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주석[JFB] — 베드로전서 3장 · 선한 행실과 인내

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JFB 주석 · 섹션 21개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Likewise — Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection, 1 Corinthians 11:8-10 ; 1 Timothy 2:11-14 . your own —enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, " idios, " "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever ) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to " her own spouse ( 1 Corinthians 14:34 ; 1 Corinthians 14:35 , "Let them ask their own [ idious ] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [STEIGER]. that, if — Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever). without the word — independently of hearing the word preached, the usual way of faith coming. But BENGEL, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [OEligCUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [LEIGHTON]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [CLEMENT OF ALEXANDRIA]. return to ' Top of Page ' <a name="verse-2" class="com-number"

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마찬가지로 — 종들에 관한 2:18-25의 권면과 마찬가지로, 이제 아내들에 관한 권면으로 넘어간다. **아내들은 자신의 남편들에게 순종하십시오** — 남편들에 대한 아내들의 순종이 권면된다(엡 5:22; 골 3:18). 사회적 질서를 지지하라는 베드로의 일반적 원칙(2:13)이 가정에도 적용된다. **말씀에 순종하지 않는 자들까지도** — 그리스도인이 아닌 남편을 둔 아내들에게 특히 적용된다. **말 없이도 그들의 아내의 처신으로 얻게 하려는 것입니다** — 아내의 경건한 삶이 전도의 강력한 수단이 된다. 설교보다 삶의 증언이 더 효과적일 수 있다.

원주석

2절 카드 ↗

2. behold —on narrowly looking into it, literally, "having closely observed." chaste —pure, spotless, free from all impurity. fear — reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women. return to ' Top of Page ' <a name="verse-3" class="com-number"

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**두려움 가운데 있는 여러분의 거룩한 처신을 볼 것입니다** — "두려움"은 하나님에 대한 경외심을 가리킨다(1:17 비교). 이 경외심이 거룩한 행동을 낳는다. 남편이 아내의 행동을 관찰함으로써 복음의 영향력을 느끼게 된다.

원주석

3절 카드 ↗

3. Literally, "To whom let there belong (namely, as their peculiar ornament) not the outward adornment (usual in the sex which first, by the fall, brought in the need of covering, Note, see on :- ) of," &c. plaiting —artificial braiding, in order to attract admiration. wearing —literally, "putting round," namely, the head, as a diadem—the arm, as a bracelet—the finger, as rings. apparel —showy and costly. "Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds" [MELISSA]. return to ' Top of Page ' <a name="verse-4" class="com-number"

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**여러분의 단장은 머리를 꾸미고 금을 두르고 옷을 입는 외적인 것이 되지 않게 하십시오** — 과도한 외적 치장을 금한다. 이것은 모든 장식을 금하는 것이 아니라, 오직 외적인 것에만 관심을 쏟는 것을 경계하는 것이다.

원주석

4절 카드 ↗

4. But —"Rather." The "outward adornment" of jewelry, c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate not less great is he who uses his silver as if it were earthenware" [SENECA in ALFORD]. hidden — inner man, which the Christian instinctively hides from public view. of the heart — consisting in the heart regenerated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be," :- , Greek: "Of whom let the inner man be," namely, the distinction or adornment. in that —consisting or standing in that as its element. not corruptible —not transitory, nor tainted with corruption, as all earthly adornments. meek and quiet — meek, not creating disturbances: quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions [BENGEL]. in the sight of God —who looks to inward, not merely outward things. of great price —The results of redemption should correspond to its costly price ( :- ). return to ' Top of Page ' <a name="verse-5" class="com-number"

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**오히려 그것은 숨겨진 내면의 사람, 온유하고 조용한 영의 썩지 않는 것이어야 합니다** — 진정한 아름다움은 내면에 있다. **이것은 하나님 앞에서 매우 귀합니다** — 하나님은 외모가 아닌 내면을 보신다(삼상 16:7). 내면의 아름다움을 더 값지게 여기신다.

