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주석[JFB] — 히브리서 12장 · 인내와 하나님의 징계

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1절 카드 ↗

1. we also —as well as those recounted in Hebrews 12:11 . are compassed about — Greek, "have so great a cloud (a numberless multitude above us, like a cloud, 'holy and pellucid,' [CLEMENT OF ALEXANDRIA]) of witnesses surrounding us." The image is from a "race," an image common even in Palestine from the time of the Greco-Macedonian empire, which introduced such Greek usages as national games. The "witnesses" answer to the spectators pressing round to see the competitors in their contest for the prize ( Philippians 3:14 ). Those "witnessed of" ( Greek, Hebrews 11:5 ; Hebrews 11:39 ) become in their turn "witnesses" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [ALFORD] ( Hebrews 6:12 ), some of them martyrs in the modern sense; (2) witnessing our struggle of faith; however, this second sense of "witnesses," though agreeing with the image here if it is to be pressed, is not positively, unequivocally, and directly sustained by Scripture. It gives vividness to the image; as the crowd of spectators gave additional spirit to the combatants, so the cloud of witnesses who have themselves been in the same contest, ought to increase our earnestness, testifying, as they do, to God's faithfulness. weight —As corporeal unwieldiness was, through a disciplinary diet, laid aside by candidates for the prize in racing; so carnal and worldly lusts, and all, whether from without or within, that would impede the heavenly runner, are the spiritual weight to be laid aside. "Encumbrance," all superfluous weight; the lust of the flesh, the lust of the eye, and the pride of life, and even harmless and otherwise useful things which would positively retard us ( Mark 10:50 , the blind man casting away his garment to come to Jesus; Mark 10:50- : ; compare Ephesians 4:22 ; Colossians 3:9 ; Colossians 3:10 ). the sin which doth so easily beset us — Greek, "sin which easily stands around us"; so LUTHER, "which always so clings to us": "sinful propensity always surrounding us, ever present and ready" [WAHL]. It is not primarily " the sin, " c., but sin in general, with, however, special reference to "apostasy," against which he had already warned them, as one to which they might gradually be seduced the besetting sin of the Hebrews, UNBELIEF. with patience — Greek, "in persevering endurance" ( Colossians 3:10- : ). On "run" compare 1 Corinthians 9:24 ; 1 Corinthians 9:25 . return to ' Top of Page ' <a name="verse-2" class="com-number"

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그러므로 우리도 이렇게 큰 증인들의 구름에 둘러싸여 있으니, 모든 무거운 짐과 우리를 그토록 쉽게 얽매는 죄를 벗어 버리고, 우리 앞에 놓인 경주를 인내로 달려가자. **증인들의 구름** — 이미지는 경기장에서의 경주에서 나왔다. 그리스·마케도니아 제국 이래 팔레스타인에도 이러한 국가적 경기 관행이 도입되었다. "증언을 받은" 자들이(히브리서 11:5, 39) 이제 차례로 "증인들"이 된다. 두 가지 의미로: (1) 그들의 삶으로 하나님의 신실하심을 증언하고, (2) 우리의 믿음의 싸움을 증언하는 증인으로. 구름처럼 빽빽한 구경꾼들이 선수에게 더 큰 힘을 주듯, 그들의 증언은 우리의 분발을 촉구한다. **무거운 짐** — 영적 경주자는 몸을 무겁게 하는 모든 것을 내려놓는다. 세상적 욕망, 안팎의 모든 방해 요소들(에베소서 4:22; 골로새서 3:9). **우리를 쉽게 얽매는 죄** — 원어는 "항상 우리 주위에 서 있는 죄"로, 시시때때로 달라붙는 죄의 성향을 뜻한다. 히브리인들을 특히 위협하는 죄는 **불신앙**이었다.

원주석

2절 카드 ↗

2. Looking unto —literally, "Looking from afar" (see on :- ); fixing the eyes upon Jesus seated on the throne of God. author —"Prince-leader." The same Greek is translated, "Captain (of salvation)," Hebrews 2:10 ; "Prince (of life)," Acts 3:15 . Going before us as the Originator of our faith, and the Leader whose matchless example we are to follow always. In this He is distinguished from all those examples of faith in Acts 3:15- : . (Compare 1 Corinthians 11:1 ). On His "faith" compare Hebrews 2:13 ; Hebrews 3:12 . Believers have ever looked to Him ( Hebrews 11:26 ; Hebrews 13:8 ). finisher — Greek, "Perfecter," referring to Hebrews 13:8- : . of our faith —rather as Greek, "of the faith," including both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so, both as a vicarious offering and an example, He is the object of our faith. for the joy . . . set before him —namely, of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain. cross . . . shame —the great stumbling-block to the Hebrews. "Despised," that is, disregarded. return to ' Top of Page ' <a name="verse-3" class="com-number"

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믿음의 창시자요 완성자이신 예수를 바라보자. **바라보자** — 원어는 "멀리서 바라봄"으로, 다른 모든 것들로부터 시선을 돌려 예수께만 고정함을 뜻한다. **창시자** — "구원의 대장"(히브리서 2:10), "생명의 왕"(사도행전 3:15). 우리 앞서 가시며 우리가 본받아야 할 탁월한 본이시다(고린도전서 11:1). **완성자** — 믿음의 이상을 친히 성취하셨고, 대속 제물이자 본으로서 우리 믿음의 대상이 되신다. **자기 앞에 놓인 기쁨을 위하여** — 하나님 보좌 우편에 왕과 구주로 앉아 회개와 죄 사함을 주시는 기쁨이다. 다가올 기쁨이 현재의 고통의 가시를 빼앗는다. **부끄러움을 마다하지 않으셨다** — 십자가의 수치를 무시하고 개의치 않으셨다. 이는 히브리인들에게 큰 걸림돌이었다.

원주석

3절 카드 ↗

3. For —justifying his exhortation, "Looking unto Jesus." consider —by way of comparison with yourselves, so the Greek. contradiction —unbelief, and every kind of opposition ( :- ). sinners — Sin assails us. Not sin, but sinners, contradicted Christ [BENGEL]. be wearied and faint — Greek, "lest ye weary fainting." Compare Isaiah 49:4 ; Isaiah 49:5 , as a specimen of Jesus not being wearied out by the contradiction and strange unbelief of those among whom He labored, preaching as never man did, and exhibiting miracles wrought by His inherent power, as none else could do. return to ' Top of Page ' <a name="verse-4" class="com-number"

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죄인들이 자기를 거슬러 이렇게 거역한 것을 참아 내신 그분을 깊이 생각하라. **그분을 깊이 생각하라** — 원어는 자신들의 경우와 비교하여 생각하는 것이다. **거역한 것** — 불신앙과 온갖 종류의 반대이다. 죄가 아니라 죄인들이 그리스도를 거슬러 대적했다(벵겔). 이사야 49:4, 5는 거역하는 자들 가운데서도 지치지 않으신 예수의 본을 보여 준다. 그분은 전에 없는 설교를 하시며 내재적 능력의 기적을 행하셨다.

