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주석[칼빈] — 히브리서 10장 · 단번에 드린 제사

요약
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1절 카드 ↗

1. For the Law having a shadow, etc. He has borrowed this similitude from the pictorial art; for a shadow here is in a sense different from what it has in Colossians 2:17 ; where he calls the ancient rites or ceremonies shadows, because they did not possess the real substance of what they represented. But he now says that they were like rude lineaments, which shadow forth the perfect picture; for painters, before they introduce the living colors by the pencil, are wont to mark out the outlines of what they intend to represent. This indistinct representation is called by the Greeks σκιαγραφία, which you might call in Latin, “ umbratilem “, shadowy. The Greeks had also the εἰκὼν, the full likeness. Hence also “eiconia” are called images ( imagines ) in Latin, which represent to the life the form of men or of animals or of places. The difference then which the Apostle makes between the Law and the Gospel is this, — that under the Law was shadowed forth only in rude and imperfect lines what is under the Gospel set forth in living colors and graphically distinct. He thus confirms again what he had previously said, that the Law was not useless, nor its ceremonies unprofitable. For though there was not in them the image of heavenly things, finished, as they say, by the last touch of the artist; yet the representation, such as it was, was of no small benefit to the fathers; but still our condition is much more favorable. We must however observe, that the things which were shown to them at a distance are the same with those which are now set before our eyes. Hence to both the same Christ is exhibited, the same righteousness, sanctification, and salvation; and the difference only is in the manner of painting or setting them forth. Of good things to come, etc. These, I think, are eternal things. I indeed allow that the kingdom of Christ, which is now present with us, was formerly announced as future; but the Apostle’s words mean that we have a lively image of future blessings. He then understands that spiritual pattern, the full fruition of which is deferred to the resurrection and the future world. At the same time I confess again that these good things began to be revealed at the beginning of the kingdom of Christ; but what he now treats of is this, that they are not only future blessings as to the Old Testament, but also with respect to us, who still hope for them. Which they offered year by year, etc. He speaks especially of the yearly sacrifice, mentioned in Leviticus 16:1 , though all the sacrifices are here included under one kind. Now he reasons thus: When there is no longer any consciousness of sin, there is then no need of sacrifice; but under the Law the offering of the same sacrifice was often repeated; then no satisfaction was given to God, nor was guilt removed nor were consciences appeased; were it otherwise there would have been made an end of sacrificing. We must further carefully observe, that he calls those the same sacrifices which were appointed for a similar purpose; for a better notion may be formed of them by the design for which God instituted them, than by the different beasts which were offered. And this one thing is abundantly sufficient to confute and expose the subtlety of the Papists, by which they seem to themselves ingeniously to evade an absurdity in defending the sacrifice of the mass; for when it is objected to them that the repetition of the sacrifice is superfluous, since the virtue of that sacrifice which Christ offered is perpetual, they immediately reply that the sacrifice in the mass is not different but the same. This is their answer. But what, on the contrary, does the Apostle say? He expressly denies that the sacrifice which is repeatedly offered, though the same, is efficacious or capable of making an atonement. Now, though the Papists should cry out a thousand times that the sacrifice which Christ once offered is the same with, and not different from what they make daily, I shall still always contend, according to the express words of the Apostle, that since the offerings of Christ availed to pacify God, not only an end was put to former sacrifices, but that it is also impious to repeat the sacrifice. It is hence quite evident that the offering of Christ in the mass is sacrilegious. (164) (164) No remark is made on the second verse. Doddridge and Beza read the first clause without negative οὐκ and not as a question, according to the Vulg. And the Syr. Versions, “Otherwise they would have ceased to be offered.” Most MSS. favor our present reading. There is no real difference in the meaning. The words, “no more conscience of sins,” are rendered by Beza, “no more conscious of sins;” by Doddridge, “no more consciousness of sins;” and by Stuart, “no longer conscious of sins.” The true meaning is no doubt thus conveyed. We meet with two other instances of conscience , συνειδήσης, being followed by what may be called the genitive case of the object, “conscience of the idol,” i.e., as to the idol, 1 Corinthians 8:7 , — “conscience of God,” i.e., as to God, or towards God, 1 Peter 2:19 . And here, “conscience of sins,” must mean conscience with reference to sins, i.e., conviction of sins, a conscience apprehensive of what sins deserve. It is a word, says Parkhurst, which “is rarely found in the ancient heathen writers;” but it occurs often in the New Testament, though not but once in the Sept., Ecclesiastes 10:20 . Its common meaning is conscience, and not consciousness, though it may be so rendered here, consistently with the real meaning of the passage. Michaelis in his Introduction to the New Testament, is referred to by Parkhurst, as having produced two instances, one from Philo, and the other from Diod. Siculus, in which it means “consciousness.” — Ed return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-1

Source

**1절. 율법은 장차 올 좋은 일의 그림자일 뿐이요 참 형상이 아니므로 해마다 끊임없이 드리는 같은 제사로는 나아오는 자들을 언제나 온전하게 할 수 없느니라.**

사도는 이 비유를 회화 기술에서 빌려왔다. 여기서 '그림자'는 골로새서 2장 17절과는 다른 의미로 사용되었다. 골로새서에서 그는 옛 의식들이나 예식들을 그림자라 불렀는데, 그것들이 표상하는 것의 참된 실체를 소유하지 못하였기 때문이었다. 그러나 여기서 그는 그것들이 완성된 그림을 예비적으로 표현하는 거친 윤곽선과 같다고 말한다. 화가들이 붓으로 생생한 색을 입히기 전에, 먼저 그들이 표현하고자 하는 것의 외곽선을 스케치하듯이 말이다. 이러한 불분명한 표현을 헬라인들은 '스키아그라피아'라 불렀는데, 이를 라틴어로 표현하면 '움브라틸렘', 곧 '그늘진 것'이라 할 수 있다. 헬라인들에게는 또한 '에이콘', 곧 완전한 형상도 있었다. 그러므로 율법과 복음 사이에 사도가 만드는 차이는 이것이다—율법 아래에서는 거칠고 불완전한 윤곽으로만 그림자처럼 표현된 것이, 복음 아래에서는 생생한 색채로 뚜렷하게 묘사된다는 것이다.

이로써 그는 이전에 말한 것, 곧 율법이 무익하거나 그 예식들이 유익이 없지 않다는 것을 다시 확증한다. 비록 그 안에 하늘의 것들의 형상이 화가의 최후 손질로 완성되어 있지는 않았지만, 그러한 표현 자체도 조상들에게 적지 않은 유익을 주었다. 그러나 우리의 상태는 훨씬 더 유리하다. 그런데 조상들에게 멀리서 보여 준 것들이 지금 우리 눈앞에 펼쳐진 것들과 동일하다는 사실을 주목해야 한다. 따라서 양쪽 모두에게 동일한 그리스도, 동일한 의로움, 성화, 구원이 제시되었다. 차이는 오직 그것들을 그리고 제시하는 방식에 있다.

'장래 좋은 일'이란 영원한 것들을 가리킨다고 나는 생각한다. 실로 그리스도의 나라는, 지금 우리와 함께 있지만, 전에는 장래의 것으로 선포되었음을 인정한다. 그러나 사도의 말은 우리가 장래 복들의 생생한 형상을 가지고 있다는 것을 의미한다. 그는 부활과 장래 세계에 그 충만한 향유가 지연되는 그 영적 원형을 이해한다.

'해마다 드리는 같은 제사로는.' 사도는 여기서 레위기 16장 1절에 언급된 연례 제사에 대하여 특별히 말하지만, 모든 희생 제사가 한 종류 아래 포함된다. 이제 그는 다음과 같이 논증한다. 죄에 대한 의식이 더 이상 없을 때, 희생 제사가 필요 없다. 그런데 율법 아래에서는 같은 제사가 자주 반복되었다. 따라서 하나님께 만족이 드려지지 않았고, 죄책이 제거되지 않았으며, 양심이 평안하지 않았다. 그렇지 않았다면 제사 드리는 일이 끝났을 것이다.

이것은 교황주의자들의 교활한 논리, 즉 미사의 희생을 옹호함에 있어 불합리함을 피하려는 주장을 충분히 논박하고 폭로하기에 충분하다. 그들은 미사의 제사가 그리스도의 것과 다른 새 제사가 아니라 동일한 것이라고 즉각 대답한다. 그러나 이에 대하여 사도는 뭐라 말하는가? 그는 반복해서 드려지는 제사가, 비록 동일한 것이라 하더라도, 효력이 없고 속죄를 이룰 수 없다고 명시적으로 부정한다. 따라서 미사의 제사는 신성 모독적인 것이 분명하다.

원주석

3절 카드 ↗

3. A remembrance again, etc. Though the Gospel is a message of reconciliation with God, yet it is necessary that we should daily remember our sins; but what the Apostle means is, that sins were brought to remembrance that guilt might be removed by the means of the sacrifice then offered. It is not, then, any kind of remembrance that is here meant, but that which might lead to such a confession of guilt before God, as rendered a sacrifice necessary for its removal. Such is the sacrifice of the mass with the Papists; for they pretend that by it the grace of God is applied to us in order that sins may be blotted out. But since the Apostle concludes that the sacrifices of the Law were weak, because they were every year repeated in order to obtain pardon, for the very same reason it may be concluded that the sacrifice of Christ was weak, if it must be daily offered, in order that its virtue may be applied to us. With whatever masks, then, they may cover their mass, they can never escape the charge of an atrocious blasphemy against Christ. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-3

Source

**3절. 그 제사들에는 해마다 죄를 기억하게 하는 것이 있나니.**

복음은 하나님과의 화목의 메시지이지만, 우리가 날마다 죄를 기억할 필요가 있다. 그러나 사도가 의미하는 것은, 죄들이 기억됨으로써 그 죄책이 당시 드려지는 제사의 방법으로 제거된다는 것이다. 따라서 여기서 말하는 것은 그 어떤 종류의 기억이 아니라, 그 제거를 위하여 제사가 필요한 하나님 앞에서의 죄 고백으로 이끄는 그런 기억이다. 교황주의자들의 미사의 희생이 바로 이와 같은 것이다. 그들은 미사를 통하여 죄 사함을 위하여 하나님의 은혜가 우리에게 적용된다고 주장하기 때문이다. 그러나 사도는 율법의 희생 제사들이 연례로 반복되었으므로 약하다고 결론 짓는다. 같은 이유로, 그리스도의 희생도 그 능력이 우리에게 적용되기 위하여 날마다 드려져야 한다면 약하다고 결론 내릴 수 있다. 그러므로 그들이 미사에 어떤 가면을 씌우든, 그들은 결코 그리스도에 대한 엄청난 신성 모독의 죄를 피할 수 없다.

원주석

4절 카드 ↗

4. For it is not possible, etc. He confirms the former sentiment with the same reason which he had adduced before, that the blood of beasts could not cleanse souls from sin. The Jews, indeed, had in this a symbol and a pledge of the real cleansing; but it was with reference to another, even as the blood of the calf represented the blood of Christ. But the Apostle is speaking here of the efficacy of the blood of beasts in itself. He therefore justly takes away from it the power of cleansing. There is also to be understood a contrast which is not expressed, as though he had said, “It is no wonder that the ancient sacrifices were insufficient, so that they were to be offered continually, for they had nothing in them but the blood of beasts, which could not reach the conscience; but far otherwise is the power of Christ’s blood: It is not then right to measure the offering which he has made by the former sacrifices.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-4

Source

**4절. 이는 황소와 염소의 피가 능히 죄를 없이 하지 못하기 때문이라.**

그는 같은 이유로 앞의 견해를 확증한다. 짐승의 피가 죄로부터 영혼을 정결케 할 수 없다는 것이다. 유대인들은 실제 정결의 표징과 보증을 이것에서 가졌지만, 그것은 다른 것, 곧 송아지의 피가 그리스도의 피를 표상하는 것처럼, 다른 것을 가리키는 것이었다. 그러나 사도는 여기서 짐승의 피의 그 자체로서의 효력에 대하여 말한다. 따라서 그가 정결케 하는 능력을 그것에서 박탈하는 것은 정당하다.

원주석

5절 카드 ↗

5. Wherefore, when he cometh, etc. This entering into the world was the manifestation of Christ in the flesh; for when he put on man’s nature that he might be a Redeemer to the world and appeared to men, he is said to have then come into the world, as elsewhere he is said to have descended from heaven. ( John 6:41 .) And yet the Psalms 41:6 , which he quotes, seems to be improperly applied to Christ, for what is found there by no means suits his character, such as, “My iniquities have laid hold on me,” except we consider that Christ willingly took on himself the sins of his members. The whole of what is said, no doubt, rightly accords with David; but as it is well known that David was a type of Christ, there is nothing unreasonable in transferring to Christ what David declared respecting himself, and especially when mention is made of abolishing the ceremonies of the Law, as the case is in this passage. Yet all do not consider that the words have this meaning, for they think that sacrifices are not here expressly repudiated, but that the superstitious notion which had generally prevailed, that the whole worship of God consisted in them, is what is condemned; and if it be so, it may be said that this testimony has little to do with the present question. It behaves us, then, to examine this passage more minutely, that it may appear evident whether the apostle has fitly adduced it. Everywhere in the Prophets sentences of this kind occur, that sacrifices do not please God, that they are not required by him, that he sets no value on them; nay, on the contrary, that they are an abomination to him. But then the blame was not in the sacrifices themselves, but what was adventitious to them was referred to; for as hypocrites, while obstinate in their impiety, still sought to pacify God with sacrifices, they were in this manner reproved. The Prophets, then, rejected sacrifices, not as they were instituted by God, but as they were vitiated by wicked men, and profaned through unclean consciences. But here the reason is different, for he is not condemning sacrifices offered in hypocrisy, or otherwise not rightly performed through the depravity and wickedness of men; but he denies that they are required of the faithful and sincere worshippers of God; for he speaks of himself who offered them with a clean heart and pure hands, and yet he says that they did not please God. Were any one to except and say that they were not accepted on their own account or for their own worthiness, but for the sake of something else, I should still say that unsuitable to this place is an argument of this kind; for then would men be called back to spiritual worship, when ascribing too much to external ceremonies; then the Holy Spirit would be considered as declaring that ceremonies are nothing with God, when by men’s error they are too highly exalted. David, being under the Law, ought not surely to have neglected the rite of sacrificing. He ought, I allow, to have worshipped God with sincerity of heart; but it was not lawful for him to omit what God had commanded, and he had the command to sacrifice in common with all the rest. We hence conclude that he looked farther than to his own age, when he said, Sacrifice thou wouldest not. It was, indeed, in some respects true, even in David’s time, that God regarded not sacrifices; but as they were yet all held under the yoke of the schoolmaster, David could not perform the worship of God in a complete manner, unless when clothed, so to speak, in a form of this kind. We must, then, necessarily come to the kingdom of Christ, in order that the truth of God’s unwillingness to receive sacrifice may fully appear. There is a similar passage in Psalms 16:10 , “Thou wilt not suffer thine holy one to see corruption;” for though God delivered David for a time from corruption, yet this was not fully accomplished except in Christ. There is no small importance in this, that when he professes that he would do the will of God, he assigns no place to sacrifices; for we hence conclude that without them there may be a perfect obedience to God, which could not be true were not the Law annulled. I do not, however, deny but that David in this place, as well as in Psalms 51:16 , so extenuated external sacrifices as to prefer to them that which is the main thing; but there is no doubt but that in both places he cast his eyes on the kingdom of Christ. And thus the Apostle is a witness, that Christ is justly introduced as the speaker in this Psalm, in which not even the lowest place among God’s commandments is allowed to sacrifices, which God had yet strictly required under the Law. But a body hast thou prepared me, etc. The words of David are different, “An ear hast thou bored for me,” a phrase which some think has been borrowed from an ancient rite or custom of the Law, ( Exodus 21:6 ;) for if any one set no value on the liberty granted at the jubilee, and wished to be under perpetual servitude, his ear was bored with an awl. The meaning, as they thinks was this, “Thou shalt have me, O Lord, as a servant forever.” I, however, take another view, regarding it as intimating docility and obedience; for we are deaf until God opens our ears, that is, until he corrects the stubbornness that cleaves to us. There is at the same time an implied contrast between the promiscuous and vulgar mass, (to whom the sacrifices were like phantoms without any power,) and David, to whom God had discovered their spiritual and legitimate use and application. But the Apostle followed the Greek translators when he said, “A body hast thou prepared;” for in quoting these words the Apostles were not so scrupulous, provided they perverted not Scripture to their own purpose. We must always have a regard to the end for which they quote passages, for they are very careful as to the main object, so as not to turn Scripture to another meaning; but as to words and other things, which bear not on the subject in hand, they use great freedom.

