티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 베드로전서 5장
1. 너희 중 장로들에게 권하노니 나는 함께 장로 된 자요 그리스도의 고난의 증인이요 나타날 영광에 참예할 자로라
The elders which are among you I exhort , who am also an elder , and a witness of the sufferings of Christ , and also a partaker of the glory that shall be revealed :
2. 너희 중에 있는 하나님의 양 무리를 치되 부득이함으로 하지 말고 오직 하나님의 뜻을 좇아 자원함으로 하며 더러운 이를 위하여 하지 말고 오직 즐거운 뜻으로 하며
Feed the flock of God which is among you , taking the oversight thereof, not by constraint , but willingly ; not for filthy lucre , but of a ready mind ;
3. 맡기운 자들에게 주장하는 자세를 하지 말고 오직 양 무리의 본이 되라
Neither as being lords over God’s heritage , but being ensamples to the flock .
4. 그리하면 목자장이 나타나실 때에 시들지 아니하는 영광의 면류관을 얻으리라
And when the chief Shepherd shall appear , ye shall receive a crown of glory that fadeth not away .
5. 젊은 자들아 이와 같이 장로들에게 순복하고 다 서로 겸손으로 허리를 동이라 하나님이 교만한 자를 대적하시되 겸손한 자들에게는 은혜를 주시느니라
Likewise , ye younger , submit yourselves unto the elder . Yea , all of you be subject one to another , and be clothed with humility : for God resisteth the proud , and giveth grace to the humble .
6. 그러므로 하나님의 능하신 손 아래서 겸손하라 때가 되면 너희를 높이시리라
Humble yourselves therefore under the mighty hand of God , that he may exalt you in due time :
7. 너희 염려를 다 주께 맡겨 버리라 이는 저가 너희를 권고하심이니라
Casting all your care upon him ; for he careth for you .
8. 근신하라 깨어라 너희 대적 마귀가 우는 사자 같이 두루 다니며 삼킬 자를 찾나니
Be sober , be vigilant ; because your adversary the devil , as a roaring lion , walketh about , seeking whom he may devour :
9. 너희는 믿음을 굳게 하여 저를 대적하라 이는 세상에 있는 너희 형제들도 동일한 고난을 당하는 줄을 앎이니라
Whom resist stedfast in the faith , knowing that the same afflictions are accomplished in your brethren that are in the world .
10. 모든 은혜의 하나님 곧 그리스도 안에서 너희를 부르사 자기의 영원한 영광에 들어가게 하신 이가 잠간 고난을 받은 너희를 친히 온전케 하시며 굳게 하시며 강하게 하시며 터를 견고케 하시리라
But the God of all grace , who hath called us unto his eternal glory by Christ Jesus , after that ye have suffered a while , make you perfect , stablish , strengthen , settle you.
11. 권력이 세세무궁토록 그에게 있을지어다 아멘
To him be glory and dominion for ever and ever . Amen .
12. 내가 신실한 형제로 아는 실루아노로 말미암아 너희에게 간단히 써서 권하고 이것이 하나님의 참된 은혜임을 증거하노니 너희는 이 은혜에 굳게 서라
By Silvanus , a faithful brother unto you , as I suppose , I have written briefly , exhorting , and testifying that this is the true grace of God wherein ye stand .
13. 함께 택하심을 받은 바벨론에 있는 교회가 너희에게 문안하고 내 아들 마가도 그리하느니라
The church that is at Babylon , elected together with you, saluteth you ; and so doth Marcus my son .
14. 너희는 사랑의 입맞춤으로 피차 문안하라 그리스도 안에 있는 너희 모든 이에게 평강이 있을지어다
Greet ye one another with a kiss of charity . Peace be with you all that are in Christ Jesus . Amen .
■ 주석 보기
【벧전5:1 JFB】벧전5:1-14. Exhortations to Elders, Juniors, and All in General. Parting Prayer. Conclusion.
1. elders—alike in office and age (벧전5:5).