원주석

4절 카드 ↗

4. not yet resisted unto blood —image from pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the loss of goods, and been a gazing-stock by reproaches and afflictions; ye have not shed your blood (see on Hebrews 12:1 ). "The athlete who hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen hath risen the more determined, goes down to the encounter with great hope" [SENECA]. against sin — Sin is personified as an adversary; sin, whether within you, leading you to spare your blood, or in our adversaries, leading them to shed it, if they cannot through your faithfulness even unto blood, induce you to apostatize. return to ' Top of Page ' <a name="verse-5" class="com-number"

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여러분은 죄와 싸우면서 아직 피를 흘리기까지 저항해 본 적이 없다. **피를 흘리기까지** — 권투 경기의 이미지이다(앞서는 달리기 이미지를 사용했다). 자기 피를 본 선수는, 쓰러져도 기죽지 않고 일어서서 더 큰 용기로 싸운다(세네카). 그대들은 물질적 손실과 조롱과 환난을 당했지만, 아직 순교의 피는 흘리지 않았다.

원주석

5절 카드 ↗

5. forgotten —"utterly," so the Greek. Compare :- , in which he implies how utterly some of them had forgotten God's word. His exhortation ought to have more effect on you than the cheers and exhortations of the spectators have on the competitors striving in the games. which — Greek, "the which," of which the following is a specimen [ALFORD]. speaketh unto you —as in a dialogue or discourse, so the Greek, implying God's loving condescension (compare :- ). despise not —literally, "Do not hold of little account. " Betraying a contumacious spirit of unbelief ( :- ), as "faint" implies a broken-down, weak, and desponding spirit. "Chastening" is to be borne with "subjection" ( Hebrews 12:9 ); "rebuke" (more severe than chastening ) is to be borne with endurance ( Hebrews 12:9- : ). "Some in adversity kick against God's will, others despond; neither is to be done by the Christian, who is peculiarly the child of God. To him such adverse things occur only by the decree of God, and that designed in kindness, namely, to remove the defilements adhering to the believer, and to exercise his patience" [GROTIUS]. return to ' Top of Page ' <a name="verse-6" class="com-number"

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또한 여러분은 자녀에게 타이르듯 권면하는 말씀을 잊어버렸다. "내 아들아, 주의 징계를 가볍게 여기지 말며, 그분께 책망을 받을 때에 낙심하지 말라." **잊어버렸다** — 원어는 "완전히 잊어버렸다"로, 하나님의 말씀을 너무나 완전히 잊어버린 그들의 상태를 암시한다. **대화하듯** — 원어는 "대화나 담론처럼 말씀하신다"를 뜻한다. 하나님의 사랑스러운 겸손하심을 나타낸다. **가볍게 여기지 말며** — 반항적 불신앙을 버리라는 것이다. **낙심하지 말며** — 나약하고 무너진 정신을 버리라는 것이다. 징계를 경멸하거나 그것으로 낙망하는 것, 이 두 가지 모두를 하지 말아야 한다.

원주석

6절 카드 ↗

6. ( :- .) and — Greek, "yea and," "and moreover"; bringing out an additional circumstance. scourgeth —which draws forth "blood" ( Hebrews 12:4 ). receiveth —accepts. Takes to Himself as a son "in whom He delighteth " ( Proverbs 3:12 ). return to ' Top of Page ' <a name="verse-7" class="com-number"

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주께서는 사랑하시는 자를 징계하시고, 받아들이시는 모든 아들을 채찍질하신다. **채찍질하심** — 피를 냄으로써(히브리서 12:4) 더욱 강렬한 징계를 가리킨다. **받아들이신다** — 기뻐하시는 아들로 취하신다(잠언 3:12).

원주석

7절 카드 ↗

7. In Hebrews 12:7 ; Hebrews 12:8 the need of "chastening" or "discipline" is inculcated; in Hebrews 12:8- : , the duty of those to whom it is administered. If —The oldest manuscripts read, "With a view to chastening (that is, since God's chastisement is with a view to your chastening, that is, disciplinary amelioration) endure patiently"; so Vulgate. ALFORD translates it as indicative, not so well, "It is for chastisement that ye are enduring. " dealeth with you —"beareth Himself toward you" in the very act of chastening. what son is he —"What son is there" even in ordinary life? Much more God as to His sons ( Isaiah 48:10 ; Acts 14:22 ). The most eminent of God's saints were the most afflicted. God leads them by a way they know not ( Acts 14:22- : ). We too much look at each trial by itself, instead of taking it in connection with the whole plan of our salvation, as if a traveller were to complain of the steepness and roughness of one turn in the path, without considering that it led him into green pastures, on the direct road to the city of habitation. The New Testament alone uses the Greek term for education ( paideia ), to express "discipline" or correction, as of a child by a wise father. return to ' Top of Page ' <a name="verse-8" class="com-number"

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여러분이 견디는 것은 훈련을 위함이다. 하나님께서는 여러분을 자녀처럼 대하신다. 아버지가 징계하지 않는 아들이 어디 있겠느냐? **훈련을 위하여** — 가장 오래된 사본들은 "훈련(훈육)을 위하여 인내하라"로 읽는다. **자녀처럼 대하신다** — 하나님께서 징계 행위에서 친히 자녀처럼 대하신다. 우리는 각각의 시련을 전체 구원 계획과 연결하지 않고 개별적으로 보는 경향이 있다. 이는 마치 여행자가 길의 험준함을 불평하면서, 그 길이 푸른 초장을 거쳐 영원한 도성으로 이끄는 것을 생각하지 못하는 것과 같다.

원주석

8절 카드 ↗

8. if ye be without —excluded from participation in chastisement, and wishing to be so. all —all sons: all the worthies enumerated in the eleventh chapter: all the witnesses ( Hebrews 12:1 ). are — Greek, "have been made." then are ye bastards —of whom their fathers take no care whether they are educated or not; whereas every right-minded father is concerned for the moral well-being of his legitimate son. "Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship" [CHRYSOSTOM]. return to ' Top of Page ' <a name="verse-9" class="com-number"

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그러나 모든 자녀가 함께 받는 징계가 여러분에게 없다면, 여러분은 사생아요 참 자녀가 아니다. **사생아** — 아버지가 그들의 교육이나 도덕적 성장에 관심을 두지 않는 자들이다. 반면 마음이 바른 아버지는 자기 친아들의 도덕적 성장을 걱정한다. "징계를 받지 않는 것이 사생자의 표이므로, 우리는 징계를 거부하지 않고 우리의 참된 자녀됨의 표로 즐거워해야 한다"(크리소스톰).

