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주석[JFB] — 베드로전서 2장 · 산 돌과 거룩한 백성

요약
JFB 주석 · 섹션 25개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. laying aside —once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" ( :- ) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai ( re-pent ) [STEIGER]. The "therefore" resumes the exhortation begun in :- . Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [THEOPHYLACT]. "Malice," c., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls" ( :- ). The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a genealogy of the sins against love. Out of malice springs guile out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy. Compare :- , "sincere," Greek, " guileless. " " Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another" [AUGUSTINE]. return to ' Top of Page ' <a name="verse-2" class="com-number"

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**그러므로** — 성령으로 거듭났고(1:23) 말씀에 의해 정결하게 되었기 때문에. 새 생명이 들어가면 옛것은 나가야 한다. 사도는 적극적 실천인 사랑(1:22)에서 소극적 실천인 버리기로 넘어간다. **버리고** — 헬라어로 "벗어 버리고." 불필요한 옷을 벗듯이, 속옷이 아닌 겉옷처럼. 세례 서약과 관련된 은유로, 세례 때 옛 의복을 벗고 흰 옷을 입던 풍습을 상기시킨다(엡 4:22-24; 골 3:8). **악의** — 일반적 의미의 악, 마음의 소질; 또는 특히 악의성. **속임수** — 형제 사랑(1:22)의 반대. **외식** — 꾸밈없는(아뉘포크리토스, "외식 없는") 형제 사랑의 반대(1:22). **시기** — 다른 이의 형제 사랑을 방해하는 것. **비방하는 말들** — 형제에 대해 악한 것을 말함으로써 형제 사랑을 방해하는 것.

원주석

2절 카드 ↗

2. new-born babes —altogether without "guile" ( 1 Peter 2:1 ). As long as we are here we are "babes," in a specially tender relation to God ( 1 Peter 2:1- : ). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in 1 Corinthians 3:2 ; Hebrews 5:12 ; Hebrews 5:13 ; but in contrast to "guile, hypocrisies," c. ( Hebrews 5:13- : ) the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of building up. "The mother of the child is also its natural nurse" [STEIGER]. The babe, instead of chemically analyzing, instinctively desires and feeds on the milk; so our part is not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it ( Hebrews 5:13- : ). desire — Greek, "have a yearning desire for," or "longing after," a natural impulse to the regenerate, "for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided for them in their mother's breast," so the believer of himself thirsts after the word of God ( Hebrews 5:13- : ). Compare TATIUS' language as to Achilles. sincere — Greek, "guileless." Compare Hebrews 5:13- : , "laying aside guile. " IRENÆUS says of heretics. They mix chalk with the milk. The article, "the," implies that besides the well-known pure milk, the Gospel, there is no other pure, unadulterated doctrine; it alone can make us guileless ( 1 Peter 2:1 ). of the word —Not as ALFORD, "spiritual," nor "reasonable," as English Version in 1 Peter 2:1- : . The Greek " logos " in Scripture is not used of the reason, or mind, but of the WORD; the preceding context requires that "the word" should be meant here; the adjective " logikos " follows the meaning of the noun logos, "word." 1 Peter 2:1- : , " Lay apart all filthiness . . . and receive with meekness the engrafted WORD," is exactly parallel, and confirms English Version here. grow —The oldest manuscripts and versions read, "grow unto salvation. " Being BORN again unto salvation, we are also to grow unto salvation. The end to which growth leads is perfected salvation. "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation " [ALFORD]. thereby — Greek, " in it"; fed on it; in its strength ( 1 Peter 2:1- : ). "The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith" [TERTULLIAN]. return to ' Top of Page ' <a name="verse-3" class="com-number"

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**순수한 영의 젖을** — 헬라어로 "로기콘(rational/logical/spiritual, '말씀의 영적인') 젖." "속임수 없는." 사도는 신자들을 갓 태어난 아기에 비유하여, 말씀을 젖으로 표현한다. "영의 젖"은 성경 진리를 가리킨다. "순수한"(아돌로스, "속임수 없는")은 1절의 "속임수"(돌로스)와 대비된다. **사모하십시오** — 젖을 굶주려 사모하듯. 갓 태어난 자들은 영적 양식을 그렇게 갈망해야 한다. 신자들은 거듭남(1:23)을 통해 영적 생명을 받았으니, 그 생명을 자라게 할 영양이 필요하다. **구원을 이루도록** — 성장은 구원의 최종적 실현, 즉 영화를 향하여 이루어진다.

