이름으로 욕을 받으면 복 있는 자로다 영광의 영 곧 하나님의 영이 너희 위에 계심이라
If ye be reproached for the name of Christ , happy are ye; for the spirit of glory and of God resteth upon you : on their part he is evil spoken of , but on your part he is glorified .
15. 너희 중에 누구든지 살인이나 도적질이나 악행이나 남의 일을 간섭하는 자로 고난을 받지 말려니와
But let none of you suffer as a murderer , or as a thief , or as an evildoer , or as a busybody in other men’s matters .
16. 만일 그리스도인으로 고난을 받은즉 부끄러워 말고 도리어 그 이름으로 하나님께 영광을 돌리라
Yet if any man suffer as a Christian , let him not be ashamed ; but let him glorify God on this behalf .
17. 하나님 집에서 심판을 시작할 때가 되었나니 만일 우리에게 먼저 하면 하나님의 복음을 순종치 아니하는 자들의 그 마지막이 어떠하며
For the time is come that judgment must begin at the house of God : and if it first begin at us , what shall the end be of them that obey not the gospel of God ?
18. 또 의인이 겨우 구원을 얻으면 경건치 아니한 자와 죄인이 어디 서리요
And if the righteous scarcely be saved , where shall the ungodly and the sinner appear ?
19. 그러므로 하나님의 뜻대로 고난을 받는 자들은 또한 선을 행하는 가운데 그 영혼을 미쁘신 조물주께 부탁할지어다
Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing , as unto a faithful Creator .
■ 주석 보기
【벧전4:1 JFB】벧전4:1-19. Like the Risen Christ, Believers Henceforth Ought to Have No More to Do with Sin.
As the end is near, cultivate self-restraint, watchful prayerfulness, charity, hospitality, scriptural speech, ministering to one another according to your several gifts to the glory of God: Rejoicing patience under suffering.
1. for us—supported by some oldest manuscripts and versions, omitted by others.
in the flesh—in His mortal body of humiliation.
arm—(엡6:11, 13).
the same mind—of suffering with patient willingness what God wills you to suffer.
he that hath suffered—for instance, Christ first, and in His person the believer: a general proposition.
hath ceased—literally, "has been made to cease," has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on Him (롬6:6-11, especially, 벧전4:7). The Christian is by faith one with Christ: as then Christ by death is judicially freed from sin; so the Christian who has in the person of Christ died, has no more to do with it judicially, and ought to have no more to do with it actually. "The flesh" is the sphere in which sin has place.
【벧전4:1 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).
【벧전4:1 MHCC】The strongest and best arguments against sin, are taken from the sufferings of Christ. He died to destroy sin; and though he cheerfully submitted to the worst sufferings, yet he never gave way to the least sin. Temptations could not prevail, were it not for man's own corruption; but true Christians make the will of God, not their own lust or desires, the rule of their lives and actions. And true conversion makes a marvellous change in the heart and life. It alters the mind, judgment, affections, and conversation. When a man is truly converted, it is very grievous to him to think how the time past of his life has been spent. One sin draws on another. Six sins are here mentioned which have dependence one upon another. It is a Christian's duty, not only to keep from gross wickedness, but also from things that lead to sin, or appear evil. The gospel had been preached to those since dead, who by the proud and carnal judgment of wicked men were condemned as evil-doers, some even suffering death. But being quickened to Divine life by the Holy Spirit, they lived to God as his devoted servants. Let not believers care, though the world scorns and reproaches them.
【벧전4:2 JFB】2. That he, &c.—"That he (the believer, who has once for all obtained cessation from sin by suffering, in the person of Christ, namely, in virtue of his union with the crucified Christ) should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God" as his rule. "Rest of his time in the flesh" (the Greek has the preposition "in" here, not in 벧전4:1 as to Christ) proves that the reference is here not to Christ, but to the believer, whose remaining time for glorifying God is short (벧전4:3). "Live" in the truest sense, for heretofore he was dead. Not as Alford, "Arm yourselves … with a view no longer to live the rest of your time."
【벧전4:3 JFB】3. may suffice—Greek, "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account.
us—omitted in oldest manuscripts.
wrought—Greek, "wrought out."