I … also an elder—To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare 2Jo 1, 2). Peter, in true humility for the Gospel's sake, does not put forward his apostleship here, wherein he presided over the elders. In the apostleship the apostles have no successors, for "the signs of an apostle" have not been transmitted. The presidents over the presbyters and deacons, by whatever name designated, angel, bishop, or moderator, &c., though of the same ORDER as the presbyters, yet have virtually succeeded to a superintendency of the Church analogous to that exercised by the apostles (this superintendency and priority existed from the earliest times after the apostles [Tertullian]); just as the Jewish synagogue (the model which the Church followed) was governed by a council of presbyters, presided over by one of themselves, "the chief ruler of the synagogue." (Compare Vitringa [Synagogue and Temple, Part II, chs. 3 and 7]).
witness—an eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering for well-doing after His example (벧전4:19; 2:20). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from 벧전4:19. His higher dignity as an apostle is herein delicately implied, as eye-witnessing was a necessary qualification for apostleship: compare Peter's own speeches, 행1:21, 22; 2:32; 10:39.
also—implying the righteous recompense corresponding to the sufferings.
partaker of the glory—according to Christ's promise; an earnest of which was given in the transfiguration.
【벧전5:1 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).
【벧전5:1 MHCC】The apostle Peter does not command, but exhorts. He does not claim power to rule over all pastors and churches. It was the peculiar honour of Peter and a few more, to be witnesses of Christ's sufferings; but it is the privilege of all true Christians to partake of the glory that shall be revealed. These poor, dispersed, suffering Christians, were the flock of God, redeemed to God by the great Shepherd, living in holy love and communion, according to the will of God. They are also dignified with the title of God's heritage or clergy; his peculiar lot, chosen for his own people, to enjoy his special favour, and to do him special service. Christ is the chief Shepherd of the whole flock and heritage of God. And all faithful ministers will receive a crown of unfading glory, infinitely better and more honourable than all the authority, wealth, and pleasure of the world.
【벧전5:2 JFB】2. Feed—Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by the term "elder"; the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to him, "Feed (tend) My sheep … Feed (pasture) My lambs" (요21:16). He invites the elders to share with him the same duty (compare 행20:28). The flock is Christ's.
which is among you—While having a concern for all the Church, your special duty is to feed that portion of it "which is among you."
oversight—Greek, "bishopric," or duty of bishops, that is, overseer.
not by constraint—Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [Bengel]. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [Clement of Alexandria].
willingly—One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" (롬8:27).
not for filthy lucre—(사56:11; 딛1:7).
of a ready mind—promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.
【벧전5:3 JFB】3. being lords—Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith."
God's heritage—Greek, "the inheritances," that is, the portions of the Church committed severally to your pastoral charge [Bengel]. It is explained by "the flock" in the next clause. However, in 벧전5:2, "flock of God which is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, 신32:9) committed to you, favors English Version. The flock, as one whole, is God's heritage, or flock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in the plural "heritages." Compare 행1:17, 25, "part" (the same Greek). Bernard of Clairvaux, wrote to Pope Eugene, "Peter could not give thee what he had not: what he had he gave: the care over the Church, not dominion."
being—Greek, "becoming."
ensamples—the most effective recommendation of precept (딤전4:12). 딛2:7, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined with the meanest mind, the first seat with the lowest life, a grandiloquent tongue with a lazy life, much talking with no fruit" [Bernard].
【벧전5:4 JFB】4. And—"And so": as the result of "being ensamples" (벧전5:3).
chief Shepherd—the title peculiarly Christ's own, not Peter's or the pope's.
when … shall appear—Greek, "be manifested" (골3:4). Faith serves the Lord while still unseen.
crown—Greek, "stephanos," a garland of victory, the prize in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak. Our crown is distinguished from theirs in that it is "incorruptible" and "fadeth not away," as the leaves of theirs soon did. "The crown of life." Not a kingly "crown" (a different Greek word, diadema): the prerogative of the Lord Jesus (계19:12).
glory—Greek, "the glory," namely, to be then revealed (벧전5:1; 벧전4:13).
that fadeth not away—Greek, "amaranthine" (compare 벧전1:4).
