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주석[JFB] — 베드로전서 5장 · 목자의 권면

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아래 주석은 원문(및 번역문) 그대로입니다.
← 4장

1절 카드 ↗

1. elders —alike in office and age ( 1 Peter 5:5 ). I . . . also an elder —To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare 2 John 1:1 ; 2 John 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 ( 1 Peter 4:19 ; 1 Peter 2:20 ). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from 1 Peter 4:19 . His higher dignity as an apostle is herein delicately implied, as eye-witnessing was a necessary qualification for apostleship: compare Peter's own speeches, Acts 1:21 ; Acts 1:22 ; Acts 2:32 ; Acts 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. return to ' Top of Page ' <a name="verse-2" class="com-number"

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절 (explains)

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**여러분 중에 장로들에게 나는 권고합니다** — 베드로는 자신도 장로 중 하나로 자처한다. 사도적 권위를 내세우기보다 동료 장로로서 권고한다. **함께 장로인 나** — 이것은 감독직에 대한 로마 가톨릭의 주장에 반하여, 베드로가 다른 장로들 위에 군림하지 않았음을 보여준다. **그리스도의 고난의 증인이요** — 베드로는 예수님의 고난을 직접 목격하였다(눅 22:54-62; 요 18:15-18). **나타날 영광에 참여하는 자로서** — 장차 나타날 영광의 기대. 현재 고난과 장래 영광이 함께 언급된다(롬 8:17,18).

원주석

2절 카드 ↗

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" ( :- ). He invites the elders to share with him the same duty (compare Acts 20:28 ). 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" ( Acts 20:28- : ). not for filthy lucre — ( Isaiah 56:11 ; Titus 1:7 ). of a ready mind —promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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**하나님의 양 떼를 먹이십시오** — 요한복음 21:15-17에서 예수님이 베드로에게 하신 말씀("내 양을 먹이라")을 그대로 전달한다. 베드로는 자신이 받은 사명을 다른 장로들에게 전한다. **감독하되** — 양 떼에 대한 적극적 돌봄과 책임. **억지로 하지 말고 하나님의 뜻에 따라 자발적으로** — 사역은 강요가 아닌 자발적 헌신에서 나와야 한다. **더러운 이득을 위해서가 아니라 열심 있게** — 금전적 동기가 아닌 열정적 헌신으로.

원주석

3절 카드 ↗

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 1 Peter 5:2 , "flock of God which is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, Deuteronomy 32:9 ) 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 Acts 1:17 ; Acts 1:25 , "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 ( Acts 1:25- : ). Titus 2:7 , "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]. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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**위탁받은 자들을 지배하지 말고** — 권위를 남용하지 말라. 목사는 양 떼 위에 군림하는 주인이 아니다. **양 떼의 본보기가 되십시오** — 명령하는 대신 삶으로 모범을 보이라(딤전 4:12; 딛 2:7). 진정한 지도자는 앞장서서 살아가는 자다.

원주석

4절 카드 ↗

4. And —"And so": as the result of "being ensamples" ( :- ). chief Shepherd —the title peculiarly Christ's own, not Peter's or the pope's. when . . . shall appear — Greek, "be manifested" ( :- ). 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 ( :- ). glory — Greek, " the glory," namely, to be then revealed ( 1 Peter 5:1 ; 1 Peter 4:13 ). that fadeth not away — Greek, "amaranthine" (compare 1 Peter 4:13- : ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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**목자장이 나타나실 때** — "목자장"(아르치포이멘)은 그리스도를 가리키는 독특한 호칭이다. 그분이 모든 목자의 으뜸 목자이시다. 지상의 목사들은 그분의 사역을 대리하는 자들이다. **시들지 않는 영광의 면류관을** — 영원한 상급. 로마 시합에서 받는 썩는 화환이 아닌 불멸의 면류관. 충실한 목사는 마지막에 이것을 받을 것이다.

원주석

5절 카드 ↗

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 ( 1 Peter 1:13 ; 1 Peter 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 1 Peter 5:2 ; John 21:15-17 . 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 ( 1 Peter 3:3 ; 1 Peter 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 James 4:6 ; Proverbs 3:34 . Peter had James before his mind, and gives his Epistle inspired sanction. Compare 1 Peter 5:9 ; James 4:7 , 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]. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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**마찬가지로 젊은 자들이여, 장로들에게 순종하십시오** — 교회 내 질서와 복종. 젊은이들은 경험 있는 장로들의 지도를 존중해야 한다. **서로에게 겸손으로 단장하십시오** — 모든 신자들에게 확대되는 권면. "단장하다"(엔크롬보사스테)는 노예가 앞치마를 두르는 것을 가리킨다. 그리스도께서 제자들의 발을 씻기실 때 수건을 허리에 두르신 것을 연상시킨다(요 13:4). **하나님은 교만한 자를 막으시고 겸손한 자에게 은혜를 주십니다** — 잠언 3:34 인용(70인역). 야고보서 4:6에서도 같은 구절이 인용된다. 겸손이 하나님의 은혜를 받는 통로다.