Pericope (part_of)

절 (explains)

bible-text/heb-10-5

Source

**5절. 그러므로 세상에 임하실 때에 이르시되 하나님이 제사와 예물을 원하지 아니하시고 오직 나를 위하여 한 몸을 예비하셨도다.**

세상에 들어오심이란 육신으로 나타나신 그리스도의 현현을 가리킨다. 그분이 세상의 구속자가 되시기 위하여 인간의 본성을 입고 사람들에게 나타나셨을 때, 그분은 세상에 오셨다고 한다. 마치 다른 곳에서 하늘에서 내려오셨다고 말하는 것처럼 말이다.

그런데 그가 인용하는 시편 40편 6절은 그리스도에게 부적절하게 적용되는 것처럼 보인다. 거기서 발견되는 것들, 예컨대 "나의 죄악들이 나를 붙잡았습니다"와 같은 것은 그리스도의 성품에 전혀 맞지 않기 때문이다—그분이 자신의 지체들의 죄를 기꺼이 짊어지셨다는 것을 고려하지 않는다면. 이 모든 것은 의심할 여지 없이 다윗에게 합당하다. 그러나 다윗이 그리스도의 예표였음이 잘 알려져 있으므로, 다윗이 자신에 대하여 선언한 것을 그리스도에게 전이하는 것은 전혀 이상하지 않다. 특히 율법의 예식들이 폐지되는 것이 언급되는 본 구절에서와 같은 경우에는 더욱 그러하다.

예언자들에서 어디서나 이런 류의 문장이 나온다. 제사가 하나님을 기쁘게 하지 않는다, 그것들이 그분에게 요구되지 않는다, 그분이 그것들에 아무 가치도 두지 않는다는 것들이다. 심지어 그것들이 그분에게 가증하다고도 한다. 그러나 탓은 제사들 자체에 있지 않고, 그것들 외부적인 것에 해당하는 것이 비난받은 것이다. 완고한 불경건 가운데서도 제사로 하나님을 달래려 하는 외식자들이 이러한 방식으로 책망받은 것이다. 그러므로 예언자들은 제사를 하나님이 제정하신 것으로서가 아니라, 불경건한 사람들에 의해 변질되고 불순한 양심들을 통해 더럽혀진 것으로서 거부한 것이다.

그러나 여기서 이유는 다르다. 위선으로 드리는 제사나 사람들의 타락과 악함으로 올바르게 수행되지 않는 제사를 정죄하는 것이 아니다. 그는 신실하고 진심 어린 하나님의 예배자들에게 그것들이 요구되지 않는다고 부정한다. 왜냐하면 그는 깨끗한 마음과 순수한 손으로 그것들을 드린 자기 자신에 대하여 말하고 있기 때문이다. 그러나 그럼에도 그것들이 하나님을 기쁘게 하지 않는다고 말한다. 우리는 이로부터 다윗이 자신의 시대 너머를 바라보았다고 결론지어야 한다. 그분이 희생 제사를 원하지 않으신다는 진리가 완전히 나타나기 위해서는 그리스도의 나라로 와야 한다.

'오직 나를 위하여 한 몸을 예비하셨도다'—다윗의 말은 다르다. "내 귀를 뚫어 주셨습니다"라고 하였다. 어떤 사람들은 이 표현이 율법의 옛 예식이나 관습에서 비롯된 것이라고 생각한다. 누군가 희년에 허락된 자유에 가치를 두지 않고 영구적인 종살이를 원하면, 그의 귀를 송곳으로 뚫었다. 그 의미는 "주여, 당신은 나를 영원한 종으로 갖게 되실 것입니다"라는 뜻이었다. 그러나 나는 다른 견해를 취한다. 이것은 유순함과 순종을 암시하는 것이라고 본다. 하나님이 우리의 귀를 여실 때까지, 즉 우리에게 달라붙어 있는 완고함을 고치실 때까지, 우리는 귀가 먹어 있다. 그런데 사도는 헬라 번역자들을 따라 '나를 위하여 한 몸을 예비하셨다'고 말하였다. 인용할 때 사도들은 주제를 자신들의 목적에 왜곡시키지 않는 한, 말에 있어서 그렇게 세심하지 않았다.

원주석

7절 카드 ↗

7. In the volume or chapter of the book, etc. Volume is properly the meaning of the Hebrew word; for we know that books were formerly rolled up in the form of a cylinder. There is also nothing unreasonable in understanding book as meaning the Law, which prescribes to all God’s children the rule of a holy life; though it seems to me a more suitable view to consider him as saying, that he deemed himself to be in the catalogue of those who render themselves obedient to God. The Law, indeed, bids us all to obey God; but David means, that he was numbered among those who are called to obey God; and then he testifies that he obeyed his vocation, by adding, I come to do thy will; and this peculiarly belongs to Christ. For though all the saints aspire after the righteousness of God, yet it is Christ alone who was fully competent to do God’s will. This passage, however, ought to stimulate us all to render prompt obedience to God; for Christ is a pattern of perfect obedience for this end, that all who are his may contend with one another in imitating him, that they may together respond to the call of God, and that their life may exemplify this saying, Lo, I come. To the same purpose is what follows, It is written, that is, that we should do the will of God, according to what is said elsewhere, that the end of our election is, to be holy and unblamable in his sight. ( Colossians 1:22 .) return to ' Top of Page ' <a name="verse-9" class="com-number"

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절 (explains)

bible-text/heb-10-7

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**7절. 그 때에 내가 말하기를 하나님이여 보시옵소서 두루마리 책에 나를 가리켜 기록된 것과 같이 하나님의 뜻을 행하러 왔나이다 하셨느니라.**

'책의 두루마리'에서 두루마리는 히브리어 단어의 본래 의미이다. 우리는 책들이 예전에 원통 모양으로 말려져 있었음을 알고 있다. 이를 거룩한 삶의 규칙을 모든 하나님의 자녀들에게 규정하는 율법을 가리키는 것으로 이해하는 것도 전혀 이상하지 않다. 그러나 나에게는 그가 하나님께 순종하는 자들의 목록에 자신이 들어 있다고 말하는 것으로 보는 것이 더 적절한 견해이다. 율법은 실로 우리 모두에게 하나님께 순종하도록 명한다. 그러나 다윗은 하나님께 순종하도록 부름 받은 자들 가운데 자신이 포함되었음을 의미한다. 그리고 나서 그는 '주의 뜻을 행하러 내가 왔습니다'라고 덧붙임으로써 자신의 소명에 순종하였음을 증언한다. 이것은 그리스도에게 특별히 속한다. 모든 성도들이 하나님의 의를 열망하지만, 하나님의 뜻을 완전히 행할 수 있는 것은 그리스도만이다.

이 구절은 그럼에도 우리 모두를 하나님께 즉각적인 순종을 드리도록 자극해야 한다. 그리스도는 모든 그분의 사람들이 그를 모방하고 서로 겨루며, 함께 하나님의 부르심에 응답하도록 완전한 순종의 패턴이시다.

원주석

9절 카드 ↗

9. He taketh away, etc. See now why and for what purpose this passage was quoted, even that we may know that the full and perfect righteousness under the kingdom of Christ stands in no need of the sacrifices of the Law; for when they are removed, the will of God is set up as a perfect rule. It hence follows, that the sacrifices of beasts were to be removed by the priesthood of Christ, as they had nothing in common with it. For there was no reason, as we have said, for him to reject the sacrifices on account of an accidental blame; for he is not dealing with hypocrites, nor does he condemn the superstition of perverted worship; but he denies that the usual sacrifices are required of a pious man rightly instructed, and he testifies that without sacrifices God is fully and perfectly obeyed. return to ' Top of Page ' <a name="verse-10" class="com-number"

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bible-text/heb-10-9

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**9절. 그 후에 말씀하시기를 보시옵소서 내가 하나님의 뜻을 행하러 왔나이다 하셨으니 그 첫 것을 폐하심은 둘째 것을 세우려 하심이라.**

이 구절이 인용된 이유와 목적이 분명하다. 그리스도의 나라 아래에서의 완전하고 온전한 의로움은 율법의 제사들을 전혀 필요로 하지 않는다는 것을 알게 하기 위함이다. 그것들이 제거될 때, 하나님의 뜻이 완전한 규칙으로 세워진다. 따라서 짐승들의 제사들은 그리스도의 제사장직에 의해 제거되어야 하였다는 결론이 따른다. 왜냐하면 그것들과 그리스도의 제사장직 사이에는 공통점이 없었기 때문이다.

원주석

10절 카드 ↗

10. By the which will, etc. After having accommodated to his subject David’s testimony, he now takes the occasion to turn some of the words to his own purpose, but more for the sake of ornament than of explanation. David professed, not so much in his own person as in that of Christ, that he was ready to do the will of God. This is to be extended to all the members of Christ; for Paul’s doctrine is general, when he says, “This is the will of God, even your sanctification, that every one of you abstain from uncleanness”. ( 1 Thessalonians 4:3 .) But as it was a supereminent example of obedience in Christ to offer himself to the death of the cross, and as it was for this especially that he put on the form of a servant, the Apostle says, that Christ by offering himself fulfilled the command of his Father, and that we have been thus sanctified. (166) When he adds , through the offering of the body, etc. , he alludes to that part of the Psalm, where he says, “A body hast thou prepared for me,” at least as it is found in Greek. He thus intimates that Christ found in himself what could appease God, so that he had no need of external aids. For if the Levitical priests had a fit body, the sacrifices of beasts would have been superfluous. But Christ alone was sufficient, and was by himself capable of performing whatever God required. (166) “Sanctified,” here, as in Hebrews 2:11 , includes the idea of expiation; it is to be sanctified, or cleansed from guilt, rather than from pollution, because it is said to be by the offering of the body of Christ, which was especially an expiation for sins, as it appears from what follows; and the main object of the quotation afterwards made was to show that by his death remission of sins is obtained. “By the which will,” or, by which will, is commonly taken to mean, “By the accomplishing of which will;” or ἐν̀ may be taken as in Hebrews 4:11 , in the sense of κατὰ, “according to which will we are cleansed (that is, from guilt) through the offering of the body of Christ once made.” “Will” here does not mean the act of willing, but the object of the will, that which God wills, approves and is pleased with, and is set in opposition to the legal sacrifices. And as there is a οἱ in many good copies after ἐσμὲν, some have rendered the verse thus, “By which will we are cleansed who are cleansed by the offering of the body of Christ once made.” Thus “the will,” or what pleased God, is first opposed to the sacrifices, and then identified with the offering of Christ’s body. — Ed return to ' Top of Page ' <a name="verse-11" class="com-number"

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절 (explains)

bible-text/heb-10-10

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**10절. 이 뜻을 따라 예수 그리스도의 몸을 단번에 드리심으로 말미암아 우리가 거룩함을 얻었노라.**

다윗의 증언을 자신의 주제에 맞게 적용한 후, 사도는 이제 일부 단어들을 더 자신의 목적에 맞게 사용하는 기회를 잡는다. 이것은 설명이라기보다는 장식을 위한 것이다. 다윗은 자신의 이름으로가 아니라 그리스도의 이름으로, 하나님의 뜻을 행할 준비가 되어 있다고 고백하였다. 이것은 그리스도의 모든 지체들에게 확장되어야 한다. 바울의 교훈은 일반적이다. "이것이 하나님의 뜻이니 너희의 거룩함이라"(살전 4:3).

그런데 그리스도가 자신을 십자가의 죽음에 드리신 것이 순종의 탁월한 본보기였고, 이를 위하여 특별히 종의 형체를 취하셨으므로, 사도는 그리스도가 자신을 드림으로써 아버지의 명령을 이루셨고, 그 결과 우리가 거룩해졌다고 말한다. '몸을 드림으로 말미암아'라고 덧붙일 때, 그는 시편의 그 부분, 곧 '나를 위하여 한 몸을 예비하셨도다'라는 말에 암시를 주고 있다. 이로써 그는 그리스도가 자기 안에서 하나님을 만족시킬 것을 발견하셨으므로, 외적인 도움이 필요 없으셨다는 것을 암시한다.