원주석

3절 카드 ↗

3. Peter alludes to :- . The first "tastes" of God's goodness are afterwards followed by fuller and happier experiences. A taste whets the appetite [BENGEL]. gracious — Greek, "good," benignant, kind; as God is revealed to us in Christ, "the Lord" ( :- ), we who are born again ought so to be good and kind to the brethren ( 1 Peter 1:22 ). "Whosoever has not tasted the word to him it is not sweet it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Christ has been sent for me and is become my own: my miseries are His, and His life mine,' it tastes sweet" [LUTHER]. return to ' Top of Page ' <a name="verse-4" class="com-number"

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**만일 너희가 주는 선하시다는 것을 맛보았다면** — 시편 34:8 인용. 이미 한번 그분의 선하심을 맛보았다면, 계속 더 맛보고자 해야 한다. 이것이 영적 젖을 사모하는 동기다. "주"(퀴리오스)는 그리스도를 가리키며, 시편에서의 "주"는 여호와이시다. 따라서 베드로는 구약의 여호와가 신약의 그리스도이심을 은연중에 확인한다.

원주석

4절 카드 ↗

4. coming — drawing near (same Greek as here, :- ) by faith continually; present tense: not having come once for all at conversion. stone — Peter (that is, a stone, named so by Christ) desires that all similarly should be living stones BUILT ON CHRIST, THE TRUE FOUNDATION-STONE; compare his speech in :- . An undesigned coincidence and mark of genuineness. The Spirit foreseeing the Romanist perversion of :- (compare Matthew 16:16 , "Son of the LIVING God," which coincides with his language here, "the LIVING stone"), presciently makes Peter himself to refuse it. He herein confirms Paul's teaching. Omit the as unto of English Version. Christ is positively termed the "living stone"; living, as having life in Himself from the beginning, and as raised from the dead to live evermore ( Matthew 16:16- : ) after His rejection by men, and so the source of life to us. Like no earthly rock, He lives and gives life. Compare Matthew 16:16- : , and the type, Exodus 17:6 ; Numbers 20:11 . disallowed —rejected, reprobated; referred to also by Christ Himself: also by Paul; compare the kindred prophecies, Isaiah 8:14 ; Luke 2:34 . chosen of God —literally, " with (or ' in the presence and judgment of ') God elect," or, "chosen out" ( Luke 2:34- : ). Many are alienated from the Gospel, because it is not everywhere in favor, but is on the contrary rejected by most men. Peter answers that, though rejected by men, Christ is peculiarly the stone of salvation honored by God, first so designated by Jacob in his deathbed prophecy. return to ' Top of Page ' <a name="verse-5" class="com-number"

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**그분에게 나아가십시오** — 그리스도께로, 믿음으로. **살아 있는 돌** — 문자적이지 않고 영적인 돌, 곧 생명이 있는 돌. 베드로 자신의 이름("반석")과 대조적이다. 그리스도 자신이 "산 돌"이시며, 신자들도 그분 안에서 "산 돌"이 된다(1:23, "살아 있고"). 그분에게서 흘러나오는 생명이 신자들에게 전달되기 때문이다. **사람들에게는 버림을 받았으나** — 주 예수 그리스도의 지상 사역 중 유대 지도자들에게 거절당하심을 가리킨다. **하나님께는 택하심을 입은 보배로운** — 이사야 28:16, "보배롭고 귀중한 모퉁이 돌."

원주석

5절 카드 ↗

5. Ye also, as lively stones —partaking of the name and life which is in "THE LIVING STONE" ( 1 Peter 2:4 ; 1 Corinthians 3:11 ). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "THE SON," "High Priest," "King," "Lamb"; they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon [BENGEL]. are built up — Greek, "are being built up," as in 1 Corinthians 3:11- : . Not as ALFORD, "Be ye built up." Peter grounds his exhortations, 1 Peter 2:2 ; 1 Peter 2:11 , c., on their conscious sense of their high privileges as living stones in the course of being built up into a spiritual house (that is, "the habitation of the Spirit"). priesthood —Christians are both the spiritual temple and the priests of the temple. There are two Greek words for "temple" hieron ( the sacred place ), the whole building, including the courts wherein the sacrifice was killed; and naos ( the dwelling, namely, of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the blood of the slain sacrifice was presented before Him. All believers alike, and not merely ministers, are now the dwelling of God (and are called the " naos, " Greek, not the hieron ) and priests unto God ( 1 Peter 2:11- : ). The minister is not, like the Jewish priest ( Greek, " hiercus "), admitted nearer to God than the people, but merely for order's sake leads the spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest ( hiereus, who offered literal sacrifices). Christ is the only literal hiereus-priest in the New Testament through whom alone we may always draw near to God. Compare 1 Peter 2:9 , "a royal priesthood," that is, a body of priest-kings, such as was Melchisedec. The Spirit never, in New Testament, gives the name hiereus, or sacerdotal priest, to ministers of the Gospel. holy —consecrated to God. spiritual sacrifices —not the literal one of the mass, as the Romish self-styled disciples of Peter teach. Compare Isaiah 56:7 , which compare with " acceptable to God" here; Psalms 4:5 ; Psalms 50:14 ; Psalms 51:17 ; Psalms 51:19 ; Hosea 14:2 ; Philippians 4:18 . "Among spiritual sacrifices the first place belongs to the general oblation of ourselves. For never can we offer anything to God until we have offered ourselves ( 2 Corinthians 8:5 ) in sacrifice to Him. There follow afterwards prayers, giving of thanks, alms deeds, and all exercises of piety" [CALVIN]. Christian houses of worship are never called temples because the temple was a place for sacrifice, which has no place in the Christian dispensation; the Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of Scripture and prayer constituted the worship) was the model of the Christian house of worship (compare Note, see on 2 Corinthians 8:5- : , Greek, "synagogue"; 2 Corinthians 8:5- : ). Our sacrifices are those of prayer, praise, and self-denying services in the cause of Christ ( 2 Corinthians 8:5- : , end). by Jesus Christ —as our mediating High Priest before God. Connect these words with "offer up." Christ is both precious Himself and makes us accepted [BENGEL]. As the temple, so also the priesthood, is built on Christ ( 1 Peter 2:4 ; 1 Peter 2:5 ) [BEZA]. Imperfect as are our services, we are not with unbelieving timidity, which is close akin to refined self-righteousness, to doubt their acceptance THROUGH CHRIST. After extolling the dignity of Christians he goes back to CHRIST as the sole source of it. return to ' Top of Page ' <a name="verse-6" class="com-number"

