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주석[JFB] — 히브리서 11장 · 믿음의 선진들

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1절 카드 ↗

1. Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance. substance, c.—It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in Hebrews 3:14 , "confidence" and it also here may mean "sure confidence." So ALFORD translates. THOMAS MAGISTER supports English Version, "The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for." Compare Note, see on Hebrews 6:5 , "tasted . . . powers of the world to come." Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for ( Hebrews 11:6 ). HUGO DE ST. VICTOR distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith ( Hebrews 11:6- : ). evidence —"demonstration": convincing proof to the believer: the soul thereby seeing what the eye cannot see. things not seen —the whole invisible and spiritual world: not things future and things pleasant, as the "things hoped for," but also the past and present, and those the reverse of pleasant. "Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrection, but meanwhile we moulder in the dust; we are declared to be justified, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries: we are promised abundance of all goods, but we still endure hunger and thirst; God declares He will immediately come to our help, but He seems deaf to our cries. What should we do if we had not faith and hope to lean on, and if our mind did not emerge amidst the darkness above the world by the shining of the Word and Spirit of God?" [CALVIN]. Faith is an assent unto truths credible upon the testimony of God (not on the reasonableness of the thing revealed, though by this we may judge as to whether it be what it professes, a genuine revelation), delivered unto us in the writings of the apostles and prophets. Thus Christ's ascension is the cause, and His absence the crown, of our faith: because He ascended, we the more believe, and because we believe in Him who hath ascended, our faith is the more accepted [BISHOP PEARSON]. Faith believes what it sees not; for if thou seest there is no faith; the Lord has gone away so as not to be seen: He is hidden that He may be believed; the yearning desire by faith after Him who is unseen is the preparation of a heavenly mansion for us; when He shall be seen it shall be given to us as the reward of faith [AUGUSTINE]. As Revelation deals with spiritual and invisible things exclusively, faith is the faculty needed by us, since it is the evidence of things not seen. By faith we venture our eternal interests on the bare word of God, and this is altogether reasonable. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-11-1

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믿음은 우리가 바라는 것들에 대한 확신이며, 보이지 않는 것들에 대한 증거이다. 이 구절은 믿음의 완전한 정의가 아니라, 인내라는 권면의 주제와 관련하여 믿음의 탁월한 특성을 묘사한 것이다. **확신** — 믿음은 장래에 성취될 하나님의 약속들을 실재하는 현재로 만들어 우리 앞에 세운다. 그리스어로는 히브리서 3:14에서 "확신"으로도 번역된다. **보이지 않는 것들에 대한 증거** — 믿는 자의 마음을 설득시키는 확실한 증명이다. 영혼은 이로써 눈이 볼 수 없는 것을 본다. **보이지 않는 것들** — 보이지 않는 영적 세계 전체를 가리키는데, 미래의 것들뿐 아니라 과거와 현재의 것들도 포함한다. 칼뱅은 말했다. "우리에게는 영원한 생명이 약속되어 있지만 그것은 우리가 죽은 뒤에야 온다. 부활이 선포되지만 우리는 흙 속에서 썩는다. 의롭다 함을 선언받지만 죄가 우리 안에 살고 있다. 더 나은 세상이 약속되지만 우리는 끝없는 비참함 속에 있다. 하나님의 말씀과 성령의 빛으로 세상 너머를 바라보는 믿음과 소망이 없다면 우리는 어찌하겠는가?" 믿음은 보이지 않는 것을 믿는다. 주님은 믿음을 받으시기 위해 보이지 않는 곳으로 가셨다. 그분이 보이지 않는 것은 그분이 믿어지기 위함이다.

원주석

2절 카드 ↗

2. For —So high a description of faith is not undeserved; for . . . [ALFORD]. by it — Greek, "in it": in respect to . . . in the matter of," it, "or, as Greek more emphatically, "this." the elders —as though still living and giving their powerful testimony to the reasonableness and excellence of faith ( :- ). Not merely the ancients, as though they were people solely of the past; nay, they belong to the one and the same blessed family as ourselves ( Hebrews 11:39 ; Hebrews 11:40 ). " The elders," whom we all revere so highly. "Paul shows how we ought to seek in all its fulness, under the veil of history, the essential substance of the doctrine sometimes briefly indicated" [BENGEL]. "The elders," as "the fathers," is a title of honor given on the ground of their bright faith and practice. obtained a good report — Greek, "were testified of," namely, favorably (compare Hebrews 11:40- : ). It is a phrase of Luke, Paul's companion. Not only men, but God, gave testimony to their faith ( Hebrews 11:4 ; Hebrews 11:5 ; Hebrews 11:39 ). Thus they being testified of themselves have become "witnesses" to all others ( Hebrews 12:1 ). The earlier elders had their patience exercised for a long period of life: those later, in sharper afflictions. Many things which they hoped for and did not see, subsequently came to pass and were conspicuously seen, the event confirming faith [BENGEL]. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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옛 사람들은 바로 이 믿음으로 인정을 받았다. **옛 사람들** — 마치 아직도 살아서 강력한 증언을 하는 것처럼 언급된다. 그들은 단지 과거의 인물들이 아니라 우리와 같은 복된 가족에 속한 자들이다(히브리서 11:39, 40). **인정을 받았다** — 원어는 "증언을 받았다"로, 그것도 하나님께로부터 받은 것이다(히브리서 11:4, 5, 39). 이렇게 증언을 받은 그들이 이어서 다른 모든 자들에 대한 "증인들"이 된다(히브리서 12:1).

원주석

3절 카드 ↗

3. we understand —We perceive with our spiritual intelligence the fact of the world's creation by God, though we see neither Him nor the act of creation as described in Genesis 1:1-31 . The natural world could not, without revelation, teach us this truth, though it confirms the truth when apprehended by faith ( Genesis 1:1-1.1.31- : ). Adam is passed over in silence here as to his faith, perhaps as being the first who fell and brought sin on us all; though it does not follow that he did not repent and believe the promise. worlds —literally, "ages"; all that exists in time and space, visible and invisible, present and eternal. framed —"fitly formed and consolidated"; including the creation of the single parts and the harmonious organization of the whole, and the continual providence which maintains the whole throughout all ages. As creation is the foundation and a specimen of the whole divine economy, so faith in creation is the foundation and a specimen of all faith [BENGEL]. by the word of God —not here, the personal word ( Greek, " logos, " John 1:1 ) but the spoken word ( Greek, " rhema "); though by the instrumentality of the personal word ( John 1:1- : ). not made, c.—Translate as Greek, "so that not out of things which appear hath that which is seen been made" not as in the case of all things which we see reproduced from previously existing and visible materials, as, for instance, the plant from the seed, the animal from the parent, c., has the visible world sprung into being from apparent materials. So also it is implied in the first clause of the verse that the invisible spiritual worlds were framed not from previously existing materials. BENGEL explains it by distinguishing "appear," that is, begin to be seen (namely, at creation), from that which is seen as already in existence, not merely beginning to be seen so that the things seen were not made of the things which appear," that is, which begin to be seen by us in the act of creation. We were not spectators of creation; it is by faith we perceive it. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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믿음으로 우리는 온 우주가 하나님의 말씀으로 지어졌음을 깨닫는다. **말씀으로** — 여기서는 인격적 말씀(로고스, 요한복음 1:1)이 아니라 발화된 말씀(레마)이다. 단, 인격적 말씀의 도구를 통해서이긴 하다. **보이는 것은 보이는 것들로부터 만들어진 것이 아니다** — 이는 식물이 씨앗에서 나오고, 동물이 부모에게서 나오듯 이미 존재하는 보이는 재료로부터 만들어진 것이 아님을 뜻한다. 우리는 창조의 목격자가 아니다. 믿음으로 우리는 그것을 인식한다.