원주석

11절 카드 ↗

11. And every priest, etc. Here is the conclusion of the whole argument, — that the practice of daily sacrificing is inconsistent with and wholly foreign to the priesthood of Christ; and that hence after his coming the Levitical priests whose custom and settled practice was daily to offer, were deposed from their office; for the character of things which are contrary is, that when one thing is set up, the other falls to the ground. He has hitherto labored enough, and more than enough, in defending the priesthood of Christ; the conclusion then is, that the ancient priesthood, which is inconsistent with this, has ceased; for all the saints find a full consecration in the one offering of Christ. At the same time the word τετελείωκεν, which I render “has consecrated,” may yet be rendered “has perfected;” but I prefer the former meaning, because he treats here of sacred things. (167) By saying, them who are sanctified, he includes all the children of God; and he reminds us that the grace of sanctification is sought elsewhere in vain. But lest men should imagine that Christ is now idle in heaven, he repeats again that he sat down at God’s right hand; by which phrase is denoted, as we have seen elsewhere, his dominion and power. There is therefore no reason for us to fear, that he will suffer the efficacy of his death to be destroyed or to lie buried; for he lives for this end, that by his power he may fill heaven and earth. He then reminds us in the words of the Psalm how long this state of things is to be, even until Christ shall lay prostrate all his enemies. If then our faith seeks Christ sitting on God’s right hand, and recumbs quietly on him as there sitting, we shall at length enjoy the fruit of his victory; yea, when our foes, Satan, sin, death, and the whole world are vanquished, and when corruption of our flesh is cast off, we shall triumph for ever together with our head. (167) See Appendix K 2. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-11

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**11절. 제사장마다 매일 서서 섬기며 자주 같은 제사를 드리되 이 제사는 언제나 죄를 없게 하지 못하거니와.**

이것은 모든 논증의 결론이다. 즉, 날마다 희생 제사를 드리는 관행은 그리스도의 제사장직과 전혀 상관이 없고 완전히 이질적이라는 것이다. 그리고 그분이 오신 이후에, 날마다 드리는 것을 관습으로 삼았던 레위 제사장들은 그들의 직분에서 해직되었다는 것이다. 대립되는 것들의 성격은, 하나가 세워지면 다른 것이 무너진다는 것이기 때문이다. 사도는 지금까지 그리스도의 제사장직을 옹호하는 데 충분히, 아니 그 이상으로 수고하였다. 결론은, 이것과 양립할 수 없는 옛 제사장직이 사라졌다는 것이다. 모든 성도들이 그리스도의 단 하나의 제사 안에서 완전한 성화를 발견하기 때문이다.

'거룩하게 된 자들'이라고 말함으로써, 그는 하나님의 모든 자녀들을 포함한다. 그리고 성화의 은혜는 다른 곳에서 헛되이 구한다는 것을 상기시킨다. 그런데 사람들이 그리스도가 이제 하늘에서 아무것도 하지 않고 계신다고 상상하지 않도록, 그는 그분이 하나님의 오른편에 앉으셨다고 다시 반복한다. 따라서 우리는 그분이 자신의 죽음의 효력이 파괴되거나 묻혀 버리는 것을 허락하실 것이라고 두려워할 이유가 없다. 그분은 그분의 능력으로 하늘과 땅을 충만하게 하시려고 살아 계시기 때문이다.

원주석

15절 카드 ↗

15. The Holy Ghost also is a witness, etc. (168) This testimony from Jeremiah is not adduced the second time without reason or superfluously. He quoted it before for a different purpose, even to show that it was necessary for the Old Testament to be abrogated, because another, a new one, had been promised, and for this end, to amend the weakness of the old. (169) But he has now another thing in view; for he takes his stand on these words alone, Their iniquities will I remember no more; and hence he concludes, that there is no more need of a sacrifice since sins are blotted out. (170) This inference may indeed seem not to be well founded; for though formerly there were innumerable promises as to the remission of sins under the Law and in the prophets, yet the Church ceased not to offer sacrifices; hence remission of sins does not exclude sacrifices. But if you consider each particular more closely, you will find that the fathers also had the same promises as to the remission of sins, under the Law, as we have at this day; relying on them, they called on God, and rejoiced in the pardon they obtained. And yet the Prophet, as though he had adduced something new and unheard of before, promises that there would be no remembrance of sins before God under the new covenant. Hence we may conclude, that sins are now remitted in a way different from what they were formerly; but this difference is not in the promise, nor in faith, but in the very price by which remissions is procured. God then does not now remember sins, because an expiation has been made once for all; otherwise what is said by the Prophet would have been to no purpose, that the benefit of the New Testament was to be this — that God would no more remember sins. Now, since we have come to the close of the discussion respecting the priesthood of Christ, readers must be brief reminded, that the sacrifices of the Law are not more effectually proved here to have been abolished, than the sacrifice of the mass practiced by the Papists is proved to be a vain fiction. They maintain that their mass is a sacrifice for expiating the sins of the living and of the dead; but the Apostle denies that there is now any place for a sacrifice, even since the time in which the prophecy of Jeremiah has been fulfilled. They try to make an evasion by saying, that it is not a new sacrifice, or different from that of Christ, but the same; on the contrary, the Apostle contends that the same sacrifice ought not to be repeated, and declares that Christ’s sacrifice is only one, and that it was offered for all; and, further, he often claims for Christ alone the honor of being a priest, so that no one was fit to offer him but himself alone. The Papists have another evasion, and call their sacrifice bloodless; but the Apostle affirms it as a truth without exception, that death is necessary in order to make a sacrifice. The Papists attempt to evade again by saying, that the mass is the application of the one sacrifice which Christ has made; but the Apostle teaches us on the contrary, that the sacrifices of the Law were abolished by Christ’s death for this reason, because in them a remembrance of sins was made; it hence appears evident, that this kind of application which they have devised has ceased. In short, let the Papists twist themselves into any forms they please, they can never escape from the plain arguments of the Apostle, by which it appears clear that their mass abounds in impieties; for first, according to the Apostle’s testimony, Christ alone was fit to offer himself; in the mass he is offered by other hands; — secondly, the Apostle asserts that Christ’s sacrifice was not only one, but was also once offered, so that it is impious to repeat it; but in the mass, however they may prate about the sacrifice, yet it is evidently made every day, and they themselves confess it; — thirdly, the Apostle acknowledges no sacrifice without blood and death; they then chatter in vain, that the sacrifice they offer is bloodless; — fourthly, the Apostle in speaking of obtaining pardon for sins, bids us to flee to that one sacrifice which Christ offered on the cross, and makes this distinction between us and the fathers, that the rite of continually sacrificing was done away by the coming of Christ; but the Papists, in order to make the death of Christ efficacious, require daily applications by means of a sacrifice; so that they calling themselves Christians, differ nothing from the Jews except in the external symbol. (168) “Now testify to us does also the Holy Spirit;” such may be the rendering of the words. The δὲ is translated “And,” by Macknight, and “Morever,” by Stuart, but “Now” seems the most suitable. — Ed (169) The quotation as made here affords a remarkable instance of what Calvin has previously said, that the Apostles were not very scrupulous in the use of words, but attended to the meaning. The words have been before quoted in Hebrews 8:10 . There we have “into their mind — καρδίας, ” here, “into their minds — διανοιῶν; ” and in Hebrews 8:12 in chapter 8, and Hebrews 10:17 in this chapter, are in words wholly different, though in meaning essentially the same. We need not wonder then that there is sometimes a variety in quotations made from the Old Testament, since the Apostle varies in a quotation when given the second time by himself. — Ed (170) This quotation clearly shows the meaning of the word “sanctified.” The sanctified, or those atoned for, or expiated, were made perfect by having their sins perfectly and completely forgiven them. The sufficiently of Christ’s sacrifice for taking away sins, for a full and complete remission, is the subject throughout, and not the effect of that sacrifice in the work of sanctification. The chapter begins with sins as to the conscience; and here the words of Jeremiah are referred to, not for the purpose of showing that the new covenant provides for the renovation of the heart, (though it includes that too.) but of proving

Pericope (part_of)

절 (explains)

bible-text/heb-10-15

Source

**15절. 또한 성령이 우리에게 증언하시되.**

이 예레미야서의 증언은 두 번째로 인용되었는데, 이유가 없거나 불필요한 것이 아니다. 그는 전에 다른 목적을 위하여 이것을 인용하였다. 옛 언약이 폐기될 필요가 있었음을 보여 주기 위하여, 새 언약이 약속되었고 옛 것의 약함을 고치기 위한 것임을 제시하였다. 그러나 그는 이제 다른 것을 의도한다. '그들의 죄악을 내가 다시 기억하지 아니하리라'는 이 말들에만 근거를 두고, 죄들이 도말되었으므로 더 이상 희생 제사가 필요 없다고 결론 짓는다. 죄의 용서는 희생 제사를 배제하지 않는다는 반론이 있을 수 있다. 그러나 예레미야가 새 언약 아래에서는 하나님 앞에 죄의 기억이 없을 것이라고 약속할 때, 마치 이전에 결코 들어 보지 못한 새로운 것을 말하는 것처럼 하였다는 사실을 주목하라. 따라서 죄는 이전과 다른 방식으로 용서된다고 결론지을 수 있다. 이 차이는 약속이나 믿음에 있지 않고, 용서가 성취되는 바로 그 대가에 있다. 그러므로 하나님이 이제 죄를 기억하지 않으시는 것은, 단번에 속죄가 이루어졌기 때문이다.

이제 우리는 그리스도의 제사장직에 관한 논의의 결론에 이르렀으니, 율법의 제사들이 여기서 폐지되었음이 증명되는 것과 동등하게, 교황주의자들이 시행하는 미사의 희생도 헛된 것임이 증명된다는 것을 독자들에게 상기시켜야 한다. 그들은 그들의 미사가 산 자와 죽은 자의 죄를 속죄하기 위한 희생이라고 주장한다. 그러나 사도는 예레미야의 예언이 성취된 때로부터 희생 제사의 자리가 더 이상 없다고 부정한다. 그들은 미사가 새 희생이나 다른 희생이 아니라 그리스도의 것과 동일하다고 주장하여 회피하려 한다. 반대로 사도는 같은 희생이 반복되어서는 안 된다고 주장하며, 그리스도의 희생은 하나이고 단번에 드려졌다고 선언한다.

원주석

19절 카드 ↗

19. Having therefore, brethren, etc. He states the conclusion or the sum of his previous doctrine, to which he then fitly subjoins a serious exhortation, and denounces a severe threatening on those who had renounced the grace of Christ. Now, the sum of what he had said is, that all the ceremonies by which an access under the Law was open to the sanctuary, have their real fulfillment in Christ, so that to him who has Christ, the use of them is superfluous and useless To set this forth more fully, he allegorically describes the access which Christ has opened to us; for he compares heaven to the old sanctuary, and sets forth the things which have been spiritually accomplished in Christ in typical expressions. Allegories do indeed sometimes obscure rather than illustrate a subject; but when the Apostle transfers to Christ the ancient figures of the Law, there is no small elegance in what he says, and no small light is attained; and he did this, that we may recognize as now really exhibited in him whatever the Law shadowed forth. But as there is great weight almost in every word, so we must remember that there is here to be understood a contrast, — the truth or reality as seen in Christ, and the abolition of the ancient types. He says first, that we have boldness to enter into the holiest. This privilege was never granted to the fathers under the Law, for the people were forbidden to enter the visible sanctuary, though the high priest bore the names of the tribes on his shoulders, and twelve stones as a memorial of them on his breast. But now the case is very different, for not only symbolically, but in reality an entrance into heaven is made open to us through the favor of Christ, for he has made us a royal priesthood. (171) He adds, by the blood of Jesus, because the door of the sanctuary was not opened for the periodical entrance of the high priest, except through the intervention of blood. But he afterwards marks the difference between this blood and that of beasts; for the blood of beasts, as it soon turns to corruption, could not long retain its efficacy; but the blood of Christ, which is subject to no corruption, but flows ever as a pure stream, is sufficient for us even to the end of the world. It is no wonder that beasts slain in sacrifice had no power to quicken, as they were dead; but Christ who arose from the dead to bestow life on us, communicates his own life to us. It is a perpetual consecration of the way, because the blood of Christ is always in a manner distilling before the presence of the Father, in order to irrigate heaven and earth. (171) Macknight makes this “entrance” to be death! As though the Apostle was speaking of what was future, while in Hebrews 10:22 , with which the contents of this verse and the following are connected, he says, “let us draw near;” that is, we who have this entrance, even “the new and living way.” Possessing such a privilege, they were to draw nigh. It is clearly an entrance and a way which believers now possess. — Ed . return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-19

Source

**19절. 그러므로 형제들아 우리가 예수의 피를 힘입어 성소에 들어갈 담력을 얻었나니.**

그는 이전 교리의 결론, 곧 그 요약을 말하고, 거기에 진지한 권면과 그리스도의 은혜를 저버린 자들에 대한 준엄한 경고를 적절하게 덧붙인다. 이전에 말한 것의 요약은 이것이다. 율법 아래에서 성소로 나아가는 통로를 열었던 모든 예식들이 그리스도 안에서 실제로 성취되었으므로, 그리스도를 가진 자에게 그것들의 사용은 불필요하고 쓸모없다는 것이다.

이것을 더 충분히 제시하기 위하여, 그는 그리스도가 우리를 위하여 여신 접근을 비유적으로 묘사한다. 그는 하늘을 옛 성소에 비교하고, 그리스도 안에서 영적으로 성취된 것들을 예표적 표현으로 제시한다. 비유는 때로 주제를 조명하기보다 가리기도 한다. 그러나 사도가 율법의 옛 예표들을 그리스도에게 전이할 때, 그가 말하는 것에는 적지 않은 우아함과 빛이 있다. 그것들은 율법이 예표한 것들이 이제 그분 안에서 실제로 제시되고 있다는 것을 우리가 인식하도록 하기 위한 것이다.

그는 먼저 우리가 지성소에 들어갈 담력을 가지고 있다고 말한다. 이 특권은 율법 아래에서 조상들에게 결코 허락되지 않았다. 백성은 대제사장이 어깨에 지파들의 이름을, 가슴에 그들의 기념패를 새긴 열두 보석을 달고 있었음에도, 볼 수 있는 성소에 들어가는 것이 금지되었다. 그러나 이제 경우는 매우 다르다. 단지 상징적으로만이 아니라 실제로 하늘로 들어가는 문이 그리스도의 은총으로 말미암아 우리에게 열려 있다. 그분이 우리를 왕 같은 제사장들로 삼으셨기 때문이다.

그는 '예수의 피를 힘입어'라고 덧붙이는데, 대제사장이 주기적으로 성소에 들어가는 문은 피의 개입 없이는 열리지 않았기 때문이다. 그러나 그는 이후에 이 피와 짐승의 피 사이의 차이를 표시한다. 짐승을 제사로 드려도 곧 썩어 버리므로 오래 효력을 유지할 수 없다. 그러나 그리스도의 피는 어떤 부패에도 종속되지 않고 항상 순수한 흐름으로 흐르며, 세상 끝까지 우리에게 충분하다.

