1절 카드 ↗
1. therefore —taking up again the general subject of the Epistle in continuation ( :- ). "What I have therefore to say to thee by way of a charge ( 1 Timothy 1:3 ; 1 Timothy 1:18 ), is," c. that, first of all . . . be made —ALFORD takes it, "I exhort first of all to make. " "First of all," doubtless, is to be connected with "I exhort" what I begin with (for special reasons), is . . . As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare 1 Timothy 1:18- : ) God's name by "speaking evil of dignities" ( 1 Timothy 6:1 ; 2 Peter 2:10 ; Judges 1:8 ). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings ( Titus 3:1-3 ) [OLSHAUSEN]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all ( Titus 3:1-56.3.3- : ). supplications —a term implying the suppliant's sense of need, and of his own insufficiency. prayers —implying devotion. intercessions —properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1ti-2-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"그러므로"는 앞 장의 내용을 이어받아 서신의 핵심 권면을 소개한다. "무엇보다 먼저"는 "무엇보다 먼저 권면하는 것은 다음과 같다"는 뜻으로, 기도의 우선성을 강조한다. 예루살렘 멸망이 다가올 무렵 유대인들(에베소의 유대인들도 포함)이 모든 권위에서 벗어나려는 자유에의 꿈에 사로잡혀 하나님의 이름을 비방하는 상황이었다. 이에 바울은 반대로 모든 사람—특히 통치자들—을 위한 기도를 강조한다. "간구"는 필요를 느끼며 드리는 기도, "기도"는 경건한 헌신을 담은 기도, "중보"는 다른 사람을 위해 하나님께 담대하게 나아가는 기도다. 이처럼 다양한 표현의 집적은 기도의 모든 형태를 망라한다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-1-1(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
2절 카드 ↗
2. For kings —an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers ( Acts 17:7 ; Romans 13:1-7 ). all . . . in authority —literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, " all . . . in authority" are to be prayed for. that we may lead —that we may be blessed with such good government as to lead . . . ; or rather, as Greek, "to pass " or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state. quiet —not troubled from without. peaceable —"tranquil"; not troubled from within [OLSHAUSEN]. "He is peaceable ( Greek ) who makes no disturbance; he is quiet ( Greek ) who is himself free from disturbance" [TITTMANN]. in all godliness —"in all (possible . . . requisite) piety " [ALFORD]. A distinct Greek word, Romans 13:1-45.13.7- : , expresses "godliness." honesty — Greek, "gravity" ( Titus 2:2 ; Titus 2:7 ), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers ( Ezra 6:10 ; Jeremiah 29:7 ). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [JOSEPHUS, Wars of the Jews, 2.17], whence the war originated, according to JOSEPHUS. return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
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pericope/per-1ti-2-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"임금들과 높은 자리에 있는 모든 사람을 위해서도"—높은 자리의 모든 지도자를 위한 기도가 필요한 것은, 그리스도인들의 평안이 최고 통치자만이 아니라 지방 관리들에게도 달려 있기 때문이다. "평온하고 조용한 삶"—평온함은 외부의 방해가 없는 상태, 조용함은 내면이 소란하지 않은 상태다. "경건함과 거룩한 두려움 가운데서"—경건은 하나님과의 관계를, 위엄(거룩한 두려움)은 사람들 사이에서의 바른 처신을 가리킨다. 구약에서도 유대인들은 이방 통치자들을 위해 기도하도록 명령받았다(에스라 6:10; 예레미야 29:7).