【벧전5:5 JFB】5. ye younger—The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [Mosheim]. There is no Scripture sanction for "younger" meaning laymen in general (as Alford explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.
Yea—to sum up all my exhortations in one.
be subject—omitted in the oldest manuscripts and versions, but Tischendorf quotes the Vatican manuscript for it. Then translate, "Gird (벧전1:13; 4:1) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast knot" [Wahl]. Or, "gird on humility as the slave dress (encomboma)": as the Lord girded Himself with a towel to perform a servile office of humility and love, washing His disciples' feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. Compare similarly 벧전5:2 with 요21:15-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in dress; the Christian therefore clothes himself in humility (벧전3:3, 4). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride.
God resisteth the proud—Quoted, as 약4:6, from 잠3:34. Peter had James before his mind, and gives his Epistle inspired sanction. Compare 벧전5:9 with 약4:7, literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn opposes Himself to the proud [Gerhard in Alford]. Humility is the vessel of all graces [Augustine].
【벧전5:5 MHCC】Humility preserves peace and order in all Christian churches and societies; pride disturbs them. Where God gives grace to be humble, he will give wisdom, faith, and holiness. To be humble, and subject to our reconciled God, will bring greater comfort to the soul than the gratification of pride and ambition. But it is to be in due time; not in thy fancied time, but God's own wisely appointed time. Does he wait, and wilt not thou? What difficulties will not the firm belief of his wisdom, power, and goodness get over! Then be humble under his hand. Cast “all you care;” personal cares, family cares, cares for the present, and cares for the future, for yourselves, for others, for the church, on God. These are burdensome, and often very sinful, when they arise from unbelief and distrust, when they torture and distract the mind, unfit us for duties, and hinder our delight in the service of God. The remedy is, to cast our care upon God, and leave every event to his wise and gracious disposal. Firm belief that the Divine will and counsels are right, calms the spirit of a man. Truly the godly too often forget this, and fret themselves to no purpose. Refer all to God's disposal. The golden mines of all spiritual comfort and good are wholly his, and the Spirit itself. Then, will he not furnish what is fit for us, if we humbly attend on him, and lay the care of providing for us, upon his wisdom and love? The whole design of Satan is to devour and destroy souls. He always is contriving whom he may insnare to eternal ruin. Our duty plainly is, to be sober; to govern both the outward and the inward man by the rules of temperance. To be vigilant; suspicious of constant danger from this spiritual enemy, watchful and diligent to prevent his designs. Be stedfast, or solid, by faith. A man cannot fight upon a quagmire, there is no standing without firm ground to tread upon; this faith alone furnishes. It lifts the soul to the firm advanced ground of the promises, and fixes it there. The consideration of what others suffer, is proper to encourage us to bear our share in any affliction; and in whatever form Satan assaults us, or by whatever means, we may know that our brethren experience the same.
【벧전5:6 JFB】6. under the mighty hand—afflicting you (벧전3:15): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble.
in due time—Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy.
【벧전5:7 JFB】7. Casting—once for all: so the Greek aorist.
care—"anxiety? The advantage flowing from humbling ourselves under God's hand (벧전5:6) is confident reliance on His goodness. Exemption from care goes along with humble submission to God.
careth for you—literally "respecting you." Care is a burden which faith casts off the man on his God. Compare 시22:10; 37:5; 55:22, to which Peter alludes; Lu 12:22, 37; 빌4:6.
careth—not so strong a Greek word as the previous Greek "anxiety."
【벧전5:8 JFB】8. Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell.