원주석

5절 카드 ↗

5. after this manner —with the ornament of a meek and quiet spirit (compare the portrait of the godly wife, :- ). trusted — Greek, "hoped." "Holy" is explained by "hoped in (so as to be ' united to, ' Greek ) God." Hope in God is the spring of true holiness [BENGEL]. in subjection —Their ornament consisted in their subordination. Vanity was forbidden ( :- ) as being contrary to female subjection. return to ' Top of Page ' <a name="verse-6" class="com-number"

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**예전에 하나님을 소망하던 거룩한 여인들이** — 구약의 경건한 여인들이 모범이다. **이와 같이 스스로를 단장하며 자신의 남편들에게 순종하였습니다** — 내면의 아름다움과 순종이 그들의 특징이었다.

원주석

6절 카드 ↗

6. Sara —an example of faith. calling him lord — ( :- ). ye are — Greek, "ye have become": "children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant. afraid with any amazement — Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as weak females are apt to be, by any opposition from without. BENGEL translates, "Not afraid OF any fluttering terror coming from without" ( :- ). So the Septuagint, :- uses the same Greek word, which Peter probably refers to. Anger assails men; fear, women. You need fear no man in doing what is right: not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, while you do well. return to ' Top of Page ' <a name="verse-7" class="com-number"

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**사라가 아브라함을 주라고 부르며 그에게 순종한 것같이** — 창세기 18:12에서 사라는 아브라함을 "내 주"라고 불렀다. 이것이 순종의 정신을 나타낸다. **여러분은 그녀의 자녀들입니다** — 이스마엘이 육체적으로 아브라함의 자녀인 반면, 이삭은 약속의 자녀인 것처럼, 그리스도인 아내들은 믿음 안에서 사라의 자녀들이다. **선을 행하고 두려움에 겁먹지 않는다면** — 두려움에 굴복하지 않고 옳은 일을 한다면. "두려움"은 남편이 줄 수 있는 위협이나 압박을 가리킨다.

원주석

7절 카드 ↗

7. dwell — Greek, "dwelling": connected with the verb, :- , "Honor all." knowledge —Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration. them . . . giving honour to the wife —translate and punctuate the Greek rather, "dwelling according to knowledge with the female ( Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on :- . Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric ), giving (literally, ' assigning, ' ' apportioning ') honor as being also (besides being man and wife) heirs together," c. or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, :- ). He does not take into account the case of an unbelieving wife, as she might yet believe. grace of life —God's gracious gift of life ( 1 Peter 1:4 ; 1 Peter 1:13 ). that your prayers be not hindered —by dissensions, which prevent united prayer, on which depends the blessing. return to ' Top of Page ' <a name="verse-8" class="com-number"

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**마찬가지로 남편들이여** — "마찬가지로"는 그리스도가 신자들을 어떻게 대하셨는지를 모범으로 삼으라는 2:21-25를 가리킨다. **지식을 따라** — 아내를 이해하고 배려하며 함께하라. "지식"은 아내의 상황, 필요, 약함을 알고 배려하는 지혜를 의미한다. **여자가 더 연약한 그릇임을 인정하고** — 일반적으로 신체적으로 연약함을 인정하라. "그릇"은 단순히 도구가 아닌, 귀중한 것을 담는 용기를 가리킨다. **생명의 은혜를 함께 이을 자로서** — 아내는 구원의 동등한 상속자다. 은혜에 있어서 남녀의 평등을 강조한다(갈 3:28). **존귀히 여기십시오** — 그녀에게 마땅한 존경을 드리라. **여러분의 기도가 막히지 않게 하기 위함입니다** — 아내를 잘못 대우하면 기도가 방해받는다. 가정의 조화가 영적 생활의 전제조건이다.

원주석

8절 카드 ↗

8. General summary of relative duty, after having detailed particular duties from 1 Peter 2:18 . of one mind —as to the faith. having compassion one of another — Greek, "sympathizing" in the joy and sorrow of others. love as brethren — Greek, "loving the brethren." pitiful —towards the afflicted. courteous —genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble. return to ' Top of Page ' <a name="verse-9" class="com-number"

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**마지막으로** — 이제 모든 신자들을 향한 일반적 권면으로 마무리한다. **한 마음을** — 서로 동감하라. 사고방식의 일치를 추구하라. **공감하고** — 서로의 감정에 공감하라(롬 12:15). **형제를 사랑하고** — 형제 사랑, 1:22 비교. **긍휼히 여기며** — 측은히 여기고(골 3:12). **겸손한** — 자기를 낮추는 마음(빌 2:3).