원주석

4절 카드 ↗

4. more excellent sacrifice —because offered in faith. Now faith must have some revelation of God on which it fastens. The revelation in this case was doubtless God's command to sacrifice animals ("the firstlings of the flock") in token of the forfeiture of men's life by sin, and as a type of the promised bruiser of the serpent's head ( Genesis 3:15 ), the one coming sacrifice: this command is implied in God's having made coats of skin for Adam and Eve ( Genesis 3:21 ): for these skins must have been taken from animals slain in sacrifice: inasmuch as it was not for food they were slain, animal food not being permitted till after the flood; nor for mere clothing, as, were it so, clothes might have been made of the fleeces without the needless cruelty of killing the animal; but a coat of skin put on Adam from a sacrificed animal typified the covering or atonement (the Hebrew for atone means to cover ) resulting from Christ's sacrifice. The Greek is more literally rendered [KENNICOTT] by WYCLIFFE, "a much more sacrifice"; and by Queen Elizabeth's version "a greater sacrifice." A fuller, more ample sacrifice, that which partook more largely and essentially of the true nature and virtue of sacrifice [ARCHBISHOP MAGEE]. It was not any intrinsic merit in "the firstling of the flock" above "the fruit of the ground." It was God's appointment that gave it all its excellency as a sacrifice; if it had not been so, it would have been a presumptuous act of will-worship ( Genesis 3:21- : ), and taking of a life which man had no right over before the flood ( Genesis 9:1-6 ). The sacrifice seems to have been a holocaust, and the sign of the divine acceptance of it was probably the consumption of it by fire from heaven ( Genesis 15:17 ). Hence, "to accept" a burnt sacrifice is in Hebrew "to turn it to ashes" ( Psalms 20:3 , Margin ). A flame seems to have issued from the Shekinah, or flaming cherubim, east of Eden ("the presence of the Lord," Genesis 4:16 ), where the first sacrifices were offered. Cain, in unbelieving self-righteousness, presented merely a thank offering, not like Abel feeling his need of the propitiatory sacrifice appointed on account of sin. God "had respect (first) unto Abel, and (then) to his offering" ( Genesis 4:4 ). Faith causes the believer's person to be accepted, and then his offering. Even an animal sacrifice, though of God's appointment, would not have been accepted, had it not been offered in faith. he obtained witness — God by fire attesting His acceptance of him as "righteous by faith." his gifts —the common term for sacrifices, implying that they must be freely given. by it —by faith exhibited in his animal sacrifice. dead, yet speaketh —His blood crying front the ground to God, shows how precious, because of his "faith," he was still in God's sight, even when dead. So he becomes a witness to us of the blessed effects of faith. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-11-4

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믿음으로 아벨은 가인보다 더 나은 제사를 드렸다. **더 나은 제사** — 그것이 믿음으로 드려졌기 때문에 더 나았다. 이 믿음이 붙들 어떤 계시가 있었을 것인데, 그것은 의심할 나위 없이 동물 제사에 관한 하나님의 명령이었다. 이 명령은 하나님께서 아담과 하와를 위해 가죽옷을 지어 입히신 것(창세기 3:21)에 암묵적으로 내포되어 있다. 가인은 불신적 자기 의로 단순한 감사 제물만 드렸다. 아벨은 죄로 인한 속죄 제사가 필요함을 느꼈다. 하나님은 먼저 아벨의 인격을 보시고, 그 다음 그의 예물을 보셨다(창세기 4:4). 믿음은 믿는 자의 인격이 열납되게 하고, 그런 후 그의 헌물이 받아들여지게 한다. **죽었지만 여전히 말하고 있다** — 그의 피가 땅에서 하나님께 부르짖은 것은(창세기 4:10), 믿음으로 죽은 후에도 그가 하나님 앞에서 여전히 귀중하다는 것을 보여 준다.

원주석

5절 카드 ↗

5. Faith was the ground of his pleasing God; and his pleasing God was the ground of his translation. translated — ( Genesis 5:22 ; Genesis 5:24 ). Implying a sudden removal (the same Greek as in Genesis 5:24- : ) from mortality without death to immortality: such a CHANGE as shall pass over the living at Christ's coming ( 1 Corinthians 15:51 ; 1 Corinthians 15:52 ). had this testimony —namely of Scripture; the Greek perfect implies that this testimony continues still: "he has been testified of." pleased God —The Scripture testimony virtually expresses that he pleased God, namely, "Enoch walked with God." The Septuagint translates the Hebrew for "walked with God," 1 Corinthians 15:52- : , pleased God. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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믿음으로 에녹은 죽음을 보지 않고 옮겨졌다(창세기 5:22, 24). **옮겨졌다** — 죽음 없이 불멸로의 갑작스러운 이동을 뜻한다. 이는 그리스도 재림 시 살아 있는 자들에게 일어날 변화를 예표한다(고린도전서 15:51, 52). **하나님을 기쁘시게 했다** — 70인역은 "하나님과 함께 걸었다"를 "하나님을 기쁘시게 했다"로 번역했으며, 성경 증언은 사실상 그가 하나님을 기쁘시게 했음을 표현한다.

원주석

6절 카드 ↗

6. without — Greek, " apart from faith": if one be destitute of faith (compare Romans 14:23 ). to please —Translate, as ALFORD does, the Greek aorist, "It is impossible to please God at all " ( Romans 14:23- : ). Natural amiabilities and "works done before the grace of Christ are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; yea, rather, for that they are not done as God hath willed them to be done, we doubt not but they have the nature of sin" [Article XIII, Book of Common Prayer ]. Works not rooted in God are splendid sins [AUGUSTINE]. he that cometh to God —as a worshipper ( Hebrews 7:19 ). must believe — once for all: Greek aorist tense. that God is —is the true self-existing Jehovah (as contrasted with all so-called gods, not gods, Galatians 4:8 ), the source of all being, though he sees Him not ( Galatians 4:8- : ) as being "invisible" ( Galatians 4:8- : ). So Enoch; this passage implies that he had not been favored with visible appearances of God, yet he believed in God's being, and in God's moral government, as the Rewarder of His diligent worshippers, in opposition to antediluvian skepticism. Also Moses was not so favored before he left Egypt the first time ( Hebrews 11:27 ); still he believed. and . . . is —a different Greek verb from the former "is." Translate, "is eventually"; proves to be; literally, "becomes." rewarder —renderer of reward [ALFORD]. So God proved to be to Enoch. The reward is God Himself diligently "sought" and "walked with" in partial communion here, and to be fully enjoyed hereafter. Compare Hebrews 11:27- : , "I am thy exceeding great reward." of them —and them only. diligently seek — Greek, "seek out" God. Compare "seek early, " Hebrews 11:27- : . Not only "ask" and "seek," but "knock," Matthew 7:7 ; compare Hebrews 11:12 ; Luke 13:24 , "Strive" as in an agony of contest. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-11-6

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믿음이 없이는 하나님을 기쁘시게 할 수 없다. **하나님께 나아가는 사람** — 예배자로서 나아가는 자이다(히브리서 7:19). **반드시 믿어야 한다** — 단번에, 그리스어 부정과거 시제다. **그분이 계신다는 것** — 에녹처럼, 하나님의 보이는 현현 없이도 그분의 존재와 도덕적 통치를 믿는 것이다. **상을 주시는 분** — 보상을 주시는 분이다. 그 상은 하나님 자신이시며, 이 땅에서 부분적으로 교제 가운데 누리다가 영원히 완전하게 누리게 된다. **열심히 찾는 사람들** — "찾아 구하다"는 의미의 원어로, 마태복음 7:7의 "두드리라"처럼 씨름하듯 적극적으로 구하는 것이다.

원주석

7절 카드 ↗

7. warned of God —The same Greek, Hebrews 8:5 , "admonished of God." moved with fear —not mere slavish fear, but as in Hebrews 8:5- : ; see on Hebrews 5:7 ; Greek, "reverential fear": opposed to the world's sneering disbelief of the revelation, and self-deceiving security. Join "by faith" with "prepared an ark" ( Hebrews 5:7- : ). by the which —faith. condemned the world —For since he believed and was saved, so might they have believed and been saved, so that their condemnation by God is by his case shown to be just. righteousness which is by faith — Greek, "according to faith." A Pauline thought. Noah is first called "righteous" in Hebrews 5:7- : . Christ calls Abel so, Hebrews 5:7- : . Compare as to Noah's righteousness, Ezekiel 14:14 ; Ezekiel 14:20 ; 2 Peter 2:5 , "a preacher of righteousness." Paul here makes faith the principle and ground of his righteousness. heir —the consequence of sonship which flows from faith. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-11-7

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믿음으로 노아는 아직 보이지 않는 일들에 대해 경고를 받고, 하나님을 경외하는 마음으로 방주를 마련했다(히브리서 8:5). **경외하는 마음으로** — 세상의 조롱적 불신앙과 자기기만적 안일함에 맞서는 경건한 두려움이다. **그 믿음을 통해 그는 세상을 정죄했다** — 노아가 믿고 구원받은 것처럼 그들도 믿고 구원받을 수 있었다. 따라서 하나님의 그들에 대한 심판이 정당함을 보여 준다. **믿음을 따라 얻는 의** — 바울의 특징적인 사상이다. 믿음이 의의 원리이자 근거이다.

