베드로전서 2:19 주석

The general exhortation to holiness is continued, and enforced by several reasons taken from the foundation on which Christians are built, Jesus Christ, and from their spiritual blessings and privileges in him. The means of obtaining it, the word of God, is recommended, and all contrary qualities are condemned (Pe1 2:1-12). Particular directions are given how subjects ought to obey the magistrates, and servants their masters, patiently suffering in well doing, in imitation of Christ (Pe1 2:13 to the end).

INTRODUCTION TO 1 PETER 2 This chapter consists of exhortations, in general, to a holy life; and, in particular, to obedience to superiors. It begins with an exhortation to lay aside various vices, which were unbecoming regenerate persons, Pe1 2:1 and, agreeably to their character, as new born babes, to express a desire after the Gospel, which is commended from its nature, being comparable to milk; and from its quality, being reasonable, sincere, and unmixed; and from the end and usefulness of it, a spiritual growth; and the argument engaging to such a desire is the experience they had of the grace of Christ in it, Pe1 2:2 whose excellency is declared, under the metaphor of a stone, said to be living, to be chosen of God, and precious to him, though rejected by men; to whom the saints are encouraged to come, as lively stones built up, a spiritual house, for the exercise of the holy office of the priesthood, by offering up spiritual sacrifices acceptable to God through Christ, Pe1 2:4 and that Christ is such a precious stone, is proved from Isa 28:16 and not only to God, but to all them that believe; though to them that believe not, he is the stone of rejection, stumbling, and offence; to stumble at which, and the doctrine of it, through disobedience, they were of old appointed by God, Pe1 2:6 but the character of the persons the apostle writes to was very different, quite the reverse, being chosen and called, and manifestly the people of God, and sharing in his grace and mercy, Pe1 2:9 and these he exhorts, suitable to their state and condition, to abstain from sin, as an enemy to their souls, and to live an honest life and conversation among the Gentiles, that they, instead of speaking evil of them, might, by beholding their good works, glorify God, Pe1 2:11. And particularly he exhorts them to obedience to civil magistrates, both superior and inferior; partly from the author of them, they being of the Lord; and partly from the usefulness of them to punish wicked men, and to encourage good men; and also from its being the will of God, by such obedience, to silence the cavils of foolish men, Pe1 2:13. And whereas it might be objected, that they were made free by Christ, and therefore should not be the servants of men; it is granted, that they were free; but then it is denied, that they should use their liberty for a cloak of maliciousness: and besides, it should be observed, that they were the servants of God, and therefore ought to do what he enjoined them; and, among other things, yield obedience to civil magistrates, Pe1 2:16. And to this purpose are various exhortations in Pe1 2:17, and another particular one is added, which is to servants, to be subject to their masters, and fear them, whether they be good or bad, Pe1 2:18 and then he comforts such that had bad masters, and encourages them to bear the injuries they received from them patiently; because so to do was grateful to God, and acceptable in his sight; and because they were called unto it by him; and because of the example Christ had left them in suffering for them, Pe1 2:19. And this is further urged from the character of Christ, who was without sin, and yet suffered, and from his conduct, who, when reviled, made no return, but left his cause with God, Pe1 2:22 which leads on the apostle take notice of the nature of Christ's sufferings in his body on the cross, and the ends of them, which were expiation of sin, healing diseases, and holiness of life, as a consequent thereof, Pe1 2:24 previous to which conversion, which is illustrated by the former state and condition men are in, being as sheep going astray; and by their present one, being returned to Christ, the Shepherd and Bishop of souls, Pe1 2:25.

