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■ 히브리서 12장
1. 이러므로 우리에게 구름 같이 둘러싼 허다한 증인들이 있으니 모든 무거운 것과 얽매이기 쉬운 죄를 벗어 버리고 인내로써 우리 앞에 당한 경주를 경주하며
Wherefore seeing we also are compassed about with so great a cloud of witnesses , let us lay aside every weight , and the sin which doth so easily beset us, and let us run with patience the race that is set before us ,
2. 믿음의 주요 또 온전케 하시는 이인 예수를 바라보자 저는 그 앞에 있는 즐거움을 위하여 십자가를 참으사 부끄러움을 개의치 아니하시더니 하나님 보좌 우편에 앉으셨느니라
Looking unto Jesus the author and finisher of our faith ; who for the joy that was set before him endured the cross , despising the shame , and is set down at the right hand of the throne of God .
3. 너희가 피곤하여 낙심치 않기 위하여 죄인들의 이같이 자기에게 거역한 일을 참으신 자를 생각하라
For consider him that endured such contradiction of sinners against himself , lest ye be wearied and faint in your minds .
4. 너희가 죄와 싸우되 아직 피흘리기까지는 대항치 아니하고
Ye have not yet resisted unto blood , striving against sin .
5. 또 아들들에게 권하는 것 같이 너희에게 권면하신 말씀을 잊었도다 일렀으되 내 아들아 주의 징계하심을 경히 여기지 말며 그에게 꾸지람을 받을 때에 낙심하지 말라
And ye have forgotten the exhortation which speaketh unto you as unto children , My son , despise not thou the chastening of the Lord , nor faint when thou art rebuked of him :
6. 주께서 그 사랑하시는 자를 징계하시고 그의 받으시는 이들마다 채찍질하심이니라 하였으니
For whom the Lord loveth he chasteneth , and scourgeth every son whom he receiveth .
7. 너희가 참음은 징계를 받기 위함이라 하나님이 아들과 같이 너희를 대우하시나니 어찌 아비가 징계하지 않는 아들이 있으리요
If ye endure chastening , God dealeth with you as with sons ; for what son is he whom the father chasteneth not ?
8. 징계는 다 받는 것이거늘 너희에게 없으면 사생자요 참 아들이 아니니라
But if ye be without chastisement , whereof all are partakers , then are ye bastards , and not sons .
9. 또 우리 육체의 아버지가 우리를 징계하여도 공경하였거늘 하물며 모든 영의 아버지께 더욱 복종하여 살려 하지 않겠느냐
Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence : shall we not much rather be in subjection unto the Father of spirits , and live ?
10. 저희는 잠시 자기의 뜻대로 우리를 징계하였거니와 오직 하나님은 우리의 유익을 위하여 그의 거룩하심에 참예케 하시느니라
For they verily for a few days chastened us after their own pleasure ; but he for our profit , that we might be partakers of his holiness .
11. 무릇 징계가 당시에는 즐거워 보이지 않고 슬퍼 보이나 후에 그로 말미암아 연달한 자에게는 의의 평강한 열매를 맺나니
Now no chastening for the present seemeth to be joyous , but grievous : nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby .
12. 그러므로 피곤한 손과 연약한 무릎을 일으켜 세우고
Wherefore lift up the hands which hang down , and the feeble knees ;
13. 너희 발을 위하여 곧은 길을 만들어 저는 다리로 하여금 어그러지지 않고 고침을 받게 하라
And make straight paths for your feet , lest that which is lame be turned out of the way ; but let it rather be healed .
