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주석[JFB] — 히브리서 10장 · 단번에 드린 제사

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1절 카드 ↗

1. Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices. having —inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare :- ), the original, solid image [BENGEL] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare 2 Corinthians 3:13 ; 2 Corinthians 3:14 ; 2 Corinthians 3:18 ; the Gospel is the very setting forth by the Word and Spirit of the heavenly realities themselves, out of which it (the Gospel) is constructed. So ALFORD. As Christ is " the express image ( Greek, 'impress') of the Father's person" ( Hebrews 1:3 ), so the Gospel is the heavenly verities themselves manifested by revelation— the heavenly very archetype, of which the law was drawn as a sketch, or outline copy ( Hebrews 1:3- : ). The law was a continual process of acted prophecy, proving the divine design that its counterparts should come; and proving the truth of those counterparts when they came. Thus the imperfect and continued expiatory sacrifices before Christ foretend, and now prove, the reality of, Christ's one perfect antitypical expiation. good things to come — ( Hebrews 9:11 ); belonging to "the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come ." Colossians 2:17 calls legal ordinances "the shadow," and Christ "the body." never —at any time ( Colossians 2:17- : ). with those sacrifices —rather, "with the same sacrifices. year by year —This clause in the Greek refers to the whole sentence, not merely to the words "which they the priests offered" ( Greek, "offer"). Thus the sense is, not as English Version, but, the law year by year, by the repetition of the same sacrifices, testifies its inability to perfect the worshippers; namely, on the YEARLY day of atonement. The " daily " sacrifices are referred to, Hebrews 10:11 . continually — Greek, "continuously," implying that they offer a toilsome and ineffectual " continuous " round of the "same" atonement-sacrifices recurring "year by year." comers thereunto —those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest. perfect —fully meet man's needs as to justification and sanctification (see on Hebrews 10:11- : ). return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-1

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율법은 장차 올 좋은 것들의 그림자일 뿐, 사물의 참 형체가 아니다. 바울은 이 논증으로 돌아와, 앞서 다루었던 주제를 다시 이어간다(히브리서 8:5; 9:9). **그림자** — 이는 우리에게 실체를 가리켜 보이는 어렴풋한 윤곽이다. **실체** — 사물의 참 형체, 즉 복음 제도이다. **해마다** — 율법은 해마다 반복해야 했으므로, 그 유효성이 전년도로부터 지속되지 않는다는 사실을 반증한다. **나아오는 사람들** — 하나님께 나아오는 예배자들이다. **온전하게** — 죄 사함을 받은 사람으로서 완전한 상태에 이르게 함이다. 이것이 그리스도를 통해 성취되었다(히브리서 7:19; 10:14).

원주석

2절 카드 ↗

2. For —if the law could, by its sacrifices, have perfected the worshippers. they —the sacrifices. once purged —IF they were once for all cleansed ( :- ). conscience —" consciousness of sin" ( Hebrews 9:9 ). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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만약 온전하게 할 수 있었다면, 제사 드리는 일을 그쳤을 것이 아니겠느냐는 반문이다. **더 이상 죄를 의식하지 않게 되어** — 구약 시대에는 제사를 드려도 양심에 죄의 의식이 지속적으로 남았다. 죄의 의식이 완전히 제거되었다면 반복적인 제사는 불필요했을 것이다. 이는 그 제사들이 결코 완전한 용서를 이루지 못했음을 보여 준다.

원주석

3절 카드 ↗

3. But —so far from those sacrifices ceasing to be offered ( :- ). in, c.—in the fact of their being offered, and in the course of their being offered on the day of atonement. Contrast :- . a remembrance —a recalling to mind by the high priest's confession, on the day of atonement, of the sins both of each past year and of all former years, proving that the expiatory sacrifices of former years were not felt by men's consciences to have fully atoned for former sins in fact, the expiation and remission were only legal and typical ( Hebrews 10:4 ; Hebrews 10:11 ). The Gospel remission, on the contrary, is so complete, that sins are "remembered no more" ( Hebrews 10:11- : ) by God. It is unbelief to "forget" this once-for-all purgation, and to fear on account of "former sins" ( 2 Peter 1:9 ). The believer, once for all bathed, needs only to "wash" his hands and "feet" of soils, according as he daily contracts them, in Christ's blood ( John 13:10 ). return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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그러나 도리어 그 제사들 가운데서 해마다 죄를 다시 기억하게 된다. **다시 기억하게** — 속죄일에 드리는 연례 제사는 전년도의 죄를 상기시켰다. 반복 자체가 불완전성의 증거였다. 이는 그리스도의 한 번의 희생제사와 극명히 대조된다.

원주석

4절 카드 ↗

4. For, c.—reason why, necessarily, there is a continually recurring "remembrance of sins" in the legal sacrifices ( :- ). Typically, "the blood of bulls," &c., sacrificed, had power but it was only in virtue of the power of the one real antitypical sacrifice of Christ; they had no power in themselves; they were not the instrument of perfect vicarious atonement, but an exhibition of the need of it, suggesting to the faithful Israelite the sure hope of coming redemption, according to God's promise. take away —"take off. " The Greek, :- , is stronger, explaining the weaker word here, "take away utterly. " The blood of beasts could not take away the sin of man. A MAN must do that (see on Hebrews 9:12 ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-4

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황소와 염소의 피가 죄를 없애 준다는 것은 불가능한 일이다. **죄를 없애 준다는 것은 불가능** — 동물의 피는 영적으로 인간의 죄를 제거할 수 없다. 동물은 이성적 존재가 아니므로 자발적인 순종을 통해 의로운 희생제물이 될 수 없다. 오직 그리스도만이 하나님과 인간 사이의 참된 중보자가 되실 수 있으셨다.