Be sober … vigilant—"Care," that is, anxiety, will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch [Bengel].
because—omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. Lucifer of Cagliari reads as English Version.
adversary—literally, "opponent in a court of justice" (Z전3:1). "Satan" means opponent. "Devil," accuser or slanderer (계12:10). "The enemy" (마13:39). "A murderer from the beginning" (요8:44). He counteracts the Gospel and its agents. "The tempter."
roaring lion—implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice.
walketh about—(욥1:7; 2:2). So the children of the wicked one cannot rest. Evil spirits are in 벧후2:4; Jude 6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: a doom already begun in part; though for a time they are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence perhaps arises the miasma of the air at times, as physical and moral evil are closely connected.
devour—entangle in worldly "care" (벧전5:7) and other snares, so as finally to destroy. Compare 계12:15, 16.
【벧전5:9 JFB】9. (Lu 4:13; 엡6:11-17; 약4:7.)
steadfast—Compare established in the truth," 벧후1:12. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (요일5:18). Faith gives strength to prayer, the great instrument against the foe (약1:6, &c.).
knowing, &c.—"encouragement not to faint in afflictions": your brethren suffer the same; nothing beyond the common lot of Christians befalls you (고전10:13). It is a sign of God's favor rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow Christians have the same battle of faith and prayer against Satan.
are—are being accomplished according to the appointment of God.
in the world—lying in the wicked one, and therefore necessarily the scene of "tribulation" (요16:33).
【벧전5:10 JFB】10. Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering.
But—Only do you watch and resist the foe: God will perform the rest [Bengel].
of all grace—(Compare 벧전4:10). The God to whom as its source all grace is to be referred; who in grace completes what in grace He began. He from the first "called (so the oldest manuscripts read for "us") unto (with a view to) glory." He will not let His purpose fall short of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to which we are called, and the way (suffering); the fourth is the ground of the calling, namely, the grace of God in Christ.
by—Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" (벧전5:9; 요16:33).
after that ye have suffered—Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling.
a while—short and inconsiderable, as compared with the glory.
perfect, &c.—The two oldest manuscripts, and Vulgate and Coptic versions, read, "shall perfect (so that there shall be nothing defective in you), stablish, strengthen," and omit "settle," literally, "ground," or "fix on a foundation." Alford reads it in spite of the oldest manuscripts The authority of the latter I prefer; moreover the climax seems to require rather a verb of completing the work of grace, than, as the Greek means, founding it. The Greek has, "shall HIMSELF perfect you": though you are called on to watch and resist the foe, God Himself must really do all in and through you. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to be "steadfast in the faith," 벧전5:9) is the same as "strengthen," Lu 22:32. Peter has in mind Christ's charge, "When thou art converted, strengthen thy brethren." His exhortation accords with his name Peter, "Thou art Peter, and upon this rock I will build My Church." "Stablish," so as not to waver. "Strengthen" with might in the inner man by His Spirit, against the foe.
【벧전5:10 MHCC】In conclusion, the apostle prays to God for them, as the God of all grace. Perfect implies their progress towards perfection. Stablish imports the curing of our natural lightness and inconstancy. Strengthen has respect to the growth of graces, especially where weakest and lowest. Settle signifies to fix upon a sure foundation, and may refer to Him who is the Foundation and Strength of believers. These expressions show that perseverance and progress in grace are first to be sought after by every Christian. The power of these doctrines on the hearts, and the fruits in the lives, showed who are partakers of the grace of God. The cherishing and increase of Christian love, and of affection one to another, is no matter of empty compliment, but the stamp and badge of Jesus Christ on his followers. Others may have a false peace for a time, and wicked men may wish for it to themselves and to one another; but theirs is a vain hope, and will come to nought. All solid peace is founded on Christ, and flows from him.
【벧전5:11 JFB】11. To him—emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on 벧전5:10.
glory and—omitted in the oldest manuscripts and versions.
dominion—Greek, "the might" shown in so "perfecting," you, 벧전5:10.