Gentiles—heathen: which many of you were.
when, &c.—"walking as ye have done [Alford] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust.
excess of wine—"wine-bibbings" [Alford].
abominable—"nefarious," "lawless idolatries," violating God's most sacred law; not that all Peter's readers (see on 벧전1:1) walked in these, but many, namely, the Gentile portion of them.
【벧전4:4 JFB】4. Wherein—In respect to which abandonment of your former walk (벧전4:3).
run not with them—eagerly, in troops [Bengel].
excess—literally, "profusion"; a sink: stagnant water remaining after an inundation.
riot—profligacy.
speaking evil—charging you with pride, singularity, hypocrisy, and secret crimes (벧전4:14; 벧후2:2). However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy Spirit, and the Christian religion, not merely against men as such; Greek,벧전4:14, below.
【벧전4:5 JFB】5. They who now call you to account falsely, shall have to give account themselves for this very evil-speaking (Jude 15), and be condemned justly.
ready—very speedily (벧전4:7; 벧후3:10). Christ's coming is to the believer always near.
【벧전4:6 JFB】6. For—giving the reason for 벧전4:5, "judge the dead."
gospel preached also to … dead—as well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in 벧전4:5, which refutes the explanation "dead" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in 벧전4:5 also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead—the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), Lu 20:38, thus being made like Christ in death and in life (see on 벧전3:18). He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ" (엡2:5). This verse is parallel to 벧전3:18; compare Note, see on 벧전3:18. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or "according to," God, even already in His purpose. Alford's explanation is wrong, "that they might be judged according to men as regards the flesh," that is, be in the state of the completed sentence on sin, which is death after the flesh. For "judged" cannot have a different meaning in this verse from what "judge" bears in 벧전4:5. "Live according to God" means, live a life with God, such as God lives, divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.
【벧전4:7 JFB】7. Resuming the idea in 벧전4:5.
the end of all things—and therefore also of the wantonness (벧전4:3, 4) of the wicked, and of the sufferings of the righteous [Bengel]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (벧전4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.
sober—"self-restrained." The opposite duties to the sins in 벧전4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (벧전4:3).
watch—Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.
prayer—Greek, "prayers"; the end for which we should exercise vigilance.
【벧전4:7 CWC】1. Hospitality, 4: 7-11.
by which we understand spiritual rather than physical hospitality, though the latter need not be excluded from the thought. Verses 10 and 11 for example, suggest 1 Cor. 12; 롬12:3-8; 엡4:7-16, etc., in which Paul is teaching the duty of the members of the Body of Christ to minister to one another of their spiritual gifts without judging.
2. Patience, vv. 12-19.
Verse 12 shows that the opposition to the Christians at this time was exhibited in more than a "speaking against" them as earlier passages record. "The fiery trial among you" is the rendering of the Revised Version it was already there. Verse 13 is characteristic of Peter, who always throws forward the fact of the present suffering of Christians unto the light of their future glory, for which reason he is called the apostle of hope (cf. 1:3, 7, 11; 5:1, 4, 10). If Christians were unwilling to suffer for righteousness' sake it was an evidence of a low spiritual state. Let them remember therefore, that time of judgment he had referred to in 1:17.
3. Fidelity, 5:1-4.
In this instance "elders," in the sense of pastors are particularly addressed, when once more the heavenly glory is brought forward as a motive for their conduct.
4. Service, vv. 5-11.
"Elder" in this instance has reference, not to office, but age. The younger members of the flock, and indeed all of them, are to gird themselves with humility "to serve one another" (R. V.). Fear should move them to do this, "for God resisteth the proud." The hope of reward should move them, for He "giveth grace to the humble," hence the exhortation of verse 6. It costs something to humble one's self. It makes us anxious about our possessions or our position in life, but let us cast that anxiety upon God, for it is His business to care for us (7). "It matters to Him about you," is a literal and beautiful rendering of that verse. But there is another reason for humbling ourselves in service the activity of the evil one (8, 9). It is he who would restrain us from doing it. Be watching out for him at such a time, resist him in the comfort of knowing that you are not alone in such experiences. Moreover, the conflict will not be for long, and glory follows (10).