원주석

5절 카드 ↗

5. Christ's voluntary self offering, in contrast to those inefficient sacrifices, is shown to fulfill perfectly "the will of God" as to our redemption, by completely atoning "for (our) sins." Wherefore —seeing that a nobler than animal sacrifices was needed to "take away sins." when he cometh — Greek, "coming." The time referred to is the period before His entrance into the world, when the inefficiency of animal sacrifices for expiation had been proved [THOLUCK]. Or, the time is that between Jesus' first dawning of reason as a child, and the beginning of His public ministry, during which, being ripened in human resolution, He was intently devoting Himself to the doing of His Father's will [ALFORD]. But the time of "coming" is present; not "when He had come," but "when coming into the world"; so, in order to accord with ALFORD'S view, "the world" must mean His PUBLIC ministry: when coming, or about to come, into public. The Greek verbs are in the past: "sacrifice . . . Thou didst not wish, but a body Thou didst prepare for Me"; and, "Lo, I am come. " Therefore, in order to harmonize these times, the present coming, or about to come, with the past, "A body Thou didst prepare for Me," we must either explain as ALFORD, or else, if we take the period to be before His actual arrival in the world (the earth) or incarnation, we must explain the past tenses to refer to God's purpose, which speaks of what He designed from eternity as though it were already fulfilled. "A body Thou didst prepare in Thy eternal counsel." This seems to me more likely than explaining "coming into the world," " coming into public, " or entering on His public ministry. David, in the fortieth Psalm (here quoted), reviews his past troubles and God's having delivered him from them, and his consequent desire to render willing obedience to God as more acceptable than sacrifices; but the Spirit puts into his mouth language finding its partial application to David, and its full realization only in the divine Son of David. "The more any son of man approaches the incarnate Son of God in position, or office, or individual spiritual experience, the more directly may his holy breathings in the power of Christ's Spirit be taken as utterances of Christ Himself. Of all men, the prophet-king of Israel resembled and foreshadowed Him the most" [ALFORD]. a body hast thou prepared me — Greek, "Thou didst fit for Me a body." "In Thy counsels Thou didst determine to make for Me a body, to be given up to death as a sacrificial victim" [WAHL]. In the Hebrew, Psalms 40:6 , it is "mine ears hast thou opened," or "dug." Perhaps this alludes to the custom of boring the ear of a slave who volunteers to remain under his master when he might be free. Christ's assuming a human body, in obedience to the Father's will, in order to die the death of a slave ( Psalms 40:6- : ), was virtually the same act of voluntary submission to service as that of a slave suffering his ear to be bored by his master. His willing obedience to the Father's will is what is dwelt on as giving especial virtue to His sacrifice ( Hebrews 10:7 ; Hebrews 10:9 ; Hebrews 10:10 ). The preparing, or fitting of a body for Him, is not with a view to His mere incarnation, but to His expiatory sacrifice ( Hebrews 10:10 ), as the contrast to "sacrifice and offering" requires; compare also Romans 7:4 ; Ephesians 2:16 ; Colossians 1:22 . More probably "opened mine ears" means opened mine inward ear, so as to be attentively obedient to what God wills me to do, namely, to assume the body He has prepared for me for my sacrifice, so Job 33:16 , Margin; Job 36:10 (doubtless the boring of a slave's "ear" was the symbol of such willing obedience ); Job 36:10- : , "The Lord God hath opened mine ear," that is, made me obediently attentive as a slave to his master. Others somewhat similarly explain, "Mine ears hast thou digged," or " fashioned, " not with allusion to Job 36:10- : , but to the true office of the ear—a willing, submissive attention to the voice of God ( Isaiah 50:4 ; Isaiah 50:5 ). The forming of the ear implies the preparation of the body, that is, the incarnation; this secondary idea, really in the Hebrew, though less prominent, is the one which Paul uses for his argument. In either explanation the idea of Christ taking on Him the form, and becoming obedient as a servant, is implied. As He assumed a body in which to make His self-sacrifice, so ought we present our bodies a living sacrifice ( Romans 12:1 ). return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-5

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그리스도께서 세상에 오실 때에 이렇게 말씀하셨다. "주께서는 제사와 예물을 원하지 않으시고, 도리어 나를 위하여 한 몸을 마련해 주셨습니다." **세상에 오실 때에** — 성육신 때를 가리킨다. **제사와 예물을 원하지 않으시고** — 시편 40:6-8에서 인용한 것으로, 외적 제사 자체를 완전히 폐지하심이 아니라, 그것들의 불충분함을 선언하시는 것이다. **한 몸을 마련해 주셨습니다** — 히브리어 원문은 "귀를 열었다"인데, 이는 순종을 뜻한다. 70인역은 이를 "몸을 마련해 주셨다"로 옮겼으며, 성령의 감동 아래 바울이 인용한다. 귀의 순종은 몸 전체의 순종을 대표하는 제유법이다.

원주석

6절 카드 ↗

6. burnt offerings — Greek, " whole burnt offerings." thou hast had no pleasure —as if these could in themselves atone for sin: God had pleasure in ( Greek, "approved," or "was well pleased with") them, in so far as they were an act of obedience to His positive command under the Old Testament, but not as having an intrinsic efficacy such as Christ's sacrifice had. Contrast :- . return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-6

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번제물과 속죄 제물을 기뻐하지 않으셨다. 제사와 예물(5절)은 일반적 희생 제사를 가리키며, 번제물과 속죄 제물은 그것들의 세부 종류다. 이 모든 것이 그리스도의 희생제사로 성취된다.

원주석

7절 카드 ↗

7. I come —rather, "I am come" (see on Hebrews 10:1 ). "Here we have the creed, as it were, of Jesus: ' I am come to fulfil the law,' Matthew 5:17 ; to preach, Mark 1:38 ; to call sinners to repentance, Luke 5:32 ; to send a sword and to set men at variance, Matthew 10:34 ; Matthew 10:35 ; I came down from heaven to do the will of Him that sent me, John 6:38 ; John 6:39 (so here, Psalms 40:7 ; Psalms 40:8 ); I am sent to the lost sheep of the house of Israel, Psalms 40:8- : ; I am come into this world for judgment, Psalms 40:8- : ; I am come that they might have life, and might have it more abundantly, John 10:10 ; to save what had been lost, Matthew 18:11 ; to seek and to save that which was lost, Matthew 18:11- : ; compare 1 Timothy 1:15 ; to save men's lives, Luke 9:56 ; to send fire on the earth, Luke 12:49 ; to minister, Matthew 20:28 ; as "the Light," John 12:46 ; to bear witness unto the truth, John 12:46- : . See, reader, that thy Saviour obtain what He aimed at in thy case. Moreover, do thou for thy part say, why thou art come here? Dost thou, then, also, do the will of God? From what time? and in what way?" [BENGEL]. When the two goats on the day of atonement were presented before the Lord, that goat on which the lot of the Lord should fall was to be offered as a sin offering; and that lot was lifted up on high in the hand of the high priest, and then laid upon the head of the goat which was to die; so the hand of God determined all that was done to Christ. Besides the covenant of God with man through Christ's blood, there was another covenant made by the Father with the Son from eternity. The condition was, "If He shall make His soul an offering for sin, He shall see His seed," &c. ( John 12:46- : ). The Son accepted the condition, "Lo, I come to do Thy will, O God" [BISHOP PEARSON]. Oblation, intercession, and benediction, are His three priestly offices. in the volume, &c.—literally, "the roll": the parchment manuscript being wrapped around a cylinder headed with knobs. Here, the Scripture "volume" meant is the fortieth Psalm. "By this very passage 'written of Me,' I undertake to do Thy will [namely, that I should die for the sins of the world, in order that all who believe may be saved, not by animal sacrifices, John 12:46- : , but by My death]." This is the written contract of Messiah (compare Nehemiah 9:38 ), whereby He engaged to be our surety. So complete is the inspiration of all that is written, so great the authority of the Psalms, that what David says is really what Christ then and there said. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-7

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"보십시오, 하나님이여, 내가 주의 뜻을 행하러 왔습니다." **성경 두루마리에 나를 두고 기록된 그대로** — 모세의 율법과 선지자들의 글 전체가 그리스도에 관한 것이다(누가복음 24:44). 이 고백은 그리스도께서 외적 제사 제도 전체를 내면의 순종으로 대체하러 오셨음을 나타낸다.