원주석

20절 카드 ↗

20. Through the veil, etc. As the veil covered the recesses of the sanctuary and yet afforded entrance there, so the divinity, though hid in the flesh of Christ, yet leads us even into heaven; nor can any one find God except he to whom the man Christ becomes the door and the way. Thus we are reminded, that Christ’s glory is not to be estimated according to the external appearance of his flesh; nor is his flesh to be despised, because it conceals as a veil the majesty of God, while it is also that which conducts us to the enjoyment of all the good things of God. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-20

Source

**20절. 그 길은 우리를 위하여 휘장 가운데로 열어 놓으신 새로운 살 길이요 휘장은 곧 그의 육체니라.**

휘장이 성소의 가장 깊은 곳을 가리지만 그럼에도 그곳으로 들어가는 통로를 제공하듯이, 그리스도의 신성도 그분의 육신 안에 감추어져 있지만 그럼에도 우리를 하늘로까지 인도한다. 그리스도인 그 사람이 문과 길이 되지 않고서는 누구도 하나님을 발견할 수 없다. 따라서 우리는 그리스도의 영광이 그분의 육신의 외적 모습에 따라 평가되어서는 안 된다는 것을, 그분의 육신이 하나님의 위엄을 휘장처럼 가리지만, 동시에 우리를 하나님의 모든 선한 것들의 향유로 인도하기 때문에 멸시받아서도 안 된다는 것을 기억해야 한다.

원주석

21절 카드 ↗

21. And having a high priest, etc. Whatever he has previously said of the abrogation of the ancient priesthood, it behaves us now to bear in mind, for Christ could not be a priest without having the former priests divested of their office, as it was another order. He then intimates that all those things which Christ had changed at his coming ought to be relinquished; and God has set him over his whole house for this end, — that every one who seeks a place in the Church, may submit to Christ and choose him, and no other, as his leader and ruler. (172) (172) See Appendix L 2. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-21

Source

**21절. 또 하나님의 집 다스리는 큰 제사장이 계시매.**

옛 제사장직의 폐지에 대하여 이전에 말한 것이 무엇이든, 이제 기억해야 한다. 그리스도는 다른 질서의 것이었으므로, 이전 제사장들이 그들의 직분을 박탈당하지 않고서는 제사장이 될 수 없었다. 따라서 그는 그리스도가 오심으로써 바꾸신 모든 것들이 버려져야 함을 암시한다. 하나님은 이를 위하여 그분을 자신의 온 집 위에 세우셨다. 교회에서 자리를 구하는 모든 사람은 그리스도에게 복종하고 지도자요 통치자로서 그분 외에 다른 이를 선택하지 않기 위함이다.

원주석

22절 카드 ↗

22. Let us draw near with a true heart, etc. As he shows that in Christ and his sacrifice there is nothing but what is spiritual or heavenly, so he would have what we bring on our part to correspond. The Jews formerly cleansed themselves by various washings to prepare themselves for the service of God. It is no wonder that the rites for cleansing were carnal, since the worship of God itself, involved in shadows, as yet partook in a manner of what was carnal. For the priest, being a mortal, was chosen from among sinners to perform for a time sacred things; he was, indeed, adorned with precious vestments, but yet they were those of this world, that he might stand in the presence of God; he only came near the work of the covenant; and to sanctify his entrance, he borrowed for a sacrifice a brute animal either from herd or the flock. But in Christ all these things are far superior; He himself is not only pure and innocent, but is also the fountain of all holiness and righteousness, and was constituted a priest by a heavenly oracle, not for the short period of a mortal life, but perpetually. To sanction his appointment an oath was interposed. He came forth adorned with all the gifts of the Holy Spirit in the highest perfection; he propitiated God by his own blood, and reconciled him to men; he ascended up above all the heavens to appear before God as our Mediator. Now, on our part, nothing is to be brought but what corresponds with all this, as there ought to be a mutual agreement or concord between the priest and the people. Away then with all the external washings of the flesh, and cease let the whole apparatus of ceremonies; for the Apostle sets a true heart, and the certainty of faith, and a cleansing from all vices, in opposition to these external rites. And hence we learn what must be the frame of our minds in order that we may enjoy the benefits conferred by Christ; for there is no coming to him without an upright or a true heart, and a sure faith, and a pure conscience. Now, a true or sincere heart is opposed to a heart that is hypocritical and deceitful. (173) By the term full assurance, πληροφορία the Apostle points out the nature of faith, and at the same time reminds us, that the grace of Christ cannot be received except by those who possess a fixed and unhesitating conviction. The sprinkling of the heart from an evil conscience takes place, either when we are, by obtaining pardon, deemed pure before God, or when the heart, cleansed from all corrupt affections, is not stimulated by the goads of the flesh. I am disposed to include both these things. (174) What follows, our bodies washed with pure water, is generally understood of baptism; but it seems to me more probable that the Apostle alludes to the ancient ceremonies of the Law; and so by water he designates the Spirit of God, according to what is said by Ezekiel, “I will sprinkle clean water upon you.” ( Ezekiel 36:25 .) The meaning is, that we are made partakers of Christ, if we come to him, sanctified in body and soul; and yet that this sanctification is not what consists in a visible parade of ceremonies, but that it is from faith, pure conscience, and that cleanness of soul and body which flows from, and is effected by, the Spirit of God. So Paul exhorts the faithful to cleanse themselves from all filthiness of flesh and spirit, since they had been adopted by God as his children. (175) ( 2 Corinthians 7:1 .) (173) This true, sincere, or upright heart, freed from vice and pollution, was symbolized by the washing at the end of the verse. Without washing the priests were not allowed to minister, and were threatened with death, Exodus 30:19 ; and when any of them touched an unclean thing, he was not allowed to eat of holy things until he washed himself, see Leviticus 22:6 . Washing the body was a most important thing, as it symbolized the inward washing of the heart, which alone makes us true, or sincere, or faithful to God. We have here two things — a sincere heart, and assurance of faith: the last is then set forth by sprinkling, a word borrowed for Levitical rites; and the first by the washing of the body as under the law. — Ed . (174) Πονηρὸς means רע in Hebrew, the evil of sin wicked, and also the effect of sin, miserable It seems to be in the latter sense here; a miserable conscience is one oppressed with guilt. So Grotius and Stuart regard the meaning. It is the same as “consciousness of sin” in verse 2. What seems to be meant is an accusing or guilty conscience, laboring under the pressure of conscious sin. But Doddridge and Scott, like Calvin, combine the two ideas of guilt and pollution; though washing, afterwards mentioned, appears more appropriately to refer to the latter; and forgiveness is what is most commonly connected with the blood of Christ. — Ed (175) See Appendix M 2. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-22

Source

**22절. 우리가 마음에 뿌림을 받아 악한 양심으로부터 벗어나고 몸은 맑은 물로 씻음을 받았으니 참 마음과 온전한 믿음으로 하나님께 나아가자.**

그리스도와 그분의 희생 안에 있는 것이 모두 영적이고 하늘에 속한 것이므로, 우리가 우리 편에서 가져오는 것도 이에 상응해야 한다고 그는 요구한다. 유대인들은 하나님을 섬기기 위하여 준비하고자 여러 씻음으로 정결케 하였다. 이는 당연한 것이었다. 정결 예식들이 육적이었던 것은, 하나님께 드리는 예배 자체도 그림자에 싸여 아직은 육적인 것에 어느 정도 참여하고 있었기 때문이다.

그런데 그리스도 안에서 이 모든 것이 훨씬 우월하다. 그분은 단지 순수하고 흠이 없을 뿐만 아니라, 모든 거룩함과 의로움의 원천이시기도 하다. 불멸의 생애로만 아니라 영속적으로 제사장으로 세워지셨다. 그분의 임명을 확증하기 위하여 맹세가 개입되었다. 그분은 성령의 모든 은사들로 최고로 꾸며져 나오셨다. 자신의 피로 하나님과 화목하게 하셨고, 모든 하늘 위로 올라가셔서 중보자로서 하나님 앞에 나타나셨다. 이제 우리 편에서는 이 모든 것에 상응하는 것, 제사장과 백성 사이에 상호적인 합의 또는 조화가 있어야 하는 것처럼, 이에 맞는 것만 가져와야 한다. 그러므로 육신의 모든 외적인 씻음들을 버리고 예식들의 온갖 장치들을 멈추자. 사도는 이 외적 예식들에 대립하여 참 마음과 믿음의 확실성과 모든 악으로부터의 정결을 제시하기 때문이다. 따라서 그리스도가 베푸신 유익을 누리기 위하여 우리 마음이 어떠해야 하는지를 배운다. 올바르고 참된 마음, 확고한 믿음, 순수한 양심 없이는 그분에게 나아올 수 없다.

원주석

23절 카드 ↗

23. Let us hold fast, etc. As he exhorts here the Jews to persevere, he mentions hope rather than faith; for as hope is born of faith, so it is fed and sustained by it to the last. He requires also profession or confession, for it is not true faith except it shows itself before men. And he seems indirectly to touch the dissimulation of those who paid too much attention, in order to please their own nation, to the ceremonies of the Law. He therefore bids them not only to believe with the heart, but also to show and to profess how much they honored Christ. But we ought carefully to notice the reason which he subjoins, for he is faithful that promised. For we hence first learn, that our faith rests on this foundation, that God is true, that is, true to his promise, which his word contains; for that we may believe, the voice or word of God must precede; but it is not every kind of word that is capable of producing faith; a promise alone is that on which faith recumbs. And so from this passage we may learn the mutual relation between the faith of men and the promise of God; for except God promises, no one can believe. (176) (176) Our version has “faith,” but it should be “hope,” as found in almost all copies. “Profession of hope” is a Hebraism for professed hope, or the hope we profess. He mentioned “faith” in the preceding verse, and now “hope” as being its daughter, and as that which especially sustained them under their trials. — Ed . return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-23

Source

**23절. 또 약속하신 이는 미쁘시니 우리가 믿는 도리의 소망을 움직이지 말며 굳게 잡고.**

그는 유대인들에게 인내하도록 권면하면서, 믿음보다 소망을 언급한다. 소망이 믿음에서 태어난 것처럼, 그것은 믿음으로 양육되고 지탱되어 마지막까지 간다. 그는 또한 고백을 요구한다. 사람들 앞에서 자신을 드러내지 않는 믿음은 참믿음이 아니기 때문이다. 그는 또한 간접적으로 자기 민족을 기쁘게 하기 위하여 율법의 예식들에 너무 많은 주의를 기울인 자들의 위선을 지적하는 것 같다. 따라서 그는 그들에게 마음으로만 믿을 뿐만 아니라 그리스도를 얼마나 경외하는지를 드러내고 고백하라고 명한다.

그가 덧붙이는 이유를 주의 깊게 주목해야 한다. '약속하신 이는 미쁘심이라'고 하였기 때문이다. 우리의 믿음이 하나님은 참되시다는, 즉 말씀이 담고 있는 그분의 약속에 진실하시다는 이 기초 위에 세워짐을 배운다. 왜냐하면 우리가 믿기 위하여 하나님의 음성이나 말씀이 앞서야 하기 때문이다. 그러나 모든 종류의 말씀이 믿음을 산출할 수 있는 것은 아니다. 믿음이 의지하는 것은 약속만이다.

원주석

24절 카드 ↗

24. And let us consider one another, etc. I doubt not but that he addresses the Jews especially in this exhortation. It is well­known how great was the arrogance of that nation; being the posterity of Abraham, they boasted that they alone, to the exclusion of all others, had been chosen by the Lord to inherit the covenant of eternal life. Inflated by such a privilege, they despised other nations, and wished to be thought as being alone in the Church of God; nay, they superciliously arrogated to themselves the name of being The Church. It was necessary for the Apostles to labor much to correct this pride; and this, in my judgment, is what the Apostle is doing here, in order that the Jews might not bear it ill that the Gentiles were associated with them and united as one body in the Church. And first, indeed, he says, Let us consider one another; for God was then gathering a Church both from the Jews and from the Gentiles, between whom there had always been a great discord, so that their union was like the combination of fire and water. Hence the Jews recoiled from this, for they thought it a great indignity that the Gentiles, should be made equal with them. To this goad of wicked emulation which pricked them, the Apostle sets up another in opposition to it, even that of love; or the word παροξυσμὸς, which he uses, signifies the ardor of contention. Then that the Jews might not be inflamed with envy, and be led into contention, the Apostle exhorts them to a godly emulation, even to stimulate one another to love. (177) (177) The words literally are, “And let us observe (or take notice of) one another for the instigation of love and of good works;” that is, “Let us notice the state and circumstances of each other for the purpose of stimulating love and acts of kindness and benevolence, its proper fruits.” Love is the principle, and good or benevolent works are what it produces. “And let us attentively consider one another in order to the quickening of love and good works.” — Macknight. “Let us moreover attentively regard one another for the sake of exciting to love and good works.” — Stuart. The idea of emulation seems not to be included in the words. The meaning of the exhortation is, to take opportunity which circumstances afforded, to promote love and the exercise of benevolence. As an instance of the want of love, he notices in the next verse their neglect of meeting together for divine worship; and by not meeting together they had no opportunity of doing the good work admonishing and exhorting one another. — Ed . return to ' Top of Page ' <a name="verse-25" class="com-number"

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절 (explains)

bible-text/heb-10-24

Source

**24절. 또 서로 돌아보아 사랑과 선행을 격려하며.**

나는 사도가 이 권면에서 특히 유대인들에게 말한다고 의심하지 않는다. 그 민족의 오만함이 얼마나 컸는지는 잘 알려져 있다. 아브라함의 후손으로서 그들은 하나님이 영원한 생명의 언약의 상속자로 선택하신 것이 다른 모든 이들을 배제하고 자신들뿐이라고 자랑하였다. 이러한 특권에 도취되어 다른 민족들을 멸시하고, 자신들만이 하나님의 교회에 있는 것처럼 여겨지기를 원하였다. 심지어 오만하게 자신들에게만 교회라는 이름을 전용하였다. 사도들은 이 교만을 고치는 데 많은 수고를 해야 하였다. 이것이 내 판단으로는 사도가 여기서 하고 있는 것이다. 유대인들이 이방인들이 그들과 연합되어 교회 안에서 한 몸으로 통합되는 것을 싫어하지 않도록 하기 위함이다.