원주석

6절 카드 ↗

6. under the mighty hand —afflicting you ( 1 Peter 3:15 ): "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. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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**그러므로 하나님의 능력 있는 손 아래 겸손하십시오** — 인간 지도자들만이 아니라 하나님 앞에서의 겸손. "하나님의 능력 있는 손"은 구약에서 하나님의 섭리적 통치와 징계를 나타내는 표현이다(출 3:19; 신 3:24). **그분이 때가 되면 여러분을 높이실 것입니다** — 현재의 낮춤이 미래의 높임을 준비한다(마 23:12; 눅 14:11; 18:14; 약 4:10).

원주석

7절 카드 ↗

7. Casting — once for all: so the Greek aorist. care —"anxiety? The advantage flowing from humbling ourselves under God's hand ( 1 Peter 5:6 ) 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 Psalms 22:10 ; Psalms 37:5 ; Psalms 55:22 , to which Peter alludes; Luke 12:22 ; Luke 12:37 ; Philippians 4:6 . careth —not so strong a Greek word as the previous Greek "anxiety." return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

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**그분이 여러분을 돌보시니 모든 염려를 그분께 맡기십시오** — 시편 55:22를 반향한다. 6절의 겸손에서 자연스럽게 흘러나오는 신뢰다. 겸손한 자는 하나님의 돌보심에 자신의 염려를 맡길 수 있다. "맡기다"(에피립산테스)는 던져 얹다는 뜻이다. 짐을 자기가 지지 않고 하나님 위에 던져 얹는 것이다.

원주석

8절 카드 ↗

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" ( :- ). "Satan" means opponent. "Devil," accuser or slanderer ( :- ). "The enemy" ( :- ). "A murderer from the beginning" ( :- ). 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 — ( Job 1:7 ; Job 2:2 ). So the children of the wicked one cannot rest. Evil spirits are in 2 Peter 2:4 ; Judges 1:6 , 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" ( 1 Peter 5:7 ) and other snares, so as finally to destroy. Compare Revelation 12:15 ; Revelation 12:16 . return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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**절제하십시오. 깨어 있으십시오** — 이 두 명령은 함께한다. 절제는 내적 자제이고 깨어 있음은 외적 경계다. **여러분의 대적 마귀가** — "대적"(안티디코스)은 법정 용어로 소송 상대방을 가리킨다. 마귀는 인간의 고발자다(욥 1:6-12; 슥 3:1; 계 12:10). **울부짖는 사자처럼 두루 다닙니다** — 사자의 울부짖음은 공포를 조성한다. 마귀는 이처럼 신자들을 위협하고 두려움에 빠뜨리려 한다. 시편 22:13의 이미지. **삼킬 자를 찾으면서** — 마귀의 목적은 신자를 멸망시키는 것이다.

원주석

9절 카드 ↗

9. ( Luke 4:13 ; Ephesians 6:11-17 ; James 4:7 .) steadfast —Compare established in the truth," James 4:7- : . Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt ( James 4:7- : ). Faith gives strength to prayer, the great instrument against the foe ( James 1:6 , c.). knowing, &c.—"encouragement not to faint in afflictions": your brethren suffer the same nothing beyond the common lot of Christians befalls you ( 1 Corinthians 10:13 ). 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" ( John 16:33 ). return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

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**믿음 안에서 굳건히 서서 그에게 저항하십시오** — 마귀에 대한 저항은 믿음으로 한다(엡 6:11,13; 약 4:7). **여러분의 형제들도 세상에서 같은 고난을 당하고 있다는 것을 알기 때문입니다** — 동료 신자들이 같은 싸움을 하고 있다는 연대감. 나만 고난받는 것이 아니다. 이 확인이 위로와 인내의 동기가 된다.

원주석

10절 카드 ↗

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 1 Peter 4:10 ). 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" ( 1 Peter 5:9 ; John 16:33 ). 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," John 16:33- : ) is the same as "strengthen," John 16:33- : . 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. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

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**은혜의 하나님** — 하나님의 근본적 성격이 은혜이심을 확인한다. **그리스도 예수 안에서 영원한 영광으로 여러분을 부르신 분이** — 부르심의 목적지는 영원한 영광이다. 현재의 고난은 그 목적지를 향한 여정의 일부다. **잠깐 고난을 당한 후에** — 고난의 일시성. 영원한 영광에 비하면 현재의 고난은 "잠깐"이다(롬 8:18; 고후 4:17). **친히 여러분을 회복시키시고 확립하시고 강건하게 하시고 굳게 하실 것입니다** — 네 가지 연속적 약속. 하나님 자신이 하실 것이다. "회복"(카타르티세이)은 관절을 맞추거나 부러진 것을 고치는 것이다. "확립"(스테릭세이)은 기초를 놓는 것이다. "강건"(스테노세이)은 힘을 부여하는 것이다. "굳게"(테멜리오세이)는 기초를 놓는 것이다.