원주석

8절 카드 ↗

8. he —Christ. Sacrifice, c.—The oldest manuscripts read, " Sacrifices and offerings " (plural). This verse combines the two clauses previously quoted distinctly, Hebrews 10:5 Hebrews 10:6 , in contrast to the sacrifice of Christ with which God was well pleased. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-8

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위에서는 제사와 예물과 번제물과 속죄 제물을 원하지도 않으시고 기뻐하지도 않으셨다고 말씀하셨는데 — 이것들은 율법을 따라 드리는 것이다. 5-6절을 돌아보며 구약 제사 전체를 총괄하여 부족함을 선언한다.

원주석

9절 카드 ↗

9. Then said he —"At that time (namely, when speaking by David's mouth in the fortieth Psalm) He hath said." The rejection of the legal sacrifices involves, as its concomitant, the voluntary offer of Jesus to make the self-sacrifice with which God is well pleased (for, indeed, it was God's own "will" that He came to do in offering it: so that this sacrifice could not but be well pleasing to God). I come —"I am come." taketh away —"sets aside the first," namely, "the legal system of sacrifices" which God wills not. the second —"the will of God" ( Hebrews 10:7 ; Hebrews 10:9 ) that Christ should redeem us by His self-sacrifice. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-9

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이어서 "보십시오, 내가 주의 뜻을 행하러 왔습니다"라고 말씀하셨다. **둘째 것을 세우시려고 첫째 것을 폐하신 것** — 율법적 희생 제사 제도(첫째)를 그리스도의 순종의 희생(둘째)으로 대체하셨다. 이것은 폐지가 아니라 성취이다.

원주석

10절 카드 ↗

10. By — Greek, "In." So "in," and "through," occur in the same sentence, 1 Peter 1:22 , "Ye have purified your souls in obeying the truth through the Spirit." Also, 1 Peter 1:5 , in the Greek. The " in (fulfilment of) which will" (compare the use of in, 1 Peter 1:5- : , "wherein [in which grace] He hath made us accepted, in the Beloved"), expresses the originating cause; "THROUGH the offering . . . of Christ," the instrumental or mediatory cause. The whole work of redemption flows from "the will" of God the Father, as the First Cause, who decreed redemption from before the foundation of the world. The "will" here ( boulema ) is His absolute sovereign will. His "good will" ( eudokia ) is a particular aspect of it. are sanctified —once for all, and as our permanent state (so the Greek ). It is the finished work of Christ in having sanctified us (that is, having translated us from a state of unholy alienation into a state of consecration to God, having "no more conscience of sin," Hebrews 10:2 ) once for all and permanently, not the process of gradual sanctification, which is here referred to. the body —"prepared" for Him by the Father ( Hebrews 10:5 ). As the atonement, or reconciliation, is by the blood of Christ ( Hebrews 10:5- : ), so our sanctification (consecration to God, holiness and eternal bliss) is by the body of Christ ( Hebrews 10:5- : ). ALFORD quotes the Book of Common Prayer Communion Service, "that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood." once for all — ( Hebrews 7:27 ; Hebrews 9:12 ; Hebrews 9:26 ; Hebrews 9:28 ; Hebrews 10:12 ; Hebrews 10:14 ). return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-10

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바로 이 뜻을 따라, 예수 그리스도의 몸을 단번에 드리심으로 우리는 거룩하게 되었다. **이 뜻을 따라** — 하나님의 뜻, 곧 그리스도의 순종하신 자기 헌신을 통해서다. **단번에** — 반복 없는 단 한 번의 희생제사로, 구약 제사들의 반복과 극명히 대조된다. **거룩하게 되었다** — 우리가 하나님께 드려진 자들로 구별되었음을 뜻한다.

원주석

11절 카드 ↗

11. And —a new point of contrast; the frequent repetition of the sacrifices. priest —The oldest manuscripts read, "high priest." Though he did not in person stand "daily" offering sacrifices, he did so by the subordinate priests of whom, as well as of all Israel, he was the representative head. So "daily" is applied to the high priests ( Hebrews 7:27 ). standeth —the attitude of one ministering; in contrast to " sat down on the right hand of God," Hebrews 10:12 , said of Christ; the posture of one being ministered to as a king. which — Greek, "the which," that is, of such a kind as. take away —utterly; literally, "strip off all round." Legal sacrifices might, in part, produce the sense of forgiveness, yet scarcely even that (see on Hebrews 10:1 ); but entirely to strip off one's guilt they never could. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-11

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모든 제사장은 날마다 서서 섬기며 똑같은 제사를 거듭거듭 드리지만, 그 제사들은 결코 죄를 없앨 수 없다. **서서** — 사역이 아직 완성되지 않았음을 뜻한다. 앉음은 완성된 사역을 나타낸다(12절). **결코 죄를 없앨 수 없다** — 구약 제사들의 근본적 한계다.

원주석

12절 카드 ↗

12. this man —emphatic ( :- ). for ever —joined in English Version with "offered one sacrifice"; offered one sacrifice, the efficacy of which endures for ever; literally. "continuously," (compare :- ). "The offering of Christ, once for all made, will continue the one and only oblation for ever; no other will supersede it" [BENGEL]. The mass, which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering ( :- ). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice, just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would imply that the former once-for-all offering of the one sacrifice was imperfect, and so would be dishonoring to it ( Hebrews 10:2 ; Hebrews 10:18 ). Hebrews 10:18- : , on the contrary, says, "He hath PERFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Himself again on the cross, and there would be two offerings; but Paul says there was only one, once for all. Compare Note, see on Hebrews 10:18- : . English Version is favored by the usage in this Epistle, of putting the Greek "for ever" after that which it qualifies. Also, "one sacrifice for ever," stands in contrast to "the same sacrifices oftentimes" ( Hebrews 10:18- : ). Also, 1 Corinthians 15:25 ; 1 Corinthians 15:28 , agrees with Hebrews 10:12 ; Hebrews 10:13 , taken as English Version, not joining, as ALFORD does, "for ever" with "sat down," for Jesus is to give up the mediatorial throne "when all things shall be subdued unto Him," and not to sit on it for ever. return to ' Top of Page ' <a name="verse-13" class="com-number"

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절 (explains)

bible-text/heb-10-12

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그러나 그분은 죄를 위하여 단 한 번의 제사를 영원히 드리신 뒤에 하나님의 오른편에 앉으셨다. **단 한 번의 제사** — 그리스도의 희생제사는 단회적이고 영원히 유효하다. **오른편에 앉으셨다** — 완성된 속죄 사역과 지극히 높으심을 동시에 나타낸다(시편 110:1; 히브리서 1:3). 구약 제사장들은 결코 앉지 않았다. 성소에 의자가 없었는데, 이는 사역이 결코 완성되지 않았음을 상징한다.