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**너희도 산 돌들로서** — 그리스도를 닮아 그분의 생명을 받아 "산 돌들"이 된다. 이스라엘의 성전은 인간 손으로 만든 돌들로 건축되었지만, 영적 성전은 살아 있는 돌들, 곧 살아 있는 사람들로 지어진다(엡 2:20-22). **세워지고** — 현재형: 지금 세워지고 있는. 성전 건축은 역동적 과정이다. **거룩한 제사장직** — 레위 제사장직과 구별되는 새 언약적 의미의 제사장직. 모든 그리스도인이 왕 같은 제사장이다(1:9; 출 19:6). **예수 그리스도로 말미암아** — 그분 없이는 우리의 제사가 하나님께 받아들여지지 않는다. **기쁘게 받으실 영적 제사를 드리는** — 물질적 제사가 아닌 영적 제사, 곧 기도, 감사, 자기 자신을 드림(롬 12:1), 선을 행함과 나눔(히 13:15,16).

원주석

6절 카드 ↗

6. Wherefore also —The oldest manuscripts read, "Because that." The statement above is so " because it is contained in Scripture." Behold —calling attention to the glorious announcement of His eternal counsel. elect —so also believers ( 1 Peter 2:9 , "chosen," Greek, " elect generation"). precious —in Hebrew, Isaiah 28:16 , "a corner-stone of preciousness." See on Isaiah 28:16- : . So in 1 Peter 2:7 , Christ is said to be, to believers, "precious," Greek, "preciousness." confounded —same Greek as in Romans 9:33 (Peter here as elsewhere confirming Paul's teaching. See Romans 9:33- : also Romans 10:11 ), "ashamed." In Isaiah 28:16 , "make haste," that is, flee in sudden panic, covered with the shame of confounded hopes. return to ' Top of Page ' <a name="verse-7" class="com-number"

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이사야 28:16을 인용한다. **여기에 쓰여 있기 때문입니다** — 구약 성경으로 확증한다. **보십시오. 내가 시온에 택한 보배롭고 귀중한 모퉁이 돌을 놓겠습니다. 그를 믿는 사람은 결코 수치를 당하지 않을 것입니다** — 믿는 자들에게 그리스도는 흔들리지 않는 기초가 된다. "수치를 당하지 않는다"는 것은 마지막 날에 실망하지 않는다는 의미다.

원주석

7절 카드 ↗

7. Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite effects of the same Gospel on different classes, compare John 9:39 ; 2 Corinthians 2:15 ; 2 Corinthians 2:16 . precious — Greek, "THE preciousness" ( 1 Peter 2:6 ). To you believers belongs the preciousness of Christ just mentioned. disobedient —to the faith, and so disobedient in practice. the stone which . . . head of . . . corner — ( Psalms 118:22 ). Those who rejected the STONE were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel has opposite effects on believers and unbelievers respectively. return to ' Top of Page ' <a name="verse-8" class="com-number"

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**믿는 여러분에게는 이 돌이 귀합니다** — 그리스도의 값어치와 보배로움은 믿는 자에게만 실질적으로 알려진다. 그리스도는 온 세상에 동등하게 귀하시지만, 불신자에게는 그 귀함을 알지 못한다. **믿지 않는 자들에게는** — 그들에게는 "건축자들이 버린 돌"이 된다. 시편 118:22 인용. **건축자들이 버린 그 돌이 모퉁이의 머릿돌이 되었습니다** — 그리스도는 유대 지도자들("건축자들")에게 버림을 받았으나, 하나님은 그를 영광스런 지위로 높이셨다.