원주석

9절 카드 ↗

9. evil —in deed. railing —in word. blessing —your revilers; participle, not a noun after "rendering." knowing that —The oldest manuscripts read merely, "because." are — Greek, " were called." inherit a blessing —not only passive, but also active; receiving spiritual blessing from God by faith, and in your turn blessing others from love [GERHARD in ALFORD]. "It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No railing can injure you ( :- ). Imitate God who "blesses" you. The first fruits of His blessing for eternity are enjoyed by the righteous even now ( 1 Peter 3:10 ) [BENGEL]. return to ' Top of Page ' <a name="verse-10" class="com-number"

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**악을 악으로, 욕을 욕으로 갚지 말고** — 보복을 금한다(롬 12:17; 살전 5:15). **오히려 복을 빕니다** — 원수를 위해 복을 구하라(마 5:44; 눅 6:28). **이를 위해 여러분은 부르심을 받았습니다** — 축복하는 것이 그리스도인의 소명이다. **유업으로 복을 받게 되었습니다** — 다른 이들에게 복을 빌기 때문에 스스로 복을 받는다.

원주석

10절 카드 ↗

10. will love — Greek, "wishes to love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, :- , by Psalms 34:12-16 . refrain —curb, literally, "cause to cease"; implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils" [CALVIN]. evil . . . guile —First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

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시편 34:12-16을 인용한다. **생명을 사랑하고 좋은 날을 보기를 원하는 자는** — 이것은 진정한 삶을 원하는 자에 대한 묘사다. **혀를 악에서 지키고 그 입술을 속임수를 말하지 않게 하십시오** — 언어 절제가 중요하다. 악한 말을 삼가는 것이 선한 삶의 첫걸음이다.

원주석

11절 카드 ↗

11. In oldest manuscripts, Greek, " Moreover (besides his words, in acts ), let him." eschew —"turn from." ensue — pursue as a thing hard to attain, and that flees from one in this troublesome world. return to ' Top of Page ' <a name="verse-12" class="com-number"

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**악에서 돌이켜 선을 행하십시오** — 적극적으로 선을 행하라. 단순히 악을 피하는 것에 머물지 않고. **평화를 구하고 그것을 추구하십시오** — 평화는 능동적으로 추구해야 한다(히 12:14; 롬 14:19).

원주석

12절 카드 ↗

12. Ground of the promised present and eternal life of blessedness to the meek ( :- ). The Lord's eyes are ever over them for good. ears . . . unto their prayers — ( 1 John 5:14 ; 1 John 5:15 ). face . . . against —The eyes imply favorable regard; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowly observes them, so as not to let them really and lastingly hurt His people (compare 1 John 5:15- : ). return to ' Top of Page ' <a name="verse-13" class="com-number"

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**주님의 눈은 의인들 위에 있고** — 하나님이 의인을 지켜보신다는 보장. 그분의 호의로운 관심이 그들 위에 있다. **그분의 귀는 그들의 기도에 귀 기울이십니다** — 의인의 기도를 들으신다. **그러나 주님의 얼굴은 악을 행하는 자들을 향하여 있습니다** — 하나님이 악인들에 맞서신다. 그분의 얼굴이 반대를 표현한다.

원주석

13절 카드 ↗

13. who . . . will harm you —This fearless confidence in God's protection from harm, Christ, the Head, in His sufferings realized; so His members. if ye be — Greek, "if ye have become. " followers —The oldest manuscripts read "emulous," "zealous of" ( :- ). good —The contrast in Greek is, "Who will do you evil, if ye be zealous of good? " return to ' Top of Page ' <a name="verse-14" class="com-number"

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**만일 여러분이 선을 열심히 행한다면 여러분을 해칠 자가 누구입니까?** — 선한 삶을 사는 자에게는 진정한 해가 없다. 박해자들이 몸을 해할 수 있으나 영혼을 해할 수는 없다. 하나님이 궁극적으로 의인을 보호하신다(롬 8:28).