그는 먼저 '서로 돌아보자'고 말한다. 하나님이 당시 유대인들과 이방인들 모두에게서 교회를 모으고 있었는데, 그 사이에는 항상 큰 불화가 있었으므로, 그들의 연합은 마치 불과 물의 결합 같았다. 그러므로 유대인들은 이방인들이 자신들과 동등하게 만들어지는 것을 큰 모욕으로 여겨 이에 반발하였다. 사도는 그들을 찌르는 이 악한 시기심의 자극에 사랑의 다른 자극을 대립시킨다. 즉, 사람들이 시기로 불타지 않도록 서로 사랑을 자극하라고 권면한다.

원주석

25절 카드 ↗

25. Not forsaking the assembling of ourselves together, etc. This confirms the view that has been given. The composition of the Greek word ought to be noticed; for ἐπὶ signifies an addition; then ἐπισυναγωγὴ, assembling together, means a congregation increased by additions. The wall of partition having been pulled down, God was then gathering those as his children who had been aliens from the Church; so the Gentiles were a new and unwonted addition to the Church. This the Jews regarded as a reproach to them, so that many made a secession from the Church, thinking that such a mixture afforded them a just excuse; nor could they be easily induced to surrender their own right; and further, they considered the right of adoption as peculiar, and as belonging exclusively to themselves. The Apostle, therefore, warns them, lest this equality should provoke them to forsake the Church; and that he might not seem to warn them for no reason, he mentions that this neglect was common to many. (178) We now understand the design of the apostle, and what was the necessity that constrained him to give this exhortation. We may at the same time gather from this passage a general doctrine: It is an evil which prevails everywhere among mankind, that every one sets himself above others, and especially that those who seem in anything to excel cannot well endure their inferiors to be on an equality with themselves. And then there is so much morosity almost in all, that individuals would gladly make churches for themselves if they could; for they find it so difficult to accommodate themselves to the ways and habits of others. The rich envy one another; and hardly one in a hundred can be found among the rich, who allows to the poor the name and rank of brethren. Unless similarity of habits or some allurements or advantages draw us together, it is very difficult even to maintain a continual concord among ourselves. Extremely needed, therefore, by us all is the admonition to be stimulated to love and not to envy, and not to separate from those whom God has joined to us, but to embrace with brotherly kindness all those who are united to us in faith. And surely it behaves us the more earnestly to cultivate unity, as the more eagerly watchful Satan is, either to tear us by any means from the Church, or stealthily to seduce us from it. And such would be the happy effect, were no one to please himself too much, and were all of us to preserve this one object, mutually to provoke one another to love, and to allow no emulation among ourselves, but that of doing “good works”. For doubtless the contempt of the brethren, moroseness, envy, immoderate estimate of ourselves, and other sinful impulses, clearly show that our love is either very cold, or does not at all exist. Having said, “Not forsaking the assembling together,” he adds, But exhorting one another; by which he intimates that all the godly ought by all means possible to exert themselves in the work of gathering together the Church on every side; for we are called by the Lord on this condition, that every one should afterwards strive to lead others to the truth, to restore the wandering to the right way, to extend a helping hand to the fallen, to win over those who are without. But if we ought to bestow so much labor on those who are yet aliens to the flock of Christ, how much more diligence is required in exhorting the brethren whom God has already joined to us? As the manner of some is, etc. It hence appears that the origin of all schisms was, that proud men, despising others, pleased themselves too much. But when we hear that there were faithless men even in the age of the Apostles, who departed from the Church, we ought to be less shocked and disturbed by similar instances of defection which we may see in the present day. It is indeed no light offense when men who had given some evidence of piety and professed the same faith with us, fall away from the living God; but as it is no new thing, we ought, as I have already said, to be less disturbed by such an event. But the Apostle introduced this clause to show that he did not speak without a cause, but in order to apply a remedy to a disease that was making progress. And so much the more, etc. Some think this passage to be of the same import with that of Paul, “It is time to awake out of sleep, for now is our salvation nearer than when we believed.” ( Romans 13:11 .) But I rather think that reference is here made to the last coming of Christ, the expectation of which ought especially to rouse us to the practice of a holy life as well as to careful and diligent efforts in the work of gathering together the Church. For to what end did Christ come except to collect us all into one body from that dispersion in which we are now wandering? Therefore, the nearer his coming is, the more we ought to labor that the scattered may be assembled and united together, that there may be one fold and one shepherd ( John 10:16 .) Were any one to ask, how could the Apostle say that those who were as yet afar off from the manifestation of Christ, saw the day near and just at hand? I would answer, that from the beginning of the kingdom of Christ the Church was so constituted that the faithful ought to have considered the Judge as coming soon; nor were they indeed deceived by a false notion, when they were prepared to receive Christ almost every moment; for such was the condition of the Church from the time the Gospel was promulgated, that the whole of that period might truly and properly be called the last. They then who have been dead many ages ago lived in the last days no less than we. Laughed at is our simplicity in this respect by the worldly­wise and scoffers, who deem as fabulous all that we believe respecting the resurrection of the flesh and the last judgment; but that our faith may not fail through their mockery, the Holy Spirit reminds us that a thousand years are before God as one day, ( 2 Peter 3:8 ;) so that whenever we thin

Pericope (part_of)

절 (explains)

bible-text/heb-10-25

Source

**25절. 모이기를 폐하는 어떤 사람들의 습관과 같이 하지 말고 오직 권하여 그 날이 가까움을 볼수록 더욱 그리하자.**

이것은 지금까지 말한 견해를 확증한다. '에피시나고게'는 덧붙여지는 것을 의미하는 '에피'와 함께 합쳐진 헬라어 단어다. 그러므로 이 단어는 덧붙여지는 증가로 이루어진 회중을 의미한다. 담 사이의 칸막이가 허물어지면서, 하나님은 전에 교회에서 이방인이었던 자들을 자녀로 모으고 있었다. 이방인들은 교회에 새롭고 낯선 추가였다. 유대인들은 이것을 자신들에 대한 모욕으로 여겼으므로, 많은 사람들이 이러한 혼합이 정당한 구실을 제공한다고 생각하여 교회에서 이탈하였다. 사도는 따라서 이 동등함이 그들을 교회를 버리도록 자극하지 않도록 경고한다.

이 구절에서 일반적인 교훈을 이끌어 낼 수 있다. 모든 사람이 자신을 다른 이들보다 위에 세우는 것, 특히 어떤 면에서 뛰어난 것처럼 보이는 자들은 자신의 열등한 이들과 동등해지는 것을 감내하지 못하는 악이 인류 가운데 어디서나 팽배해 있다. 또한 거의 모든 사람에게 너무 많은 옹졸함이 있어서, 가능하다면 각자 자기만의 교회를 만들고 싶어 한다. 다른 사람들의 방식과 습관에 자신을 맞추는 것이 너무 어렵기 때문이다.

따라서 사랑으로 자극 받고 시기하지 않도록, 그리고 하나님이 우리와 연합시키신 자들로부터 분리되지 않고, 믿음 안에서 우리와 연합된 모든 자들을 형제의 친절함으로 포용하라는 권면이 우리 모두에게 매우 필요하다. 사탄이 어떤 방법으로든 우리를 교회에서 끌어내거나, 몰래 우리를 교회에서 유혹하려고 더욱 열심히 지켜보고 있을수록, 우리는 더욱 열렬히 연합을 유지해야 한다.

원주석

26절 카드 ↗

26. For if we sin willfully, or voluntarily etc. He shows how severe a vengeance of God awaits all those who fall away from the grace of Christ; for being without that one true salvation, they are now as it were given up to an inevitable destruction. With this testimony Novatus and his sect formerly armed themselves, in order to take away the hope of pardon from all indiscriminately who had fallen after baptism. They who were not able to refute his calumny chose rather to deny the authority of this Epistle than to subscribe to so great an absurdity. But the true meaning of the passage, unaided by any help from any other part, is quite sufficient of itself to expose the effrontery of Novatus Those who sin, mentioned by the Apostle, are not such as offend in any way, but such as forsake the Church, and wholly alienate themselves from Christ. For he speaks not here of this or of that sin, but he condemns by name those who willfully renounced fellowship with the Church. But there is a vast difference between particular fallings and a complete defection of this kind, by which we entirely fall away from the grace of Christ. And as this cannot be the case with any one except he has been already enlightened, he says, If we sin willfully, after that we have received the knowledge of the truth; as though he had said, “If we knowingly and willingly renounce the grace which we had obtained.” It is now evident how widely apart is this doctrine from the error of Novatus And that the Apostle here refers only to apostates, is clear from the whole passage; for what he treats of is this, that those who had been once received into the Church ought not to forsake it, as some were wont to do. He now declares that there remained for such no sacrifice for sin, because they had willfully sinned after having received the knowledge of the truth. But as to sinners who fall in any other way, Christ offers himself daily to them, so that they are to seek no other sacrifice for expiating their sins. He denies, then, that any sacrifice remains for them who renounce the death of Christ, which is not done by any offense except by a total renunciation of the faith. This severity of God is indeed dreadful, but it is set forth for the purpose of inspiring terror. He cannot, however, be accused of cruelty; for as the death of Christ is the only remedy by which we can be delivered from eternal death, are not they who destroy as far as they can its virtue and benefit worthy of being left to despair? God invites to daily reconciliation those who abide in Christ; they are daily washed by the blood of Christ, their sins are daily expiated by his perpetual sacrifice. As salvation is not to be sought except in him, there is no need to wonder that all those who willfully forsake him are deprived of every hope of pardon: this is the import of the adverb ἔτι, more. But Christ’s sacrifice is efficacious to the godly even to death, though they often sin; nay, it retains ever its efficacy, for this very reason, because they cannot be free from sin as long as they dwell in the flesh. The Apostle then refers to those alone who wickedly forsake Christ, and thus deprive themselves of the benefit of his death. The clause, “after having received the knowledge of the truth,” was added for the purpose of aggravating their ingratitude; for he who willingly and with deliberate impiety extinguishes the light of God kindled in his heart has nothing to allege as an excuse before God. Let us then learn not only to receive with reverence and prompt docility of mind the truth offered to us, but also firmly to persevere in the knowledge of it, so that we may not suffer the terrible punishment of those who despise it. (180) (180) See Appendix N 2. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

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bible-text/heb-10-26

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**26절. 우리가 진리를 아는 지식을 받은 후 짐짓 죄를 범한즉 다시 속죄하는 제사가 없고.**

그는 그리스도의 은혜에서 떠난 모든 자들을 기다리는 하나님의 엄중한 복수가 얼마나 심각한지를 보여 준다. 그 유일한 참된 구원 없이는 이제 피할 수 없는 멸망에 내맡겨지기 때문이다. 이 증언으로 노바투스와 그의 분파는 예전에 무장하여, 세례 후에 타락한 모든 사람들에게서 일반적으로 용서의 소망을 빼앗으려 하였다. 그러나 이 구절이 말하는 죄인들은 어떤 방식으로든 범죄하는 자들이 아니라, 교회를 버리고 그리스도로부터 완전히 스스로를 소외시키는 자들이다. 사도는 여기서 이러저러한 죄에 대하여 말하는 것이 아니라, 교회와의 교제를 고의로 버린 자들을 이름으로 정죄하기 때문이다. 그런데 이러한 특정한 타락과 이 같은 완전한 배교 사이에는 큰 차이가 있다. '진리의 지식을 받은 후 고의로 죄를 범한다면'이라고 말하는 것이다. 마치 그가 '만일 우리가 얻은 은혜를 알면서도 고의로 포기한다면'이라고 말하는 것 같다.

사도는 분명히 배교자들에 대해서만 언급하고 있다. 그런데 다른 어떤 방식으로 타락한 죄인들에 대해서는, 그리스도가 날마다 그들에게 자신을 드리시므로, 그들은 죄를 속죄하기 위한 다른 희생을 구할 필요가 없다. 따라서 그는 그리스도의 죽음을 포기하는 자들에게는 남는 희생이 없다고 부정한다. 이것은 믿음의 전적인 포기 외의 어떤 범죄로도 행해지지 않는다. 하나님의 이 엄중함은 실로 두렵지만, 두려움을 고취하기 위하여 제시된 것이다.

원주석

27절 카드 ↗

27. But a certain fearful looking for, etc. He means the torment of an evil conscience which the ungodly feel, who not only have no grace, but who also know that having tasted grace they have lost it forever through their own fault; such must not only be pricked and bitten, but also tormented and lacerated in a dreadful manner. Hence it is that they war rebelliously against God, for they cannot endure so strict a Judge. They indeed try in every way to remove the sense of God’s wrath, but all in vain; for when God allows them a short respite, he soon draws them before his tribunal, and harasses them with the torments which they especially shun. He adds, fiery indignation, or the heat of fire; by which he means, as I think, a vehement impulse or a violent ardor. The word fire is a common metaphor; for as the ungodly are now in a heat through dread of divine wrath, so they shall then burn through the same feeling. Nor is it unknown to me, that the sophists have refinedly speculated as to this fire; but I have no regard of their glosses, since it is evident that it is the same mode of speaking as when Scripture connects fire with worm. ( Isaiah 66:24 .) But no man doubts but that worm is used metaphorically to designate that dreadful torment of conscience by which the ungodly are gnawed. (181) Which shall devour the adversaries. It shall so devour them as to destroy, but not to consume them; for it will be inextinguishable. And thus he reminds us, that they are all to be counted the enemies of Christ who have refused to hold the place granted them among the faithful; for there is no intermediate state, as they who depart from the Church give themselves up to Satan. (181) It is πυρὸς ζὢλος, “heat of fire;” which means hot or burning fire; the genitive here, as in some other instances, is the main subject. See chapter 3:13, note. The language is still borrowed from the Old Testament: God often destroyed the rebellious among the Israelites with fire — a symbol of the dreadful punishment of the wicked hereafter. See Leviticus 10:2 ; Numbers 16:35 . The word ζὢλος is properly heat, but is used in a variety of senses; heat of emulation — “envy,” Acts 13:45 ; — of wrath — “indignation” Acts 5:17 ; — of concern, good and bad — “zeal,” Romans 10:2 , and Philippians 3:6 ; — of suspicion as to love — “jealousy,” 2 Corinthians 11:2 ; — and of affection — “love,” 2 Corinthians 11:2 . It is the context that determines the character of this heat. Here is has evidently its literal meaning, as being connected with fire, only the noun is used for the adjective. — Ed return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-27

Source

**27절. 오직 무서운 마음으로 심판을 기다리는 것과 대적하는 자를 태울 맹렬한 불만 있으리라.**

그는 불경건한 자들이 느끼는 양심의 고통을 의미한다. 은혜가 없을 뿐만 아니라, 은혜를 맛보았다가 자신의 잘못으로 영원히 잃어버렸다는 것을 아는 자들이다. 그들은 찌르고 물리는 것뿐만 아니라, 두려운 방식으로 괴로워하고 찢기게 된다. 이로 인하여 그들은 하나님께 반항하며 전쟁한다. 이토록 엄격한 재판관을 견딜 수 없기 때문이다. 그들은 참으로 여러 방법으로 하나님의 진노에 대한 감각을 제거하려 하지만, 모두 헛수고이다.