원주석

11절 카드 ↗

11. To him —emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on 1 Peter 5:10 . glory and —omitted in the oldest manuscripts and versions. dominion — Greek, " the might" shown in so "perfecting," you, 1 Peter 5:10 . return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

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**권능이 영원무궁토록 그분께 있습니다. 아멘** — 짧은 송영(독솔로지). 이것이 서신 전체의 기초다. 하나님의 능력이 영원하기에 그분의 약속도 확실하다.

원주석

12절 카드 ↗

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 :- ). 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 ( Hebrews 13:22 ). 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 ( 1 John 2:27 ). 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 2 Peter 3:15 ; 2 Peter 3:16 ). 2 Peter 3:16- : , "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 ( Ephesians 2:5 ; Ephesians 2:8 ). 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, 1 Peter 1:8 ; 1 Peter 1:21 ; 1 Peter 2:7 ; 1 Peter 2:8 ; 1 Peter 2:9 ) stand (therein)." Peter seems to have in mind Paul's words ( Romans 5:2 ; 1 Corinthians 15:1 ). "The grace wherein we stand must be true, and our standing in it true also" [BENGEL]. Compare in "He began his Epistle with grace ( 1 Corinthians 15:1- : ), 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." return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/1pe-5-12

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**나는 실루아노를 통해 여러분에게 짧게 썼습니다** — 실루아노(실라)가 베드로의 서기 또는 전달자였다. 베드로는 그를 "신실한 형제"로 묘사한다. 그는 바울의 동역자이기도 했다(행 15:40; 살전 1:1; 살후 1:1). **이것이 하나님의 참된 은혜입니다** — 서신 전체가 전하는 메시지의 요약. 그리스도인들이 처한 은혜의 상태가 참된 은혜이며, 의심할 필요가 없다. **그 안에 굳건히 서십시오** — 이것이 서신 전체의 핵심 권면이다. 박해와 고난 속에서도 하나님의 은혜 안에 굳건히 서라.

원주석

13절 카드 ↗

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 :- , " 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 ( 1 Peter 1:1 , 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 1 Peter 1:1- : to Second John). ERASMUS explains, "Mark who is in the place of a son to me": compare Acts 12:12 , 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 2 Timothy 4:11 ; Colossians 4:10 . Babylon —The Chaldean Babylon on the Euphrates. See Colossians 4:10- : , ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; compare LIGHTFOOT sermon. How unlikely that in a friendly salutation the enigmatical title of Rome given in prophecy (John, Colossians 4:10- : ), 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, Colossians 4:10- : , 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 Colossians 4:10- : , 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. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/1pe-5-13

Source

**바벨론에 함께 선택된 자가 여러분에게 문안합니다** — "바벨론"은 로마를 가리키는 것으로 보인다. 초기 그리스도인들은 로마를 고대 바벨론에 비유하여 암호적으로 사용했다(계 17:5,9). 이 해석이 베드로가 로마에서 편지를 썼다는 증거로 받아들여진다. "함께 선택된 자"는 그곳의 교회 공동체를 가리킨다. **내 아들 마가도** — 요한 마가(행 12:12; 13:5; 골 4:10; 딤후 4:11; 몬 24절). 마가는 베드로의 영적 아들이었다. 전통에 따르면 마가복음은 베드로의 설교를 마가가 기록한 것이다.

원주석

14절 카드 ↗

14. kiss of charity — :- , "an holy kiss": the token of love to God and the brethren. Love and holiness are inseparable. Compare the instance, Acts 20:37 . Peace —Peter's closing salutation; as Paul's is, "Grace be with you," though he accompanies it with "peace be to the brethren." "Peace" (flowing from salvation ) was Christ's own salutation after the resurrection, and from Him Peter derives it. be with you all that are in Christ Jesus —The oldest manuscripts omit "Jesus." In Ephesians 6:24 , addressed to the same region, the same limitation of the salutation occurs, whence, perhaps, Peter here adopts it. Contrast, "Be with you all, " Romans 16:24 ; 1 Corinthians 16:23 . return to ' Top of Page ' 1 Peter 1Pe 4 1 Peter 1Pe 2 Peter 2Pe 1 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 5". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ 1-peter-5.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 Langua

Pericope (part_of)

절 (explains)

bible-text/1pe-5-14

Source

**평화의 입맞춤으로 서로 문안하십시오** — 교회에서의 거룩한 입맞춤 인사(롬 16:16; 고전 16:20; 고후 13:12; 살전 5:26). 이것은 당시 교회 예배에서 실제로 행해졌던 것이다. **그리스도 예수 안에 있는 여러분 모두에게 평화가 있기를 바랍니다** — 서신을 마무리하는 축원. 베드로는 평화(샬롬)로 서신을 시작하고(1:2) 마친다. 서신 전체를 관통하는 주제가 그리스도 안에서의 참된 평화다.

원주석

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