원주석

8절 카드 ↗

8. From the antediluvian saints he passes to the patriarchs of Israel, to whom "the promises" belonged. called —by God ( :- ). The oldest manuscripts and Vulgate read, "He that was called Abraham," his name being changed from Abram to Abraham, on the occasion of God's making with him and his seed a covenant sealed by circumcision, many years after his call out of Ur. "By faith, he who was (afterwards) called Abraham ( father of nations, Genesis 17:5 , in order to become which was the design of God's bringing him out of Ur) obeyed (the command of God: to be understood in this reading), so as to go out, " c. which he should after receive —He had not fully received even this promise when he went out, for it was not explicitly given him till he had reached Canaan ( Genesis 12:1 Genesis 12:6 ; Genesis 12:7 ). When the promise of the land was given him the Canaanite was still in the land, and himself a stranger; it is in the new heaven and new earth that he shall receive his personal inheritance promised him; so believers sojourn on earth as strangers, while the ungodly and Satan lord it over the earth; but at Christ's coming that same earth which was the scene of the believer's conflict shall be the inheritance of Christ and His saints. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-11-8

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믿음으로 아브라함은 부르심을 받았을 때 순종하여 장차 유업으로 받을 곳으로 나아갔다. **아브라함** — 하나님께서 그에게 아브람에서 아브라함(열국의 아버지)으로 이름을 바꾸신 것은 우르를 떠난 지 오랜 후였다. **장차 유업으로 받을 곳** — 약속된 땅의 완전한 소유는 가나안에서도 실현되지 않았다. 가나안인이 아직 그 땅에 있었고 아브라함은 나그네였다. 새 하늘과 새 땅에서 비로소 그는 약속된 기업을 받을 것이다. 지상 신자들도 이와 같이 불신자들과 사단이 지배하는 이 땅에서 나그네로 살지만, 그리스도 재림 시 그 땅이 성도의 기업이 된다.

원주석

9절 카드 ↗

9. sojourned —as a "stranger and pilgrim." in — Greek, "into," that is, he went into it and sojourned there. as in a strange country —a country not belonging to him, but to others (so the Greek ), Acts 7:5 ; Acts 7:6 . dwelling in tabernacles — tents: as strangers and sojourners do: moving from place to place, as having no fixed possession of their own. In contrast to the abiding "city" ( Acts 7:6- : ). with —Their kind of dwelling being the same is a proof that their faith was the same. They all alike were content to wait for their good things hereafter ( Luke 16:25 ). Jacob was fifteen years old at the death of Abraham. heirs with him of the same promise —Isaac did not inherit it from Abraham, nor Jacob from Isaac, but they all inherited it from God directly as "fellow heirs." In Hebrews 6:12 ; Hebrews 6:15 ; Hebrews 6:17 , "the promise" means the thing promised as a thing in part already attained; but in this chapter "the promise" is of something still future. However, see on Hebrews 6:17- : . return to ' Top of Page ' <a name="verse-10" class="com-number"

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믿음으로 그는 약속의 땅에서 마치 남의 땅에 사는 것처럼 나그네로 살았다. **장막에 거주했다** — 천막은 고정된 소유지가 없는 나그네의 거처다. 이는 영속적인 "도시"(10절)와 대조된다. **함께 상속받을** — 이삭은 아브라함으로부터가 아니라, 야곱도 이삭으로부터가 아니라, 셋 다 직접 하나님으로부터 "공동 상속자"로 약속을 물려받았다. 야곱은 아브라함이 죽을 때 열다섯 살이었다.

원주석

10절 카드 ↗

10. looked for — Greek, "he was expecting"; waiting for with eager expectation ( :- ). a city — Greek, " the city," already alluded to. Worldly Enoch, son of the murderer Cain, was the first to build his city here: the godly patriarchs waited for their city hereafter ( Hebrews 11:16 ; Hebrews 12:22 ; Hebrews 13:14 ). foundations — Greek, " the foundations" which the tents had not, nor even men's present cities have. whose builder and maker — Greek, " designer [ Ephesians 1:4 ; Ephesians 1:11 ] and master-builder," or executor of the design. The city is worthy of its Framer and Builder (compare Hebrews 11:16 ; Hebrews 8:2 ). Compare Note, see on Hebrews 9:12 , on "found." return to ' Top of Page ' <a name="verse-11" class="com-number"

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bible-text/heb-11-10

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그는 하나님께서 설계하시고 지으신, 견고한 기초가 있는 도시를 바라보고 있었다. **기다리고 있었다** — 열망을 담은 간절한 기대로 기다렸다. **도시** — 11:16, 12:22, 13:14에서도 거듭 언급된다. **기초들** — 장막에는 없는 것이다. 그 도시는 설계자이시며 건축자이신 하나님께 합당하다(히브리서 8:2).

원주석

11절 카드 ↗

11. also Sara herself —though being the weaker vessel, and though at first she doubted. was delivered of a child —omitted in the oldest manuscripts: then translate, "and that when she was past age" ( :- ). she judged him faithful who had promised —after she had ceased to doubt, being instructed by the angel that it was no jest, but a matter in serious earnest. return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/heb-11-11

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믿음으로 사라 자신도 나이가 지났는데도 잉태할 능력을 받았다. **사라 자신도** — 연약한 그릇임에도 불구하고, 처음에는 의심했음에도 불구하고. 가장 오래된 사본들에서 "아이를 낳았다"는 구절이 생략되어 있으므로 다음과 같이 번역된다. "나이가 지났는데도." **약속하신 분을 신실하신 분으로 믿었기 때문이다** — 천사로부터 그것이 농담이 아니라 진지한 약속임을 교훈받은 후 의심을 그쳤다.

원주석

12절 카드 ↗

12. as good as dead —literally, "deadened"; no longer having, as in youth, energetic vital powers. stars . . . sand — ( :- ). return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/heb-11-12

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그래서 죽은 것이나 다름없는 한 사람에게서, 하늘의 별처럼 많고 바닷가의 모래처럼 셀 수 없는 자손이 태어났다. **죽은 것이나 다름없는** — 원어는 "기력이 다한, 죽어 있는"을 뜻한다. 청년기의 왕성한 생명력이 더 이상 없다는 뜻이다(창세기 22:17 참조).

원주석

13절 카드 ↗

13-16. Summary of the characteristic excellencies of the patriarchs' faith died in faith —died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare Hebrews 11:20 ). These all —beginning with "Abraham" ( Hebrews 11:20- : ), to whom the promises were made ( Hebrews 11:20- : ), and who is alluded to in the end of Hebrews 11:20- : and in Hebrews 11:15 [BENGEL and ALFORD]. But the "ALL" can hardly but include Abel, Enoch, and Noah. Now as these did not receive the promise of entering literal Canaan, some other promise made in the first ages, and often repeated, must be that meant, namely, the promise of a coming Redeemer made to Adam, namely, "the seed of the woman shall bruise the serpent's head." Thus the promises cannot have been merely temporal, for Abel and Enoch mentioned here received no temporal promise [ARCHBISHOP MAGEE]. This promise of eternal redemption is the inner essence of the promises made to Abraham ( Galatians 3:16 ). not having received —It was this that constituted their "faith." If they had "received" THE THING PROMISED (so "the promises" here mean: the plural is used because of the frequent renewal of the promise to the patriarchs: Hebrews 11:17 says he did receive the promises, but not the thing promised ), it would have been sight, not faith. seen them afar off — ( John 8:56 ). Christ, as the Word, was preached to the Old Testament believers, and so became the seed of life to their souls, as He is to ours. and were persuaded of them —The oldest manuscripts omit this clause. embraced them —as though they were not "afar off," but within reach, so as to draw them to themselves and clasp them in their embrace. TRENCH denies that the Old Testament believers embraced them, for they only saw them afar off: he translates, "saluted them," as the homeward-bound mariner, recognizing from afar the well-known promontories of his native land. ALFORD translates, " greeted them." Jacob's exclamation, "I have waited for Thy salvation, O Lord" ( John 8:56- : ) is such a greeting of salvation from afar [DELITZSCH]. confessed . . . were strangers —so Abraham to the children of Heth ( John 8:56- : ); and Jacob to Pharaoh ( Genesis 47:9 ; Psalms 119:19 ). Worldly men hold fast the world; believers sit loose to it. Citizens of the world do not confess themselves "strangers on the earth." pilgrims — Greek, "temporary (literally, 'by the way') sojourners." on the earth —contrasted with "an heavenly" ( Psalms 119:19- : ): "our citizenship is in heaven" ( Greek: Hebrews 10:34 ; Psalms 119:54 ; Philippians 3:20 ). "Whosoever professes that he has a Father in heaven, confesses himself a stranger on earth; hence there is in the heart an ardent longing, like that of a child living among strangers, in want and grief, far from his fatherland" [LUTHER]. "Like ships in seas while in, above the world." return to ' Top of Page ' <a name="verse-14" class="com-number"