원주석

14절 카드 ↗

14. But and if —"But if even." "The promises of this life extend only so far as it is expedient for us that they should be fulfilled" [CALVIN]. So he proceeds to state the exceptions to the promise ( :- ), and how the truly wise will behave in such exceptional cases. "If ye should suffer "; if it should so happen; "suffer," a milder word than harm. for righteousness —"not the suffering, but the cause for which one suffers, makes the martyr" [AUGUSTINE]. happy —Not even can suffering take away your blessedness, but rather promotes it. and — Greek, "but." Do not impair your blessing ( :- ) by fearing man's terror in your times of adversity. Literally, "Be not terrified with their terror," that is, with that which they try to strike into you, and which strikes themselves when in adversity. This verse and :- is quoted from Isaiah 8:12 ; Isaiah 8:13 . God alone is to be feared; he that fears God has none else to fear. neither be troubled —the threat of the law, Leviticus 26:36 ; Deuteronomy 28:65 ; Deuteronomy 28:66 ; in contrast to which the Gospel gives the believer a heart assured of God's favor, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated. return to ' Top of Page ' <a name="verse-15" class="com-number"

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**의를 위하여 고난을 당하면 복이 있습니다** — 마태복음 5:10의 팔복을 반향한다. **그들의 두려움을 두려워하지 말고 혼란스러워하지 마십시오** — 이사야 8:12 인용. 적들의 위협에 두려워하지 말라.

원주석

15절 카드 ↗

15. sanctify — hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, Matthew 6:9 . God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit. the Lord God —The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord. " and — Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, c. answer —an apologetic answer defending your faith. to every man that asketh you —The last words limit the universality of the "always" not to a roller, but to everyone among the heathen who inquires honestly. a reason —a reasonable account. This refutes Rome's dogma, "I believe it, because the Church believes it." Credulity is believing without evidence; faith is believing on evidence. There is no repose for reason itself but in faith. This verse does not impose an obligation to bring forward a learned proof and logical defense of revelation. But as believers deny themselves, crucify the world, and brave persecution, they must be buoyed up by some strong "hope"; men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believer must be ready to give an experimental account "how this hope arose in him, what it contains, and on what it rests" [STEIGER]. with —The oldest manuscripts read, " but with." Be ready, but with "meekness." Not pertly and arrogantly. meekness — ( Matthew 6:9- : ). The most effective way; not self-sufficient impetuosity. fear —due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it. return to ' Top of Page ' <a name="verse-16" class="com-number"

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**마음에 주 그리스도를 거룩히 구별하십시오** — 이사야 8:13 인용. 여호와 대신 그리스도가 놓인다. 그리스도를 주로 인정하는 것이 두려움의 해독제다. **여러분 안에 있는 소망에 관한 이유를** — 그리스도인의 소망에 대한 근거를 설명할 준비. **온유함과 두려움으로** — 적대적이거나 방어적이지 않고. 듣는 이를 배려하는 태도.

원주석

16절 카드 ↗

16. Having a good conscience —the secret spring of readiness to give account of our hope. So hope and good conscience go together in Acts 24:15 ; Acts 24:16 . Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope "with meekness." whereas — ( Acts 24:16- : ). they speak evil of you, as of evildoers —One oldest manuscript reads, "ye are spoken against," omitting the rest. falsely accuse —"calumniate"; the Greek expresses malice shown in deeds as well as in words. It is translated, "despitefully use," Matthew 5:44 ; Luke 6:28 . conversation —life, conduct. in Christ —who is the very element of your life as Christians. "In Christ" defines "good." It is your good walk as Christians, not as citizens, that calls forth malice ( 1 Peter 4:4 ; 1 Peter 4:5 ; 1 Peter 4:14 ). return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/1pe-3-16

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**선한 양심을 가지십시오** — 양심이 깨끗해야 한다. 내면의 확신이 외면의 증언을 뒷받침해야 한다. **그리스도 안에 있는 여러분의 선한 행위를 비방하는 자들이** — 그리스도인을 헐뜯는 자들. **수치를 당하게 하려는 것입니다** — 비방자들이 오히려 부끄러움을 당하게 된다.

원주석

17절 카드 ↗

17. better —One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [GERHARD]. if the will of God be so —rather as the optative is in the oldest manuscripts, "if the will of God should will it so." Those who honor God's will as their highest law ( 1 Peter 2:15 ) have the comfort to know that suffering is God's appointment ( 1 Peter 2:15- : ). So Christ Himself; our inclination does not wish it. return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/1pe-3-17

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**하나님의 뜻이라면** — 고난도 하나님의 주권 안에 있다. **선을 행함으로 고난을 당하는 것이** — 의를 위한 고난. **악을 행함으로 고난을 당하는 것보다 낫습니다** — 자신의 잘못 때문에 고난받는 것보다 낫다.