원주석

8절 카드 ↗

8. stone of stumbling, c.—quoted from Isaiah 8:14 . Not merely they stumbled, in that their prejudices were offended but their stumbling implies the judicial punishment of their reception of Messiah; they hurt themselves in stumbling over the corner-stone, as "stumble" means in Jeremiah 13:16 ; Daniel 11:19 . at the word —rather, join "being disobedient to the word"; so 1 Peter 3:1 ; 1 Peter 4:17 . whereunto —to penal stumbling; to the judicial punishment of their unbelief. See above. also —an additional thought; God's ordination; not that God ordains or appoints them to sin, but they are given up to "the fruit of their own ways" according to the eternal counsel of God. The moral ordering of the world is altogether of God. God appoints the ungodly to be given up unto sin, and a reprobate mind, and its necessary penalty. "Were appointed," Greek, "set," answers to " I lay," Greek, "set," 1 Peter 2:6 . God, in the active, is said to appoint Christ and the elect (directly). Unbelievers, in the passive, are said to be appointed (God acting less directly in the appointment of the sinner's awful course) [BENGEL]. God ordains the wicked to punishment, not to crime [J. CAPPEL]. "Appointed" or "set" (not here "FORE-ordained") refers, not to the eternal counsel so directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they shall be rejected; unlike believers, they are by God appointed unto wrath as FITTED for it. The lost shall lay all the blame of their ruin on their own sinful perversity, not on God's decree; the saved shall ascribe all the merit of their salvation to God's electing love and grace. return to ' Top of Page ' <a name="verse-9" class="com-number"

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이사야 8:14 인용. **걸림돌과 거치는 반석** — 불신자들에게 그리스도는 넘어지게 하는 장애물이 된다. 믿는 자에게는 기초이지만, 믿지 않는 자에게는 함정이다. **그들은 말씀을 순종하지 않아서 넘어집니다** — 믿지 않음의 근본적 원인은 순종하지 않음에 있다. **이것은 그들의 운명입니다** — 하나님의 예정과 인간의 책임이 함께 있다. 하나님은 불신자들의 불순종을 미리 아셨고, 그 결과도 미리 정하셨다.

원주석

9절 카드 ↗

9. Contrast in the privileges and destinies of believers. Compare the similar contrast with the preceding context. chosen —"elect" of God, even as Christ your Lord is. generation —implying the unity of spiritual origin and kindred of believers as a class distinct from the world. royal —kingly. Believers, like Christ, the antitypical Melchisedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of this, both to the literal and the spiritual Israel, is as yet future. holy nation —antitypical to Israel. peculiar people —literally, "a people for an acquisition, " that is, whom God chose to be peculiarly His: :- , "purchased," literally, "acquired." God's " peculiar treasure " above others. show forth — publish abroad. Not their own praises but His. They have no reason to magnify themselves above others for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others. praises — Greek, "virtues," "excellencies": His glory, mercy ( 1 Peter 2:10 ), goodness ( Greek, 1 Peter 2:3 ; Numbers 14:17 ; Numbers 14:18 ; Isaiah 63:7 ). The same term is applied to believers, Isaiah 63:7- : . of him who hath called you — ( 2 Peter 1:3 ). out of darkness —of heathen and even Jewish ignorance, sin, and misery, and so out of the dominion of the prince of darkness. marvellous —Peter still has in mind Psalms 118:23 . light —It is called "His," that is, God's. Only the (spiritual) light is created by God, not darkness. In Psalms 118:23- : , it is physical darkness and evil, not moral, that God is said to create, the punishment of sin, not sin itself. Peter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power, is spiritual darkness. "It cannot apprehend what faith is: there it is stark blind; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does" [LUTHER]. return to ' Top of Page ' <a name="verse-10" class="com-number"

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**그러나 여러분은** — 믿지 않는 자들(2:7,8)과 대조하여 신자들을 묘사한다. **택하심을 입은 족속** — 출애굽기 19:5,6의 "특별한 백성"에서 가져온 표현. 이스라엘에게 주어진 특권이 이제 새 이스라엘인 교회에게 주어진다. **왕 같은 제사장들** — 1:5 참조. 레위 제사장직은 이제 모든 신자에게 확장된다. 왕처럼 직접 하나님 앞에 나아가고, 제사장처럼 다른 이들을 위해 중재한다. **거룩한 나라** — 교회는 거룩한 백성으로 구성된 나라다. **그분의 소유된 백성** — 원래 "얻기 위해 취해진 백성", 하나님이 특별히 소유하신 백성. **그분의 탁월한 덕을 선포하게** — 이것이 거듭남과 특권의 목적이다. 하나님의 덕("탁월하심," "탁월한 행위들")을 선포하는 것이 교회의 사명이다. **어두움에서** — 영적 어두움, 죄와 무지의 상태. **빛 속으로** — 하나님의 빛이신 그리스도의 빛 속으로.