For what glory is it, if, when ye be buffeted for your faults,.... Which ye have committed, and are guilty of, and are truly such: ye shall take it patiently? to be silent, and not murmur when beaten, within measure, for real faults, is no great honour, nor does it deserve any praise; it is the least that can be done: but if, when ye do well; either in their master's service, or rather in the business of religion, and the things of God; as when what they do is according to the will of God, and from love to him, and in faith, and in the name and strength of Christ, and to the glory of God; without all which there is no well doing: and suffer for it; reproach and persecution, by words or blows, in person or property: ye take it patiently; without grieving and repining, or answering again, and making any returns: this is acceptable with God; is agreeably to his will, and grateful in his sight, what he is well pleased with, is reckoned grace with him; and though it is his own grace, and of his own bestowing, he will reward it with glory.

You will be approved by God if you suffer unjustly, because you know that that is exactly what he did.

Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the unjust. For this is grace, if anyone endures grief for the sake of conscience toward God when suffering unjustly. For what credit is it if, when you are beaten for your sins, you take it patiently? But if, when you do good and suffer for it, you take it patiently, this is praiseworthy before God. "Servants, be subject." It must be understood that it means, that is, you are, just as when he said, Wives (1 Peter 3:1). "with all fear." Fear is expressed in many ways: it is called fear and also that which is with knowledge, which is now understood through Conscience, which is also called reverence with fear; it is also called painful fear, which is experienced by some through the punishment, which even wild animals fear; it is again called initial fear which follows those approaching the Lord, because they are aware of many things that provoke punishment: therefore the harlot mentioned in the Gospel, fearing, approached Christ (Luke 7:37); but perfect fear is again said to be that which is always present with all the saints, fearing lest anything be lacking in them for what is fitting for those who have been taken up to perfect love: therefore, since fear is expressed in many ways, whether it is just for servants to be presented to their masters through all these means, he who now encourages servants to be subject to their masters with all fear would not deny: since both initial and perfect fear would be present, it would rightly affect them: there, indeed, that they might fear, lest anything happen to them because of their offenses for which there would be no remedy; here, however, that they might not even think of anything, which, if accomplished, would be ungrateful to their master. Now, therefore, he speaks of fear that is due to conscience, that is, which occurs with a right conscience of reason: when, indeed, evil masters afflict their servants who have committed nothing. Therefore, judging this fear as worthy of praise, he commands that it be received with patience. Since those who have fear because of sins, whether those they have committed or even those they have not observed to do, are indeed good servants if they endure anything because of that, and are inclined towards correction: but they are not yet endowed with such great wisdom of mind as they would be if they endured affliction with a grateful heart, even when they were not conscious of any evil. This is great, this is also fulfilled by few; it is commended before God, as responding to the afflictions of Christ; since he himself, he says, did not suffer for his own sins: for he committed no sin, but suffered for us and for our transgressions. (Is. 53:8) From the iniquities of my people, or because of the iniquities of the people, he was led to death, the prophet says (Is. 53:5), he places fear to be praised. However, he also wishes to retain servants with other fears: which is evident from what he says: with all fear. Moreover, he rightly and skillfully placed above other fears the fear that is due to conscience towards God, and demonstrated with the truest discourse that this alone is worthy of praise, for indeed they have a cause for the wrath of their masters against them, but here there is never anything of the sort.