원주석

9절 카드 ↗

9. fathers . . . which corrected us —rather as Greek, "We had the fathers of our flesh as correctors." subjection —See the punishment of insubordination, :- . Father of spirits —contrasted with "the fathers of our flesh." "Generation by men is carnal, by God is spiritual" [BENGEL]. As "Father of spirits," He is both the Originator, and the Providential and Gracious Sustainer, at once of animal and spiritual life. Compare "and LIVE," namely, spiritually; also :- , "that we might be partakers of His holiness" ( 2 Peter 1:4 ). God is a spirit Himself, and the Creator of spirits like Himself, in contrast to men who are flesh, and the progenitors of flesh ( 2 Peter 1:4- : ). Jesus our pattern "learned obedience" experimentally by suffering ( 2 Peter 1:4- : ). and live —and so, thereby live spiritually and eternally. return to ' Top of Page ' <a name="verse-10" class="com-number"

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또한 우리에게는 우리를 징계하던 육신의 아버지들이 있었고, 우리는 그들을 공경하였다. 그렇다면 영들의 아버지께는 더욱 복종하여 살아야 하지 않겠느냐? **육신의 아버지들** — 원어는 "우리의 육체의 아버지들"이다. **영들의 아버지** — 육신의 아버지들과 대조된다. 인간에 의한 출생은 육체적이고, 하나님에 의한 것은 영적이다(벵겔). 동물적 생명과 영적 생명 모두의 창시자이시자 섭리적·은혜로운 유지자이시다. **살게 될 것이다** — 영적으로, 영원토록 살 것이다.

원주석

10절 카드 ↗

10. Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers. for a few days —that is, with a view to our well-being in the few days of our earthly life: so the Greek. after their own pleasure — Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerring wisdom of our heavenly Father. "They err much at one time in severity, at another in indulgence [ 1 Samuel 3:13 ; Ephesians 6:4 ], and do not so much chasten as THINK they chasten" [BENGEL]. that we might be partakers of his holiness —becoming holy as He is holy ( Ephesians 6:4- : ). To become holy like God is tantamount to being educated for passing eternity with God ( Hebrews 12:14 ; 2 Peter 1:4 ). So this "partaking of God's holiness" stands in contrast to the "few days" of this life, with a view to which earthly fathers generally educate their sons. return to ' Top of Page ' <a name="verse-11" class="com-number"

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육신의 아버지들은 잠시 동안 자기들이 보기에 좋을 대로 우리를 징계하였으나, 하나님께서는 우리의 유익을 위하여, 곧 우리가 그분의 거룩하심에 참여하게 하시려고 징계하신다. **자기들이 보기에 좋을 대로** — 그들의 판단 기준은 자신들이 좋다고 생각하는 것이었으며, 그것은 종종 잘못된 판단, 감정, 변덕에 기반했다. 인간 교육의 두 가지 결함은 (1) 단기적 지상 생활의 이익만을 추구하는 것과, (2) 오류 없는 하나님의 지혜가 없다는 것이다. **그분의 거룩하심에 참여** — 하나님처럼 거룩해지는 것은 영원을 하나님과 함께할 준비를 하는 것이다(히브리서 12:14; 베드로후서 1:4).

원주석

11절 카드 ↗

11. joyous . . . grievous — Greek, "matter of joy . . . matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses. fruit of righteousness — righteousness (in practice, springing from faith) is the fruit which chastening, the tree yields ( :- ). "Peaceable" (compare :- ): in contrast to the ordeal of conflict by which it has been won. "Fruit of righteousness to be enjoyed in peace after the conflict" [THOLUCK]. As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games. exercised thereby —as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious ( :- ). "Oh, happy the servant for whose improvement his Lord is earnest, with whom he deigns to be angry, whom He does not deceive by dissembling admonition" (withholding admonition, and so leading the man to think he needs it not)! [TERTULLIAN, Patience, 11]. Observe the "afterwards"; that is the time often when God works. return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/heb-12-11

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모든 징계가 당장은 즐겁기보다 괴롭게 여겨지지만, 나중에는 그것으로 훈련받은 사람들에게 의의 평화로운 열매를 맺게 한다. **즐겁지 않고 오히려 괴롭게** — 현재 훈련받는 자들의 고통으로 판단이 흐려진다. 그러나 궁극적 열매는 일시적 고통을 충분히 보상한다. **의의 평화로운 열매** — 의가 징계라는 나무가 맺는 열매이다. "평화로운"은 쟁취하는 싸움의 현장과 대조된다. 올림픽 경기의 승자에게 평화와 승리를 동시에 상징하는 감람 화환을 씌운 것처럼.

원주석

12절 카드 ↗

12. He addresses them as runners in a race, and pugilists, and warriors [CHRYSOSTOM]. The "wherefore" is resumed from :- . lift up —In :- , from which Paul here quotes, it is, " Strengthen ye the weak hands." The hand is the symbol of one's strength. ALFORD translates, "Put straight again the relaxed hands." English Version expresses the sense well. feeble —literally, "paralyzed"; a word used only by Luke, Paul's companion, in the New Testament. The exhortation has three parts: the first relates to ourselves, Hebrews 12:12 ; Hebrews 12:13 ; the second, to others, Hebrews 12:14 , "peace with all men"; the third, to God, "holiness, without which," c. The first is referred to in Hebrews 12:14- : , "test any man fail of the grace of God" the second in the words, "lest any root of bitterness," c. the third in Hebrews 12:16 , "Lest there be any fornicator or profane person," c. This threefold relation often occurs in Paul's Epistles. Compare Note, see on Hebrews 12:16- : , "soberly, righteously, and godly." The Greek active verb, not the middle or reflexive, requires the sense to be, Lift up not only your own hands and knees, but also those of your brethren (compare Hebrews 12:15 Isaiah 35:4 ). return to ' Top of Page ' <a name="verse-13" class="com-number"

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절 (explains)

bible-text/heb-12-12

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그러므로 늘어진 손과 약해진 무릎을 일으켜 세우자. 이사야 35:3에서 인용한다. 이 권면은 세 부분으로 나뉜다: (1) 자기 자신에 관하여(12-13절), (2) 다른 사람들에 관하여(14절 "모든 사람과 화평"), (3) 하나님에 관하여(거룩함). **늘어진 손과 약해진 무릎** — 원어는 "마비된"이다. 힘의 상징인 손이 늘어졌다. 능동태로 쓰여 자기 손과 무릎뿐 아니라 형제들의 것도 일으켜야 함을 암시한다(히브리서 12:15; 이사야 35:4).