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10. Adapted from Hosea 1:9 ; Hosea 1:10 ; Hosea 2:23 . Peter plainly confirms Paul, who quotes the passage as implying the call of the Gentiles to become spiritually that which Israel had been literally, "the people of God." Primarily, the prophecy refers to literal Israel, hereafter to be fully that which in their best days they were only partially, God's people. not obtained mercy —literally, "who were men not compassionated." Implying that it was God's pure mercy, not their merits, which made the blessed change in their state; a thought which ought to kindle their lively gratitude, to be shown with their life, as well as their lips. return to ' Top of Page ' <a name="verse-11" class="com-number"

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호세아 1:10; 2:23의 성취. **전에는 백성이 아니었으나** — 언약 밖에 있었던 이방인들이. **이제는 하나님의 백성입니다** — 그리스도를 통해 하나님의 백성이 되었다. **불쌍히 여김을 받지 못하였으나** — 하나님의 언약적 긍휼 밖에 있었으나. **이제는 불쌍히 여김을 받은** — 복음을 통해 하나님의 긍휼을 입었다.

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11절 카드 ↗

11. As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unbelievers. Dearly beloved —He gains their attention to his exhortation by assuring them of his love. strangers and pilgrims — ( 1 Peter 1:17 ). Sojourners, literally, settlers having a house in a city without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; and pilgrims, staying for a time in a foreign land. FLACIUS thus analyzes the exhortation: (1) Purify your souls (a) as strangers on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. (2) Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ. fleshly lusts —enumerated in Galatians 5:19 , c. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind. which — Greek, " the which," that is, inasmuch as being such as "war." &c. Not only do they impede, but they assail [BENGEL]. the soul —that is, against the regenerated soul such as were those now addressed. The regenerated soul is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from the world and the flesh of which the Nazarite vow was the type. return to ' Top of Page ' <a name="verse-12" class="com-number"

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사도는 이제 실천적 권면으로 전환한다. **사랑하는 사람들** — 이 따뜻한 호칭은 베드로가 신자들을 향한 사랑을 드러낸다. **나그네와 순례자로서** — 1:1의 "나그네들"과 같다. 이 땅은 우리의 영원한 고향이 아니다. 아브라함이 약속의 땅에서 나그네였듯, 신자들은 이 세상에서 나그네다. **육체적 욕망을** — 본능적 충동과 욕망들. **삼가십시오** — 절제하고 멀리하라. **이것들이 영혼을 거슬러 싸우기 때문입니다** — 육체적 욕망은 영적 성장의 적이다. 영혼의 복지에 반하여 싸운다.

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12절 카드 ↗

12. conversation —"behavior"; "conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well: (1) the conversation or conduct, as subjects ( :- ), servants ( 1 Peter 2:18 ), wives ( 1 Peter 3:1 ), husbands ( 1 Peter 3:1- : ), all persons under all circumstances ( 1 Peter 3:1- : ); (2) confession of the faith ( 1 Peter 3:15 ; 1 Peter 3:16 ). Each of the two is derived from the will of God. Our conversation should correspond to our Saviour's condition; this is in heaven, so ought that to be. honest —honorable, becoming, proper ( 1 Peter 3:16 ). Contrast "vain conversation," 1 Peter 3:16- : . A good walk does not make us pious, but we must first be pious and believe before we attempt to lead a good course. Faith first receives from God, then love gives to our neighbor [LUTHER]. whereas they speak against you — now ( 1 Peter 2:15 ), that they may, nevertheless, at some time or other hereafter glorify God. The Greek may be rendered, " Wherein they speak against you . . . that ( herein ) they may, by your good works, which on a closer inspection they shall behold, glorify God." The very works "which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery" [STEIGER]. evildoers —Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself). by —owing to. they shall behold — Greek, "they shall be eye-witnesses of "; "shall behold on close inspection "; as opposed to their "ignorance" ( 1 Peter 2:15 ) of the true character of Christians and Christianity, by judging on mere hearsay. The same Greek verb occurs in a similar sense in 1 Peter 2:15- : . "Other men narrowly look at (so the Greek implies) the actions of the righteous" [BENGEL]. TERTULLIAN contrasts the early Christians and the heathen: these delighted in the bloody gladiatorial spectacles of the amphitheater, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from some of their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silently and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague, Christians ministered to the sick and dying. When the Gentiles left their dead unburied after a battle and cast their wounded into the streets, the disciples hastened to relieve the suffering. glorify —forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God. the day of visitation —of God's grace; when God shall visit them in mercy. return to ' Top of Page ' <a name="verse-13" class="com-number"

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**이방인들 중에서 여러분의 행실을 선하게 유지하십시오** — 불신자들 가운데서의 그리스도인의 행동. "유지하다"(헬라어 에코, "갖다")는 지속적으로 보존하라는 의미다. **비방하는 그들이** — 그리스도인들을 악한 행위자로 비방하는 자들. **여러분의 선한 행위들을 보고** — 그리스도인의 삶의 증언. **하나님을 영화롭게 하게** — 박해자들도 결국 하나님을 영화롭게 하게 된다. **심판의 날에** — 마지막 날에, 또는 박해자들이 회심하는 날에. 후자가 더 적합하다. 원수들이 심판을 받는 날에 하나님을 영화롭게 하는 것보다, 그들이 회심하여 방문의 날에 하나님을 찬양하는 것이 더 맞는 해석이다.