그는 '맹렬한 불'을 덧붙이는데, 내 생각에 이것은 맹렬한 충동이나 폭력적인 열기를 의미한다. 불이라는 단어는 일반적인 은유이다. 불경건한 자들이 지금 하나님의 진노에 대한 두려움으로 뜨겁게 타오르듯, 그들은 같은 감각으로 불태워질 것이다. 이것이 대적자들을 삼킬 것이다. 그것은 멸망시키도록 삼키지만, 소멸시키지는 않는다. 그것은 꺼지지 않기 때문이다. 또한 믿음 안에서 자신들에게 허락된 자리를 유지하기를 거부한 자들은 모두 그리스도의 원수로 간주되어야 한다는 것을 상기시킨다. 교회를 떠나는 자들은 자신들을 사탄에게 내주기 때문에, 중간 상태가 없다.

원주석

28절 카드 ↗

28. He that despised, etc. This is an argument from the less to the greater; for if it was a capital offense to violate the law of Moses, how much heavier punishment does the rejection of the gospel deserve, a sin which involves so many and so heinous impieties! This reasoning was indeed most fitted to impress the Jews; for so severe a punishment on apostates under the Law was neither new to them, nor could it appear unjustly rigorous. They ought then to have acknowledged that vengeance just, however severe, by which God now sanctions the majesty of his Gospel (182) Hereby is also confirmed what I have already said, that the Apostle speaks not of particular sins, but of the entire denial of Christ; for the Law did not punish all kinds of transgressions with death, but apostasy, that is, when any one wholly renounced religion; for the Apostle referred to a passage in Deuteronomy 17:2 , (183) where we find, that if any one violated God’s covenant by worshipping foreign gods, he was to be brought outside of the gate and stoned to death. Now, though the Law proceeded from God, and Moses was not its author, but its minister, yet the Apostle calls it the law of Moses, because it had been given through him: this was said in order to amplify the more the dignity of the Gospel, which has been delivered to us by the Son of God. Under two or three witnesses, etc. This bears not on the present subject; but it was a part of the civil law of Moses that two or three witnesses were required to prove the accused guilty. However, we hence learn what sort of crime the Apostle meant; for had not this been added, an opening would have been left for many false conjectures. But now it is beyond all dispute that he speaks of apostasy. At the same time that equity ought to be observed which almost all statesmen have adopted, that no one is to be condemned without being proved guilty by the testimony of two witnesses. (184) (182) “Despised” of our version ought to have been “rejected,” as Calvin renders the word, for the renouncing of the Law is what is meant. Followed by “commandment” in Mark 7:9 , it is rendered “reject,” and “cast off” when followed by “faith” in 1 Timothy 5:12 ; and “cast off” would be very suitable here. — Ed . (183) Both Doddridge and Stuart refer to Numbers 15:30 , but incorrectly, as there the specific sin of apostasy is not mentioned, nor is there mention made of witnesses. Besides, it is not the presumptuous or willful sin there referred to, that is here intended, but the sin of apostasy, when it is the result of a free choice, without any outward constraining power as under violent persecution. — Ed . (184) “Neither the king nor the Senate,” says Grotius, “had the power to pardon.” It is to be observed that God delegated the power to execute apostates to the rulers of Israel: but we find here that he has under the Gospel resumed that power and holds it in his own hands; the execution of the vengeance belongs alone to him, and the punishment will be everlasting perdition. Then to assume such a power now is a most impious presumption, whether done by civil or ecclesiastical rulers. To put apostates or heretics to death, receives no sanction from the Gospel, and is wholly alien to its spirit. — Ed . return to ' Top of Page ' <a name="verse-29" class="com-number"

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절 (explains)

bible-text/heb-10-28

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**28절. 모세의 법을 폐한 자도 두세 증인으로 말미암아 불쌍히 여김을 받지 못하고 죽었거든.**

이것은 소에서 대로 가는 논증이다. 만일 모세의 율법을 어기는 것이 사형에 해당하는 죄였다면, 매우 많고 악독한 불경건을 포함하는 복음의 거부는 얼마나 더 무거운 형벌을 받아야 하겠는가! 이 논증은 참으로 유대인들에게 깊은 인상을 주기에 가장 적합하였다. 배교자들에 대한 율법의 그토록 엄중한 형벌은 그들에게 새로운 것도 아니었고, 부당하게 가혹한 것으로 보일 수도 없었다. 그러므로 그들은 아무리 가혹하더라도 하나님이 복음의 위엄을 지금 확증하는 복수가 정당하다는 것을 인정해야 하였다.

사도가 모세의 율법이라 부르는 것은, 그것이 그를 통하여 주어졌기 때문이다. 그것은 복음의 존엄을 더 드높이기 위하여 말해진 것이다. 복음은 하나님의 아들에 의해 우리에게 전해졌기 때문이다. '두 세 증인으로 말미암아'—이것은 현재 주제와는 관계가 없다. 그것은 모세의 민법의 일부로서, 피고가 두 세 증인의 증언으로 유죄가 입증되어야 했다. 그러나 우리는 여기서 사도가 어떤 종류의 범죄를 의미하는지를 배운다. 왜냐하면 이것이 덧붙여지지 않았다면, 많은 거짓 추측의 여지가 남아 있었을 것이기 때문이다. 그가 배교를 말한다는 것은 이제 의심할 여지가 없다.

원주석

29절 카드 ↗

29. Who has trodden under foot the Son of God, etc. There is this likeness between apostates under the Law and under the Gospel, that both perish without mercy; but the kind of death is different; for the Apostle denounces on the despisers of Christ not only the deaths of the body, but eternal perdition. And therefore he says that a sorer punishment awaits them. And he designates the desertion of Christianity by three things; for he says that thus the Son of God is trodden under foot, that his blood is counted an unholy thing, and that despite is done to the Spirit of grace. Now, it is a more heinous thing to tread under foot than to despise or reject; and the dignity of Christ is far different from that of Moses; and further, he does not simply set the Gospel in opposition to the Law, but the person of Christ and of the Holy Spirit to the person of Moses. The blood of the covenant, etc. He enhances ingratitude by a comparison with the benefits. It is the greatest indignity to count the blood of Christ unholy, by which our holiness is effected; this is done by those who depart from the faith. For our faith looks not on the naked doctrine, but on the blood by which our salvation has been ratified. He calls it the blood of the covenant , because then only were the promises made sure to us when this pledge was added. But he points out the manner of this confirmation by saying that we are sanctified ; for the blood shed would avail us nothing, except we were sprinkled with it by the Holy Spirit; and hence come our expiation and sanctification. The apostle at the same time alludes to the ancient rite of sprinkling, which availed not to real sanctification, but was only its shadow or image. (185) The Spirit of grace. He calls it the Spirit of grace from the effects produced; for it is by the Spirit and through his influence that we receive the grace offered to us in Christ. For he it is who enlightens our minds by faith, who seals the adoption of God on our hearts, who regenerates us unto newness of life, who grafts us into the body of Christ, that he may live in us and we in him. He is therefore rightly called the Spirit of grace, by whom Christ becomes ours with all his blessings. But to do despite to him, or to treat him with scorn, by whom we are endowed with so many benefits, is an impiety extremely wicked. Hence learn that all who willfully render useless his grace, by which they had been favored, act disdainfully towards the Spirit of God. It is therefore no wonder that God so severely visits blasphemies of this kind; it is no wonder that he shows himself inexorable towards those who tread under foot Christ the Mediator, who alone reconciles us to himself; it is no wonder that he closes up the way of salvation against those who spurn the Holy Spirit, the only true guide. (186) (185) The words “covenant,” and “sanctified,” and “unclean” or “unholy,” are derived from the old dispensation. “The blood of the covenant” was the blood shed on the cross; and the reference to it is not as sprinkled for the ratifying of the covenant, but as the blood of atonement, as “the blood of the New Testament, or rather covenant, “shed for many for the remission of sins,” Matthew 26:28 . Then “sanctified” has the same meaning here as in Hebrews 10:10 and in Hebrews 2:11 , expiated or atoned for; “by which he has expiated.” He who professes the Christian faith, professes to believe in the atoning sacrifice of Christ, that Christ shed his blood for many for the remission of sins. As to “unholy,” or rather unclean, such was the blood of a malefactor or impostor, and as such Christ was counted by the Jews and by every Jew who returned to Judaism. — Ed . (186) Most strangely does Schleusner paraphrase this clause, “contumaciously repudiating the divine favor.” The case here contemplated is the same with that in Hebrews 6:4 . The Holy Spirit is there so distinctly mentioned that it is impossible to turn or change the plain meaning of the passage; and to be “partakers of the Holy Spirit” was no doubt to be in that age. Here he is mentioned only as the holy Spirit of grace, i.e., the bestower of grace, or it may be taken as meaning “the gracious” or benevolent “Spirit;” as “God of all grace” in 1 Peter 5:10 , may mean either the author and giver of every grace, or the most gracious God, though the former meaning is most consistent with the context return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-29

Source

**29절. 하물며 하나님의 아들을 짓밟고 자기를 거룩하게 한 언약의 피를 부정한 것으로 여기고 은혜의 성령을 욕되게 하는 자가 당연히 받을 형벌은 얼마나 더 중하겠느냐 너희는 생각하라.**

율법 아래에서와 복음 아래에서의 배교자들 사이에는 이런 유사성이 있다. 둘 다 자비 없이 멸망한다는 것이다. 그러나 죽음의 종류는 다르다. 사도는 그리스도를 멸시하는 자들에게 단지 몸의 죽음뿐만 아니라 영원한 멸망을 선언하기 때문이다. 그러므로 그는 더 무거운 형벌이 그들을 기다린다고 말한다. 그는 기독교에서의 이탈을 세 가지로 지정한다. 하나님의 아들을 밟는 것, 그분의 피를 불순한 것으로 여기는 것, 은혜의 성령을 욕되게 하는 것이다.

'언약의 피'—그는 배은망덕을 은혜와의 비교로 강조한다. 우리의 거룩함이 이루어지는 그리스도의 피를 부정한 것으로 여기는 것은 가장 큰 모욕이다. 믿음으로부터 떠나는 자들이 이렇게 한다. 우리의 믿음은 벌거벗은 교리를 바라보지 않고, 우리의 구원이 확증된 피를 바라본다. 그것을 언약의 피라 부르는 것은, 이 보증이 덧붙여졌을 때만 약속들이 우리에게 확실하게 되기 때문이다. 그는 '우리가 거룩함을 얻었다'고 말함으로써 이 확증의 방식을 지적한다. 흘려진 피가 우리에게 아무것도 아닐 것이기 때문이다. 성령이 그것으로 우리에게 뿌리지 않으시면 말이다. 그래서 우리의 속죄와 성화가 온다.

'은혜의 성령'—그분은 그 효과들로부터 은혜의 성령이라 불린다. 성령을 통하여 그분의 영향으로 우리는 그리스도 안에서 우리에게 제공되는 은혜를 받는다. 그분이 믿음으로 우리의 마음을 밝히시고, 하나님의 입양을 우리 마음에 인치시고, 우리를 새 생명으로 거듭나게 하시고, 우리를 그리스도의 몸에 접붙이셔서 그분이 우리 안에, 우리가 그분 안에 살도록 하신다. 따라서 그분이 우리에게 그토록 많은 유익을 베푸시는 그분에 대하여 욕되게 하거나 모욕을 가하는 것은 극도로 사악한 불경건이다. 따라서 자신들에게 베푸신 은혜를 자의로 무용하게 만드는 모든 자들은 하나님의 성령을 멸시하는 것임을 배우라.

원주석

30절 카드 ↗

30. For we know him that hath said, etc. Both the passages are taken from Deuteronomy 32:35 . But as Moses there promises that God would take vengeance for the wrongs done to his people, it seems that the words are improperly and constrainedly applied to the vengeance referred to here; for what does the Apostle speak of? Even that the impiety of those who despised God would not be unpunished. Paul also in Romans 12:19 , knowing the true sense of the passage, accommodates it to another purpose; for having in view to exhort us to patience, he bids us to give place to God to take vengeance, because this office belongs to him; and this he proves by the testimony of Moses. But there is no reason why we should not turn a special declaration to a universal truth. Though then the design of Moses was to console the faithful, as they would have God as the avenger of wrongs done to them; yet we may always conclude from his words that it is the peculiar office of God to take vengeance on the ungodly. Nor does he pervert his testimony who hence proves that the contempt of God will not be unpunished; for he is a righteous judge who claims to himself the office of taking vengeance. At the same time the Apostle might here also reason from the less to the greater, and in this manner: “God says that he will not suffer his people to be injured with impunity, and declares that he will surely be their avenger: If he suffers not wrongs done to men to be unpunished, will he not avenge his own? Has he so little or no care and concern for his own glory, as to connive at and pass by indignities offered to him?” But the former view is more simple and natural, — that the Apostle only shows that God will not be mocked with impunity, since it is his peculiar office to render to the ungodly what they have deserved. (187) The Lord shall judge his people. Here another and a greater difficulty arises; for the meaning of Moses seems not to agree with what here intended. The Apostle seems to have quoted this passage as though Moses had used the word punish, and not judge; but as it immediately follows by way of explanation, “He will be merciful to his saints,” it appears evident that to judge here is to act as a governor, according to its frequent meaning in the Hebrew; but this seems to have little to do with the present subject. Nevertheless he who weighs well all things will find that this passage is fitly and suitably adduced here; for God cannot govern the Church without purifying it, and without restoring to order the confusion that may be in it. Therefore this governing ought justly to be dreaded by hypocrites, who will then be punished for usurping a place among the faithful, and for perfidiously using the sacred name of God, when the master of the family undertakes himself the care of setting in order his own house. It is in this sense that God is said to arise to judge his people, that is, when he separates the truly godly from hypocrites, ( Psalms 1:4 ;) and in Psalms 125:5 , (188) where the Prophet speaks of exterminating hypocrites, that they might no more dare to boast that they were of the Church, because God bore with them; he promises peace to Israel after having executed his judgment. It was not then unreasonably that the apostle reminded them that God presided over his Church and omitted nothing necessary for its rightful government, in order that they might all learn carefully to keep themselves under his power, and remember that they had to render an account to their judge. (189) He hence concludes that it is a fearful thing to fall into the hands of the living God. A mortal man, however incensed he may be, cannot carry his vengeance beyond death; but God’s power is not bounded by so narrow limits; besides, we often escape from men, but we cannot escape from God’s judgment. Who soever then considers that he has to do with God, must (except he be extremely stupid) really tremble and quake; nay, such an apprehension of God must necessarily absorb the whole man, so that no sorrows, or torments can be compared with it. In short, whenever our flesh allures us or we flatter ourselves by any means in our sins, this admonition alone ought to be sufficient to arouse us, that “it is a fearful thing to fall into to hands of the living God;” for his wrath is furnished with dreadful punishments which are to be forever. However, the saying of David, when he exclaimed, that it was better to fall into Gods hands than into the hands of men, ( 2 Samuel 24:14 ,) seems to be inconsistent with what is said here. But this apparent inconsistency vanishes, when we consider that David, relying confidently on God’s mercy, chose him as his Judge rather than men; for though he knew that God was displeased with him, yet he felt confident that he would be reconciled to him; in himself, indeed, he was prostrate on the ground, but yet he was raised up by the promise of grace. As then he believed God not to be inexorable, there is no wonder that he dreaded his wrath less, than that of men; but the Apostle here speaks of God’s wrath as being dreadful to the reprobate, who being destitute of the hope of pardon, expect nothing but extreme severity, as they have already closed up against themselves the door of grace. And we know that God is set forth in various ways according to the character of those whom he addresses; and this is what David means when he says, “With the merciful thou wilt be merciful, and with the froward thou wilt be froward.” ( Psalms 18:25 .) (190) (187) The quotation is literally neither from the Hebrew nor from the Sept., but is the same as quoted in Romans 12:19 ; which seems to show that Paul is the Author of both epistles. The Hebrew is, “Mine is vengeance and recompense;” and the Sept., “In the day vengeance will I recompense.” The sense is the same, though the words are different. — Ed . (188) The original text referred to Psalms 125:3 , which seems to be directed more at the fact that the wicked will not pers