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절 (explains)

bible-text/heb-11-13

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이 사람들은 모두 믿음 안에서 죽었다. 그들은 약속하신 것을 받지는 못했지만, 멀리서 그것을 바라보며 기뻐 맞이했다. **모두** — 이것은 히브리서 11:8에 언급된 아브라함을 비롯하여 아벨, 에녹, 노아까지 포함한다. 이들이 가나안 땅 이상의 약속을 받았다면, 그 약속은 반드시 영원한 구원에 관한 것이었을 터인데, 에녹과 아벨은 어떤 지상 약속도 받은 바가 없다. 따라서 구약의 의인들이 단지 지상 약속만을 바라보았다는 주장은 옳지 않다. **약속하신 것** — 약속된 것 자체를 받지는 못했다(히브리서 11:17은 "약속들을 받았다"고 하지만 약속의 성취 자체를 받은 것은 아니다). **기뻐 맞이했다** — 마치 먼 바다에서 고향의 지형을 알아보는 항해자처럼, 멀리서 손을 흔들어 맞이했다. 야곱의 "내가 주의 구원을 기다렸습니다"(창세기 49:18)는 이러한 먼 곳에서의 영접과 같다. **나그네와 순례자** — 아브라함은 헷 족속 앞에서 이것을 고백했고(창세기 23:4), 야곱은 바로 앞에서 고백했다(창세기 47:9).

원주석

14절 카드 ↗

14. For —proof that "faith" ( Hebrews 11:13 ) was their actuating principle. declare plainly —make it plainly evident. seek — Greek, "seek after "; implying the direction towards which their desires ever tend. a country —rather as Greek, "a fatherland." In confessing themselves strangers here, they evidently imply that they regard not this as their home or fatherland, but seek after another and a better. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

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bible-text/heb-11-14

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이렇게 말하는 사람들은 자기들이 본향을 찾고 있음을 분명히 드러내는 것이다. **본향** — 원어는 "조국(fatherland)"이다. 이 땅에서 나그네임을 고백하는 자들은 분명 이것을 자기 집이나 조국으로 보지 않고, 더 나은 본향을 찾고 있음을 나타낸다.

원주석

15절 카드 ↗

15. As Abraham, had he desired to leave his pilgrim life in Canaan, and resume his former fixed habitation in Ur, among the carnal and worldly, had in his long life ample opportunities to have done so; and so spiritually, as to all believers who came out from the world to become God's people, they might, if they had been so minded, have easily gone back. return to ' Top of Page ' <a name="verse-16" class="com-number"

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절 (explains)

bible-text/heb-11-15

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만일 그들이 떠나온 그 땅을 생각하고 있었다면, 돌아갈 기회가 충분히 있었을 것이다. 아브라함처럼, 가나안에서의 나그네 생활을 청산하고 우르로 돌아가기를 원했다면 오랜 생애 중에 기회가 얼마든지 있었다. 이는 세상에서 나와 하나님의 백성이 된 모든 신자에게도 동일하게 적용된다.

원주석

16절 카드 ↗

16. Proving the truth that the old fathers did not, as some assert, "look only for transitory promises" [Article VII, Book of Common Prayer ]. now —as the case is. is not ashamed — Greek, "Is not ashamed of them." Not merely once did God call himself their God, but He is NOW not ashamed to have Himself called so, they being alive and abiding with Him where He is. For, by the law, God cannot come into contact with anything dead. None remained dead in Christ's presence ( Luke 20:37 ; Luke 20:38 ). He who is Lord and Maker of heaven and earth, and all things therein, when asked, What is Thy name? said, omitting all His other titles, "I am the God of Abraham, and the God of Isaac, and the God of Jacob" [THEODORET]. Not only is He not ashamed, but glories in the name and relation to His people. The "wherefore" does not mean that God's good pleasure is the meritorious, but the gracious, consequence of their obedience (that obedience being the result of His Spirit's work in them in the first instance). He first so "called" Himself, then they so called Him. for —proof of His being " their God," namely, "He hath prepared (in His eternal counsels, Matthew 20:23 ; Matthew 25:34 , and by the progressive acts of redemption, John 14:2 ) for them a city," the city in which He Himself reigns, so that their yearning desires shall not be disappointed ( Hebrews 11:14 ; Hebrews 11:16 ). a city —on its garniture by God (compare Hebrews 11:16- : ). return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/heb-11-16

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그러나 이제 그들은 더 나은 본향, 곧 하늘에 있는 본향을 사모했다. **더 나은 본향** — 히브리서 7:19의 "더 좋은 소망"과 같은 취지이다. **하나님께서는 그들의 하나님이라 불리시는 것을 부끄러워하지 않으셨다** — 하나님께서 그들을 "아브라함의 하나님, 이삭의 하나님, 야곱의 하나님"이라 부르신다. 이는 그분이 지금도 그들의 하나님이심을 뜻하는데, 율법에 따르면 하나님은 죽은 자와 관계를 맺지 않으신다(누가복음 20:37, 38). 그들이 그리스도 안에서 살아 있기 때문이다. **그들을 위해 도시를 예비하셨다** — 그분 자신이 통치하시는 도시이므로, 그들의 열망하는 소원이 실망되지 않을 것이다.

원주석

17절 카드 ↗

17. offered up —literally, "hath offered up," as if the work and its praise were yet enduring [ALFORD]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned. tried — Greek, "tempted," as in Genesis 22:1 . Put to the proof of his faith. Not that God "tempts" to sin, but God "tempts" in the sense of proving or trying ( Genesis 22:1- : ). and —and so. he that had received —rather as Greek, "accepted," that is, welcomed and embraced by faith, not merely "had the promises," as in Genesis 22:1- : . This added to the difficulty in the way of his faith, that it was in Isaac's posterity the promises were to be fulfilled; how then could they be fulfilled if Isaac were sacrificed? offered up —rather as Greek, "was offering up"; he was in the act of offering. his only-begotten son —Compare Genesis 22:2 , "Take now thy son, thine only son." EUSEBIUS [ The Preparation of the Gospel, 1.10, and 4.16], has preserved a fragment of a Greek translation of Sanchoniatho, which mentions a mystical sacrifice of the Phoelignicians, wherein a prince in royal robes was the offerer, and his only son was to be the victim: this evidently was a tradition derived from Abraham's offering, and handed down through Esau or Edom, Isaac's son. Isaac was Abraham's "only-begotten son" in respect of Sarah and the promises: he sent away his other sons, by other wives ( Genesis 22:2- : ). Abraham is a type of the Father not sparing His only-begotten Son to fulfil the divine purpose of love. God nowhere in the Mosaic law allowed human sacrifices, though He claimed the first-born of Israel as His. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

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bible-text/heb-11-17

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믿음으로 아브라함은 시험을 받았을 때 이삭을 드렸다(창세기 22:1). **드렸다** — 원어는 완료형으로, 그 행위와 칭찬이 지금까지도 지속됨을 의미한다. 그의 의도에서는 실제로 이삭을 희생했으며, 실제로 제단 위에 헌물로 바친 행위에서도 "드렸다" 할 수 있다. **시험을 받았을 때** — 죄로 유혹받은 것이 아니라, 믿음의 시험을 받은 것이다. **자기 외아들** — 사라와 약속에 있어서 아브라함의 외아들이다. 이삭의 제사는 아버지가 독생자를 아끼지 않으신 하나님을 예표한다.

원주석

18절 카드 ↗

18. Of whom —rather as Greek "He ( Abraham, not Isaac) TO whom it was said" [ALFORD]. BENGEL supports English Version. So :- uses the same Greek preposition, "unto," for "in respect to," or "of." This verse gives a definition of the "only-begotten Son" ( :- ). in Isaac shall thy seed be called — ( Genesis 21:12 ). The posterity of Isaac alone shall be accounted as the seed of Abraham, which is the heir of the promises ( Genesis 21:12- : ). return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/heb-11-18

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"이삭에게서 난 사람을 네 후손이라 부를 것이다"(창세기 21:12). 이 구절은 "외아들"(17절)에 대한 정의를 제공한다. 오직 이삭의 후손만이 아브라함의 자손으로 인정된다. 이 약속이 있음에도 불구하고 이삭을 드리라는 명령을 받은 것이 믿음의 시험이 더욱 극심했던 이유이다.