원주석

18절 카드 ↗

18. Confirmation of :- , by the glorious results of Christ's suffering innocently. For —"Because." That is "better," :- , means of which we are rendered more like to Christ in death and in life; for His death brought the best issue to Himself and to us [BENGEL]. Christ —the Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust. also —as well as yourselves ( 1 Peter 3:17 ). Compare 1 Peter 2:21 ; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of suffering for well-doing. once —for all; never again to suffer. It is "better" for us also once to suffer with Christ, than for ever without Christ We now are suffering our "once"; it will soon be a thing of the past; a bright consolation to the tried. for sins —as though He had Himself committed them. He exposed Himself to death by His "confession," even as we are called on to "give an answer to him that asketh a reason of our hope." This was "well-doing" in its highest manifestation. As He suffered, "The Just," so we ought willingly to suffer, for righteousness' sake ( 1 Peter 2:21- : ; compare 1 Peter 3:12 ; 1 Peter 3:17 ). that he might bring us to God —together with Himself in His ascension to the right hand of God ( 1 Peter 3:22 ). He brings us, "the unjust," justified together with Him into heaven. So the result of Christ's death is His drawing men to Him; spiritually now, in our having access into the Holiest, opened by Christ's ascension; literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which He Himself passed. The several steps of Christ's progress from lowliness to glory are trodden over again by His people in virtue of their oneness with Him ( 1 Peter 3:22- : ). "To God," is Greek dative (not the preposition and case), implying that God wishes it [BENGEL]. put to death —the means of His bringing us to God. in the flesh —that is, in respect to the life of flesh and blood. quickened by the Spirit —The oldest manuscripts omit the Greek article. Translate with the preposition "in," as the antithesis to the previous " in the flesh" requires, "IN spirit," that is, in respect to His Spirit. "Put to death" in the former mode of life; "quickened" in the other. Not that His Spirit ever died and was quickened, or made alive again, but whereas He had lived after the manner of mortal men in the flesh, He began to live a spiritual "resurrection" ( 1 Peter 3:21 ) life, whereby He has the power to bring us to God. Two ways of explaining 1 Peter 3:18 ; 1 Peter 3:19 , are open to us: (1) "Quickened in Spirit," that is, immediately on His release from the "flesh," the energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, namely, "in the Spirit He went down (as subsequently He went up to heaven, 1 Peter 3:19- : , the same Greek verb) and heralded [not salvation, as ALFORD, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on 1 Peter 3:19- : . Nor is the phrase here 'preached the Gospel ' ( evangelizo ), but 'heralded' ( ekeruxe ) or 'preached'; but simply made the announcement of His finished work; so the same Greek in Mark 1:45 , 'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype' ( Mark 1:45- : ), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits ) in prison (in Hades or Sheol, awaiting the judgment, 2 Peter 2:4 ), which were of old disobedient when," c. (2) The strongest point in favor of (1) is the position of "sometime," that is, of old, connected with "disobedient" whereas if the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preached." But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, " inasmuch as they were sometime disobedient" (compare 1 Peter 4:6 ). Also "went" seems to mean a personal going, as in 1 Peter 3:22 , not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare 1 Peter 3:22- : , end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare John 5:21 ; Romans 8:11 , and other passages, where "quicken" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The theory—(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare Ephesians 4:9 ; Ephesians 4:10 , which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however, John 3:13 ; Colossians 1:18 . Prison is always used in a bad sense in Scripture. "Paradise" and "Abraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Compare 2 Corinthians 12:2 ; 2 Corinthians 12:4 , where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be

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bible-text/1pe-3-18

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**그리스도께서도 죄들을 위해 한번 고난을 당하셨습니다** — 그리스도의 고난이 단번으로 족하다는 진리. **의로우신 분이 불의한 자들을 위해** — 대속적 고난. **우리를 하나님 앞으로 데려오려 하심이었습니다** — 고난의 목적. 화목이 이루어졌다. **육체로는 죽임을 당하시고 영으로는 살리심을 받으시고** — 그리스도의 죽음과 부활. "영으로는 살리심을 받으시고"는 성령에 의한 부활을 의미한다.