원주석
- 번역원본
commentary-section/jfb-1ti-2-2-2(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
3절 카드 ↗
3. this —praying for all men. in the sight of God —not merely before men, as if it were their favor that we sought ( 2 Corinthians 8:21 ). our Saviour —a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved ( 1 Timothy 2:4 ; Romans 5:18 ); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being " our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare 1 Timothy 4:10 ; Titus 2:11 ). return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1ti-2-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"모든 사람을 위한 기도"가 우리 구주 하나님 보시기에 선하고 받으실 만하다. 그분은 모든 사람이 구원받기를 원하시므로(4절), 우리 기도도 그 뜻에 맞아야 한다. 더 많이 기도할수록 더 많은 이들이 회심할 것이다. 하나님은 믿는 우리의 구원자이시지만, 아직 믿지 않는 자들을 위해서도 우리가 기도해야 한다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-3-3(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
4절 카드 ↗
4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [CHRYSOSTOM]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all. to come —They are not forced. unto the knowledge — Greek, "the full knowledge" or "recognition" (See on :- ; :- ). the truth —the saving truth as it is in, and by, Jesus ( John 17:3 ; John 17:17 ). return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-1ti-2-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"하나님은 모든 사람이 구원을 받기를 원하신다"—이것은 인간의 거절 가능성을 포함하는 원하심이다. 하나님이 모든 사람을 구원하셨다면 실제로 다 구원받았을 것이다. 그러나 하나님의 원하심은 사전 은혜로 인간이 받아들이거나(믿음으로) 거절할(부패함으로) 수 있는 것이다. 따라서 우리 기도도 모든 사람을 포함해야 한다. "진리를 온전히 아는 것"은 구원론적 진리, 곧 그리스도 안에 있는 구원의 진리를 가리킨다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-4-4(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
5절 카드 ↗
5. For there is one God —God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Romans 3:30 ; Galatians 3:20 ); therefore all are to be prayed for. 1 Timothy 2:4 ; 1 Timothy 2:5 is proved from 1 Timothy 2:4 ; 1 Timothy 2:5 ; 1 Timothy 2:1 ; 1 Timothy 2:4 . The one God is common to all ( Isaiah 45:22 ; Acts 17:26 ). The one Mediator is mediator between God and all men potentially ( Romans 3:29 ; Ephesians 4:5 ; Ephesians 4:6 ; Hebrews 8:6 ; Hebrews 9:15 ; Hebrews 12:24 ). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not " and one mediator," but "one mediator also between . . . While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [BENGEL]. the man —rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Romans 5:15 ; 1 Corinthians 8:6 ; 2 Corinthians 5:19 ; Colossians 2:14 ). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature ( Isaiah 50:4 ; Hebrews 2:14 ; Hebrews 4:15 ). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel ( Numbers 14:13-19 ; Deuteronomy 9:1-29 ); of Abraham for Abimelech ( Genesis 20:7 ); of Job for his friends ( Job 42:10 ), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1 Timothy 3:16 asserts that He was also God. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
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절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"하나님은 한 분이시다"—이 일체성은 그분이 모든 사람의 하나님이심을 증명한다. 한 중보자가 있다는 것도 같은 논리를 뒷받침한다. "사람이신 그리스도 예수"—여기서 "사람"(man)은 개인 한 명을 가리키지 않고, 전 인류를 대표하고 담으신 둘째 아담이다. 그분의 인성은 중보를 가능하게 한다—우리의 본성을 취하심으로 우리를 깊이 이해하시기 때문이다(히브리서 2:14; 4:15). 3:16은 그분이 동시에 하나님이시라고 증거한다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-5-5(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
6절 카드 ↗
6. gave himself — ( :- ). Not only the Father gave Him for us ( :- ); but the Son gave Himself ( :- ). ransom —properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Leviticus 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us ( Matthew 20:28 ; Ephesians 1:7 ; 1 Peter 1:18 ; 1 Peter 1:19 ). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, " anti, " implying reciprocity and vicarious substitution. for all — Greek, "in behalf of all": not merely for a privileged few; compare 1 Timothy 2:1 : the argument for praying in behalf of all is given here. to be testified — Greek, "the testimony (that which was to be testified of, 1 Timothy 2:1- : ) in its own due times," or seasons, that is, in the times appointed by God for its being testified of ( 1 Timothy 6:15 ; Titus 1:3 ). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [ALFORD] ( 1 Corinthians 1:6 ; 1 Corinthians 2:1 ; 2 Thessalonians 1:10 ). return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