원주석

19절 카드 ↗

19. Faith answered the objections which reason brought against God's command to Abraham to offer Isaac, by suggesting that what God had promised He both could and would perform, however impossible the performance might seem ( Romans 4:20 ; Romans 4:21 ). able to raise him —rather, in general, "able to raise from the dead." Compare Romans 4:17 , "God who quickeneth the dead." The quickening of Sarah's dead womb suggested the thought of God's power to raise even the dead, though no instance of it had as yet occurred. he received him —"received him back" [ALFORD]. in a figure — Greek, "in a parable." ALFORD explains, "Received him back, risen from that death which he had undergone in, under, the figure of the ram. " I prefer with BISHOP PEARSON, ESTIUS, and GREGORY OF NYSSA, understanding the figure to be the representation which the whole scene gave to Abraham of Christ in His death (typified by Isaac's offering in intention, and the ram's actual substitution answering to Christ's vicarious death), and in His resurrection (typified by Abraham's receiving him back alive from the jaws of death, compare 2 Corinthians 1:9 ; 2 Corinthians 1:10 ); just as on the day of atonement the slain goat and the scapegoat together formed one joint rite representing Christ's death and resurrection. It was then that Abraham saw Christ's day ( 2 Corinthians 1:10- : ): accounting God was able to raise even from the dead: from which state of the dead he received him back as a type of the resurrection in Christ. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

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bible-text/heb-11-19

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그는 하나님께서 죽은 사람들 가운데서도 살리실 수 있다고 믿었다(로마서 4:17). **죽은 자들 가운데서 이삭을 돌려받았다** — 원어는 "돌려받았다"이다. **비유로** — 전체 장면이 아브라함에게 그리스도의 죽음(이삭이 실제로 제물로 드려지려 했던 것과 수양의 대체 희생)과 부활(아브라함이 이삭을 죽음의 문턱에서 살아서 돌려받은 것)을 예표했다. 아브라함이 그리스도의 날을 본 것(요한복음 8:56)은 바로 이때였다.

원주석

20절 카드 ↗

20. Jacob is put before Esau, as heir of the chief, namely, the spiritual blessing. concerning things to come — Greek, " even concerning things to come": not only concerning things present. Isaac, by faith, assigned to his sons things future, as if they were present. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-11-20

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믿음으로 이삭은 장차 올 일들에 관하여 야곱과 에서를 축복했다. 야곱이 에서보다 먼저 언급된 것은, 야곱이 주된 곧 영적 복의 상속자이기 때문이다. **장차 올 일들에 관하여** — 이삭은 믿음으로 미래의 일들을 현재처럼 확신하며 자기 아들들에게 귀속시켰다.

원주석

21절 카드 ↗

21. both the sons — Greek, " each of the sons" ( Genesis 47:29 ; Genesis 48:8-20 ). He knew not Joseph's sons, and could not distinguish them by sight, yet he did distinguish them by faith, transposing his hands intentionally, so as to lay his right hand on the younger, Ephraim, whose posterity was to be greater than that of Manasseh: he also adopted these grandchildren as his own sons, after having transferred the right of primogeniture to Joseph ( Genesis 48:22 ). and worshipped —This did not take place in immediate connection with the foregoing, but before it, when Jacob made Joseph swear that he would bury him with his fathers in Canaan, not in Egypt. The assurance that Joseph would do so filled him with pious gratitude to God, which he expressed by raising himself on his bed to an attitude of worship. His faith, as Joseph's ( Hebrews 11:22 ), consisted in his so confidentially anticipating the fulfilment of God's promise of Canaan to his descendants, as to desire to be buried there as his proper possession. leaning upon the top of his staff — Hebrews 11:22- : , Hebrew and English Version, "upon the bed's head." The Septuagint translates as Paul here. JEROME justly reprobates the notion of modern Rome, that Jacob worshipped the top of Joseph's staff, having on it an image of Joseph's power, to which Jacob bowed in recognition of the future sovereignty of his son's tribe, the father bowing to the son! The Hebrew, as translated in English Version, sets it aside: the bed is alluded to afterwards ( Genesis 48:2 ; Genesis 49:33 ), and it is likely that Jacob turned himself in his bed so as to have his face toward the pillow, Genesis 49:33- : (there were no bedsteads in the East). Paul by adopting the Septuagint version, brings out, under the Spirit, an additional fact, namely, that the aged patriarch used his own (not Joseph's) staff to lean on in worshipping on his bed. The staff, too, was the emblem of his pilgrim state here on his way to his heavenly city ( Hebrews 11:13 ; Hebrews 11:14 ), wherein God had so wonderfully supported him. Hebrews 11:14- : , "With my staff I passed over Jordan, and now I am become," c. (compare Exodus 12:11 Mark 6:8 ). In Mark 6:8- : , the same thing is said of David's "bowing on his bed," an act of adoring thanksgiving to God for God's favor to his son before death. He omits the more leading blessing of the twelve sons of Jacob; because "he plucks only the flowers which stand by his way, and leaves the whole meadow full to his readers" [DELITZSCH in ALFORD]. return to ' Top of Page ' <a name="verse-22" class="com-number"

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믿음으로 야곱은 죽을 때에 요셉의 두 아들을 각각 축복하고, 자기 지팡이 끝에 의지하여 예배했다. **두 아들 각각** — 야곱은 그들을 보지 못했지만 믿음으로 그들을 구별했고, 의도적으로 손을 엇갈리게 놓아 더 어린 에브라임에게 오른손을 얹었다(창세기 48:8-20). **자기 지팡이 끝에 의지하여 예배했다** — 70인역과 바울의 번역에 따른다. 야곱이 요셉에게 가나안에 묻어달라고 맹세시킨 후 감사의 경배를 드린 장면이다(창세기 47:29-31). 지팡이는 그가 땅에서 나그네였음을 나타내는 상징이었다(창세기 32:10).

원주석

22절 카드 ↗

22. when he died —"when dying." the departing —"the exodus" ( Genesis 50:24 ; Genesis 50:25 ). Joseph's eminent position in Egypt did not make him regard it as his home: in faith he looked to God's promise of Canaan being fulfilled and desired that his bones should rest there: testifying thus: (1) that he had no doubt of his posterity obtaining the promised land: and (2) that he believed in the resurrection of the body, and the enjoyment in it of the heavenly Canaan. His wish was fulfilled ( Joshua 24:32 ; Acts 4:16 ). return to ' Top of Page ' <a name="verse-23" class="com-number"

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믿음으로 요셉은 임종이 가까웠을 때 이스라엘 자손이 이집트에서 나갈 것을 말했다. **이집트에서 나갈 것** — 원어는 "출애굽"이다(창세기 50:24, 25). 요셉의 고귀한 지위가 이집트를 그의 고향으로 여기게 하지 않았다. 믿음 안에서 그는 하나님의 가나안 약속이 성취될 것을 바라보았다. 이로써 그는 (1) 자기 후손이 약속의 땅을 반드시 얻을 것임을 의심하지 않았으며, (2) 몸의 부활과 하늘 가나안에서의 복락을 믿었음을 나타냈다.

원주석

23절 카드 ↗

23. parents —So the Septuagint has the plural, namely, Amram and Jochebed ( :- ); but in Exodus 2:2 , the mother alone is mentioned; but doubtless Amram sanctioned all she did, and secrecy. being their object, he did not appear prominent in what was done. a proper child — Greek, "a comely child." Exodus 2:2- : , "exceeding fair," Greek, "fair to God." The "faith" of his parents in saving the child must have had some divine revelation to rest on (probably at the time of his birth), which marked their "exceeding fair" babe as one whom God designed to do a great work by. His beauty was probably "the sign" appointed by God to assure their faith. the king's commandment —to slay all the males ( Exodus 1:22 ). return to ' Top of Page ' <a name="verse-24" class="com-number"

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믿음으로 모세의 부모는 그가 태어났을 때 석 달 동안 숨겼다. **부모** — 70인역은 복수로 표기하는데, 아므람과 요게벳을 가리킨다(출애굽기 6:20). **아름다운 아이** — 원어는 "하나님 보시기에 아름다운"이다(사도행전 7:20). 그의 아름다움이 아마도 하나님이 그를 통해 큰 일을 하실 것을 나타내는 표징이었을 것이다. **왕의 명령을 두려워하지 않았다** — 남자 아이를 모두 죽이라는 명령이다(출애굽기 1:22).