The word "fear" is used in various meanings. Fear is called, first, conscious fear; the apostle now calls it conscience; it is also called reverence. Fear is called, second, passionate fear, experienced in the face of impending punishment; this fear is observed even in animals. Fear, third, is called initial fear, which occurs in those approaching the Lord as a result of the awareness that for their many transgressions they are worthy of punishment; moved by such fear, the harlot mentioned in the Gospel came to the Lord (Luke 7). Fear is also called perfect fear, which is always present in all the saints. For they are afraid lest they be found lacking in anything that ought to be found in those filled with perfect love. The apostle, urging servants to obey their masters "with all fear," does not eliminate the thought that servants should relate to their masters "with fear" in all the aforementioned meanings. For initial and perfect fear, if they possess it, disposes them to good conduct: the first impels them to guard against transgressions so as not to suffer anything unpleasant for them; the other instills in them not even to think of doing anything unpleasant to their masters. So here the apostle speaks of fear according to conscience, that is, according to the awareness of duty. It is brought upon servants by dishonorable masters even when the servants are guilty of nothing. Approving this fear, the apostle commands them to endure everything with patience. Since those who fear suffering for sins actually committed or from the commission of which they have been preserved, if they suffer anything for those sins, reveal themselves to be prudent servants inclined toward correction. But incomparably higher is the wisdom of the one who, being conscious of nothing bad in himself, endures everything with gratitude. This is a great feat, accomplished by few and drawing down the special favor of God, since such a person emulates the sufferings of Christ, since Christ too suffered not for His own sins, for He "committed no sin" (Isa. 53:9), but suffered for us and for our sins. "For the transgressions of My people He endured punishment," says the prophet (Isa. 53:8). This praiseworthy fear is what the apostle sets forth, but he no less desires that servants be guided by the other fears as well. And this is evident from his words: "with all fear." However, above the other fears he placed the fear of conscience, and in the clearest manner expressed that only this fear is worthy of praise; since the other fears have a cause for the masters' anger against the servants, but this one does not.

We should lay aside all evil dispositions, and desire the sincere milk of the word, that we may grow thereby, Pe1 2:1-3. And come to God to be made living stones, and be built up into a spiritual temple, Pe1 2:4, Pe1 2:5. The prophecy of Christ as chief corner stone, precious to believers, but a stumbling stone to the disobedient, Pe1 2:6-8. True believers are a chosen generation, a royal priesthood, etc., Pe1 2:9, Pe1 2:10. They should abstain from fleshly lusts, Pe1 2:11. Walk uprightly among the Gentiles, Pe1 2:12. Be obedient to civil authority, according to the will of God, Pe1 2:13-15. Make a prudent use of their Christian liberty, Pe1 2:16. Fear God and honor the king, Pe1 2:17. Servants should be subject to their masters, and serve them faithfully, and suffer indignities patiently, after the example of Christ, Pe1 2:18-23. Who bore the punishment due to our sins in his own body upon the tree, Pe1 2:24. They were formerly like sheep going astray, but are now returned unto the Shepherd and Bishop of their souls, Pe1 2:25.

For this is thankworthy - If, in a conscientious discharge of your duty, you suffer evil, this is in the sight of God thankworthy, pleasing, and proper; it shows that you prefer his authority to your own ease, peace, and emolument; it shows also, as Dr. Macknight has well observed, that they considered their obligation to relative duties not to depend on the character of the person to whom they were to be performed, nor on their performing the duties they owed to their servants, but on the unalterable relations of things established by God.

EXHORTATIONS. (1Pe. 2:1-25) laying aside--once for all: so the Greek aorist expresses as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Eph 3:16) can cast off the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand is addressed, that inwardly, in regard to the nous (mind), they must become changed, meta-noeisthai (re-pent) [STEIGER]. The "therefore" resumes the exhortation begun in Pe1 1:22. Seeing that ye are born again of an incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting in contrariety to the being formed in us" [THEOPHYLACT]. "Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye have "purified your souls" (Pe1 1:22). The vices here are those which offend against the BROTHERLY LOVE inculcated above. Each succeeding one springs out of that which immediately precedes, so as to form a genealogy of the sins against love. Out of malice springs guile; out of guile, hypocrises (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition; hypocrisies the acts flowing from it. The guileless knows no envy. Compare Pe1 2:2, "sincere," Greek, "guileless." "Malice delights in another's hurt; envy pines at another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another" [AUGUSTINE].

Reason for subjection even to froward masters. thankworthy-- (Luk 6:33). A course out of the common, and especially praiseworthy in the eyes of God: not as Rome interprets, earning merit, and so a work of supererogation (compare Pe1 2:20). for conscience toward God--literally, "consciousness of God": from a conscientious regard to God, more than to men. endure--Greek, "patiently bear up under": as a superimposed burden [ALFORD]. grief--Greek, "griefs."