【벧전4:7 MHCC】The destruction of the Jewish church and nation, foretold by our Saviour, was very near. And the speedy approach of death and judgment concerns all, to which these words naturally lead our minds. Our approaching end, is a powerful argument to make us sober in all worldly matters, and earnest in religion. There are so many things amiss in all, that unless love covers, excuses, and forgives in others, the mistakes and faults for which every one needs the forbearance of others, Satan will prevail to stir up divisions and discords. But we are not to suppose that charity will cover or make amends for the sins of those who exercise it, so as to induce God to forgive them. The nature of a Christian's work, which is high work and hard work, the goodness of the Master, and the excellence of the reward, all require that our endeavours should be serious and earnest. And in all the duties and services of life, we should aim at the glory of God as our chief end. He is a miserable, unsettled wretch, who cleaves to himself, and forgets God; is only perplexed about his credit, and gain, and base ends, which are often broken, and which, when he attains, both he and they must shortly perish together. But he who has given up himself and his all to God, may say confidently that the Lord is his portion; and nothing but glory through Christ Jesus, is solid and lasting; that abideth for ever.
【벧전4:8 JFB】8. above all things—not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.
charity shall cover the multitude, &c.—The oldest manuscripts have "covereth." Quoted from 잠10:12; compare 잠17:9. "Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past offenses. Perhaps the additional idea is included, By prayer for them, love tries to have them covered by God; and so being the instrument of converting the sinner from his error, "covereth a (not 'the,' as English Version) multitude of sins"; but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" his own sins; for then the Greek middle voice would be used; and 잠10:12; 17:9 support the Protestant view. "As God with His love covers my sins if I believe, so must I also cover the sins of my neighbor" [Luther]. Compare the conduct of Shem and Japheth to Noah (창9:23), in contrast to Ham's exposure of his father's shame. We ought to cover others' sins only where love itself does not require the contrary.
【벧전4:9 JFB】9. (롬12:13; 히13:2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as the representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love.
without grudging—Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.
【벧전4:10 JFB】10. every—"even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use.
minister the same—not discontentedly envying or disparaging the gift of another.
one to another—Greek as in 벧전4:8, "towards yourselves"; implying that all form but one body, and in seeking the good of other members they are promoting the good of themselves.
stewards—referring to 마25:15, &c.; Lu 19:13-26.
【벧전4:11 JFB】11. If any … speak—namely, as a prophet, or divinely taught teacher in the Church assembly.
as the, &c.—The Greek has no article: "as oracles of God." This may be due to Greek: "God," having no article, it being a principle when a governed noun omits the Greek article that the governing noun should omit it, too. In 행7:38 also, the Greek article is wanting; thus English Version, "as the oracles of God," namely, the Old Testament, would be "right," and the precept be similar to 롬12:6, "prophesy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) oraclesOF God." His divinely inspired words are not his own, but God's, and as a steward (벧전4:10) having them committed to him, he ought so to speak them. Jesus was the pattern in this respect (마7:29; 요12:49; 14:10; compare Paul, 고후2:17). Note, the very same term as is applied in the only other passages where it occurs (행7:38; 롬3:2; 히5:12), to the Old Testament inspired writings, is here predicated of the inspired words (the substance of which was afterwards committed to writing) of the New Testament prophets.
minister—in acts; the other sphere of spiritual activity besides speaking.
as of—"out of" the store of his "strength" (Greek, physical power in relation to outward service, rather than moral and intellectual "ability"; so in 막12:30).
giveth—Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.
that God in all things may be glorified—the final end of all a Christian's acts.
through Jesus Christ—the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.
to whom—Christ.
be—Greek, "is."
for ever and ever—Greek, "unto the ages of the ages."
【벧전4:12 JFB】12. strange—they might think it strange that God should allow His chosen children to be sore tried.
fiery trial—like the fire by which metals are tested and their dross removed. The Greek adds, "in your case."
which is to try you—Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it—a consolatory reflection.