원주석

24절 카드 ↗

24. So far from faith being opposed to Moses, he was an eminent example of it [BENGEL]. refused —in believing self-denial, when he might possibly have succeeded at last to the throne of Egypt. Thermutis, Pharaoh's daughter, according to the tradition which Paul under the Spirit sanctions, adopted him, as JOSEPHUS says, with the consent of the king. JOSEPHUS states that when a child, he threw on the ground the diadem put on him in jest, a presage of his subsequent formal rejection of Thermutis' adoption of him. Faith made him to prefer the adoption of the King of kings, unseen, and so to choose ( Hebrews 11:25 ; Hebrews 11:26 ) things, the very last which flesh and blood relish. return to ' Top of Page ' <a name="verse-25" class="com-number"

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믿음으로 모세는 자라난 뒤에 바로의 딸의 아들이라 불리기를 거절했다. 모세는 요세푸스에 의하면 바로의 딸 테르무티스의 양자였다. **거절했다** — 믿음 안에서의 자기 부정으로, 이집트의 왕위를 이을 수도 있었음에도 불구하고. 믿음이 그로 하여금 보이지 않는 만왕의 왕의 양자됨을 선택하게 했다.

원주석

25절 카드 ↗

25. He balanced the best of the world with the worst of religion, and decidedly chose the latter. "Choosing" implies a deliberate resolution, not a hasty impulse. He was forty years old, a time when the judgment is matured. for a season —If the world has "pleasure" ( Greek, "enjoyment") to offer, it is but "for a season." If religion bring with it "affliction," it too is but for a season; whereas its "pleasures are for evermore." return to ' Top of Page ' <a name="verse-26" class="com-number"

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그는 잠시 죄의 쾌락을 누리기보다는 하나님의 백성과 함께 고난받기를 택했다. **택했다** — 충동이 아닌 숙고된 결단이다. 그는 마흔 살로, 판단력이 성숙한 때였다. **잠시** — 세상이 제공하는 "쾌락"은 잠시뿐이다. 신앙의 "고난"도 잠시뿐이지만, 신앙의 기쁨은 영원하다.

원주석

26절 카드 ↗

26. Esteeming —Inasmuch as he esteemed. the reproach of Christ —that is, the reproach which falls on the Church, and which Christ regards as His own reproach, He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ; Israel's sufferings were Christ's sufferings (compare 2 Corinthians 1:5 ; Colossians 1:24 ). As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Christ, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long be their great glory. had respect unto, c.— Greek, " turning his eyes away from other considerations, he fixed them on the (eternal) recompense" ( Hebrews 11:39 Hebrews 11:40 ). return to ' Top of Page ' <a name="verse-27" class="com-number"

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그는 그리스도를 위해 받는 모욕을 이집트의 보물보다 더 큰 재물로 여겼다. **그리스도를 위해 받는 모욕** — 그리스도는 교회의 머리이시고 교회는 그분의 몸이므로, 교회가 받는 수욕은 그리스도의 수욕이다. 이스라엘은 그리스도를 예표했다. 모세가 특별히 소중히 여겼던 할례는 오실 그리스도에 대한 이스라엘의 소망의 표이었고, 이방인들은 이스라엘을 이것으로 인해 비웃었다. **상을 바라보았다** — 원어는 "다른 것들로부터 눈을 돌려 그것들(영원한 보상)에 시선을 고정했다"이다.

원주석

27절 카드 ↗

27. not fearing the wrath of the king —But in Exodus 2:14 it is said, "Moses feared, and fled from the face of Pharaoh." He was afraid, and fled from the danger where no duty called him to stay (to have stayed without call of duty would have been to tempt Providence, and to sacrifice his hope of being Israel's future deliverer according to the divine intimations; his great aim, see on Hebrews 11:1 ). He did not fear the king so as to neglect his duty and not return when God called him. It was in spite of the king's prohibition he left Egypt, not fearing the consequences which were likely to overtake him if he should be caught, after having, in defiance of the king, left Egypt. If he had stayed and resumed his position as adopted son of Pharaoh's daughter, his slaughter of the Egyptian would doubtless have been connived at; but his resolution to take his portion with oppressed Israel, which he could not have done had he stayed, was the motive of his flight, and constituted the "faith" of this act, according to the express statement here. The exodus of Moses with Israel cannot be meant here, for it was made, not in defiance, but by the desire, of the king. Besides, the chronological order would be broken thus, the next particular specified here, namely, the institution of the Passover, having taken place before the exodus. Besides, it is Moses' personal history and faith which are here described. The faith of the people ("THEY passed") is not introduced till Hebrews 11:1- : . endured —steadfast in faith amidst trials. He had fled, not so much from fear of Pharaoh, as from a revulsion of feeling in finding God's people insensible to their high destiny, and from disappointment at not having been able to inspire them with those hopes for which he had sacrificed all his earthly prospects. This accounts for his strange reluctance and despondency when commissioned by God to go and arouse the people ( Exodus 3:15 ; Exodus 4:1 ; Exodus 4:10-12 ). seeing him . . . invisible —as though he had not to do with men, but only with God, ever before his eyes by faith, though invisible to the bodily eye ( Romans 1:20 ; 1 Timothy 1:17 ; 1 Timothy 6:16 ). Hence he feared not the wrath of visible man; the characteristic of faith ( Hebrews 11:1 ; Luke 12:4 ; Luke 12:5 ). return to ' Top of Page ' <a name="verse-28" class="com-number"

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믿음으로 그는 왕의 진노를 두려워하지 않고 이집트를 떠났다. **왕의 진노를 두려워하지 않고** — 그러나 출애굽기 2:14에는 "모세가 두려워하여 바로의 면전을 피했다"고 한다. 그는 위험을 피했지만 의무를 등한히 하지 않았다. 그가 두려워하여 이집트를 떠난 것이 아니라, 이스라엘의 미래 구원자가 되려는 하나님의 뜻에 따라 자신을 보전하기 위해 떠난 것이다. **보이지 않는 분을 보는 것처럼** — 믿음의 특성은 보이지 않는 영적 현실, 특히 보이지 않으시는 하나님을 마치 눈앞에 계신 것처럼 여기며 사는 것이다(로마서 1:20; 디모데전서 1:17).

원주석

28절 카드 ↗

28. kept — Greek, " hath kept," the Passover being, in Paul's day, still observed. His faith here was his belief in the invisible God's promise that the destroying angel should pass over, and not touch the inmates of the blood-sprinkled houses ( :- ). "He acquiesced in the bare word of God where the thing itself was not apparent" [CALVIN]. the first-born — Greek neuter; both of man and beast. return to ' Top of Page ' <a name="verse-29" class="com-number"

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믿음으로 그는 유월절을 지키고 피를 뿌렸다. **유월절을 지켰다** — 원어는 완료형으로, 바울 당시에도 여전히 유월절이 지켜지고 있음을 가리킨다. 이 믿음은 보이지 않는 하나님의 약속, 곧 피 뿌린 집의 사람들은 멸하는 천사가 넘어갈 것이라는 약속을 믿는 것이었다. 칼뱅은 말했다. "그것이 실제로 나타나지 않았음에도 하나님의 순수한 말씀에 순종했다."

원주석

29절 카드 ↗

29. they —Moses and Israel. Red Sea —called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it. which . . . assaying to do — Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [BENGEL]. What was faith in Israel, was presumption in the Egyptians. were drowned — Greek, "were swallowed up," or "engulfed." They sank in the sands as much as in the waves of the Red Sea. Compare :- , "the earth swallowed them." return to ' Top of Page ' <a name="verse-30" class="com-number"

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믿음으로 그들은 홍해를 마른 땅을 밟듯이 건넜다. **홍해** — 이집트인들도 시도해 보다가 빠져 죽었다. **같은 일을 하려다가** — 무모함과 방종이 믿음으로 오해될 때가 많다. 이스라엘에게 믿음이었던 것이 이집트인들에게는 무모한 오만이었다. 믿는 자가 행하는 것과 믿지 않는 자가 동일하게 행하는 것은 같은 일이 아니다(벵겔).

원주석

30절 카드 ↗

30. The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, but faith can do all things [CHRYSOSTOM]. seven days —whereas sieges often lasted for years. return to ' Top of Page ' <a name="verse-31" class="com-number"

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믿음으로 이레 동안 둘러싸고 돈 뒤에 여리고 성벽이 무너졌다. 나팔 소리는, 설령 일만 년을 불어도, 성벽을 무너뜨릴 수 없다. 그러나 믿음은 모든 것을 할 수 있다(크리소스톰). **이레 동안** — 통상적인 공성전은 수년이 걸리기도 한다.