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pericope/per-1ti-2-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"자신을 대속물로 내어 주셨다"—성부뿐 아니라 성자도 자원하여 자신을 주셨다. "대속물"은 포로나 노예를 풀어 주는 몸값을 뜻한다. 헬라어 전치사 "anti"는 대신하는, 동등한 것을 주는 대속을 의미한다. "모든 사람을 위해"—특정한 소수만이 아니다. "정한 때에 증언될 증거"—이 보편적 대속의 진리는 하나님이 정하신 때에 선포되어야 한다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-6-6(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
7절 카드 ↗
7. Whereunto —For the giving of which testimony. I am ordained —literally, "I was set": the same Greek, as "putting me," c. ( 1 Timothy 1:12 ). preacher —literally, "herald" ( 1 Corinthians 1:21 1 Corinthians 9:27 ; 1 Corinthians 15:11 ; 2 Timothy 1:11 ; Titus 1:3 ). He recurs to himself, as in Titus 1:3- : , in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" ( Galatians 2:9 ; Ephesians 3:1-12 ; Colossians 1:23 ). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" ( 1 Timothy 2:1 ). I speak the truth . . . and lie not —a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict ( Romans 11:1 ; 2 Corinthians 11:13 ). in faith and verity —rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth ( 1 Timothy 2:4 ): the Gospel truth, the subject matter of the faith [WIESINGER]. return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
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pericope/per-1ti-2-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
바울은 바로 이 증언을 위한 "전파하는 자와 사도로 세움을 받았다." 이 보편적 사명이 강조되는 것은, 그가 모든 사람을 위한 기도를 주장하는 문맥에서 이방인들에 대한 자신의 사명을 제시하기 때문이다. "믿음과 진리로"—복음의 진리가 그의 사역의 영역이다. "나는 그리스도 안에서 진실을 말하며 거짓말하지 않습니다"라는 강한 맹세는 자신의 보편적 사명에 자주 이의를 제기받은 사람의 열정에서 나온다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-7-7(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
8절 카드 ↗
8. I will —The active wish, or desire, is meant. that men —rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men ( 1 Timothy 2:9-12 ; 1 Corinthians 11:14 ; 1 Corinthians 11:15 ; 1 Corinthians 14:34 ; 1 Corinthians 14:35 ). The emphasis, however, is not on this, but on the precept of praying, resumed from 1 Corinthians 14:35- : . everywhere — Greek, "in every place," namely, of public prayer. Fulfilling 1 Corinthians 14:35- : , " In every place . . . from the rising of the sun even unto the going down of the same . . . incense shall be offered unto My name"; and Jesus' words, Matthew 18:20 ; John 4:21 ; John 4:23 . lifting up holy hands —The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon ( 1 Kings 8:22 ; Psalms 141:2 ). The Jews washed their hands before prayer ( Psalms 26:6 ). Paul figuratively (compare Job 17:9 ; James 4:8 ) uses language alluding to this custom here: so Isaiah 1:15 ; Isaiah 1:16 . The Greek for "holy" means hands which have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for effectual prayer ( Psalms 24:3 ; Psalms 24:4 ). without wrath — putting it away ( Matthew 5:23 ; Matthew 5:24 ; Matthew 6:15 ). doubting —rather, "disputing," as the Greek is translated in Matthew 6:15- : . Such things hinder prayer ( Luke 9:46 ; Romans 14:1 ; 1 Peter 3:7 ). BENGEL supports English Version (compare an instance, 2 Kings 7:2 ; Matthew 14:31 ; Mark 11:22-24 ; James 1:6 ). return to ' Top of Page ' <a name="verse-9" class="com-number"
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pericope/per-1ti-2-002
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"남자들이"—여기서 강조점은 성별 구분이 아니라, 앞서의 기도 권면이 남자들에게도 적용됨에 있다. "어디서나"—모든 예배 장소에서. "거룩한 손을 들어"—초대 교인들은 하늘을 향해 손바닥을 위로 향하며 기도했다. "거룩한 손"은 손 자체만이 아니라 그 마음 상태를 가리킨다. "분노와 다툼 없이"—분노와 논쟁은 기도를 방해한다(마태복음 5:23-24).