원주석

13절 카드 ↗

13. expecting —"waiting." Awaiting the execution of His Father's will, that all His foes should be subjected to Him. The Son waits till the Father shall "send Him forth to triumph over all His foes." He is now sitting at rest ( :- ), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on the unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly manifested kingdom and conquest over His foes. Thus He fulfils :- . This agrees with :- . He is, by His Spirit and His providence, now subjecting His foes to Him in part ( :- ). The subjection of His foes fully shall be at His second advent, and from that time to the general judgment ( :- ); then comes the subjection of Himself as Head of the Church to the Father (the mediatorial economy ceasing when its end shall have been accomplished), that God may be all in all. Eastern conquerors used to tread on the necks of the vanquished, as Joshua did to the five kings. So Christ's total and absolute conquest at His coming is symbolized. be made his footstool —literally, "be placed (rendered) footstool of His feet." his enemies —Satan and Death, whose strength consists in "sin"; this being taken away ( Hebrews 10:12 ), the power of the foes is taken away, and their destruction necessarily follows. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-13

Source

그때부터 자기 원수들이 자기 발 아래 발판이 될 때까지 기다리고 계신다. **기다리고 계신다** — 시편 110:1을 가리킨다. 그리스도의 현재 왕권은 아직 모든 원수가 굴복하지 않은 기다림의 시기에 있다. 이는 현재와 미래의 중간 상태를 가리킨다.

원주석

14절 카드 ↗

14. For —The sacrifice being "for ever" in its efficacy ( :- ) needs no renewal. them that are sanctified —rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect ( 1 Peter 1:2 ) believers is perfect in Christ once for all (see on 1 Peter 1:2- : ). (Contrast the law, Hebrews 7:19 ; Hebrews 9:9 ; Hebrews 10:1 ). The development of that sanctification is progressive. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-14

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그분은 단 한 번의 제사로 거룩하게 되어 가는 사람들을 영원히 온전하게 하셨다. **거룩하게 되어 가는** — 성화(聖化) 과정 중에 있는 자들, 즉 신자들을 가리킨다. **영원히 온전하게 하셨다** — 칭의(稱義)의 완전성을 뜻한다. 단번에 드린 희생제사의 효력이 영원히 지속된다.

원주석

15절 카드 ↗

15. The Greek, has "moreover," or "now." is a witness —of the truth which I am setting forth. The Father's witness is given :- . The Son's, Hebrews 10:5 . Now is added that of the Holy Spirit, called accordingly "the Spirit of grace," Hebrews 10:29 . The testimony of all Three leads to the same conclusion ( Hebrews 10:29- : ). for after that he had said before —The conclusion to the sentence is in Hebrews 10:29- : , " After He had said before, This is the covenant that I will make with them ( with the house of Israel, Hebrews 8:10 ; here extended to the spiritual Israel) . . . saith the Lord; I will put (literally, 'giving,' referring to the giving of the law; not now as then, giving into the hands, but giving ) My laws into their hearts ('mind,' Hebrews 8:10 ) and in their minds ('hearts,' Hebrews 8:10- : ); I will inscribe (so the Greek ) them (here He omits the addition quoted in Hebrews 8:10 ; Hebrews 8:11 , I will be to them a God . . . and they shall not teach every man his neighbor . . . ), and (that is, after He had said the foregoing, HE THEN ADDS) their sins . . . will I remember no more." The great object of the quotation here is to prove that, there being in the Gospel covenant, "REMISSION of sins" ( Hebrews 10:17 ), there is no more need of a sacrifice for sins. The object of the same quotation in Hebrews 8:8-13 is to show that, there being a "NEW covenant," the old is antiquated. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-15

Source

성령께서도 우리에게 증언하신다. 예레미야의 예언(예레미야 31:33)을 성령의 증언으로 소개한다. 성경의 인간 저자 너머에 계신 신성한 저자이신 성령을 인정하는 것이다.

원주석

18절 카드 ↗

18. where remission of these is —as there is under the Gospel covenant ( :- ). "Here ends the finale ( :- ) of the great tripartite arrangement ( Hebrews 7:1-25 ; Hebrews 7:26-9 ; Hebrews 9:13-10 ) of the middle portion of the Epistle. Its great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, Hebrews 9:13-58.9.10- : , as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, Hebrews 7:26-9 . And that Christ's self-sacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, Hebrews 7:26-58.7.9- : ; the first half of this last portion [ Hebrews 7:26-58.7.9- : ], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that He is with God, ruling as a Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second half, Hebrews 10:1-18 , reiterating the main position of the whole, the High Priesthood of Christ, grounded on His offering of Himself—its kingly character its eternal accomplishment of its end, confirmed by Psalms 40 and 110 and Jeremiah 31" [DELITZSCH in ALFORD]. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

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bible-text/heb-10-18

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이런 죄들이 용서받은 곳에는 다시는 죄를 위한 제사가 필요하지 않다. 이전 논증 전체의 결론이다. 완전한 용서가 이루어진 곳에는 반복적 희생 제사가 불필요하다. 이로써 레위기 제사 제도 전체가 종결된다.

원주석

19절 카드 ↗

19. Here begins the third and last division of the Epistle; our duty now while waiting for the Lord's second advent. Resumption and expansion of the exhortation ( Hebrews 4:14-16 ; compare Hebrews 10:22 ; Hebrews 10:23 here) wherewith he closed the first part of the Epistle, preparatory to his great doctrinal argument, beginning at Hebrews 10:23- : . boldness —"free confidence," grounded on the consciousness that our sins have been forgiven. to enter —literally, "as regards the entering." by — Greek, "in"; it is in the blood of Jesus that our boldness to enter is grounded. Compare Ephesians 3:12 , " In whom we have boldness and access with confidence." It is His having once for all entered as our Forerunner ( Ephesians 3:12- : ) and High Priest ( Ephesians 3:12- : ), making atonement for us with His blood, which is continually there ( Hebrews 12:24 ) before God, that gives us confident access. No priestly caste now mediates between the sinner and his Judge. We may come boldly with loving confidence, not with slavish fear, directly through Christ, the only mediating Priest. The minister is not officially nearer God than the layman; nor can the latter serve God at a distance or by deputy, as the natural man would like. Each must come for himself, and all are accepted when they come by the new and living way opened by Christ. Thus all Christians are, in respect to access directly to God, virtually high priests ( Hebrews 12:24- : ). They draw nigh in and through Christ, the only proper High Priest ( Hebrews 7:25 ). return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-19

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그러므로 형제 여러분, 우리는 예수의 피를 힘입어 담대하게 지성소에 들어갈 수 있게 되었다. **담대하게** — 자유로운 접근권, 거리낌 없는 확신이다. 구약에서는 대제사장만이 일 년에 한 번 지성소에 들어갈 수 있었다. **예수의 피를 힘입어** — 우리의 담대함의 근거는 그리스도의 공로에만 있다.

원주석

20절 카드 ↗

20. which, c.—The antecedent in the Greek is "the entering" not as English Version, "way." Translate, "which (entering) He has consecrated (not as though it were already existing, but has been the first to open, INAUGURATED as a new thing; see on :- , where the Greek is the same) for us (as) a new (Greek, 'recent'; recently opened, Romans 16:25 ; Romans 16:26 ) and living way" (not like the lifeless way through the law offering of the blood of dead victims, but real, vital, and of perpetual efficacy, because the living and life-giving Saviour is that way. It is a living hope that we have, producing not dead, but living, works). Christ, the first-fruits of our nature, has ascended, and the rest is sanctified thereby. "Christ's ascension is our promotion; and whither the glory of the Head hath preceded, thither the hope of the body, too, is called" [LEO]. the veil —As the veil had to be passed through in order to enter the holiest place, so the weak, human suffering flesh ( Romans 16:26- : ) of Christ's humanity (which veiled His God head) had to be passed through by Him in entering the heavenly holiest place for us; in putting off His rent flesh, the temple veil, its type, was simultaneously rent from top to bottom ( Romans 16:26- : ). Not His body, but His weak suffering flesh, was the veil; His body was the temple ( Romans 16:26- : ). return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-20

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그분은 휘장 곧 자기의 육체를 통하여 우리를 위해 새롭고 살아 있는 길을 열어 주셨다. **새롭고 살아 있는 길** — 성전 휘장은 그리스도의 몸을 예표했다. 그 몸이 찢어짐으로써 하나님께 나아가는 길이 열렸다(마태복음 27:51). **살아 있는** — 이 길은 결코 닫히지 않는 살아 있는 길이다.