원주석

13절 카드 ↗

13. Quoted from :- , Septuagint, "Make straight paths for thy feet." straight —that is, leading by a straight road to joy and grace ( Hebrews 12:1 ; Hebrews 12:2 ; Hebrews 12:15 ). Cease to "halt" between Judaism and Christianity [BENGEL]. paths —literally, "wheel tracks." Let your walk be so firm and so unanimous in the right direction that a plain track and "highway" may be thereby established for those who accompany and follow you, to perceive and walk in ( Isaiah 35:8 ) [ALFORD]. that which is lame —those "weak in the faith" ( Isaiah 35:8- : ), having still Judaizing prejudices. be turned out of the way — ( Proverbs 4:27 ); and, so missing the way, lose the prize of "the race" ( Proverbs 4:27- : ). rather he healed —Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-12-13

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여러분의 발을 위하여 곧은 길을 만들어라. 그래야 저는 다리가 어긋나지 않고 오히려 낫게 될 것이다. 이사야 35:3과 잠언 4:26(70인역)에서 인용한다. **곧은 길을** — 유대교와 기독교 사이에서 더 이상 절뚝거리지 말라(벵겔). 바른 방향으로의 결단 있는 전진이 동행하고 뒤따르는 자들을 위한 평탄한 길이 된다. **저는 다리** — 아직 유대주의적 편견을 지닌 믿음이 연약한 자들(로마서 14장)이다. 바른 길을 걷는 것 자체가 치유에 기여한다.

원주석

14절 카드 ↗

14. follow peace with all men —with the brethren especially ( :- ), that so the "lame" among them be not "turned out of the way" ( Hebrews 12:13 ), and that no one of them "fail of the grace of God" ( Hebrews 12:13- : ). holiness —a distinct Greek word from God's "holiness" ( Hebrews 12:13- : ). Translate here "sanctification." His is absolute holiness: our part is to put on His holiness, becoming "holy as He is holy," by sanctification. While "following peace with all men," we are not so to seek to please them, as to make God's will and our sanctification a secondary object; this latter must be our first aim. ( Hebrews 12:13- : ). without which — Greek, "apart from which." no man shall see the Lord —no man as a son; in heavenly glory ( Revelation 22:3 ; Revelation 22:4 ). In the East, none but the greatest favorites are admitted to the honor of seeing the king (compare 2 Samuel 14:24 ). The Lord being pure and holy, none but the pure and holy shall see Him ( 2 Samuel 14:24- : ). Without holiness in them, they could not enjoy Him who is holiness itself ( Zechariah 14:20 ). The connection of purity with seeing the Lord, appears in 1 John 3:2 ; 1 John 3:3 ; Ephesians 5:5 . Contrast Ephesians 5:5- : (compare 1 Thessalonians 4:3 ). In Matthew 24:30 ; Revelation 1:7 , it is said that all shall see the Lord; but, that shall be as a Judge, not as their lasting portion and God, which is meant here. The Greek verb does not denote the mere action of seeing, but the seer's state of mind to which the object is presented: so in Matthew 5:8 they shall truly comprehend God [TITTMANN]. None but the holy could appreciate the holy God, none else therefore shall abide in His presence. "The bad shall only see Him in His form as Son of man [compare Revelation 1:13 ; Revelation 1:7 ; Matthew 24:30 ; Acts 1:11 ; Acts 17:31 ]; still it will be in the glory in which He shall judge, not in the lowliness in which He was judged. His form as God, wherein He is equal to the Father, without doubt the ungodly shall not see; for it is only 'the pure in heart who shall see God'" [AUGUSTINE]. "He shall come to judge, who stood before a judge. He shall come in the form in which He was judged, that they may see Him whom they pierced: He who was before hidden shall come manifested in power: He, as Judge, shall condemn the real culprits, who was Himself falsely made a culprit." return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-12-14

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모든 사람과 더불어 화평하기를 힘쓰고, 거룩함을 따르라. 이것이 없이는 아무도 주를 보지 못할 것이다. **화평하기를 힘쓰라** — 형제들과의 화평이 우선인데, 절름발이 자들이 길에서 벗어나지 않도록, 아무도 하나님의 은혜에서 떨어지지 않도록(히브리서 12:13-15). **거룩함** — 원어는 여기서 "성화"이다. 하나님의 거룩하심(10절)과 구별되는 우리의 거룩함이다. 모든 사람과 화평을 추구하면서도 그들을 기쁘게 하기 위해 하나님의 뜻과 성화를 부차적 목표로 두지 말아야 한다. **주를 보지 못할 것이다** — 아들로서 천상의 영광 가운데(요한계시록 22:3, 4). 동방에서는 왕의 총신만이 왕을 알현하는 영광을 누릴 수 있었다. 거룩한 주님은 거룩한 자만이 볼 수 있다. 오직 거룩하게 된 자만이 거룩하심 자체이신 그분을 즐길 수 있다(에베소서 5:5; 요한일서 3:2, 3).

원주석

15절 카드 ↗

15. lest any . . . fall — Greek, "lest any (namely, through sloth in running) failing, " or " falling short of the grace of God . . . trouble you. " The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [CHRYSOSTOM]. root of bitterness —not merely a " bitter root," which might possibly bring forth sweet fruits; this, a root whose essence is " bitterness, " never could. Paul here refers to :- , "Lest there should be among you a root that beareth gall and wormwood" (compare :- ). Root of bitterness comprehends every person (compare Hebrews 12:16 ) and every principle of doctrine or practice so radically corrupt as to spread corruption all around. The only safety is in rooting out such a root of bitterness. many —rather, " the many," that is, the whole congregation. So long as it is hidden under the earth it cannot be remedied, but when it "springs up," it must be dealt with boldly. Still remember the caution ( Hebrews 12:16- : ) as to rooting out persons. No such danger can arise in rooting out bad principles. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-12-15

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누구든지 하나님의 은혜에서 떨어지는 사람이 없도록, 또 쓴 뿌리가 돋아나 여러분을 괴롭히고 그것으로 많은 사람이 더럽혀지는 일이 없도록 잘 살피라. **쓴 뿌리** — 단순히 쓴 맛이 나는 뿌리가 아니라 그 본질 자체가 "쓴" 뿌리이다. 신명기 29:18을 인용한 것으로(70인역), "독과 쑥을 맺을 뿌리가 너희 중에 있을까 두렵다"이다. 이것은 주변 모든 것에 부패를 퍼뜨릴 정도로 철저히 타락한 모든 사람과 모든 교리나 실천의 원리를 포함한다. 땅속에 숨어 있을 때는 치유할 수 없지만, "돋아나면" 단호하게 처리해야 한다.