Pericope (part_of)

절 (explains)

bible-text/heb-10-30

Source

**30절. 원수 갚는 것이 내게 있으니 내가 갚으리라 하시고 또 주께서 그의 백성을 심판하리라 하신 것을 우리가 아노니.**

두 구절은 모두 신명기 32장 35절에서 취한 것이다. 그런데 모세가 거기서 자신의 백성에게 행해진 잘못에 대하여 하나님이 복수하실 것을 약속하므로, 이 말들이 여기서 언급된 복수에 억지스럽게 적용된 것처럼 보인다. 그러나 일반적 진리를 위하여 특별한 선언을 사용하는 것을 가로막는 이유가 없다. 모세가 신자들을 위로하려는 목적으로 이 말들을 사용하였지만, 우리는 항상 그의 말들로부터 불경건한 자들에 대한 복수를 취하는 것이 하나님의 특별한 직무라고 결론지을 수 있다. 하나님을 멸시하는 것이 형벌 받지 않고는 남아 있지 않을 것임을 이로써 증명하는 자는 그의 증언을 왜곡하지 않는다.

'주께서 그의 백성을 심판하리라'—또 다른 더 큰 어려움이 생긴다. 모세의 의미는 여기서 의도된 것과 일치하지 않는 것 같다. 그러나 이 구절을 잘 고려하는 자는 이것이 여기서 적절하고 적합하게 인용되었음을 알게 될 것이다. 하나님은 교회를 정화하고 그 안에 있는 혼란을 바로잡지 않고서는 교회를 통치하실 수 없다. 따라서 이 통치는 위선자들에게 마땅히 두려운 것이어야 한다. 가주가 직접 자기 집을 정돈하는 책임을 맡을 때, 그들은 신자들 가운데 자리를 차지하고 하나님의 거룩한 이름을 불신실하게 사용한 것에 대하여 그 때 형벌 받기 때문이다.

그러므로 그가 하나님의 손에 떨어지는 것이 무서운 일이라고 결론 짓는다. 아무리 성낸 필사의 인간도 그 복수를 죽음 너머로 이어갈 수 없다. 그러나 하나님의 능력은 그토록 좁은 한계에 묶여 있지 않다. 더욱이 우리는 종종 인간들로부터 달아날 수 있지만, 하나님의 심판에서는 달아날 수 없다. 자신이 하나님과 교제해야 한다는 것을 생각하는 사람은 반드시 (극도로 우둔하지 않다면) 참으로 두려워 떨어야 한다. 하나님에 대한 그러한 두려움이 필연적으로 전 인간을 사로잡아, 어떤 슬픔이나 고통도 그것과 비교될 수 없다.

원주석

32절 카드 ↗

32. But call to remembrance, etc. In order to stimulate them, and to rouse their alacrity to go forward, he reminds them of the evidences of piety which they had previously manifested; for it is a shameful thing to begin well, and to faint in the middle of our course, and still more shameful to retrograde after having made great progress. The remembrance then of past warfare, if it had been carried on faithfully and diligently under the banner of Christ, is at length useful to us, not as a pretext for sloth, as though we had already served our time, but to render us more active in finishing the remaining part of our course. For Christ has not enlisted us on this condition, that we should after a few years ask for a discharge like soldiers who have served their time, but that we should pursue our warfare even to the end. He further strengthens his exhortation by saying, that they had already performed great exploits at a time when they were as yet new recruits: the more shame then would it be to them, if now they fainted after having been long tried; for the word enlightened is to be limited to the time when they first enlisted under Christ, as though he had said, “As soon as ye were initiated into the faith of Christ, ye underwent hard and arduous contests; now practice ought to have rendered you stronger, so as to become more courageous.” He, however, at the same time reminds them, that it was through God’s favor that they believed, and not through their own strength; they were enlightened when immersed in darkness and without eyes to see, except light from above had shone upon them. Whenever then those things which we have done or suffered for Christ come to our minds, let them be to us so many goads to stir us on to higher attainments. (191) (191) “A great fight of affliction,” is rendered by Doddridge, “a great contest of sufferings;” by Macknight. “a great combat of afflictions;” and by Stuart, “a great contest with sufferings.” The last word may be deemed as the genitive case of the object, “a great contest as to sufferings;” or the word πολλὴν, may be rendered, “long contest as to sufferings.” Doddridge remarks that contest ὑπομέω is used to show the courage displayed. But “endure,” is in the case not the proper word, but “sustain,” If “endure” be retained, then we must give its secondary sense to ἄθλησιν, toil, labor, struggle; and so Schleusner does, “Ye endured the great toil of sufferings,” or, a great struggle with sufferings. — Ed return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-32

Source

**32절. 전날에 너희가 빛을 받은 후에 고난의 큰 싸움을 견디어 낸 것을 기억하라.**

그는 그들을 자극하고 앞으로 나아가는 열의를 일깨우기 위하여, 그들이 전에 보여 준 경건의 증거들을 상기시킨다. 잘 시작하고 중간에 지쳐 버리는 것은 부끄러운 일이다. 큰 진전을 이루고서 물러나는 것은 더욱 부끄럽다. 그러므로 만일 그것이 그리스도의 기치 아래에서 신실하고 부지런하게 수행되었다면, 과거 전쟁을 기억하는 것은 결국 우리에게 유익하다. 마치 이미 자신의 임기를 마친 것처럼 게으름을 위한 구실로 삼는 것이 아니라, 나머지 여정을 마치는 데 더욱 활력을 주기 위해서이다. 그리스도는 복무 기간을 마친 군인들처럼 우리가 몇 년 후에 제대를 요청하는 조건으로 우리를 입대시키지 않으셨다. 끝까지 전쟁을 계속하기 위함이다. 그는 또한 그들이 아직 새로운 신병이었을 때 이미 큰 공훈을 세웠다고 말함으로써 권면을 강화한다. 오랫동안 시험 받은 후에 지금 기진하는 것은 더욱 부끄러운 일이기 때문이다.

원주석

33절 카드 ↗

33. Partly, whilst ye were made, etc. We see who they were whom he addresses, even those whose faith had been proved by no common trials, and yet he refrains not from exhorting them to greater things. Let no man therefore deceive himself by self-flattery as though he had reached the goal, or had no need of incentives from others. Now he says, that they had been made gazingstocks both by reproaches and afflictions, or exposed to public shame by reproaches and distresses, as though they were exposed on a public theater. (192) We hence learn that the persecutions which they had sustained were remarkably severe. But we ought especially to notice the latter clause, when he says that they became companions , or associates of the godly in their persecutions; for as it is Christ’s cause for which all the godly contend, and as it is what their contend for in common, whatever one of them suffers, all the rest ought to transfer, as it were, to themselves; and this is what ought by all means to be done by us, unless we would separate ourselves from Christ himself. (193) (192) The words may be rendered, “When ye were publicly exposed to reproaches and afflictions,” or, to revilings and persecutions. They were reproached with bad names, or reviled, and also oppressed and persecuted. — Ed . (193) The latter clause of this verse is rendered the same as in our version by Beza and Macknight, while Grotius, Doddridge, Stuart and Bloomfield, give in effect this rendering, “when ye became partakers (i.e., in sympathy, and in their losses) with those who were so treated.” It signifies, says Grotius, that they sympathized with their brethren in their calamities, and also succored them as far as they could by praying for them, and administering to their wants. In Matthew 23:30 , κοινωνοὶ αὐτῶν is rendered, “partakers with them,” or sharers with them; and so it might be rendered here, “sharers with those who were so treated,” i.e., sharers in reproach and suffering. — Ed. return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-33

Source

**33절. 혹 비방과 환난으로써 사람에게 구경거리가 되고 혹 이런 형편에 있는 자들과 사귀는 자가 되었으니.**

그들이 어떤 자들이었는지를 알 수 있다. 보통이 아닌 시험들로 믿음이 증명된 자들이었다. 그러나 그는 그들에게 더 큰 것들을 향하여 권면하기를 삼가지 않는다. 따라서 마치 이미 목표에 도달하였거나 다른 사람들로부터 자극이 필요 없는 것처럼 자기만족으로 자신을 속이는 사람이 없어야 한다. 그들이 공공의 수치에 노출되어 비방과 환난으로 사람들에게 구경거리가 되었다고 말한다. 그들이 겪은 박해가 매우 심하였음을 배운다. 그런데 특히 후자의 절을 주목해야 한다. 그들이 박해 속에서 경건한 자들의 동반자, 즉 동료가 되었다고 말할 때이다. 모든 경건한 자들이 그리스도의 대의를 위하여 공통으로 싸우고, 공통으로 그것을 위하여 싸우기 때문에, 그들 중 하나가 고통받는 것은 무엇이든지 다른 모든 이들이 자신의 것으로 전이해야 한다.

원주석

34절 카드 ↗

34. And took joyfully, (194) etc. There is no doubt but as they were men who had feelings, the loss of their goods caused them grief; but yet their sorrow was such as did not prevent the joy of which the Apostle speaks. As poverty is deemed an evil, the plunder of their goods considered in itself touched them with grief; but as they looked higher, they found a cause for joy, which allayed whatever grief they felt. It is indeed thus necessary that our thoughts should be drawn away from the world, by looking at the heavenly recompense; nor do I say any other thing but what all the godly find to be the case by experience. And no doubt we joyfully embrace what we are persuaded will end in our salvation; and this persuasion the children of God doubtless have respecting the conflicts which they undertake for the glory of Christ. Hence carnal feelings never so prevail in overwhelming them with grief, but that with their minds raised up to heaven they emerge into spiritual joy. And this is proved by what he subjoins, knowing that ye have in heaven a better and an enduring substance. Joyfully then did they endure the plundering of their goods, not because they were glad to find themselves plundered; but as their minds were fixed on the recompense, they easily forgot the grief occasioned by their present calamity. And indeed wherever there is a lively perception of heavenly things, the world with all its allurements is not so relished, that either poverty or shame can overwhelm our minds with grief. If then we wish to bear anything for Christ with patience and resigned minds, let us accustom ourselves to a frequent meditation on that felicity, in comparison with which all the good things of the world are nothing but refuse. Nor are we to pass by these words, “knowing that ye have”; (195) for except one be fully persuaded that the inheritance which God has promised to his children belongs to him, all his knowledge will be cold and useless. (194) The preceding clause is literally “For ye sympathized with my bonds.” There is a different reading, “For ye sympathized with the prisoners — δεσμίοις. The authority as to MSS. is nearly equal; and there is nothing decisive in the context. A similar phrase is in Hebrews 4:15 . “who cannot sympathize with our infirmities.” Grotius, Hammond and Stuart, are in the text as it is, and also Bishop Jebb, and Bloomfield. There is here a clear instance of an inverted order as to the subjects previously mentioned which often occur in the Prophets, and in other parts of Scripture. The last subject in the previous verse is here first referred to, and then the first. — Ed . (195) Calvin leaves out ἐν ἑαυτοῖς, as the Vulg. does. The ἐν is deemed by most spurious, but most retain ἑαυτοῖς, though they do not connect it as in our version, with “knowing,” and render the clause thus, “knowing that you have for yourselves in heaven a better and an enduring substance,” or property or possession. The word for “substance” occurs only here, except in the plural number in Acts 2:45 . It occurs often in the Sept., and stands for words in Hebrew, which signify substance, wealth, riches, possessions. — Ed return to ' Top of Page ' <a name="verse-35" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-34

Source

**34절. 너희가 갇힌 자를 동정하고 너희 산업을 빼앗기는 것도 기쁘게 당한 것은 더 낫고 영구한 산업이 있는 줄 앎이라.**

사도들도 감정을 가진 사람들이었으므로, 재물의 손실이 그들에게 슬픔을 주었다는 데 의심이 없다. 그러나 그들의 슬픔은 사도가 말하는 기쁨을 막지 않는 그런 것이었다. 빈곤이 악으로 여겨지므로, 재물의 강탈은 그것 자체로 고려할 때 슬픔으로 그들을 건드렸다. 그러나 그들이 더 높이 바라보면서, 그들이 느낀 어떤 슬픔도 가라앉히는 기쁨의 이유를 발견하였다. 우리의 생각이 세상에서 끌어당겨져야 하는 것은, 하늘의 보상을 바라봄으로써이다. 하나님의 자녀들은 그리스도의 영광을 위하여 떠맡는 싸움들이 자신들의 구원으로 끝날 것이라는 확신을 가지고 있다. 그러므로 육신적 감각들은 결코 그들을 슬픔으로 압도하지 못하여, 하늘로 올라간 마음으로 그들은 영적 기쁨으로 솟아오른다. 이것은 그가 '더 낫고 영구한 산업이 있는 줄 앎이라'고 덧붙이는 것으로 증명된다.

