Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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本章可分为三个部分：
I. 使徒劝勉受书人除去一切的恶毒和一切诡诈，并像婴孩渴慕合宜的奶那样迫切，领受神之道的纯正明晰的教训（1 Peter 2:1-3）。宗教在它所感化的人里面，重现孩童性情的特征；因此，他们应当看自己如同新生的婴孩，寻求与他们这种光景相称的属灵滋养。
II. 他们因成为基督徒而获得的种种特权；虽然许多别人恰在那使他们得救的真理上绊跌了（1 Peter 2:4-10）：
（a）别人虽弃绝了救主，他们却来到他面前——他就是那整座属灵圣殿立在其上的活石；他们成了圣洁的祭司，被纳入献上神所悦纳之真祭物的特权中（1 Peter 2:4-5）。
（b）对他们而言，基督作为房角的头块石头是宝贵的，他们的一切盼望都安放其上，将要建起的工程也稳立其上；虽然基督徒盼望的这一根基，已被别人弃绝、不被认可（1 Peter 2:6-8）。
（c）他们如今是蒙拣选的族类、圣洁的国度，奉派在地上彰显神的美德；虽然从前他们不算为神的子民，也不在神惯常施怜悯的途径之内（1 Peter 2:9-10）。
III. 由这些特权、以及他们在生活中所处的各种关系而生的诸般本分（1 Peter 2:11-25）：
（a）以客旅和寄居者的身份度日；禁戒那与灵魂争战的肉体私欲；并在他们周围的外邦人中间，度全然诚实的生活（1 Peter 2:11-12）。
（b）顺服公民政权的本分（1 Peter 2:13-17）。
（c）仆人顺服主人的本分；虽然他们在世上的境遇是艰难的，又常被冤屈地召去受苦（1 Peter 2:18-20）。
（d）这本分对仆人、也对众人，都是因基督的榜样而得着强化；他所受的冤屈比任何别人所能受的都多，却以完全的忍耐承受了他一切的苦难，给我们留下榜样，叫我们跟随他的脚踪行（1 Peter 2:21-25）。
We should lay aside all evil dispositions, and desire the sincere milk of the word, that we may grow thereby, 1 Peter 2:1-3. And come to God to be made living stones, and be built up into a spiritual temple, 1 Peter 2:4, 1 Peter 2:5. The prophecy of Christ as chief corner stone, precious to believers, but a stumbling stone to the disobedient, 1 Peter 2:6-8. True believers are a chosen generation, a royal priesthood, etc., 1 Peter 2:9, 1 Peter 2:10. They should abstain from fleshly lusts, 1 Peter 2:11. Walk uprightly among the Gentiles, 1 Peter 2:12. Be obedient to civil authority, according to the will of God, 1 Peter 2:13-15. Make a prudent use of their Christian liberty, 1 Peter 2:16. Fear God and honor the king, 1 Peter 2:17. Servants should be subject to their masters, and serve them faithfully, and suffer indignities patiently, after the example of Christ, 1 Peter 2:18-23. Who bore the punishment due to our sins in his own body upon the tree, 1 Peter 2:24. They were formerly like sheep going astray, but are now returned unto the Shepherd and Bishop of their souls, 1 Peter 2:25.
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, 1 Peter 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, 1 Peter 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, 1 Peter 2:4 and that Christ is such a precious stone, is proved from Isaiah 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, 1 Peter 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, 1 Peter 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, 1 Peter 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, 1 Peter 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, 1 Peter 2:16. And to this purpose are various exhortations in 1 Peter 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, 1 Peter 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, 1 Peter 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, 1 Peter 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, 1 Peter 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, 1 Peter 2:25.
II.
(l-10) EXHORTATION TO REALISE THE IDEA OF THE NEW ISRAEL.—The Apostle bids them put away all elements of disunion, and to combine into a new Temple founded on Jesus as the Christ, and into a new hierarchy and theocracy.
暂无译文。
彼前 2:1-25.