원주석

16절 카드 ↗

16. fornicator — ( Hebrews 13:4 ; 1 Corinthians 10:8 ). or profane — Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. 1 Corinthians 10:8- : graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to the flesh [BENGEL]. for one morsel —The smallness of the inducement only aggravates the guilt of casting away eternity for such a trifle, so far is it from being a claim for mercy (compare Genesis 3:6 ). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil ( Genesis 49:4 ; 1 Chronicles 5:1 ; 1 Samuel 13:12-14 ); and, on the other hand, for good, Abraham and Phinehas ( Genesis 12:1-3 ; Genesis 15:5 ; Genesis 15:6 ; Numbers 25:6-15 ). his birthright — Greek, "his own (so the oldest manuscripts read, intensifying the suicidal folly and sin of the act) rights of primogeniture," involving the high spiritual privilege of being ancestor of the promised seed, and heir of the promises in Him. The Hebrews whom Paul addressed, had, as Christians, the spiritual rights of primogeniture (compare Hebrews 12:23 ): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-12-16

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또 음행하는 자나, 한 끼 음식에 자기 장자권을 팔아 버린 에서처럼 속된 자가 없도록 하라. **속된 자** — 음행은 탐욕과 밀접하게 연관된다. 에서의 죄가 그것이었다. 그는 구개의 만족을 위해 영적 특권을 세속적으로 버렸다(창세기 25:30-34). **한 끼 음식** — 유혹이 작을수록 그토록 사소한 것을 위해 영원을 버리는 죄책은 더욱 무거워진다. **장자권** — 메시아의 조상이 되고 약속을 상속하는 높은 영적 특권이 포함되어 있었다.

원주석

17절 카드 ↗

17. afterwards — Greek, " even afterward." He despised his birthright, accordingly also he was despised and rejected when he wished to have the blessing. As in the believer's case, so in the unbeliever's, there is an "afterwards" coming, when the believer shall look on his past griefs, and the unbeliever on his past joys, in a very different light from that in which they were respectively viewed at the time. Compare "Nevertheless afterward," c. Hebrews 12:11 , with the "afterward" here. when he would —when he wished to have. "He that will not when he may, when he will, shall have nay" ( Proverbs 1:24-30 Luke 13:34 ; Luke 13:35 ; Luke 19:42 ). he was rejected —not as to every blessing, but only that which would have followed the primogeniture. he found no place of repentance —The cause is here put for the effect, "repentance" for the object which Esau aimed at in his so-called repentance, namely, the change of his father's determination to give the chief blessing to Jacob. Had he sought real repentance with tears he would have found it ( Luke 19:42- : ). But he did not find it because this was not what he sought. What proves his tears were not those of one seeking true repentance is, immediately after he was foiled in his desire, he resolved to murder Jacob! He shed tears, not for his sin, but for his suffering the penalty of his sin. His were tears of vain regret and remorse, not of repentance. "Before, he might have had the blessing without tears; afterwards, no matter how many tears he shed, he was rejected. Let us use the time" ( Luke 19:42- : )! [BENGEL]. ALFORD explains "repentance" here, a chance, by repenting, to repair (that is, to regain the lost blessing). I agree with him that the translation, instead of "repentance," "no place for changing HIS FATHER'S mind, " is forced; though doubtless this is what was the true aim of the "repentance" which he sought. The language is framed to apply to profane despisers who wilfully cast away grace and seek repentance (that is, not real; but escape from the penalty of their sin), but in vain. Compare "afterward," Matthew 25:11 ; Matthew 25:12 . Tears are no proof of real repentance ( 1 Samuel 24:16 ; 1 Samuel 24:17 ; contrast 1 Samuel 24:17- : ). it — the blessing, which was the real object of Esau, though ostensibly seeking "repentance." return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-12-17

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여러분이 알다시피, 에서는 나중에 그 복을 물려받기를 원하였으나 거절당하였다. 그는 눈물을 흘리며 간절히 구하였지만 마음을 돌이킬 기회를 얻지 못하였다. **나중에** — 원어는 "그 후에도"이다. 장자권을 경멸했고, 그래서 복을 원했을 때도 경멸당했다. **마음을 돌이킬 기회를 얻지 못하였다** — 그가 구한 것은 진정한 회개가 아니라 아버지의 결심을 바꾸는 것이었다. 그의 눈물은 죄에 대한 것이 아니라 죄의 형벌을 받은 것에 대한 것이었다. 이것은 진정한 회개가 아니라 후회와 자책의 눈물이었다. "그 전에는 눈물 없이 복을 받을 수 있었다. 그 후에는 아무리 눈물을 흘려도 거절당했다. 우리는 때를 이용하라"(벵겔). 이 언어는 고의로 은혜를 버리고 회개(진정한 것이 아니라 형벌 면제의 구함)를 구하지만 얻지 못하는 세속적 멸시자들에게 적용된다.

원주석

18절 카드 ↗

18. For —The fact that we are not under the law, but under a higher, and that the last dispensation, the Gospel, with its glorious privileges, is the reason why especially the Hebrew Christians should "look diligently," c. ( Hebrews 12:15 Hebrews 12:16 ). are not come — Greek, "have not come near to." Alluding to Hebrews 12:16- : , "Ye came near and stood under the mountain; and the mountain burned with fire . . . with darkness, clouds, and thick darkness." "In your coming near unto God, it has not been to," c. the mount —The oldest manuscripts and Vulgate omit "the mount." But still, "the mount" must be supplied from Hebrews 12:16- : . that might be touched —palpable and material. Not that any save Moses was allowed to touch it ( Exodus 19:12 Exodus 19:13 ). The Hebrews drew near to the material Mount Sinai with material bodies; we, to the spiritual mount in the spirit. The "darkness" was that formed by the clouds hanging round the mount; the "tempest" accompanied the thunder. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/heb-12-18

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여러분이 나아온 곳은 손으로 만질 수 있고 불이 타오르며 어둠과 흑암과 폭풍이 있는 산이 아니다. 복음 아래에 있지 않고 율법 아래에 있었더라면 어떠했을지를 보여 주어 히브리 그리스도인들이 더욱 쉽게 인내할 수 있어야 함을 논증한다. **손으로 만질 수 있는 산** — 육체적인 것, 물질적인 것. 모세 외에는 아무도 만지도록 허용되지 않았다(출애굽기 19:12, 13). 히브리인들은 육체적 몸으로 물질적 시내산에 가까이 나아갔다. 우리는 영으로 영적인 산에 나아간다. **어둠** — 산 주위를 둘러싼 구름이 형성했다. **폭풍** — 천둥을 동반했다.