14. 모든 사람으로 더불어 화평함과 거룩함을 좆으라 이것이 없이는 아무도 주를 보지 못하리라
Follow peace with all men, and holiness , without which no man shall see the Lord :
15. 너희는 돌아보아 하나님 은혜에 이르지 못하는 자가 있는가 두려워하고 또 쓴 뿌리가 나서 괴롭게 하고 많은 사람이 이로 말미암아 더러움을 입을까 두려워하고
Looking diligently lest any man fail of the grace of God ; lest any root of bitterness springing up trouble you, and thereby many be defiled ;
16. 음행하는 자와 혹 한 그릇 식물을 위하여 장자의 명분을 판 에서와 같이 망령된 자가 있을까 두려워하라
Lest there be any fornicator , or profane person , as Esau , who for one morsel of meat sold his birthright .
17. 너희의 아는 바와 같이 저가 그 후에 축복을 기업으로 받으려고 눈물을 흘리며 구하되 버린 바가 되어 회개할 기회를 얻지 못하였느니라
For ye know how that afterward , when he would have inherited the blessing , he was rejected : for he found no place of repentance , though he sought it carefully with tears .
18. 너희의 이른 곳은 만질 만한 불 붙는 산과 흑운과 흑암과 폭풍과
For ye are not come unto the mount that might be touched , and that burned with fire , nor unto blackness , and darkness , and tempest ,
19. 나팔소리와 말하는 소리가 아니라 그 소리를 듣는 자들은 더 말씀하지 아니하시기를 구하였으니
And the sound of a trumpet , and the voice of words ; which voice they that heard intreated that the word should not be spoken to them any more:
20. 이는 짐승이라도 산에 이르거든 돌로 침을 당하리라 하신 명을 저희가 견디지 못함이라
(For they could not endure that which was commanded , And if so much as a beast touch the mountain , it shall be stoned , or thrust through with a dart :
21. 그 보이는 바가 이렇듯이 무섭기로 모세도 이르되 내가 심히 두렵고 떨린다 하였으나
And so terrible was the sight , that Moses said , I exceedingly fear and quake :)
22. 그러나 너희가 이른 곳은 시온 산과 살아계신 하나님의 도성인 하늘의 예루살렘과 천만 천사와
But ye are come unto mount Sion , and unto the city of the living God , the heavenly Jerusalem , and to an innumerable company of angels ,
23. 하늘에 기록한 장자들의 총회와 교회와 만민의 심판자이신 하나님과 및 온전케 된 의인의 영들과
To the general assembly and church of the firstborn , which are written in heaven , and to God the Judge of all , and to the spirits of just men made perfect ,
24. 새 언약의 중보이신 예수와 및 아벨의 피보다 더 낫게 말하는 뿌린 피니라
And to Jesus the mediator of the new covenant , and to the blood of sprinkling , that speaketh better things than that of Abel .
25. 너희는 삼가 말하신 자를 거역하지 말라 땅에서 경고하신 자를 거역한 저희가 피하지 못하였거든 하물며 하늘로 좇아 경고하신 자를 배반하는 우리일까 보냐
See that ye refuse not him that speaketh . For if they escaped not who refused him that spake on earth , much more shall not we escape, if we turn away from him that speaketh from heaven :
26. 그 때에는 그 소리가 땅을 진동하였거니와 이제는 약속하여 가라사대 내가 또 한 번 땅만 아니라 하늘도 진동하리라 하셨느니라
Whose voice then shook the earth : but now he hath promised , saying , Yet once more I shake not the earth only , but also heaven .
27. 이 또 한 번이라 하심은 진동치 아니하는 것을 영존케 하기 위하여 진동할 것들 곧 만든 것들의 변동될 것을 나타내심이니라
And this word, Yet once more , signifieth the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain .
28. 그러므로 우리가 진동치 못할 나라를 받았은즉 은혜를 받자 이로 말미암아 경건함과 두려움으로 하나님을 기쁘시게 섬길지니
Wherefore we receiving a kingdom which cannot be moved , let us have grace , whereby we may serve God acceptably with reverence and godly fear :
29. 우리 하나님은 소멸하는 불이심이니라
For our God is a consuming fire .