원주석

31절 카드 ↗

31. Rahab showed her "faith" in her confession, Joshua 2:9 ; Joshua 2:11 , "I know that Jehovah hath given you the land; Jehovah your God, is God in heaven above, and in earth beneath." the harlot —Her former life adds to the marvel of her repentance, faith, and preservation ( Matthew 21:31 ; Matthew 21:32 ). believed not — Greek, "were disobedient," namely, to the will of God manifested by the miracles wrought in behalf of Israel ( Matthew 21:32- : ). received —in her house ( Joshua 2:1 ; Joshua 2:4 ; Joshua 2:6 ). with peace —peaceably; so that they had nothing to fear in her house. Thus Paul, quoting the same examples ( Hebrews 11:17 ; Hebrews 11:31 ) for the power of faith, as James ( James 2:21 ; James 2:25 ; see on James 2:25- : ; James 2:25- : ) does for justification by works evidentially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love" ( James 2:25- : ). return to ' Top of Page ' <a name="verse-32" class="com-number"

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믿음으로 창녀 라합은 정탐꾼들을 평안히 맞아들였기 때문에 망하지 않았다. 라합은 여호수아 2:9, 11에서 자신의 믿음을 고백했다. "나는 여호와께서 이 땅을 너희에게 주신 것을 압니다. 위로 하늘에서도 아래로 땅에서도 그분만이 하나님이십니다." **창녀** — 그녀의 이전 삶이 그녀의 회개, 믿음, 보전을 더욱 놀랍게 한다(마태복음 21:31, 32). **평안히** — 그녀의 집에 있는 자들이 아무것도 두려워할 것이 없도록. 따라서 바울과 야고보(야고보서 2:25)가 동일한 예들을 들어 각각 믿음과 행위에 의한 칭의를 논증하지만, 그 믿음은 죽은 믿음이 아니라 사랑으로 역사하는 믿음임을 보여 준다.

원주석

32절 카드 ↗

32. the time —suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith. Gideon —put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before Jephthæ. The mention of Jephthæ as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first. return to ' Top of Page ' <a name="verse-33" class="com-number"

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내가 무슨 말을 더 하겠느냐? 기드온, 바락, 삼손, 입다, 다윗, 사무엘, 그리고 선지자들에 관해 이야기하자면 시간이 모자랄 것이다. **시간이 모자랄 것이다** — 서신의 분량상 적합하게 제한한다. 기드온이 바락보다, 삼손이 입다보다 앞에 나온 것은 연대기 순이 아니라 더 유명하기 때문이다. 다윗은 전사 왕이자 선지자로서 전사 지도자들에서 "선지자들"로의 전환점이다. 입다가 믿음의 예로 언급된 것은 그가 경솔한 서원으로 딸의 생명을 희생시켰을 가능성을 낮게 본다.

원주석

33절 카드 ↗

33. subdued kingdoms —as David did ( 2 Samuel 8:1 , c.) so also Gideon subdued Midian ( Judges 7:1-25 ). wrought righteousness —as Samuel did ( 1 Samuel 8:9 ; 1 Samuel 12:3-23 ; 1 Samuel 15:33 ); and David ( 1 Samuel 15:33- : ). obtained promises —as "the prophets" ( 1 Samuel 15:33- : ) did; for through them the promises were given (compare 1 Samuel 15:33- : ) [BENGEL]. Rather, "obtained the fulfilment of promises," which had been previously the object of their faith ( Joshua 21:45 ; 1 Kings 8:56 ). Indeed, Gideon, Barak, c., also obtained the things which God promised. Not " the promises," which are still future ( Hebrews 11:13 Hebrews 11:39 ). stopped the mouths of lions —Note the words, "because he believed in his God." Also Samson ( Judges 14:6 ), David ( 1 Samuel 17:34-37 ), Benaiah ( 2 Samuel 23:20 ). return to ' Top of Page ' <a name="verse-34" class="com-number"

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그들은 믿음으로 나라들을 정복하고, 의를 행하고, 약속하신 것을 받고, 사자들의 입을 막았다. **나라들을 정복** — 다윗(사무엘하 8:1 이하), 기드온이 미디안을 정복했다(사사기 7:1-25). **의를 행했다** — 사무엘(사무엘상 12:3-23; 15:33), 다윗(사무엘하 8:15). **약속하신 것을 받았다** — 선지자들이 하나님의 약속들의 성취를 경험했다(여호수아 21:45). **사자들의 입을 막았다** — 다니엘(다니엘 6:22), 삼손(사사기 14:6), 다윗(사무엘상 17:34-37).

원주석

34절 카드 ↗

34. Quenched the violence of fire — ( Daniel 3:27 ). Not merely "quenched the fire," but "quenched the power (so the Greek ) of the fire." Daniel 3:19-30 ; Daniel 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them. escaped . . . sword —So Jephthah ( Judges 12:3 ); and so David escaped Saul's sword ( 1 Samuel 18:11 ; 1 Samuel 19:10 ; 1 Samuel 19:12 ); Elijah ( 1 Kings 19:1 ; 2 Kings 6:14 ). out of weakness . . . made strong —Samson ( Judges 16:28 ; Judges 15:19 ). Hezekiah ( Judges 15:19- : ). MILTON says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness." valiant in fight —Barak ( Judges 4:14 ; Judges 4:15 ). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria. armies —literally, "camps" referring to Judges 4:15- : . But the reference may be to the Maccabees having put to flight the Syrians and other foes. return to ' Top of Page ' <a name="verse-35" class="com-number"

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절 (explains)

bible-text/heb-11-34

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불의 위력을 꺼뜨리고, 칼날을 피하고, 약한 데서 강하게 되었다. **불의 위력을 꺼뜨렸다** — 다니엘의 세 친구(다니엘 3:27). "불을 껐다"가 아니라 "불의 힘을 꺼뜨렸다"는 점이 주목된다. **칼날을 피했다** — 입다(사사기 12:3), 다윗이 사울의 칼을 피했다. 엘리야도 그러했다. **약한 데서 강하게 되었다** — 삼손(사사기 16:28), 히스기야. 밀턴은 말했다. "그들은 연약함의 대항할 수 없는 힘으로 어둠의 권세를 흔들었다." **이방 군대를 물리쳤다** — 바락(사사기 4:14, 15), 마카베오 시대의 용사들도 시리아 군대를 무찔렀다.

원주석

35절 카드 ↗

35. Women received their dead raised —as the widow of Zarephath ( :- ). The Shunammite ( :- ). The two oldest manuscripts read. "They received women of aliens by raising their dead." :- shows that the raising of the widow's son by Elijah led her to the faith, so that he thus took her into fellowship, an alien though she was. Christ, in :- , makes especial mention of the fact that Elijah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of God, as Vulgate reads. Still, English Version may be the right reading. and — Greek, "but"; in contrast to those raised again to life. tortured —"broken on the wheel." Eleazar ( 2 Maccabees 6:18 , end; 2 Maccabees 19:20,30 ). The sufferer was stretched on an instrument like a drumhead and scourged to death. not accepting deliverance —when offered to them. So the seven brothers, 2 Maccabees 7:9, 11, 14, 29, 36 ; and Eleazar, 2 Maccabees 6:21, 28, 30 , "Though I might have been delivered from death, I endure these severe pains, being beaten." a better resurrection —than that of the women's children "raised to life again"; or, than the resurrection which their foes could give them by delivering them from death ( Daniel 12:2 ; Luke 20:35 ; Philippians 3:11 ). The fourth of the brethren (referring to Philippians 3:11- : ) said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to life." The writer of Second Maccabees expressly disclaims inspiration, which prevents our mistaking Paul's allusion here to it as if it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim. return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-11-35

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여자들은 자기 죽은 사람을 부활로 다시 받았다. **여자들이 죽은 사람을 다시 받았다** — 사르밧 과부(열왕기상 17:23)와 수넴 여인(열왕기하 4:36)이다. **더 나은 부활을 얻으려고 풀려나기를 거부하고 고문을 당했다** — 마카베오시대의 순교자들이다(마카베오하 6:18 이하; 7:9, 11, 14, 29, 36). 네 번째 형제가 안티오쿠스 왕에게 말했다. "사람들에게 죽임을 당하는 것은 하나님으로부터 오는 소망, 즉 그분에 의해 다시 살아날 소망을 바라보면서 택하는 것이다." **더 나은 부활** — 여자들의 자녀가 다시 살아난 것보다 더 나은 부활, 즉 영원한 생명의 부활이다.