원주석

21절 카드 ↗

21. high priest —As a different Greek term ( archiereus ) is used always elsewhere in this Epistle for "high priest," translate as Greek here, "A Great Priest"; one who is at once King and "Priest on His throne" ( :- ); a royal Priest, and a priestly King. house of God —the spiritual house, the Church, made up of believers, whose home is heaven, where Jesus now is ( Hebrews 12:22 ; Hebrews 12:23 ). Thus, by "the house of God," over which Jesus is, heaven is included in meaning, as well as the Church, whose home it is. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-21

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우리에게는 하나님의 집을 다스리시는 위대한 제사장이 계신다. **위대한 제사장** — 히브리서 4:14에서 처음 소개된 그리스도의 대제사장 직분을 가리킨다. 우리는 혼자 나아가는 것이 아니라 위대한 중보자를 통해 나아간다.

원주석

22절 카드 ↗

22. ( Hebrews 4:16 ; Hebrews 7:19 .) with a true heart —without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" ( Hebrews 7:19- : ). full assurance — ( Hebrews 7:19- : ); with no doubt as to our acceptance when coming to God by the blood of Christ. As "faith" occurs here, so " hope, " and " love, " Hebrews 10:23 ; Hebrews 10:24 . sprinkled from —that is, sprinkled so as to be cleansed from. evil conscience —a consciousness of guilt unatoned for, and uncleansed away ( Hebrews 10:2 ; Hebrews 9:9 ). Both the hearts and the bodies are cleansed. The legal purifications were with blood of animal victims and with water, and could only cleanse the flesh ( Hebrews 9:13 ; Hebrews 9:21 ). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water ( Hebrews 9:21- : ) in the brazen laver. Believers, as priests to God, are once for all washed in BODY (as distinguished from "hearts") at baptism. As we have an immaterial, and a material nature, the cleansing of both is expressed by "hearts" and "body," the inner and the outer man; so the whole man, material and immaterial. The baptism of the body, however, is not the mere putting away of material filth, nor an act operating by intrinsic efficacy, but the sacramental seal, applied to the outer man, of a spiritual washing ( 1 Peter 3:21 ). "Body" (not merely "flesh," the carnal part, as 1 Peter 3:21- : ) includes the whole material man, which needs cleansing, as being redeemed, as well as the soul. The body, once polluted with sin, is washed, so as to be fitted like Christ's holy body, and by His body, to be spiritually a pure and living offering. On the "pure water," the symbol of consecration and sanctification, compare John 19:34 ; 1 Corinthians 6:11 ; 1 John 5:6 ; Ezekiel 36:25 . The perfects "having . . . hearts sprinkled . . . body (the Greek is singular) washed, " imply a continuing state produced by a once-for-all accomplished act, namely, our justification by faith through Christ's blood, and consecration to God, sealed sacramentally by the baptism of our body. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-22

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그러니 우리는 악한 양심에서 벗어나 마음에 피 뿌림을 받고 몸을 맑은 물로 씻은 사람으로서, 참된 마음과 온전한 믿음을 가지고 하나님께 가까이 나아갑시다. **참된 마음** — 위선 없는 진실한 마음이다. **온전한 믿음** — 흔들리지 않는 확고한 믿음이다. **마음에 피 뿌림** — 구약의 피 뿌림 의식이 그리스도의 피로 양심이 정결해짐을 예표했다. **몸을 맑은 물로** — 세례를 가리키며, 외적 정결 의식을 상기시킨다.

원주석

23절 카드 ↗

23. ( Hebrews 3:6 ; Hebrews 3:14 ; Hebrews 4:14 .) profession — Greek, "confession." our faith —rather as Greek, "our hope"; which is indeed faith exercised as to the future inheritance. Hope rests on faith, and at the same time quickens faith, and is the ground of our bold confession ( 1 Peter 3:15 ). Hope is similarly ( Hebrews 10:22 ) connected with purification ( Hebrews 10:22- : ). without wavering —without declension ( Hebrews 3:14 ), "steadfast unto the end." he —God is faithful to His promises ( Hebrews 6:17 ; Hebrews 6:18 ; Hebrews 11:11 ; Hebrews 12:26 ; Hebrews 12:28 ; 1 Corinthians 1:9 ; 1 Corinthians 10:13 ; 1 Thessalonians 5:24 ; 2 Thessalonians 3:3 ; see also Christ's promise, John 12:26 ); but man is too often unfaithful to his duties. return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/heb-10-23

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우리가 고백하는 소망을 흔들림 없이 굳게 붙듭시다. 약속하신 분은 신실하시기 때문이다. **흔들림 없이** — 유대교로 되돌아가고자 하는 유혹에 맞서 굳게 서라는 권면이다. **약속하신 분은 신실하시기 때문** — 우리의 소망은 자신의 신실함이 아니라 하나님의 신실하심에 근거한다.

원주석

24절 카드 ↗

24. Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces. consider —with the mind attentively fixed on "one another" (see on :- ), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Compare "consider," Psalms 41:1 ; Hebrews 12:15 , "(All) looking diligently lest any fail of the grace of God." to provoke — Greek, " with a view to provoking unto love," instead of provoking to hatred, as is too often the case. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/heb-10-24

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서로 사랑과 선한 일을 하도록 어떻게 격려할지 깊이 생각합시다. **깊이 생각합시다** — 원어는 "서로를 주목하다"는 뜻으로, 적극적인 상호 관심을 요청한다. 신앙은 개인적인 것이지만 고립된 것이 아니다.