원주석

20절 카드 ↗

20. once —not in the oldest manuscripts. when . . . the long-suffering of God waited in the days of Noah —Oldest manuscripts. Greek, " was continuing to wait on " (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes ALFORD'S idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire. while the ark was a-preparing — ( Hebrews 11:7 ). A long period of God's "long-suffering and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable. wherein —literally, "(by having entered) into which." eight —seven (the sacred number) with ungodly Ham. few —so now. souls —As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures. saved by water —The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, "were brought safe through the water." However, the sense of the preposition may be as in 1 Corinthians 3:15 , "they were safely preserved through the water," though having to be in the water. return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/1pe-3-20

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(v.19 카드 없음 — 건너뜀)

**하나님이 노아의 날에 인내하며 기다리셨습니다** — 방주 준비 기간 중 하나님의 오래 참으심. 베드로는 그 기간 동안 노아의 설교 사역을 통해 그리스도의 영이 역사하셨다고 본다. **방주에서 물을 통해 구원을 받은 몇 사람, 곧 여덟 명뿐이었습니다** — 노아의 가족 여덟 명만이 구원받았다. 물이 방주를 들어올려 구원의 수단이 되었다.

원주석

21절 카드 ↗

21. whereunto —The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare 1 Corinthians 10:1 ; 1 Corinthians 10:2 ; 1 Corinthians 10:5 ; Judges 1:5 ; puts into a state of salvation ) us also (two oldest manuscripts read ' you ' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, John 3:5 ; Ephesians 5:26 ; Titus 3:5 ; Hebrews 10:22 ; compare 1 John 5:6 . not the, c.—"flesh" bears the emphasis. "Not the putting away of the filth of the flesh " (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare 1 John 5:6- : ), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark so not the mere water baptism, but the water when accompanied with the Spirit. answer — Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([AUGUSTINE, The Creed, 4.1]; [CYPRIAN, Epistles, 7, To Rogatianus ]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer ) toward God." I prefer this to the translation of WAHL, ALFORD and others, " inquiry of a good conscience after God ": not one of the parallels alleged, not even 1 John 5:6- : , in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation. by the resurrection of Jesus —joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life. return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/1pe-3-21

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**이에 대응하는 세례도 이제 여러분을 구원합니다** — 세례는 노아의 홍수에 비유된다. 홍수 물이 노아를 구원한 것처럼, 세례가 신자를 구원한다. 그러나 "몸의 더러움을 제거함이 아니라" — 단순한 외적 의식이 아니다. 물이 살을 씻는 것이 아니라. **하나님을 향한 선한 양심의 호소로서** — 세례의 진정한 의미는 하나님과의 관계를 위한 양심의 맹약이다. **예수 그리스도의 부활을 통하여** — 세례의 효과는 그리스도의 부활에 근거한다. 부활의 능력이 세례를 의미 있게 만든다.

원주석

22절 카드 ↗

22. ( Psalms 110:1 ; Romans 8:34 ; Romans 8:38 ; 1 Corinthians 15:24 ; Ephesians 1:21 ; Ephesians 3:10 ; Colossians 1:16 ; Colossians 2:10-15 ). The fruit of His patience in His voluntary endured and undeserved sufferings: a pattern to us, 1 Peter 3:17 ; 1 Peter 3:18 . gone — ( 1 Peter 3:18- : ). Proving against rationalists an actual material ascension. Literally, "is on the right hand of God, having gone into heaven." The oldest manuscripts of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having swallowed up death that we may become heirs of everlasting life "; involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek manuscripts, however, reject the words. Compare with this verse Peter's speeches, Acts 2:32-35 ; Acts 3:21 ; Acts 3:26 ; Acts 10:40 ; Acts 10:42 . return to ' Top of Page ' 1 Peter 1Pe 2 1 Peter 1Pe 1 Peter 1Pe 4 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 3". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ 1-peter-3.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 H

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bible-text/1pe-3-22

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**하늘에 계신 하나님의 오른편에** — 그리스도의 승천과 높이 올라가심. **천사들과 권세들과 능력들이 그분께 복종합니다** — 우주적 그리스도의 주권. 모든 영적 존재들이 그리스도에게 복종한다. 신자들은 이런 주권자이신 그리스도와 연합하여 있다.

원주석

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