【벧전4:12 MHCC】By patience and fortitude in suffering, by dependence on the promises of God, and keeping to the word the Holy Spirit hath revealed, the Holy Spirit is glorified; but by the contempt and reproaches cast upon believers, he is evil spoken of, and is blasphemed. One would think such cautions as these were needless to Christians. But their enemies falsely charged them with foul crimes. And even the best of men need to be warned against the worst of sins. There is no comfort in sufferings, when we bring them upon ourselves by our own sin and folly. A time of universal calamity was at hand, as foretold by our Saviour, 마24:9, 10. And if such things befall in this life, how awful will the day of judgment be! It is true that the righteous are scarcely saved; even those who endeavour to walk uprightly in the ways of God. This does not mean that the purpose and performance of God are uncertain, but only the great difficulties and hard encounters in the way; that they go through so many temptations and tribulations, so many fightings without and fears within. Yet all outward difficulties would be as nothing, were it not for lusts and corruptions within. These are the worst clogs and troubles. And if the way of the righteous be so hard, then how hard shall be the end of the ungodly sinner, who walks in sin with delight, and thinks the righteous is a fool for all his pains! The only way to keep the soul well, is, to commit it to God by prayer, and patient perseverance in well-doing. He will overrule all to the final advantage of the believer.
【벧전4:13 JFB】13. inasmuch as—The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered.
with exceeding joy—Greek, "exulting joy"; now ye rejoice amidst sufferings; then ye shall EXULT, for ever free from sufferings (벧전1:6, 8). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter.
【벧전4:14 JFB】14. for—Greek, "IN the name of Christ," namely, as Christians (벧전4:16; 3:14, above); "in My name, because ye belong to Christ." The emphasis lies on this: 벧전4:15, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing (벧전2:20).
reproached—Reproach affects noble minds more than loss of goods, or even bodily sufferings.
the spirit … upon you—the same Spirit as rested on Christ (Lu 4:18). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (약2:1). Believers may well overcome the "reproach" (compare 히11:26), seeing that "the Spirit of glory" rests upon them, as upon Him. It cannot prevent the happiness of the righteous, if they are reproached for Christ, because they retain before God their glory entire, as having the Spirit, with whom glory is inseparably joined [Calvin].
and of God—Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God.
on their part he is evil spoken of, but on your part he is glorified—omitted in the two oldest Greek manuscripts and Syriac and Coptic versions, but supported by one very old manuscript, Vulgate, Sahidic,Cyprian, &c. "Evil spoken of," literally, "blasphemed"; not merely do they "speak against you," as in 벧전3:16, but blasphemously mock Christ and Christianity itself.
【벧전4:15 JFB】15. But—Greek, "For." "Reproached in the name of Christ" I say (벧전4:14), "FORlet none," &c.
as … as … as … as—the "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, "a bishop in what is (not his own, but) another's" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.
【벧전4:16 JFB】16. a Christian—the name given in contempt first at Antioch. 행11:26; 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," 행6:3; "disciples," 행6:1; "those of the way," 행9:2; "saints," 롬1:7; by the Jews (who denied that Jesus was the Christ, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, 행10:1, 2, was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name "Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of its development, namely, its missions to the Gentiles. The idle and witty people of Antioch, we know from heathen writers, were famous for inventing nicknames. The date of this Epistle must have been when this had become the generally recognized designation among Gentiles (it is never applied by Christians to each other, as it was in after ages—an undesigned proof that the New Testament was composed when it professes), and when the name exposed one to reproach and suffering, though not seemingly as yet to systematic persecution.
let him not be ashamed—though the world is ashamed of shame. To suffer for one's own faults is no honor (벧전4:15; 벧전2:20),—for Christ, is no shame (벧전4:14; 벧전3:13).
but let him glorify God—not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.
on this behalf—The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.
【벧전4:17 JFB】17. Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.
the time—Greek, "season," "fit time."
judgment must begin at the house of God—the Church of living believers. Peter has in mind 겔9:6; compare 암3:2; 렘25:29. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [Wetstein from Rabbins]. But God limits the destroyer's power over His people.
if … at us, what shall the end be of them, &c.—If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.
gospel of God—the very God who is to judge them.
【벧전4:18 JFB】18. scarcely—Compare "so as by fire," 고전3:15; having to pass through trying chastisements, as David did for his sin. "The righteous" man has always more or less of trial, but the issue is certain, and the entrance into the kingdom abundant at last. The "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but the righteousness of Christ and God's everlasting covenant make it all sure.
ungodly—having no regard for God; negative description.
sinner—loving sin; positive; the same man is at once God-forgetting and sin-loving.
appear—in judgment.
※ 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.