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13절 카드 ↗

13. every ordinance of man —"every human institution" [ALFORD], literally, "every human creation. " For though of divine appointment, yet in the mode of nomination and in the exercise of their authority, earthly governors are but human institutions, being of men, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honor is at stake in you as His earthly representatives. Compare :- , "Be subject for conscience' sake." king —The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [AUGUSTINE in GROTIUS]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God. return to ' Top of Page ' <a name="verse-14" class="com-number"

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**모든 사람의 제도에** — 국가 및 사회적 제도들. **주님을 위하여 순종하십시오** — 국가 권위에 복종하는 것이 주님을 위함이다. 이것은 맹목적 복종이 아니라, 그리스도에 대한 사랑에서 우러나오는 복종이다. **왕에게** — 당시 로마 황제에게 순종하는 것. 이것은 "모든 인간 창조물"(모든 제도)에 적용된다.

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14절 카드 ↗

14. governors —subordinate to the emperor, "sent," or delegated by Cæsar to preside over the provinces. for the punishment —No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [CALVIN]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [HORNEIUS]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings. praise of them that do well —Every government recognizes the excellence of truly Christian subjects. Thus PLINY, in his letter to the Emperor Trajan, acknowledges, "I have found in them nothing else save a perverse and extravagant superstition." The recognition in the long run mitigates persecution ( :- ). return to ' Top of Page ' <a name="verse-15" class="com-number"

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**총독들에게** — 왕 아래 지방 총독들에게. **악한 자들을 벌하고 선한 자들을 칭찬하기 위해** — 국가 권력의 목적이다. 국가 권위는 하나님이 정하신 것이다(롬 13:1-7). **왕이 파견한** — 왕으로부터 권한을 위임받은 자들이다.

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15절 카드 ↗

15. Ground of his directing them to submit themselves ( :- ). put to silence —literally, "to muzzle," "to stop the mouth." ignorance —spiritual not having "the knowledge of God," and therefore ignorant of the children of God, and misconstruing their acts; influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ears. Their ignorance should move the believer's pity, not his anger. They judge of things which they are incapable of judging through unbelief (compare :- ). Maintain such a walk that they shall have no charge against you, except touching your faith; and so their minds shall be favorably disposed towards Christianity. return to ' Top of Page ' <a name="verse-16" class="com-number"

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**하나님의 뜻은 이것입니다** — 선을 행함으로 무지한 비방을 잠잠케 하는 것이 하나님의 뜻이다. **어리석은 사람들의 무지** — 무지에서 비롯된 근거 없는 고발. **여러분의 선한 행위로** — 실제적인 선한 삶으로. **막으려 하십시오** — 입을 막고 논박하라. 최선의 변호는 선한 삶이다.

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16절 카드 ↗

16. As free —as "the Lord's freemen," connected with :- , doing well as being free. "Well-doing" ( 1 Peter 2:15 ) is the natural fruit of being freemen of Christ, made free by "the truth" from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the way in which it is to be fulfilled, is by love and the holy instincts of Christian liberty. We are given principles, not details. not using — Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submit to every ordinance of man ( 1 Peter 2:15- : ) which is of God's appointment. return to ' Top of Page ' <a name="verse-17" class="com-number"

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**자유로운 사람으로서** — 그리스도 안에서 참된 자유를 누리는 자로서(갈 5:1,13; 롬 6:18). **그러나 자유를 악을 위한 덮개로 사용하지 마십시오** — 자유는 방종이 아니다. 그리스도인의 자유를 죄를 덮는 구실로 삼아서는 안 된다. **하나님의 종으로서** — 진정한 자유는 하나님의 종이 됨 안에 있다(롬 6:22). 자유는 악에서의 자유이고, 하나님을 섬기는 자유다.

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17. Honour all men — according to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, " In every case render promptly every man's due" [ALFORD]. The second is in the present tense, implying, Habitually and continually honor the king. Thus the first is the general precept; the three following are its three great divisions. Love —present: Habitually love with the special and congenial affection that you ought to feel to brethren, besides the general love to all men. Fear God . . . the king —The king is to be honored; but God alone, in the highest sense, feared. return to ' Top of Page ' <a name="verse-18" class="com-number"

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**모든 사람을 존중하십시오** — 일반적 원칙. 모든 사람이 하나님의 형상으로 지음을 받았기 때문이다. **형제를 사랑하십시오** — 신앙 공동체 안에서의 특별한 사랑. **하나님을 두려워하십시오** — 경외심은 신자의 삶의 기초다. **왕을 존경하십시오** — 세상 권위에 대한 존중. 모든 사람 존중과 왕 존경은 같은 단어(티마오)이지만, 하나님 두려움과는 다른 단어다. 이것이 베드로의 가르침이다 — 모든 사람에게는 존중을, 동료 신자에게는 사랑을, 하나님께는 두려움을, 왕에게는 존경을.