원주석
- 번역원본
commentary-section/jfb-1ti-2-8-8(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
9절 카드 ↗
9, 10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also. in modest apparel —"in seemly guise" [ELLICOTT]. The adjective means properly. orderly, decorous, becoming; the noun in secular writings means conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Ephesus the riches of some ( 1 Timothy 6:17 ) would lead them to dress luxuriously. The Greek in 1 Timothy 6:17- : is a more general term meaning "deportment." shamefacedness —TRENCH spells this word according to its true derivation, "shamefastness" (that which is made fast by an honorable shame); as "steadfastness" (compare 1 Timothy 2:11 ; 1 Timothy 2:12 ). sobriety —"self-restraint" [ALFORD]. Habitual inner self-government [TRENCH]. I prefer ELLICOTT'S translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint. with — Greek, "in." braided hair —literally, "plaits," that is, plaited hair: probably with the "gold and pearls" intertwined ( 1 Timothy 2:12- : ). Such gaud is characteristic of the spiritual harlot ( 1 Timothy 2:12- : ). return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
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pericope/per-1ti-2-002
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
여자들의 차림새와 태도에 관한 지침은 공중 예배 상황에서 특히 적용된다. "단정한 옷차림"—헬라어는 질서 있고 단아한 차림을 뜻한다. "정숙함과 단아함"—정숙함은 명예로운 수줍음, 단아함은 내면의 자기 절제에서 오는 균형 잡힌 정신 상태다. "땋은 머리나 금이나 진주"—에베소의 부유한 여성들이 호화로운 치장을 즐기는 상황을 반영한다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-9-9(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
10절 카드 ↗
10. professing — Greek, "promising": engaging to follow. with good works —The Greek preposition is not the same as in :- ; "by means of," or " through good works." Their adorning is to be effected by means of good works: not that they are to be clothed in, or with, them ( Ephesians 2:10 ). Works, not words in public, is their province ( 1 Timothy 2:8 ; 1 Timothy 2:11 ; 1 Timothy 2:12 ; 1 Peter 3:1 ). Works are often mentioned in the Pastoral Epistles in order to oppose the loose living, combined with the loose doctrine, of the false teachers. The discharge of everyday duties is honored with the designation, "good works." return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
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pericope/per-1ti-2-002
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
여자들의 꾸밈은 외모가 아니라 선한 행실로 이루어져야 한다. "경건을 고백하는 여자들에게 어울리게"—경건을 공언하면서 겉모습에만 치우치는 것은 모순이다. 목회 서신들에서 선한 행실이 자주 강조되는 것은 거짓 교사들의 방종한 삶에 대한 대응이다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-10-10(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
11절 카드 ↗
11. learn —not "teach" ( 1 Timothy 2:12 ; 1 Corinthians 14:34 ). She should not even put questions in the public assembly ( 1 Corinthians 14:34- : ). with all subjection —not "usurping authority" ( 1 Corinthians 14:34- : ). She might teach, but not in public ( 1 Corinthians 14:34- : ). Paul probably wrote this Epistle from Corinth, where the precept ( 1 Corinthians 14:34 ) was in force. return to ' Top of Page ' <a name="verse-12" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"여자는 조용히 배우게 하십시오"—이것은 여자가 공중 회중에서 가르치거나 질문을 제기하는 것을 금하는 것이다(고린도전서 14:34). "온전히 순종하며"—가르치는 자를 주도하거나 권위를 행사하지 않고서다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-11-11(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
12절 카드 ↗
12. usurp authority —"to lord it over the man" [ALFORD], literally, "to be an autocrat." return to ' Top of Page ' <a name="verse-13" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"여자가 가르치거나 남자를 다스리는 권위를 행사하는 것을 허락하지 않는다"—"다스리는 권위를 행사하다"는 헬라어로 "독재자처럼 군림하다"는 의미다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-12-12(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
13절 카드 ↗
13. For —reason of the precept; the original order of creation. Adam . . . first —before Eve, who was created for him ( 1 Corinthians 11:8 ; 1 Corinthians 11:9 ). return to ' Top of Page ' <a name="verse-14" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
여자가 순종해야 하는 근거는 창조 질서에 있다. 아담이 먼저 지음 받았고 그다음에 하와가 지음 받았다(고린도전서 11:8-9). 이는 문화적 관습이 아니라 창조의 순서에 기반한다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-13-13(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
14절 카드 ↗