원주석

36절 카드 ↗

36. others —of a different class of confessors for the truth (the Greek is different from that for "others," :- , alloi, heteroi ). trial —testing their faith. imprisonment —as Hanani ( 2 Chronicles 16:10 ), imprisoned by Asa. Micaiah, the son of Imlah, by Ahab ( 1 Kings 22:26 ; 1 Kings 22:27 ). return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-11-36

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또 다른 사람들은 조롱과 채찍질을 당하고, 결박과 옥에 갇히는 시련을 겪었다. **또 다른 사람들** — 앞의 믿음의 영웅들과 다른 부류의 고난자들이다. **옥에 갇혔다** — 아사가 선견자 하나니를 가두었고(역대하 16:10), 아합이 이믈라의 아들 미가야를 가두었다(열왕기상 22:26, 27).

원주석

37절 카드 ↗

37. stoned —as Zechariah, son of Jehoiada ( 2 Chronicles 24:20-22 ; Matthew 23:35 ). sawn asunder —as Isaiah was said to have been by Manasseh; but see my Matthew 23:35- : to Isaiah. tempted — by their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [ESTIUS]; or by the fiery darts of Satan, as Jesus was in His last trials [GLASSIUS]. Probably it included all three; they were tempted in every possible way, by friends and foes, by human and satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but in vain, through the power of faith. sword —literally, "they died in the murder of the sword." In Matthew 23:35- : the contrary is given as an effect of faith, "they escaped the edge of the sword." Both alike are marvellous effects of faith. In both accomplishes great things and suffers great things, without counting it suffering [CHRYSOSTOM]. Urijah was so slain by Jehoiakim ( Matthew 23:35- : ); and the prophets in Israel ( Matthew 23:35- : ). in sheepskins —as Elijah ( 1 Kings 19:13 , Septuagint ). They were white; as the "goat-skins" were black (compare Zechariah 13:4 ). tormented — Greek, "in evil state." return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

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bible-text/heb-11-37

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그들은 돌에 맞고, 톱으로 켜지고, 시험을 받고, 칼에 죽임을 당했다. **돌에 맞았다** — 여호야다의 아들 스가랴가 그러했다(역대하 24:20-22; 마태복음 23:35). **톱으로 켜졌다** — 이사야가 므낫세에 의해 그렇게 죽임을 당했다는 전승이 있다. **시험을 받았다** — 고난 중에 믿음을 포기하라는 적들의 유혹을 받은 것이다. 이것은 가족들로부터(욥의 경우처럼), 사탄의 불화살로도(예수님이 마지막 시험에서처럼) 임한다. **칼에 죽임을 당했다** — 히브리서 11:34의 결과("칼날을 피했다")와 상반되는 것 같지만, 믿음은 같은 상황에서 큰일도 행하고 큰 고난도 겪는다. 양쪽 모두 고난이라 여기지 않는 믿음의 역사이다(크리소스톰). **양가죽과 염소가죽을 걸치고** — 엘리야처럼(열왕기상 19:13, 70인역). 양가죽은 희고 염소가죽은 검었다.

원주석

38절 카드 ↗

38. Of whom the world was not worthy —So far from their being unworthy of living in the world, as their exile in deserts, c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing such as Joseph proved to Potiphar ( Genesis 39:5 ), and Jacob to Laban ( Genesis 30:27 ). In condemning them, the world condemned itself. caves —literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by Obadiah ( 1 Kings 18:4 ; 1 Kings 18:13 ) and Elijah ( 1 Kings 19:8 ; 1 Kings 19:13 ); and Mattathias and his sons ( 1 Maccabees 2:28, 29 ); and Judas Maccabeus ( 2 Maccabees 5:27 ). return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-11-38

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세상은 그들을 받기에 합당하지 못했다. **세상은 합당하지 못했다** — 마치 그들이 세상에 살 자격이 없는 것처럼 사막과 동굴에서 살았지만, 실은 세상이 그들을 받기에 합당하지 못했다. 세상은 그들을 추방함으로써 자신에게서 복의 원천을 차단했다. **동굴들** — 팔레스타인은 지형 특성상 동굴이 많다. 오바댜가 숨긴 오십 명의 선지자들(열왕기상 18:4, 13), 엘리야(열왕기상 19:8, 13), 맛다디아와 아들들(마카베오상 2:28, 29)이 동굴에 숨었다.

원주석

39절 카드 ↗

39. having obtained a good report — Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again ( :- ); "the eternal inheritance" ( :- ). Abraham did obtain the very thing promised ( Hebrews 6:15 ) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to come. The full blessedness of body and soul shall not be till the full number of the elect shall be accomplished, and all together, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, "It is probable that some accumulation of blessedness was added to holy souls, when Christ came and fulfilled all things even as at His burial many rose from the dead, who doubtless ascended to heaven with Him" [FLACIUS in BENGEL]. (Compare Note, see on Hebrews 6:15- : ). The perfecting of believers in title, and in respect to conscience, took place once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took place, and takes place at their death. But the universal and final perfecting will not take place till Christ's coming. return to ' Top of Page ' <a name="verse-40" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-11-39

Source

이 사람들은 모두 그 믿음으로 인정을 받았지만, 약속하신 것은 받지 못했다. **인정을 받았다** — 원어는 "증언을 받았다"이다. 그들이 받지 못한 것은 그리스도 재림 때에 있을 구원의 최종 완성이다(히브리서 9:28). 아브라함은 부분적으로는 약속을 받았다(히브리서 6:15), 즉 사후 영혼의 복락을 믿음으로 누렸다. 그러나 택함 받은 자의 수가 완성되고 모두가 함께 영원한 영광에 들어갈 때까지는 완전한 복락이 이루어지지 않는다.

원주석

40절 카드 ↗

40. provided —with divine forethought from eternity (compare Genesis 22:8 ; Genesis 22:14 ). some better thing for us — ( Hebrews 7:19 ); than they had here. They had not in this world, "apart from us" (so the Greek is for "without us," that is, they had to wait for us for), the clear revelation of the promised salvation actually accomplished, as we now have it in Christ; in their state, beyond the grave their souls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed. The Fathers, CHRYSOSTOM, c., restricted the meaning of Hebrews 11:39 Hebrews 11:40 to this last truth, and I incline to this view. "The connection is, You, Hebrews, may far more easily exercise patience than Old Testament believers; for they had much longer to wait, and are still waiting until the elect are all gathered in; you, on the contrary, have not to wait for them" [ESTIUS]. I think his object in these verses ( Hebrews 11:39 ; Hebrews 11:40 ) is to warn Hebrew Christians against their tendency to relapse into Judaism. "Though the Old Testament worthies attained such eminence by faith, they are not above us in privileges, but the reverse." It is not we who are perfected with them, but rather they with us. They waited for His coming; we enjoy Him as having come ( Hebrews 1:1 ; Hebrews 2:3 ). Christ's death, the means of perfecting what the Jewish law could not perfect, was reserved for our time. Compare Hebrews 2:3- : , " perfecter ( Greek ) of our faith." Now that Christ is come, they in soul share our blessedness, being "the spirits of the just made perfect" ( Hebrews 2:3- : ); so ALFORD; however, see on Hebrews 11:1 . Hebrews 11:1- : shows that the blood of Christ, brought into the heavenly holy place by Him, first opened an entrance into heaven (compare Hebrews 11:1- : ). Still, the fathers were in blessedness by faith in the Saviour to come, at death ( Hebrews 6:15 ; Luke 16:22 ). return to ' Top of Page ' Hebrews Heb 10 Hebrews Heb Hebrews Heb 12 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 11". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ hebrews-11.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:

Pericope (part_of)

절 (explains)

bible-text/heb-11-40

Source

하나님께서 우리를 위해 더 좋은 것을 미리 마련해 두셨기에, 그들이 우리와 함께가 아니면 온전해지지 못하도록 하신 것이다. **미리 마련해 두셨다** — 영원 전부터의 신성한 예지이다(창세기 22:8, 14). **우리를 위해 더 좋은 것** — 그들이 이 세상에서 누리지 못한 것, 즉 이미 성취된 구원의 선명한 계시이다. **우리와 함께가 아니면** — 택함 받은 자의 수 전체가 완성되기까지, 어느 한 사람도 다른 사람들보다 앞서지 않고 함께 최종적인 영광에 들어간다. 구약의 성도들은 우리에게 앞서지 않고, 오히려 우리가 그들과 함께 온전해지는 것이다. 그들은 오실 구원자를 기다렸고, 우리는 이미 오신 그분을 누린다(히브리서 1:1, 2:3). 이 구절은 히브리 그리스도인들의 유대교로의 퇴행을 경계하기 위한 것으로, "구약의 위인들도 우리보다 특권이 있는 것이 아니라 오히려 반대다"라고 말한다.

원주석

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