원주석

19절 카드 ↗

19. trumpet —to rouse attention, and herald God's approach ( :- ). entreated that the word should not be spoken —literally, "that speech should not be added to them"; not that they refused to hear the word of God, but they wished that God should not Himself speak, but employ Moses as His mediating spokesman. "The voice of words" was the Decalogue, spoken by God Himself, a voice issuing forth, without any form being seen: after which "He added no more" ( :- ). return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/heb-12-19

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나팔 소리와 말씀하시는 음성이 있는 곳도 아니다. 그 음성을 들은 사람들은 더 이상 자기들에게 한 마디도 하지 말기를 간청하였다. **나팔** — 하나님의 접근을 알리고 주의를 집중시키기 위한 것이다(출애굽기 19:16). **음성** — 십계명이 하나님 자신의 목소리로 선포된 것이다. "그분의 말씀이 없었다"(신명기 5:22). 그들은 더 이상 하나님이 직접 말씀하시지 않고 모세를 중보자로 사용하시기를 구했다.

원주석

20절 카드 ↗

20. that which was commanded —"the interdict" [TITTMANN]. A stern interdictory mandate is meant. And —rather, "Even if a beast (much more a man) touch," c. or thrust through with a dart —omitted in the oldest manuscripts. The full interdict in Exodus 19:12 Exodus 19:13 is abbreviated here; the beast alone, being put for "whether man or beast"; the stoning, which applies to the human offender, alone being specified, the beast's punishment, namely, the being thrust through with a dart, being left to be understood. return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/heb-12-20

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그들은 "짐승이라도 그 산에 닿으면 돌로 쳐 죽일 것이다"라고 명하신 것을 감당할 수 없었기 때문이다. 원어는 "엄한 금지 명령"이다. 출애굽기 19:12, 13의 금지 명령을 요약한 것으로, "짐승이라도(사람은 말할 것도 없고)"가 핵심이다. 창으로 찌름에 관한 내용은 가장 오래된 사본들에서 생략된다.

원주석

21절 카드 ↗

21. the sight —the vision of God's majesty. quake — Greek, "I am in trembling"; "fear" affected his mind: "trembling," his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (compare Acts 20:35 ; 2 Timothy 3:8 ) this detail. We read in Deuteronomy 9:19 , Septuagint, of similar words used by Moses after breaking the two tables, through fear of God's anger at the people's sin in making the golden calves. He doubtless similarly "feared" in hearing the ten commandments spoken by the voice of Jehovah. return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/heb-12-21

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그 광경이 너무도 두려워 모세도 "내가 심히 두렵고 떨린다"라고 말하였다. **모세** — 이 말이 출애굽기에는 기록되어 있지 않다. 바울이 영감으로 이 세부사항을 보충한다(사도행전 20:35; 디모데후서 3:8 참조). 모세가 이와 비슷한 말을 금송아지 사건 후에 한 것이 신명기 9:19(70인역)에 기록되어 있다. 그는 두 돌판을 내려놓을 때 하나님의 진노를 두려워했다. 그는 의심할 나위 없이 여호와의 음성으로 십계명을 들을 때도 두려워했을 것이다.

원주석

22절 카드 ↗

22, 23. to an innumerable company of angels, to the general assembly and church —The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels ( Job 1:6 ; Job 38:7 ), "sons of God," are so their "equals" ( Job 38:7- : ); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray ( Matthew 6:10 ). English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, " festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare Deuteronomy 33:2 Psalms 68:17 ; Daniel 7:10 ; Judges 1:14 ; namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare " all angels, all nations " Matthew 25:31 ; Matthew 25:32 . Messiah is pre-eminently "the First-born," or "First-begotten" ( Hebrews 1:6 ), and all believers become so by adoption. Compare the type, Numbers 3:12 ; Numbers 3:45 ; Numbers 3:50 ; 1 Peter 1:18 . As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" ( Exodus 4:22 ; compare Exodus 13:2 ), and a "kingdom of priests" to God ( Exodus 19:6 ), so believers ( Revelation 1:6 ). return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/heb-12-22

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그러나 여러분이 나아온 곳은 시온 산이며, 살아 계신 하나님의 도성, 곧 하늘의 예루살렘이며, 헤아릴 수 없이 많은 천사들의 무리이다. 하나님의 도성이 언급되자 이어서 그 시민들이 언급된다. **만 명의 천사들** — 수만 명(신명기 33:2; 시편 68:17; 다니엘 7:10). "만천사들의 완전한 축제 집회"로 번역하는 것이 더 정확하다. 올림픽 경기처럼 기쁨의 노래와 찬양으로 가득 찬 집회이다. 이것은 하나님을 항상 찬양하는 천사들에게 더 적합하다. **장자들의 교회** — 그리스도가 탁월한 "장자"이시고(히브리서 1:6), 모든 신자들이 입양을 통해 그렇게 된다. 이스라엘은 하나님의 "장자"였고(출애굽기 4:22), "제사장의 왕국"이었다.

원주석

23절 카드 ↗

23. written in heaven —enrolled as citizens there. All those who at the coming of "God the Judge of all" (which clause therefore naturally follows), shall be found "written in heaven," that is, in the Lamb's book of life ( :- ). Though still fighting the good fight on earth, still, in respect to your destiny, and present life of faith which substantiates things hoped for, ye are already members of the heavenly citizenship. "We are one citizenship with angels; to which it is said in the psalm, Glorious things are spoken of thee, thou city of God " [AUGUSTINE]. I think ALFORD wrong in restricting "the Church of the first-born written in heaven," to those militant on earth; it is rather, all those who at the Judge's coming shall be found written in heaven (the true patent of heavenly nobility; contrast "written in the earth," Jeremiah 17:13 , and Esau's profane sale of his birthright, Jeremiah 17:13- : ); these all, from the beginning to the end of the world, forming one Church to which every believer is already come. The first-born of Israel were "written" in a roll ( Numbers 3:40 ). the spirits of just men made perfect —at the resurrection, when the "JUDGE" shall appear, and believers' bliss shall be consummated by the union of the glorified body with the spirit; the great hope of the New Testament ( Romans 8:20-23 ; 1 Thessalonians 4:16 ). The place of this clause after "the JUDGE OF ALL," is my objection to BENGEL and ALFORD'S explanation, the souls of the just in their separate state perfected. Compare Notes, see on 1 Thessalonians 4:16- : , to which he refers here, and which I think confirms my view; those heretofore spirits, but now to be perfected by being clothed upon with the body. Still the phrase, " spirits of just men made perfect," not merely "just men made perfect," may favor the reference to the happy spirits in their separate state. The Greek is not "the perfected spirits, " but "the spirits of the perfected just. " In no other passage are the just said to be perfected before the resurrection, and the completion of the full number of the elect ( Revelation 6:11 ); I think, therefore, "spirits of the just," may here be used to express the just whose predominant element in their perfected state shall be spirit. So spirit and spirits are used of a man or men in the body, under the influence of the spirit, the opposite of flesh ( Revelation 6:11- : ). The resurrection bodies of the saints shall be bodies in which the spirit shall altogether preponderate over the animal soul (see on Revelation 6:11- : ). return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/heb-12-23