【벧전5:12 JFB】12. Silvanus—Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Paul's doctrine of "the true grace of God" in the same churches (compare 벧후3:16). We never meet with Silvanus as Paul's companion after Paul's last journey to Jerusalem. His connection with Peter was plainly subsequent to that journey.
as I suppose—Join "faithful unto you [Steiger], as I suppose." Silvanus may have stood in a close relation to the churches in Asia, perhaps having taken the oversight of them after Paul's departure, and had afterwards gone to Peter, by whom he is now sent back to them with this Epistle. He did not know, by positive observation, Silvanus' faithfulness to them; he therefore says, "faithful to you, as I suppose," from the accounts I hear; not expressing doubt. Alford joins "I have written unto you," which the Greek order favors. The seeming uncertainty, thus, is not as to Silvanus' faithfulness, which strongly marked by the Greek article, but as to whether he or some other would prove to be the bearer of the letter, addressed as it was to five provinces, all of which Silvanus might not reach: "By Silvanus, that faithful brother, as expect, I have Written to you" [Birks].
briefly—Greek, "in few (words)," as compared with the importance of the subject (히13:22).
exhorting—not so much formally teaching doctrines, which could not be done in so "few words."
testifying—bearing my testimony in confirmation (so the Greek compound verb implies) of that truth which ye have already heard from Paul and Silas (요일2:27).
that this—of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in those regions, was called in question probably by some; compare 벧후3:15, 16). 벧후1:12, "the present truth," namely, the grace formerly promised by the prophets, and now manifested to you. "Grace" is the keynote of Paul's doctrine which Peter now confirms (엡2:5, 8). Their sufferings for the Gospel made them to need some attestation and confirmation of the truth, that they should not fall back from it.
wherein ye stand—The oldest manuscripts read imperatively, "Stand ye." Literally, "into which (having been already admitted, 벧전1:8, 21; 2:7, 8, 9) stand (therein)." Peter seems to have in mind Paul's words (롬5:2; 고전15:1). "The grace wherein we stand must be true, and our standing in it true also" [Bengel]. Compare in "He began his Epistle with grace (벧전1:2), he finishes it with grace, he has besprinkled the middle with grace, that in every part he might teach that the Church is not saved but by grace."
【벧전5:13 JFB】13. The … at Babylon—Alford, Bengel, and others translate, "She that is elected together with you in Babylon," namely, Peter's wife, whom he led about with him in his missionary journeys. Compare 벧전3:7, "heirs together of the grace of life." But why she should be called "elected together with you in Babylon," as if there had been no Christian woman in Babylon besides, is inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (벧전1:1, Greek), or Church of Christianized Jews, with Gentile converts, which resides in Babylon." As Peter and John were closely associated, Peter addresses the Church in John's peculiar province, Asia, and closes with "your co-elect sister Church at Babylon saluteth you"; and John similarly addresses the "elect lady," that is, the Church in Babylon, and closes with "the children of thine elect sister (the Asiatic Church) greet thee"; (compare Introduction to Second John). Erasmus explains, "Mark who is in the place of a son to me": compare 행12:12, implying Peter's connection with Mark; whence the mention of him in connection with the Church at Babylon, in which he labored under Peter before he went to Alexandria is not unnatural. Papias reports from the presbyter John [Eusebius, Ecclesiastical History, 3.39], that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's companion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual connection with the Asiatic' churches which Peter addresses, and so naturally salutes them, appears from 딤후4:11; 골4:10.
Babylon—The Chaldean Babylon on the Euphrates. See Introduction, ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; compare Lightfootsermon. How unlikely that in a friendly salutation the enigmatical title of Rome given in prophecy (John, 계17:5), should be used! Babylon was the center from which the Asiatic dispersion whom Peter addresses was derived. Philo [The Embassy to Gaius, 36] and Josephus [Antiquities, 15.2.2; 23.12] inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about eight thousand [Josephus, Antiquities, 17.11]); so it would naturally be visited by the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, 행2:9, Jewish "Parthians … dwellers in Mesopotamia" (the Parthians were then masters of Mesopotamian Babylon); these he ministered to in person. His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom at Rome is Dionysius, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the metropolis, seems to have originated the tradition. Clement of Rome [First Epistle to the Corinthians, 4.5], often quoted for, is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In 벧후1:14, he says, "I must shortly put off this tabernacle," implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.
※ 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.