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18절 카드 ↗

18. Servants — Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions. be subject — Greek, "being subject": the participle expresses a particular instance of the general exhortation to good conduct, 1 Peter 2:11 ; 1 Peter 2:12 , of which the first particular precept is given 1 Peter 2:12- : , "Submit yourselves to every ordinance of man for the Lord's sake." The general exhortation is taken up again in 1 Peter 2:12- : ; and so the participle 1 Peter 2:12- : , "being subject," is joined to the hortatory imperatives going before, namely, "abstain," "submit yourselves." "honor all men." with — Greek, " in. " all —all possible: under all circumstances, such as are presently detailed. fear —the awe of one subject: God, however, is the ultimate object of the "fear": fear "for the Lord's sake" ( 1 Peter 2:12- : ), not merely slavish fear of masters. good —kind. gentle —indulgent towards errors: considerate: yielding, not exacting all which justice might demand. froward —perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations. return to ' Top of Page ' <a name="verse-19" class="com-number"

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**종들이여** — 1세기 노예들. 이 가르침은 현대 사회에서 고용인-고용주 관계에 적용될 수 있다. **모든 두려움으로 주인들에게 순종하십시오** — 경외하는 마음으로 복종하라. **좋고 너그러운 자들에게만 아니라 거친 자들에게도** — 어려운 상황에서도 복종해야 한다.

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19절 카드 ↗

19. Reason for subjection even to froward masters. thankworthy — ( :- ). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare :- ). for conscience toward God —literally, "consciousness of God": from a conscientious regard to God, more than to men. endure — Greek, "patiently bear up under": as a superimposed burden [ALFORD]. grief — Greek, "griefs." return to ' Top of Page ' <a name="verse-20" class="com-number"

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**하나님에 대한 의식으로 말미암아** — 하나님을 의식하기 때문에(헬라어 "하나님의 지식으로"). 이것이 그리스도인의 복종의 동기다. 단순한 의무감이나 두려움이 아니라 하나님에 대한 의식에서 우러나온다. **불의하게 고통을 당하는 자가** — 죄를 짓지 않았음에도 고통을 받는 것. **기쁨이 됩니다** — 이것이 하나님 앞에서 값어치 있다.

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20절 카드 ↗

20. what — Greek, "what kind of." glory —what peculiar merit. buffeted —the punishment of slaves, and suddenly inflicted [BENGEL]. this is —Some oldest manuscripts read, "for." Then the translation is, "But if when . . . ye take it patiently (it is a glory), for this is acceptable." acceptable — Greek, "thankworthy," as in :- . return to ' Top of Page ' <a name="verse-21" class="com-number"

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**잘못을 행하고 매를 맞는다면** — 자신의 죄 때문에 벌을 받는다면. **그것이 무슨 영광이 있겠습니까?** — 마땅히 받을 것을 받는 것은 칭찬받을 일이 아니다. **그러나 선을 행하고 고통을 당한다면** — 옳은 일을 했음에도 불구하고 고통을 받는다면. **이것은 하나님 앞에서 기쁨이 됩니다** — 이것이 참된 은혜요 하나님이 기뻐하시는 것이다.

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21절 카드 ↗

21. Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God. hereunto —to the patient endurance of unmerited suffering ( :- ). Christ is an example to servants, even as He was once in "the form of a servant." called —with a heavenly calling, though slaves. for us — His dying for us is the highest exemplification of "doing well" ( :- ). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us ). The oldest manuscripts for "us . . . us," read, "you . . . for you." Christ's sufferings, while they are for an example, were also primarily sufferings " for us, " a consideration which imposes an everlasting obligation on us to please Him. leaving — behind: so the Greek: on His departure to the Father, to His glory. an example — Greek, "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case. follow — close upon: so the Greek. his steps — footsteps, namely, of His patience combined with innocence. return to ' Top of Page ' <a name="verse-22" class="com-number"

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**이것을 위해 여러분은 부르심을 받았습니다** — 고통을 견디는 것이 그리스도인의 소명이다. **그리스도께서도 여러분을 위해 고난을 당하시며** — 그리스도의 고난이 모범이다. **그분의 발자취를 따르도록** — 그리스도를 따르는 구체적 방법은 고난 중에서 그분의 발자취를 따르는 것이다.

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22절 카드 ↗

22. Illustrating Christ's well-doing ( 1 Peter 2:20 ) though suffering. did — Greek aorist. "Never in a single instance did" [ALFORD]. Quoted from Isaiah 53:9 , end, Septuagint. neither —nor yet: not even [ALFORD]. Sinlessness as to the mouth is a mark of perfection. Guile is a common fault of servants. "If any boast of his innocency, Christ surely did not suffer as an evildoer" [CALVIN], yet He took it patiently ( Isaiah 53:9- : ). On Christ's sinlessness, compare 2 Corinthians 5:21 ; Hebrews 7:26 . return to ' Top of Page ' <a name="verse-23" class="com-number"

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이사야 53:9 인용. **그분은 죄를 짓지 않으셨습니다** — 그리스도의 완전한 무죄. 그는 도덕적으로 완벽하셨다. **그분의 입에 속임수도 없었습니다** — 말에도 죄가 없으셨다. 이것이 그리스도를 십자가의 완전한 희생 제물로 만드는 것이다. 베드로는 이사야 53장을 그리스도에게 적용한다.