원주석

35절 카드 ↗

35. Cast not away, therefore, etc. He shows what especially makes us strong to persevere, even the retaining of confidence; for when that is lost, we lose the recompense set before us. It hence appears that confidence is the foundation of a godly and holy life. By mentioning reward, he diminishes nothing from the gratuitous promise of Salvation; for the faithful know that their labor is not vain in the Lord in such a way that they still rest on God’s mercy alone. But it has been often stated elsewhere how reward is not incompatible with the gratuitous imputation of righteousness. return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-35

Source

**35절. 그러므로 너희 담대함을 버리지 말라 이것이 큰 상을 얻게 하느니라.**

그는 인내하게 하는 것이 특별히 무엇인지를 보여 준다. 확신을 유지하는 것이다. 그것이 잃어버려지면, 우리 앞에 놓인 보상을 잃어버리게 된다. 따라서 확신이 경건하고 거룩한 생활의 기초임이 나타난다. 보상을 언급함으로써 그는 구원의 무상 약속에서 아무것도 제한하지 않는다. 신자들은 주 안에서 그들의 수고가 헛되지 않다는 것을 알지만, 그럼에도 하나님의 자비에만 쉰다.

원주석

36절 카드 ↗

36. For ye have need of patience, etc. He says that patience is necessary, not only because we have to endure to the end, but as Satan has innumerable arts by which he harasses us; and hence except we possess extraordinary patience, we shall a thousand times be broken down before we come to the half of our course. The inheritance of eternal life is indeed certain to us, but as life is like a race, we ought to go on towards the goal. But in our way there are many hindrances and difficulties, which not only delay us, but which would also stop our course altogether, except we had great firmness of mind to pass through them. Satan craftily suggests every kind of trouble in order to discourage us. In short, Christians will never advance two paces without fainting, except they are sustained by patience. (196) This then is the only way or means by which we can firmly and constantly advance; we shall not otherwise obey God, nor even enjoy the promised inheritance, which is here by metonymy called the “promise”. (196) Or, “patient waiting,” as rendered by Erasmus and Stuart, and not “perseverance,” as rendered by Macknight. They were to suffer patiently their trials, looking forward to their termination; and in order to encourage them patiently to endure, he reminds them in the next verse that it will only be for a very short time. — Ed . return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-36

Source

**36절. 너희에게 인내가 필요함은 너희가 하나님의 뜻을 행한 후에 약속하신 것을 받기 위함이라.**

인내가 필요하다고 말하는 것은, 우리가 끝까지 견뎌야 한다는 것뿐만 아니라, 사탄이 우리를 괴롭히는 무수한 방법들이 있기 때문이다. 따라서 특별한 인내를 소유하지 않으면, 우리는 여정의 절반도 되기 전에 천 번이라도 무너지게 된다. 영원한 생명의 기업은 우리에게 확실하지만, 생명이 경주와 같으므로, 우리는 목표를 향해 나아가야 한다. 그런데 우리 길에는 많은 방해물과 어려움들이 있어서, 마음의 큰 견고함이 없다면 우리를 지연시킬 뿐만 아니라 완전히 멈추게 할 것이다. 사탄은 교묘하게 우리를 낙담시키기 위한 온갖 종류의 어려움을 제안한다. 요컨대 그리스도인들은 인내로 지탱되지 않으면 두 걸음도 앞으로 나아가지 못하고 기진한다. 그러므로 이것이 우리가 굳게, 지속적으로 나아갈 수 있는 유일한 방법이자 수단이다.

원주석

37절 카드 ↗

37. For yet a little while, or, for yet a very little time, etc. That it may not be grievous to us to endure, he reminds us that the time will not be long. There is indeed nothing that avails more to sustain our minds, should they at any time become faint, than the hope of a speedy and near termination. As a general holds forth to his soldiers the prospect that the war will soon end, provided they hold out a little longer; so the Apostle reminds us that the Lord will shortly come to deliver us from all evils, provided our minds faint not through want of firmness. And in order that this consolation might have more assurance and authority, he adduces the testimony of the Prophet Habakkuk. ( Habakkuk 2:4 .) But as he follows the Greek version, he departs somewhat from the words of the Prophet. I will first briefly explain what the Prophet says, and then we shall compare it with what the Apostle relates here. When the Prophet had spoken of the dreadful overthrow of his own nation, being terrified by his prophecy, he had nothing to do but to quit as it were the world, and to betake himself to his watchtower; and his watchtower was the Word of God, by which he was raised as it were into heaven. Being thus placed in this station, he was bidden to write a new prophecy, which brought to the godly the hope of salvation. Yet as men are naturally unreasonable, and are so hasty in their wishes that they always think God tardy, whatever haste he may make, he told them that the promise would come without delay; at the same time he added, “If it tarries, wait for it.” By which he meant, that what God promises will never come so soon, but that it seems to us to tarry, according to an old proverb, “Even speed is delay to desire.” Then follow these words, “Behold, his soul that is lifted up is not upright in him; but the just shall live by his faith.” By these words he intimates that the ungodly, however they may be fortified by defenses, should not be able to stand, for there is no life of security but by faith. Let the unbelieving then fortify themselves as they please, they can find nothing in the whole world but what is fading, so that they must ever be subject to trembling; but their faith will never disappoint the godly, because it rests on God. This is the meaning of the Prophet. Now the Apostle applies to God what Habakkuk said of the promise; but as God by fulfilling his promises in a manner shows what he is, as to the subject itself there is not much difference; nay, the Lord comes whenever he puts forth his hand to help us. The Apostle follows the Prophet in saying, That it would be shortly; because God defers not his help longer than it is expedient; for he does not by delaying time deceive us as men are wont to do; but he knows his own time which he suffers not to pass by without coming to our aid at the moment required. Now he says, He that cometh will come, and will not tarry. Here are two clauses: by the first we are taught that God will come to our aid, for he has promised; and by the second, that he will do so in due time, not later than he ought. (197) (197) It is evident from the manner in which the quotation is made, that the Apostle meant only to adapt to his own purpose the passage in Habakkuk; he does not quote it in the order in which it is found there, nor literally from the Hebrew, nor wholly so from the Sept. What is said in Habakkuk of the vision, he applies here to the Lord. Surely, such a use of a passage is legitimate. The coming of Christ mentioned here, according to Mede, was his coming to destroy Jerusalem, and to put an end to the Jewish polity. If “the approaching day,” in Hebrews 10:25 , be considered to be that event then the same event is most probably referred to here. Besides, he speaks here of the enmity of the unbelieving Jews; and as our Savior represented the destruction of Jerusalem as a blessing to his people, it becomes still more probable that Christ’s coming to destroy that nation is intended. — Ed . return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-37

Source

**37절. 잠시 잠깐 후면 오실 이가 오시리니 지체하지 아니하시리라.**

우리가 인내하는 것이 슬프지 않도록, 그는 시간이 오래 걸리지 않을 것임을 상기시킨다. 때로 우리 마음이 기진할 수 있을 때, 빠르고 가까운 종말의 소망보다 더 마음을 지탱하는 데 유익한 것은 없다. 장군이 전쟁이 곧 끝날 것이라는 전망을 군인들에게 제시하듯이, 조금 더 버티면 사도는 주님이 곧 오셔서 모든 악에서 우리를 구하실 것임을 상기시킨다. 이 위로에 더 많은 보장과 권위를 부여하기 위하여, 그는 하박국 선지자의 증언을 인용한다(합 2:4).

선지자는 하나님이 곧 오실 것이고 지체하지 않으실 것이라고 말한다. 여기에 두 절이 있다. 첫째로 하나님이 우리를 도우러 오실 것임을, 그분이 약속하셨기 때문에 가르친다. 둘째로 그분이 때가 되어, 적절한 것보다 늦지 않게 그렇게 하실 것임을 가르친다.

원주석

38절 카드 ↗

38. Now the just, etc. He means that patience is born of faith; and this is true, for we shall never be able to carry on our contests unless we are sustained by faith, even as, on the other hand, John truly declares, that our victory over the world is by faith. ( 1 John 5:4 .) It is by faith that we ascend on high; that we leap over all the perils of this present life, and all its miseries and troubles; that we possess a quiet standing in the midst of storms and tempests. Then the Apostle announced this truth, that all who are counted just before God do not live otherwise than by faith. And the future tense of the verb live, betokens the perpetuity of this life. Let readers consult on this subject Romans 1:17 , (198) and Galatians 3:11 , where this passage is quoted. But if any man draw back, etc. This is the rendering of עפלה elation, as used by the Prophet, for the words are, “Where there shall be elation or munition, the soul of that man shall not continue right in him.” The Apostle gives here the Greek version, which partly agrees with the words of the Prophet, and partly differs from them. For this drawing back differs but little, if anything, from that elation or pride with which the ungodly are inflated, since their refractory opposition to God proceeds from that false confidence with which they are inebriated; for hence it is that they renounce his authority and promise themselves a quiet state, free from all evil. They may be said, then, to draw back, when they set up defenses of this kind, by which they drive away every fear of God and reverence for his name. And thus by this expression is intimated the power of faith no less than the character of impiety; for pride is impiety, because it renders not to God the honor due to him, by rendering man obedient to him. From self­security, insolence, and contempt, it comes that as long as it is well with the wicked, they dare, as one has said, to insult the clouds. But since nothing is more contrary to faith than this drawing back, for the true character of faith is, that it draws a man unto submission to God when drawn back by his own sinful nature. The other clause, “He will not please my soul,” or as I have rendered it more fully, “My soul shall not delight in him,” is to be taken as the expression of the Apostle’s feeling; for it was not his purpose to quote exactly the words of the Prophet, but only to refer to the passage to invite readers to a closer examination of it. (199) (198) The Book has Romans 1:7 , — an obvious typesetting error. -fj. ] (199) This verse, with the exception of the two clauses being inverted, and of my being not added to “faith,” is literally the same with the Sept. But the last clause here and the first in Habakkuk, differs in words materially from the Hebrew, according to the received text. There are two MSS. which give עלפה instead of עפלה , a transposition of two letters. If not exactly in words. The Hebrew, then, would be as follows — Behold the fainting! Not right is his soul within him; But the righteousness by his faith shall he live. The fainting i.e., as to faith and he who “draws back,” or withdraws through fear, as the verb means, are descriptive of the same character. To persevere in expecting the fulfillment of a promise, is the subject in Habakkuk and also in this passage. And then, that the soul of the fainting is not right, is the same as to say that such a soul is not what God approves. A theological dispute has arisen, though unnecessarily, from the construction of the last clause in this verse. The introduction of “any one,” or any man, has been objected to, and that it ought to be “but if he,” i.e., “the righteousness” draw back, etc. The probability is, that as “anyone” should not be ascribed to Beza, for Pagininus and others had done so before him. However, the doctrine of perseverance is in no way imperiled by leaving out “any one.” The Bible is full of this mode of addressing Christians, and yet the Bible assures us that the sheep of Christ shall never perish. Warnings and admonitions are the very means which God employs to secure the final salvation of his people; and to conclude from such warnings that they may finally fall away, is by no means a legitimate argument. — Ed . return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-38

Source

**38절. 나의 의인은 믿음으로 말미암아 살리라 또한 뒤로 물러가면 내 마음이 그를 기뻐하지 아니하리라 하셨느니라.**

그는 인내가 믿음에서 난다는 것을 의미한다. 이것은 사실이다. 믿음으로 지탱되지 않으면 우리 싸움을 결코 수행할 수 없기 때문이다. 마치 다른 한편으로 요한이 우리가 세상을 이기는 승리는 믿음에 의한 것임을 선언하는 것처럼(요일 5:4). 믿음에 의해서 우리는 높이 올라간다. 이 현재 삶의 모든 위험들과 모든 비참함과 환난을 뛰어넘는다. 폭풍과 격변 가운데서도 고요한 위치를 유지한다. 그러므로 사도는 이 진리를 선포하였다. 하나님 앞에서 의롭다 여김을 받은 모든 자들은 믿음으로 사는 것 외에 다른 방식으로 살지 않는다.

원주석

39절 카드 ↗

39. But we are not of them which draw back, etc. The Apostle made a free use of the Greek version, which was most suitable to the doctrine which he was discussing; and he now wisely applies it. He had before warned them, lest by forsaking the Church they should alienate themselves from the faith and the grace of Christ; he now teaches them that they had been called for this end, that they might not draw back. And he again sets faith and drawing back in opposition the one to the other, and also the preservation of the soul to its perdition. Now let it be noticed that this truth belongs also to us, for we, whom God has favored with the light of the Gospel, ought to acknowledge that we have been called in order that we may advance more and more in our obedience to God, and strive constantly to draw nearer to him. This is the real preservation of the soul, for by so doing we shall escape eternal perdition. return to ' Top of Page ' Hebrews Heb 9 Hebrews Heb Hebrews Heb 11 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Hebrews 10". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ hebrews-10.html. 1840-57. 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 Language Studies (4) Bill Klein's "Gre

Pericope (part_of)

절 (explains)

bible-text/heb-10-39

Source

**39절. 우리는 뒤로 물러가 멸망할 자가 아니요 오직 영혼을 구원함에 이르는 믿음을 가진 자니라.**

사도는 헬라 역본을 자유롭게 사용하였는데, 그것이 그가 논의하고 있는 교훈에 가장 적합하였기 때문이다. 이제 그는 현명하게 그것을 적용한다. 그는 전에 교회를 버림으로써 그리스도에 대한 믿음과 은혜에서 스스로를 소외시키지 않도록 경고하였다. 이제 그는 그들이 물러가지 않도록 부름 받았음을 가르친다. 그리고 그는 다시 믿음과 물러가는 것을 서로 대립시키고, 또한 영혼의 보존과 그 멸망을 대립시킨다. 이제 이 진리가 우리에게도 속한다는 것을 주목하라. 하나님이 복음의 빛으로 우리에게 호의를 베푸신 우리는, 우리가 하나님께 순종하는 데 더욱 더 나아가며, 끊임없이 그분께 더 가까이 다가가도록 부름 받았다는 것을 인정해야 한다. 이것이 영혼의 참된 보전이다. 그렇게 함으로써 우리는 영원한 멸망을 피하게 될 것이다.

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