원주석

25절 카드 ↗

25. assembling of ourselves together —The Greek, " episunagoge, " is only found here and 2 Thessalonians 2:1 (the gathering together of the elect to Christ at His coming, 2 Thessalonians 2:1- : ). The assembling or gathering of ourselves for Christian communion in private and public, is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster love, and give good opportunities for "provoking to good works," by "exhorting one another" ( Hebrews 3:13 ). IGNATIUS says, "When ye frequently, and in numbers meet together, the powers of Satan are overthrown, and his mischief is neutralized by your likemindedness in the faith." To neglect such assemblings together might end in apostasy at last. He avoids the Greek term " sunagoge, " as suggesting the Jewish synagogue meetings (compare Hebrews 3:13- : ). as the manner of some is —"manner," that is, habit, custom. This gentle expression proves he is not here as yet speaking of apostasy. the day approaching —This, the shortest designation of the day of the Lord's coming, occurs elsewhere only in 1 Corinthians 3:13 ; a confirmation of the Pauline authorship of this Epistle. The Church being in all ages kept uncertain how soon Christ is coming, the day is, and has been, in each age, practically always near; whence, believers have been called on always to be watching for it as nigh at hand. The Hebrews were now living close upon One of those great types and foretastes of it, the destruction of Jerusalem ( Matthew 24:1 ; Matthew 24:2 ), "the bloody and fiery dawn of the great day; that day is the day of days, the ending day of all days, the settling day of all days, the day of the promotion of time into eternity, the day which, for the Church, breaks through and breaks off the night of the present world" [DELITZSCH in ALFORD]. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-10-25

Source

어떤 사람들의 습관처럼 우리가 함께 모이기를 그만두지 말고 서로 권면합시다. 더욱이 그날이 가까이 다가오는 것을 볼수록 더욱 그렇게 합시다. **함께 모이기를 그만두지 말고** — 일부 히브리 그리스도인들이 박해를 피하기 위해 혹은 유대교 회당으로 돌아가기 위해 공동체 예배를 이탈하고 있었다. **그날이 가까이** — 그리스도의 재림 혹은 주후 70년 예루살렘 멸망을 가리킬 수 있다.

원주석

26절 카드 ↗

26. Compare on this and following verses, Hebrews 6:4-8 , c. There the warning was that if there be not diligence in progressing, a falling off will take place, and apostasy may ensue: here it is, that if there be lukewarmness in Christian communion, apostasy may ensue. if we sin — Greek present participle: if we be found sinning, that is, not isolated acts, but a state of sin [ALFORD]. A violation not only of the law, but of the whole economy of the New Testament ( Hebrews 10:28 Hebrews 10:29 ). wilfully —presumptuously, Greek "willingly." After receiving "full knowledge (so the Greek, compare Hebrews 10:29- : ) of the truth," by having been "enlightened," and by having "tasted" a certain measure even of grace of "the Holy Ghost" (the Spirit of truth, Hebrews 10:29- : ; and "the Spirit of grace," Hebrews 10:29- : ): to fall away (as "sin" here means, Hebrews 3:12 ; Hebrews 3:17 ; compare Hebrews 6:6 ) and apostatize ( Hebrews 3:12 ) to Judaism or infidelity, is not a sin of ignorance, or error (" out of the way, " the result) of infirmity, but a deliberate sinning against the Spirit ( Hebrews 10:29 ; Hebrews 5:2 ): such sinning, where a consciousness of Gospel obligations not only was, but is present: a sinning presumptuously and preseveringly against Christ's redemption for us, and the Spirit of grace in us. "He only who stands high can fall low. A lively reference in the soul to what is good is necessary in order to be thoroughly wicked; hence, man can be more reprobate than the beasts, and the apostate angels than apostate man" [THOLUCK]. remaineth no more sacrifice —For there is but ONE Sacrifice that can atone for sin; they, after having fully known that sacrifice, deliberately reject it. return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/heb-10-26

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우리가 진리를 아는 지식을 받은 뒤에도 일부러 죄를 짓는다면, 다시는 죄를 위한 제사가 남아 있지 않고. **일부러 죄를 짓는다면** — 이는 무지에서 비롯된 실수가 아니라, 진리를 알고 그리스도를 의식적으로 거부하는 배교를 가리킨다. **다시는 제사가 남아 있지 않고** — 그리스도를 거부한 자에게는 더 이상 다른 속죄의 길이 없다. 이것은 신자가 실수로 죄를 지을 경우를 말하는 것이 아니다.

원주석

27절 카드 ↗

27. a certain —an extraordinary and indescribable. The indefiniteness, as of something peculiar of its kind, makes the description the more terrible (compare Greek, James 1:18 ). looking for —"expectation": a later sense of the Greek. ALFORD strangely translates, as the Greek usually means elsewhere, "reception." The transition is easy from "giving a reception to" something or someone, to "looking for." Contrast the "expecting" (the very same Greek as here), Hebrews 10:13 , which refutes ALFORD. fiery indignation —literally, "zeal of fire." Fire is personified: glow or ardor of fire, that is, of Him who is "a consuming fire." devour —continually. return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/heb-10-27

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오직 심판에 대한 두려운 기다림과 대적하는 자들을 삼켜 버릴 맹렬한 불만 남을 뿐이다. **두려운 기다림** — 배교자에게 기다리는 것은 은혜가 아니라 심판뿐이다. **대적하는 자들을 삼켜 버릴 맹렬한 불** — 이사야 26:11과 스바냐 1:18을 암시하는 표현으로, 하나님의 공의로운 진노의 심판을 묘사한다.

원주석

28절 카드 ↗

28. Compare Hebrews 2:2 ; Hebrews 2:3 ; Hebrews 12:25 . despised —"set at naught" [ALFORD]: utterly and heinously violated, not merely some minor detail, but the whole law and covenant; for example, by idolatry ( Hebrews 12:25- : ). So here apostasy answers to such an utter violation of the old covenant. died — Greek, "dies": the normal punishment of such transgression, then still in force. without mercy —literally, "mercies": removal out of the pale of mitigation, or a respite of his doom. under —on the evidence of. return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/heb-10-28

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모세의 율법을 무시하는 사람은 두세 증인의 증언으로 가차 없이 죽임을 당한다. 소전에서 대전으로 나아가는 논증이다. 구약에서도 율법을 버리는 것은 사형에 해당하는 중죄였다(신명기 17:6). 하물며 복음을 저버리는 것은 얼마나 더 엄중한 결과를 낳겠느냐는 것이다.

원주석

29절 카드 ↗

29. sorer — Greek, "worse," namely, "punishment" (literally, "vengeance") than any mere temporal punishment of the body. suppose ye —an appeal to the Hebrews' reason and conscience. thought worthy —by God at the judgment. trodden under foot the Son of God —by "wilful" apostasy. So he treads under foot God Himself who "glorified His Son as an high priest" ( Hebrews 5:5 ; Hebrews 6:6 ). an unholy thing —literally, "common," as opposed to "sanctified." No better than the blood of a common man, thus involving the consequence that Christ, in claiming to be God, was guilty of blasphemy, and so deserved to die! wherewith he was sanctified —for Christ died even for him. "Sanctified," in the fullest sense, belongs only to the saved elect. But in some sense it belongs also to those who have gone a far way in Christian experience, and yet fall away at last. The higher such a one's past Christian experiences, the deeper his fall. done despite unto —by repelling in fact: as "blasphemy" is despite in words ( Mark 3:29 ). "Of the Jews who became Christians and relapsed to Judaism, we find from the history of Uriel Acosta, that they required a blasphemy against Christ. 'They applied to Him epithets used against Molech the adulterous branch,' c." [THOLUCK]. the Spirit of grace —the Spirit that confers grace. "He who does not accept the benefit, insults Him who confers it. He hath made thee a son: wilt thou become a slave? He has come to take up His abode with thee but thou art introducing evil into thyself" [CHRYSOSTOM]. "It is the curse of evil eternally to propagate evil: so, for him who profanes the Christ without him, and blasphemes the Christ within him, there is subjectively no renewal of a change of mind ( Hebrews 6:6 ), and objectively no new sacrifice for sins " ( Hebrews 6:6- : ) [THOLUCK]. return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/heb-10-29

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하물며 하나님의 아들을 짓밟고, 자기를 거룩하게 한 언약의 피를 더러운 것으로 여기며, 은혜의 성령을 모욕한 사람이 얼마나 더 무거운 형벌을 받아 마땅하다고 생각하느냐? **하나님의 아들을 짓밟고** — 이는 그리스도의 신성과 권위를 경멸하는 행위이다. **언약의 피를 더러운 것으로 여기며** — 그리스도의 보혈로 맺어진 새 언약을 무가치하게 여기는 것이다. **은혜의 성령을 모욕** — 삼위일체 전체를 거스르는 죄다. 배교는 성부, 성자, 성령 모두를 거스르는 행위이다.