14. Adam was not deceived —as Eve was deceived by the serpent; but was persuaded by his wife. Genesis 3:17 , "hearkened unto . . . voice of . . . wife." But in Genesis 3:17- : , Eve says, "The serpent beguiled me." Being more easily deceived, she more easily deceives [BENGEL], ( 2 Corinthians 11:3 ). Last in being, she was first in sin—indeed, she alone was deceived. The subtle serpent knew that she was "the weaker vessel" ( 2 Corinthians 11:3- : ). He therefore tempted her, not Adam. She yielded to the temptations of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, who was deceived, next; and the man, persuaded by his wife, last ( 2 Corinthians 11:3- : ). In Romans 5:12 , Adam is represented as the first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, 1 Timothy 2:11 , in 1 Timothy 2:11- : , woman's "subjection" is represented as the consequence of her being deceived. being deceived —The oldest manuscripts read the compound Greek verb for the simple, "Having been seduced by deceit ": implying how completely Satan succeeded in deceiving her. was in the transgression — Greek, " came to be in the transgression": became involved in the existing state of transgression, literally, "the going beyond a command"; breach of a positive precept ( 1 Timothy 2:11- : ). return to ' Top of Page ' <a name="verse-15" class="com-number"
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pericope/per-1ti-2-002
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"아담이 속은 것이 아니라 여자가 속아서 죄에 빠졌다"—아담은 뱀에게 직접 속은 것이 아니라 아내에게 설득되었다. 뱀은 여자가 더 쉽게 속는다는 것을 알고 그녀를 먼저 유혹했다. 하나님의 심판 순서도 뱀→여자→남자의 순서였다. 로마서 5:12은 아담을 첫째 범죄자로 제시하지만 그것은 다른 문맥이다. 여자가 순종해야 하는 이유가 여기서 한 번 더 제시된다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-14-14(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
15절 카드 ↗
15. be saved in childbearing — Greek, "in (literally, ' through ') ( her, literally, ' the ') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus :- , "He . . . shall be saved: yet so as by (literally, ' through, ' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, " In spite of the trial of childbearing which she passes through (as her portion of the curse, :- , 'in sorrow shalt thou bring forth children '), she shall be saved." Moreover, I think it is implied indirectly that the very curse will be turned into a condition favorable to her salvation, by her faithfully performing her part in doing and suffering what God has assigned to her, namely, child-bearing and home duties, her sphere, as distinguished from public teaching, which is not hers, but man's ( 1 Timothy 2:11 ; 1 Timothy 2:12 ). In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others, namely, by living faith. Some think that there is a reference to the Incarnation "through THE child-bearing" ( Greek ), the bearing of the child Jesus. Doubtless this is the ground of women's child-bearing in general becoming to them a blessing, instead of a curse; just as in the original prophecy ( Genesis 3:15 ; Genesis 3:16 ) the promise of "the Seed of the woman" (the Saviour) stands in closest connection with the woman's being doomed to "sorrow" in "bringing forth children," her very child-bearing, though in sorrow, being the function assigned to her by God whereby the Saviour was born. This may be an ulterior reference of the Holy Spirit in this verse; but the primary reference required by the context is the one above given. "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow. if they, &c.—"if the women (plural, taken out of 'the woman,' Genesis 3:16- : , which is put for the whole sex ) continue," or more literally, "shall (be found at the judgment to) have continued." faith and charity —the essential way to salvation ( Genesis 3:16- : ). Faith is in relation to God. Charity, to our fellow man. Sobriety, to one's self. sobriety —"sober-mindedness" (see on 1 Timothy 2:9 , as contrasted with the unseemly forwardness reproved in 1 Timothy 2:9- : ). Mental receptivity and activity in family life were recognized in Christianity as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially in a class of addresses in which sober reflectiveness is least in exercise [NEANDER]. The case ( 1 Timothy 2:9- : ) was doubtless in private, not in public. return to ' Top of Page ' 1 Timothy 1Ti 1 1 Timothy 1Ti 1 Timothy 1Ti 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 Timothy 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ 1-timothy-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
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
"여자는 자녀를 낳는 일을 통해 구원을 받을 것이다"—"통해"(through)는 수단이 아니라 환경을 표현한다. 불 속에서도 구원받는 것처럼(고린도전서 3:15), 출산의 고통이라는 저주를 통과하면서도 구원받는다는 뜻이다. 또한 이 말씀은 그 저주가 복으로 전환됨을 암시한다—아기를 낳는 일 자체가 하나님이 여자에게 배정하신 영역이 되어, 이를 신실히 감당할 때 복이 된다. 나아가 여기에는 성육신에 대한 암시도 있다—창세기 3:15-16에서 여자의 씨에 대한 약속이 출산의 고통과 밀접하게 연결되어 있기 때문이다. "믿음과 사랑과 거룩함 가운데 절제함으로"—이것이 구원의 조건으로 제시된다. 복수형 "그들"은 여자 전체를 가리킨다.
원주석
- 번역원본
commentary-section/jfb-1ti-2-15-15(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반