원주석

23절 카드 ↗

23. Servants are apt to "answer again" ( Titus 2:9 ). Threats of divine judgment against oppressors are often used by those who have no other arms, as for instance, slaves. Christ, who as Lord could have threatened with truth, never did so. committed himself —or His cause, as man in His suffering. Compare the type, Jeremiah 11:20 . In this Peter seems to have before his mind Jeremiah 11:20- : . Compare Romans 12:19 , on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but rather praying for enemies. God's righteous judgment gives tranquillity and consolation to the oppressed. return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/1pe-2-23

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**욕을 당하셨을 때 되받아 욕하지 않으셨고** — 그리스도의 놀라운 인내. 그분은 대응하지 않으셨다. **고난을 당하셨을 때 위협하지 않으셨습니다** — 복수를 위협하지 않으셨다. **공의롭게 심판하시는 분에게 자신을 맡기셨습니다** — 하나님의 의로운 심판에 자신을 위탁하셨다. 그리스도의 고난 중 자세가 완전한 신뢰와 복종이었다.

원주석

24절 카드 ↗

24. his own self —there being none other but Himself who could have done it. His voluntary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, OUR, and His OWN SELF, to mark the idea of His substitution for us. His "well-doing" in His sufferings is set forth here as an example to servants and to us all ( 1 Peter 2:20 ). bare —to sacrifice: carried and offered up: a sacrificial term. Isaiah 53:11 ; Isaiah 53:12 , "He bare the sin of many": where the idea of bearing on Himself is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means in Isaiah 53:12- : . our sins —In offering or presenting in sacrifice (as the Greek for "bare" implies) His body, Christ offered in it the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Compare Isaiah 53:12- : , "Thou shalt make His soul an offering for sin." Peter thus means by "bare" what the Syriac takes two words to express, to bear and to offer: (1) He hath borne our sins laid upon Him [namely, their guilt, curse, and punishment]; (2) He hath so borne them that He offered them along with Himself on the altar. He refers to the animals upon which sins were first laid, and which were then offered thus laden [VITRINGA]. Sin or guilt among the Semitic nations is considered as a burden lying heavily upon the sinner [GESENIUS]. on the tree —the cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death. that we being dead to sins —the effect of His death to "sin" in the aggregate, and to all particular "sins," namely, that we should be as entirely delivered from them, as a slave that is dead is delivered from service to his master. This is our spiritful standing through faith by virtue of Christ's death: our actual mortification of particular sins is in proportion to the degree of our effectually being made conformable to His death. "That we should die to the sins whose collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare Isaiah 53:12- : . 'My righteous servant shall justify many'), the gracious relation to God which He has brought in" [STEIGER]. by whose stripes — Greek, "stripe." ye were healed —a paradox, yet true. "Ye servants (compare 'buffeted,' 'the tree,' 1 Peter 2:20 ; 1 Peter 2:24 ) often bear the strife; but it is not more than your Lord Himself bore; learn from Him patience in wrongful sufferings. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/1pe-2-24

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이사야 53:5,12에서 더 직접적으로 인용한다. **그분은 친히 우리의 죄를 그분의 몸으로 나무 위에서 담당하셨습니다** — "나무"(크실론)는 십자가를 가리킨다. 그리스도는 우리 죄를 지시고 십자가에서 죽으셨다. **죄에 대해 죽은 우리가 의를 위해 살게 하려 하심이었습니다** — 이중적 목적. (1) 죄로부터의 죽음; (2) 의를 위한 새 삶. **그분의 상처로 여러분이 치유를 받았습니다** — 이사야 53:5. 영적 치유를 의미한다.

원주석

25절 카드 ↗

25. ( :- .) For —Assigning their natural need of healing ( :- ). now —Now that the atonement for all has been made, the foundation is laid for individual conversion: so " ye are returned, " or " have become converted to," &c. Shepherd and Bishop —The designation of the pastors and elders of the Church belongs in its fullest sense to the great Head of the Church, "the good Shepherd." As the " bishop " oversees (as the Greek term means), so "the eyes of the Lord are over the righteous" ( :- ). He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, " Parnas, " is often applied to kings, and enters into the composition of names, as " Pharna bazus." return to ' Top of Page ' 1 Peter 1Pe 1 1 Peter 1Pe 1 Peter 1Pe 3 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 1 Peter 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ 1-peter-2.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language S

Pericope (part_of)

절 (explains)

bible-text/1pe-2-25

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**여러분은 양처럼 방황하였으나** — 이사야 53:6. 인간의 잃어버린 상태에 대한 묘사. **이제는 여러분의 영혼의 목자이며 감독이신 분에게** — 그리스도의 두 가지 직분. 목자로서 인도하시고, 감독(감독자, 에피스코포스)으로서 돌보신다. **돌아왔습니다** — 회심. 방황하던 양이 목자에게 돌아온 것이다. 이 절은 전체 단락의 위대한 결론이다.

원주석

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