원주석

30절 카드 ↗

30. him —God, who enters no empty threats. Vengeance belongeth unto me — Greek, "To Me belongeth vengeance": exactly according with Paul's quotation, :- , of the same text. Lord shall judge his people —in grace, or else anger, according as each deserves: here, "judge," so as to punish the reprobate apostate; there, "judge," so as to interpose in behalf of, and save His people ( Deuteronomy 32:36 ). return to ' Top of Page ' <a name="verse-31" class="com-number"

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bible-text/heb-10-30

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우리는 "원수 갚는 것은 내게 속한 일이니 내가 갚겠다"라고 말씀하시고, 또 "주께서 자기 백성을 심판하실 것이다"라고 말씀하신 분을 알기 때문이다. **우리는 알기 때문에** — 독자들이 이미 하나님의 공의에 관한 지식을 갖고 있음을 전제한다(신명기 32:35, 36). 하나님의 심판이 반드시 임할 것임은 성경이 보증한다.

원주석

31절 카드 ↗

31. fearful . . . to fall into the hands —It is good like David to fall into the hands of God, rather than man, when one does so with filial faith in his father's love, though God chastises him. "It is fearful" to fall into His hands as a reprobate and presumptuous sinner doomed to His just vengeance as Judge ( :- ). living God —therefore able to punish for ever ( :- ). return to ' Top of Page ' <a name="verse-32" class="com-number"

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bible-text/heb-10-31

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살아 계신 하나님의 손에 떨어지는 것은 두려운 일이다. **살아 계신 하나님** — 죽은 우상과 달리, 실제로 존재하시며 행동하시는 하나님이다. 이 구절은 신성한 경고의 정점이다. 사무엘하 24:14에서 다윗이 하나님의 손 안에 떨어지기를 선택한 것은 자비를 기대하는 믿음에서였다. 그러나 여기서는 배교자에게 임하는 심판의 손을 가리킨다.

원주석

32절 카드 ↗

32. As previously he has warned them by the awful end of apostates, so here he stirs them up by the remembrance of their own former faith, patience, and self-sacrificing love. So Revelation 2:3 ; Revelation 2:4 . call to remembrance —habitually: so the present tense means. illuminated —"enlightened": come to "the knowledge of the truth" ( Revelation 2:4- : ) in connection with baptism (see on Revelation 2:4- : ). In spiritual baptism, Christ, who is "the Light," is put on. "On the one hand, we are not to sever the sign and the grace signified where the sacrifice truly answers its designs; on the other, the glass is not to be mistaken for the liquor, nor the sheath for the sword" [BENGEL]. fight of —that is, consisting of afflictions. return to ' Top of Page ' <a name="verse-33" class="com-number"

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bible-text/heb-10-32

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여러분이 빛을 받은 뒤에 고난과 함께 큰 싸움을 견뎌 냈던 지난날을 기억하라. 경고에서 격려로 전환한다. **빛을 받은 뒤에** — 복음을 처음 받아들인 때, 즉 회심의 시점을 가리킨다. **큰 싸움** — 박해를 겪으면서도 믿음을 지켰던 과거의 영적 투쟁이다.

원주석

33절 카드 ↗

33. The persecutions here referred to seem to have been endured by the Hebrew Christians at their first conversion, not only in Palestine, but also in Rome and elsewhere, the Jews in every city inciting the populace and the Roman authorities against Christians. gazing-stock —as in a theater (so the Greek ): often used as the place of punishment in the presence of the assembled multitudes. Acts 19:29 ; 1 Corinthians 4:9 , "Made a theatrical spectacle to the world." ye became —of your own accord: attesting your Christian sympathy with your suffering brethren. companions of —sharers in affliction with. return to ' Top of Page ' <a name="verse-34" class="com-number"

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bible-text/heb-10-33

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어떤 때에는 비방과 환난을 받아 사람들의 구경거리가 되기도 하고, 어떤 때에는 그런 일을 당하는 사람들과 함께하는 동료가 되기도 했다. **구경거리** — 원어는 극장에서의 구경거리를 뜻한다(고린도전서 4:9). 히브리 그리스도인들은 공개적인 조롱과 박해를 받았다. **동료** — 직접 박해받지 않을 때에도 고난받는 형제들과 연대했다.

원주석

34절 카드 ↗

34. ye had compassion on me in my bonds —The oldest manuscripts and versions omit "me," and read, "Ye both sympathized with those in bonds (answering to the last clause of :- ; compare Hebrews 13:3 ; Hebrews 13:23 ; Hebrews 6:10 ), and accepted (so the Greek is translated in Hebrews 6:10- : ) with joy ( James 1:2 ; joy in tribulations, as exercising faith and other graces, James 1:2- : ; and the pledge of the coming glory, James 1:2- : ) the plundering of your (own) goods (answering to the first clause of Hebrews 10:33 )." in yourselves —The oldest manuscripts omit "in": translate, "knowing that ye have for (or ' to ') yourselves. " better —a heavenly ( Hebrews 10:33- : ). enduring —not liable to spoiling. substance —possession: peculiarly our own, if we will not cast away our birthright. return to ' Top of Page ' <a name="verse-35" class="com-number"

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bible-text/heb-10-34

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여러분은 갇힌 나를 불쌍히 여겼고, 자기 재산을 빼앗기는 것도 기쁘게 받아들였다. 하늘에 더 낫고 영원히 남는 재산이 여러분에게 있음을 알았기 때문이다. **기쁘게 받아들였다** — 야고보서 1:2, 로마서 5:3의 정신과 같다. 재산 압류라는 현실적 손실을 기쁨으로 감내했다. **더 낫고 영원히 남는 재산** — 하늘의 기업이 지상의 재산보다 훨씬 우월하다는 확신에서 비롯된 기쁨이었다.

원주석

35절 카드 ↗

35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming. Cast not away —implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare Hebrews 3:14 ). which — Greek, "the which": inasmuch as being such as. hath —present tense: it is as certain as if you had it in your hand ( Hebrews 3:14- : ). It hath in reversion. recompense of reward —of grace not of debt: a reward of a kind which no mercenary self-seeker would seek: holiness will be its own reward; self-devoting unselfishness for Christ's sake will be its own rich recompense (see on Hebrews 2:2 ; Hebrews 2:2- : ). return to ' Top of Page ' <a name="verse-36" class="com-number"

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bible-text/heb-10-35

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그러므로 여러분의 담대함을 버리지 마십시오. 거기에는 큰 상이 따른다. **담대함을 버리지 마십시오** — 이 담대함은 스스로 물러나지 않는 한 사라지지 않는다. 성도의 견인은 하나님의 은혜를 통한 책임 있는 지속이다. **큰 상** — 은혜로 주어지는 상이지, 공로로 획득하는 것이 아니다.