劝勉。
以作新婴孩所享特权的意识，纯一无欺地以道为粮，作为属灵圣殿中建造于基督那房角石上的活石、作君尊的祭司——与他们从前的光景相对：又当禁戒肉体的私欲，在生活一切关系中端正而行，使外面反对他们的世人因看见你们的好行为，不得不归荣耀与神。基督是在为行善受苦时忍耐的大榜样。
1. 除去——一次永远地：希腊文过去不定时态如此表达，如同脱去一件衣服。这劝勉只适用于基督徒，因为惟有基督徒才有那新造的人，作为“内心的人”
（弗 3:16）
能像对待外物一样脱去旧人，使基督徒借着他内心之人的不断更新，也能在外表上表现为新人。但对不信者，所要求的是内里——关于nous（心思）——必须改变，meta-noeisthai（悔改）[施泰格（Steiger）]。“所以”一词接续了从
彼前 1:22
开始的劝勉。你们既从不能坏的种子重生了，就不要再被恶所缠累，因为恶“没有真实的本体，不过是一种与那在我们里面被形成的生命相违背的动作”[狄奥菲拉克特（Theophylact）]。“恶毒”等与你们已经“洁净了自己的心”所致力的“弟兄之爱”
（彼前 1:22）
完全不相容。此处的恶习都是冒犯上文所教导的弟兄之爱的。后一项从前一项生出，形成一连串违背爱的罪的家谱。从恶毒生出诡诈；从诡诈生出假善（假装自己不是的，又不显露自己真实的所是；与“无伪的爱心”和“不虚假”相反）；从假善生出嫉妒——嫉妒那些我们觉得不得不向其作假之人；从嫉妒生出毁谤——恶毒嫉妒地中伤他人。诡诈是恒久的性情；假善是从其中流出的行为。无诡诈的人不嫉妒。参
彼前 2:2，
“诚实的”，希腊文作“无诡诈的”。“恶毒以别人的伤害为乐；嫉妒因别人的好处而痛苦；诡诈使心口不一；假善（谄媚）使舌两可；毁谤伤人的品格”[奥古斯丁（Augustine）]。
所以，你们既除去——关于译作“除去”的词，见 Romans 13:12；Ephesians 4:22, Ephesians 4:25；Colossians 3:8。这里是脱去衣服的暗喻；其意义是，我们应当把这些东西完全脱去，就是说，我们不再行这些事。“所以”（οὖν oun）一词，指着第一章的种种论证。鉴于那里所陈明的种种考虑，我们应当弃绝一切的恶。
一切的恶毒——即一切的“恶”（κακίαν kakian）。我们今日通常把“恶毒”一词用于一种特殊的恶，指心里极深的敌意、恶意、单为个人的满足或出于报复之灵而无故加害于人的倾向——韦伯斯特（Webster）语。然而这个希腊文词包括各样的恶。见 Romans 1:29 的注释。比较 Acts 8:22（在那里它译作“罪恶”），以及 1 Corinthians 5:8；1 Corinthians 14:20；Ephesians 4:31；Colossians 3:8；Titus 3:3。
和一切的诡诈——指各样种类的欺骗。见 Romans 1:29 的注释；2 Corinthians 12:16 的注释；1 Thessalonians 2:3 的注释。
和假善——见 1 Timothy 4:2 的注释；Matthew 23:28；并参看 Galatians 2:13 中译作“装假”之词的说明。这个词的意思是：假装成我们所不是的；披上虚假的宗教外貌；在敬虔的外貌之下掩藏邪恶的图谋。
和嫉妒——因别人所有的某种长处，或因他们拥有我们所没有的东西而恨恶他们。见 Romans 1:29 的注释。
和一切毁谤的话——希腊文作“违背别人说话”。这个词（καταλαλιὰ katalalia）只见于此处和 2 Corinthians 12:20（在那里译作“谗言”）。它包括一切不友善的、诽谤性的攻击别人的话。这在世上决不是少见的过错，而防范它正是宗教的宗旨之一。宗教教导我们，脱去我们可能在人生中沾染的一切诡诈、虚伪和假象，穿上小孩子单纯的诚实与坦率。我们在人生的过程中，都或多或少学会了诡诈与虚伪。我们学会隐藏自己的见解与情感，几乎在不知不觉中，便显得与真实的自己不同了。小孩子却不是这样。在小孩子身上，胸中每一种情感都如实地显露出来。“在那里，天性运行得美好而优雅。”每一种情感都得以表达；心中的每一种感受都得以展现；从两颊、明亮的眼睛、欢愉或忧愁的面容，我们能确知他心中的一切，正如我们凭玫瑰的颜色与香气，就能确知玫瑰里的一切。如今，宗教的宗旨之一，就是使我们回到这种光景，剥去我们在人生中可能养成的一切遁辞与掩饰；这种效果若没有在一个人身上成就，他就从来没有归信过。一个以欺诈、狡猾、诡诈为性情的人，不可能是基督徒。“你们若不回转，变成小孩子的样式，断不得进天国”（Matthew 18:3）。
关于圣洁的一般劝勉在这里继续，并以若干理由加以强化：这些理由取自基督徒所建立的根基——耶稣基督，以及他们在基督里所得的属灵福气与特权。要得着圣洁，神的道被推荐为途径，一切与此相悖的性情都受谴责（彼前2:1-12）。随后又有具体的指引，论及臣民当如何顺服官长、仆人当如何顺服主人，并在行善中耐心受苦，效法基督的榜样（彼前2:13-25）。