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하늘에 등록된 장자들의 총회와 교회이며, 만민의 심판자이신 하나님이며, 온전하게 된 의인들의 영들이다. **하늘에 기록된** — 그곳의 시민으로 등록된 것이다. 아직 지상에서 선한 싸움을 싸우고 있지만, 운명과 현재의 믿음의 삶에서 이미 하늘 시민권의 회원이다. **만민의 심판자이신 하나님** — 두렵고 떨림으로 나아가야 할 분이시다. **온전하게 된 의인들의 영들** — 부활 때에, "심판자"가 나타나시고 신자들의 복락이 영화된 몸과 영의 결합으로 완성될 때를 가리킨다(로마서 8:20-23; 데살로니가전서 4:16). 다른 어떤 구절에서도 의인들이 부활 이전에 온전해졌다고 말하지 않는다. 따라서 그들이 아직 영인 상태로 있지만, 그들의 온전해진 상태에서 지배적 요소가 영일 것이다.

원주석

24절 카드 ↗

24. new —not the usual term ( kaine ) applied to the Christian covenant ( :- ), which would mean new as different from, and superseding the old; but Greek, " nea, " "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith ( :- ), and Himself perfected through sufferings and death, in His resurrection and ascension ( Hebrews 2:10 ; Hebrews 5:9 ), is naturally suggested by the mention of "the just made perfect " at their resurrection (compare Hebrews 7:22 ). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ. and to the blood of sprinkling —here enumerated as distinct from "Jesus." BENGEL reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible ( 1 Peter 1:18 ; 1 Peter 1:19 ). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, Hebrews 9:7 ; Hebrews 9:12 ; Hebrews 9:25 ; Hebrews 13:11 ). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" ( Hebrews 9:12 ); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" ( Hebrews 9:12- : ). So in Hebrews 10:29 , the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in Hebrews 13:12 ; Hebrews 13:20 ; also compare Hebrews 10:19 ; Hebrews 10:21 . So in the Lord's Supper ( 1 Corinthians 10:16 ; 1 Corinthians 11:24-26 ), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" ( 1 Corinthians 11:24-46.11.26- : ). Once for all Christ sprinkled the blood peculiarly for us at His ascension ( Hebrews 9:12 ). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth ( Hebrews 9:14 ; Hebrews 10:22 ; Isaiah 52:15 ). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Isaiah 52:15- : , "In the midst of the throne, a Lamb as it had been slain. " His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood ( Hebrews 9:18 ; Hebrews 9:22 ). speaketh better things than that of Abel —namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [ALFORD], which was not a sacrifice at all); compare Hebrews 11:4 ; Genesis 4:4 . This accords with the whole tenor of the Epistle, and of this passage in particular ( Genesis 4:4- : ), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare Genesis 4:4- : . The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So ARCHBISHOP MAGEE, HAMMOND, and KNATCHBULL. BENGEL takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer MAGEE'S view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel. return to ' Top of Page ' <a name="verse-25" class="com-number"

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절 (explains)

bible-text/heb-12-24

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새 언약의 중보자이신 예수이며, 아벨의 피보다 더 좋은 것을 말하는 뿌리는 피이다. **새** — 여기서 새 언약에 보통 쓰이는 "카이네"(이전 것을 대체하는 새로움)가 아니라 "네아"(젊음의 신선함을 가진 최근의 것)가 쓰였다. 온전하게 된 의인들의 언급은 자연스럽게 그들을 온전하게 하신 예수의 언급을 이끌어 낸다. **뿌리는 피** — 벵겔은 합리적으로 논증하기를, 그리스도의 피는 십자가에서의 여러 방식들(피 같은 땀, 가시면류관, 채찍질, 못, 죽음 후 창)로 몸에서 완전히 쏟아졌다. 그것은 부패하지 않는다(베드로전서 1:18, 19). 그분은 대제사장으로서 천상 성소에 들어가실 때 그 피를 몸과 별도로 가지고 가셨다. 하늘에서 그 피는 우리를 위해 영원한 대속 가격으로 하나님 앞에 계속 있다. **아벨의 피보다 더 좋은 것을 말한다** — 아벨의 제사에서 드려진 피보다 더 좋은 것을 말한다. 아벨의 피가 원수 갚음을 부르짖었다면, 그리스도의 피는 우리를 위해 평화롭게 말한다.

원주석

25절 카드 ↗

25. refuse not —through unbelief. him that speaketh —God in Christ. As the blood of sprinkling is represented as speaking to God for us, :- ; so here God is represented as speaking to us ( Hebrews 1:1 ; Hebrews 1:2 ). His word now is the prelude of the last "shaking" of all things ( Hebrews 1:2- : ). The same word which is heard in the Gospel from heaven, will shake heaven and earth ( Hebrews 1:2- : ). who refused him — Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more ( Hebrews 1:2- : ), covered over refractory hearts, as their subsequent deeds showed ( Hebrews 3:16 ). that spake — revealing with oracular warnings His divine will: so the Greek. if we turn away — Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined." him that speaketh from heaven —God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preaching frequent mention is made of "the kingdom of the heavens " ( Greek, Matthew 3:2 ). In the giving of the law God spake on earth (namely, Mount Sinai) by angels ( Matthew 3:2- : ; compare Hebrews 1:2 ). In Hebrews 1:2- : , when God says, "I talked with you from heaven, " this passage in Hebrews shows that not the highest heavens, but the visible heavens, the clouds and darkness, are meant, out of which God by angels proclaimed the law on Sinai. return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/heb-12-25

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말씀하시는 분을 거절하지 않도록 조심하라. 땅에서 경고하신 분을 거절한 자들도 피하지 못하였거든, 하늘에서 경고하시는 분을 외면하는 우리가 어찌 피할 수 있겠느냐? **거절하지 않도록** — 불신앙을 통해 거절함이다. **말씀하시는 분** — 그리스도 안에 계신 하나님이다. 뿌리는 피가 하나님께 우리를 위해 말씀하는 것으로 표현되듯, 하나님이 우리에게 말씀하시는 것으로 표현된다. **거절한 자들** — 겉으로는 모세를 통해 말씀해 달라고 한 것이 복종하는 것처럼 보였지만, 실제로는 반항적 마음을 숨기고 있었다(히브리서 3:16). **하늘에서 말씀하시는 분** — 하나님은 복음에서 그분의 하늘 보좌에서 말씀하신다. 율법을 주실 때는 시내산에서 천사들을 통해 말씀하셨다.