원주석

36절 카드 ↗

36. patience — Greek, "waiting endurance," or "enduring perseverance": the kindred Greek verb in the Septuagint, :- , is translated, " wait for it" (compare :- ). after ye have done the will of God —"that whereas ye have done the will of God" hitherto ( Hebrews 10:32-35 ), ye may now show also patient, persevering endurance, and so "receive the promise," that is, the promised reward: eternal life and bliss commensurate with our work of faith and love ( Hebrews 6:10-12 ). We must not only do, but also suffer ( Hebrews 6:10-58.6.12- : ). God first uses the active talents of His servants; then polishes the other side of the stone, making the passive graces shine, patience, meekness, c. It may be also translated, "That ye may do the will of God, and receive," &c. [ALFORD]: "patience" itself is a further and a persevering doing of "God's will" otherwise it would be profitless and no real grace ( Matthew 7:21 ). We should look, not merely for individual bliss now and at death, but for the great and general consummation of bliss of all saints, both in body and soul. return to ' Top of Page ' <a name="verse-37" class="com-number"

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bible-text/heb-10-36

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여러분에게는 인내가 필요하다. 그래야 하나님의 뜻을 행한 뒤에 약속하신 것을 받을 수 있다. **인내** — 원어는 "견디며 기다리는 인내"를 뜻한다. 하박국 2:3의 70인역과 연결된다. **하나님의 뜻을 행한 뒤에** — 행함과 인내는 함께 간다. 인내 자체가 계속되는 하나님의 뜻 행함이다(마태복음 7:21).

원주석

37절 카드 ↗

37, 38. Encouragement to patient endurance by consideration of the shortness of the time till Christ shall come, and God's rejection of him that draws back, taken from Habakkuk 2:3 ; Habakkuk 2:4 . a little while — ( Habakkuk 2:4- : ). he that shall come —literally, "the Comer." In Habakkuk, it is the vision that is said to be about to come. Christ, being the grand and ultimate subject of all prophetical vision, is here made by Paul, under inspiration, the subject of the Spirit's prophecy by Habakkuk, in its final and exhaustive fulfilment. return to ' Top of Page ' <a name="verse-38" class="com-number"

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bible-text/heb-10-37

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"이제 아주 잠깐만 있으면, 오실 분이 오실 것이며 지체하지 않으실 것이다." 하박국 2:3-4를 인용한다. **오실 분** — 원어는 "오시는 분"으로, 하박국에서는 예언적 환상이 오는 것을 가리켰지만, 바울은 성령의 감동으로 그리스도의 재림에 적용한다. 성경의 모든 예언적 환상의 궁극적 주제는 그리스도이시다.

원주석

38절 카드 ↗

38. just —The oldest manuscripts and Vulgate read, " my just man." God is the speaker: "He who is just in My sight." BENGEL translates, "The just shall live by my faith ": answering to the Hebrew, :- ; literally, "the just shall live by the faith of Him, " namely, Christ, the final subject of "the vision," who "will not lie," that is, disappoint. Here not merely the first beginning, as in :- , but the continuance, of the spiritual life of the justified man is referred to, as opposed to declension and apostasy. As the justified man receives his first spiritual life by faith, so it is by faith that he shall continue to live ( Luke 4:4 ). The faith meant here is that fully developed living trust in the unseen ( Luke 4:4- : ) Saviour, which can keep men steadfast amidst persecutions and temptations ( Luke 4:4- : ). but — Greek, "and." if any man draw back —So the Greek admits: though it might also be translated, as ALFORD approves, "if he (the just man) draw back." Even so, it would not disprove the final perseverance of saints. For "the just man" in this latter clause would mean one seemingly, and in part really, though not savingly, "just" or justified: as in Ezekiel 18:24 ; Ezekiel 18:26 . In the Hebrew, this latter half of the verse stands first, and is, "Behold, his soul which is lifted up, is not upright in him." Habakkuk states the cause of drawing back: a soul lifted up, and in self-inflated unbelief setting itself up against God. Paul, by the Spirit, states the effect, it draws back. Also, what in Habakkuk is, "His soul is not upright in him," is in Paul, "My soul shall have no pleasure in him." Habakkuk states the cause, Paul the effect: He who is not right in his own soul, does not stand right with God; God has no pleasure in him. BENGEL translates Habakkuk, "His soul is not upright in respect to him, " namely, Christ, the subject of "the vision," that is, Christ has no pleasure in him (compare Ezekiel 18:26- : ). Every flower in spring is not a fruit in autumn. return to ' Top of Page ' <a name="verse-39" class="com-number"

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bible-text/heb-10-38

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"그러나 의인은 믿음으로 살 것이다. 만약 그가 뒤로 물러나면, 내 마음이 그를 기뻐하지 않는다." **의인은 믿음으로 살 것이다** — 로마서 1:17, 갈라디아서 3:11에서도 인용된 하박국 2:4이다. 여기서는 처음 받는 칭의뿐 아니라, 신앙 안에서의 지속적인 생명을 강조한다. 믿음으로 시작한 삶은 믿음으로 계속되어야 한다. **뒤로 물러나면** — 배교는 하나님이 기뻐하지 않으시는 일이다. 하박국 원문에서 "그의 마음이 교만하여 바르지 않다"고 한 것을 바울은 "하나님이 기뻐하지 않으신다"는 효과로 표현한다.

원주석

39절 카드 ↗

39. A Pauline elegant turning-off from denunciatory warnings to charitable hopes of his readers ( Romans 8:12 ). saving of the soul —literally, "acquisition (or obtaining ) of the soul." The kindred Greek verb is applied to Christ's acquiring the Church as the purchase of His blood ( Romans 8:12- : ). If we acquire or obtain our soul's salvation, it is through Him who has obtained it for us by His bloodshedding. "The unbelieving man loses his soul: for not being God's, neither is he his own [compare Matthew 16:26 ; Luke 9:25 ]: faith saves the soul by linking it to God" [DELITZSCH in ALFORD]. return to ' Top of Page ' Hebrews Heb 9 Hebrews Heb Hebrews Heb 11 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Hebrews 10". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ hebrews-10.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language Studies (4) Bill Klein's "Greek Thoughts" Charles Loder's "Hebrew Thoughts"

Pericope (part_of)

절 (explains)

bible-text/heb-10-39

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그러나 우리는 뒤로 물러나 멸망하는 사람들이 아니라, 믿음을 가지고 영혼을 구원받는 사람들이다. 바울 특유의 권면 방식으로, 경고에서 소망으로 우아하게 마무리한다(로마서 8:12 참조). **뒤로 물러나 멸망하는 사람들이 아니라** — 독자들이 38절의 경고에 해당하지 않음을 확언한다. **믿음을 가지고 영혼을 구원받는** — 믿음으로 살아가는 삶이 영혼 구원으로 이어진다. 영혼의 구원은 그리스도께서 자신의 피로 값 주고 사신 것이다.

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