원주석

26절 카드 ↗

26. then shook —when He gave the law on Sinai. now —under the Gospel. promised —The announcement of His coming to break up the present order of things, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope. Yet once more —Compare Notes, see on :- ; :- , both of which passages are condensed into one here. The shaking began at the first coming of Messiah; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is literally, "it is yet one little," that is, a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic covenant, but heaven also is to be shaken. The two advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of which the presage was given in the shakings at the first advent: the convulsions connected with the overthrow of Jerusalem shadowing forth those about to be at the overthrow of all the God-opposed kingdoms by the coming Messiah. return to ' Top of Page ' <a name="verse-27" class="com-number"

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절 (explains)

bible-text/heb-12-26

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그분의 음성이 그때에는 땅을 흔들었으나, 이제는 이렇게 약속하셨다. "내가 다시 한 번 땅뿐 아니라 하늘까지 흔들 것이다." **그때에는 땅을 흔들었다** — 율법을 주실 때 시내산을 흔드셨다. **이제는** — 복음 아래에서. **다시 한 번** — 학개 2:6에서 인용한다. 하나님의 메시아 오심을 반대하는 모든 나라의 전복을 동반하는 자연 세계의 격변을 예언한다. 두 번의 그리스도 강림은 하나로 간주되며, 완전한 진동은 재림에 속하는데, 초림에서 그 전조가 주어졌다. 예루살렘 멸망과 연관된 격변들은 만물의 왕이신 그리스도에 의해 모든 하나님을 대적하는 왕국이 전복될 때 있을 것들을 예시한다.

원주석

27절 카드 ↗

27. this word, Yet once more —So Paul, by the Spirit, sanctions the Septuagint rendering of Haggai 2:6 , giving an additional feature to the prophecy in the Hebrew, as rendered in English Version, not merely that it shall be in a little while, but that it is to be " once more" as the final act. The stress of his argument is on the "ONCE." Once for all; once and for ever. "In saying 'once more,' the Spirit implies that something has already passed, and something else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, that is, not many times " [ESTIUS]. those things that are shaken —the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss. as of things . . . made —namely, of this present visible creation: compare 2 Corinthians 5:1 ; Hebrews 9:11 , "made with hands . . . of this creation," that is, things so made at creation that they would not remain of themselves, but be removed. The new abiding heaven and earth are also made by God, but they are of a higher nature than the material creation, being made to partake of the divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" ( Isaiah 66:22 ). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle. return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/heb-12-27

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"다시 한 번"이라는 이 말씀은, 흔들리는 것들 곧 지어진 것들이 제거되고, 흔들리지 않는 것들이 남게 됨을 뜻한다. **한 번** — "단 한 번, 최후적으로 그리고 영원히." 이것이 논증의 핵심이다. "한 번 더라고 말함으로써 성령은 무언가 이미 지나간 것이 있고, 다시는 다른 것으로 바뀌지 않을 무언가가 올 것임을 암시한다. 왜냐하면 그 한 번은 배타적이기 때문이다"(에스티우스). 유대 경제는 현재 모든 사물 질서의 전형으로, 새롭고 영속적인 언약에 자리를 내주었다. **지어진 것들로서** — 고린도후서 5:1; 히브리서 9:11에서의 "손으로 만든 것들"과 비교. 이것들은 자체로 지속되지 않고 제거되도록 창조된 것들이다. 새로운 영속적인 하늘과 땅도 하나님이 만드셨지만, 더 높은 본질을 지니고 있어 창조되지 않은 하나님의 신성한 본질에 참여한다.

원주석

28절 카드 ↗

28. receiving —as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians. let us have grace —"let us have thankfulness" [ALFORD after CHRYSOSTOM]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God ), but does not suit "thankfulness." acceptably — Greek, "well-pleasingly." reverence and godly fear —The oldest manuscripts read, "reverent caution and fear." Reverent caution (same Greek as in :- ; see on Hebrews 5:7 ) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves. return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/heb-12-28

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그러므로 우리가 흔들리지 않는 나라를 받았으니, 은혜를 간직하자. 그 은혜로 우리는 경건함과 두려움으로 하나님을 기쁘시게 섬길 수 있다. **받았으니** — 소망과 확실한 기대 가운데, 또한 성령의 첫 열매를 통해 이미 소유로 받았다. **은혜를 간직하자** — "감사드리자"로도 번역할 수 있으나, 바울의 용례상 "복음의 은혜, 성령의 역사"가 더 적합하다. **경건함과 두려움으로** — 가장 오래된 사본들은 "경건한 주의와 두려움"으로 읽는다. 경건한 주의는 하나님을 범하지 않으려는 것이며, 두려움은 자신에게 멸망이 임하지 않을까 하는 것이다.

원주석

29절 카드 ↗

29. Greek, "For even": "for also"; introducing an additional solemn incentive to diligence. Quoted from :- . our God —in whom we hope, is also to be feared. He is love ( 1 John 4:8 ; 1 John 4:16 ); yet there is another side of His character; God has wrath against sin ( Hebrews 10:27 ; Hebrews 10:31 ). return to ' Top of Page ' Hebrews Heb 11 Hebrews Heb Hebrews Heb 13 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 12". 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Pericope (part_of)

절 (explains)

bible-text/heb-12-29

Source

우리 하나님은 소멸하는 불이시기 때문이다. 신명기 4:24에서 인용한다. **우리 하나님** — 우리가 소망하는 분이시지만, 또한 두려워해야 할 분이시다. 하나님은 사랑이시지만(요한일서 4:8, 16), 그분의 성품에는 또 다른 면이 있다. 그분은 죄에 대해 진노하신다(히브리서 10:27, 31).

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