■ 주석 보기
【히12:1 JFB】히12:1-29. Exhortation to Follow the Witnesses of Faith Just Mentioned: Not to Faint in Trials: To Remove All Bitter Roots of Sin: For We Are under, Not a Law of Terror, but the Gospel of Grace, to Despise Which Will Bring the Heavier Penalties, in Proportion to Our Greater Privileges.
1. we also—as well as those recounted in 히12:11.
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 (빌3:14). Those "witnessed of" (Greek,히11:5, 39) become in their turn "witnesses" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [Alford] (히6:12), 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 (막10:50, the blind man casting away his garment to come to Jesus; 막9:42-48; compare 엡4:22; 골3:9, 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" (히10:36). On "run" compare 고전9:24, 25.
【히12:1 CWC】[TRIUMPHS OF FAITH]
This lesson covers one of the many digressions alluded to and is first, an exhortation (10:19-25); secondly, a warning (26-31), and thirdly, an expression of comfort (32-39). This last touches on the principle of faith and gives occasion for an exhibition of its triumph in the lives of the Old Testament saints that makes the 11th chapter rank with the most notable in the Bible.
1. The exhortation (10:19-25) keeps in mind that these Hebrew Christians were sorely tried by persecution and seriously tempted not merely to backslide, but to apostatize, i. e., give up Christianity altogether and return to Judaism again. The inspired writer is seeking to restrain them from so doing by the argument that Christianity is superior to Judaism as seen in its Founder, Christ. All that was symbolized in Aaronic priesthood is realized in Christ's priesthood. The Aaronic priest passed through the veil of the temple into the Holy Place, while Christ through His suffering humanity passed for believers into glory. The Aaronic priests were purified from ceremonial defilement by being sprinkled with blood (출29:21, 레8:30), and washed in the laver of pure water, but the Christian believer's sins are so surely put away that as priests unto God they may draw near in fullness of assurance. Therefore they should hold fast the confession of their faith and provoke, urge, one another to love and to good works, the means of doing which was best found in the sacred assemblies which they were not to forsake.
2. The warning (26-31) does not call particularly for explanation.
3. The comfort (32-39) is notable for its reference to the reward to be realized by the believer at the second coming of Christ. Verse 37 might be rendered "for yet but a very very little while," showing that the Christians of that generation were expecting Him in their own day, which should be true of every generation. Speaking of "faith" in verse 38, Farrar says it is "introduced with the writer's usual skill to prepare for the next great section of the epistle."
What Faith Does.
Entering on that section the same author remarks that it would have been fatal to the peace of mind of Jewish converts, such as here addressed, to feel that there was a chasm between their Christian faith and the faith of their past life. Hence the inspired writer shows that there is no discontinuity of that kind. Their faith was identical with, though transcendantly more blessed than that which had sustained the patriarchs, prophets and martyrs of their nation. Verse 1 of chapter 11 defines faith rather in its effects than its essence; i. e., it tells what it does, bringing the assurance of things hoped and the proof of things not seen. In verses 2 to 40 we have the fruit of faith, or its effect, in detail. In 12:1-4 we have the testimony of faith, in 5-11 its comfort, in 12-17, its duty, in 18-24 its encouragement, and in 25-29 its warning.
It is noticeable that passing from particular to general illustrations of faith, we have in 11:32-34 those of active, and in 35-38, those of passive faith, most of which are gathered from the books of Joshua, Samuel, Kings and Chronicles, though doubtless the time of the Maccabees is also in mind. Verses 39 and 40 may be paraphrased thus: these all had good witness borne to them through their faith, but still they did not see the fulfillment of the one great promise, which awaited the dispensation to follow.
The "witnesses" of 12:1 are not "spectators" of us on earth, but "testifiers" to us of what faith can do. In other words they are those of the preceding chapter from whose lives we are to learn. The remainder of the verse is athletic in its figures of speech. The athlete lays aside every heavy or dragging article of dress, and so we should throw off "the clinging robe of familiar sin," "looking unto Jesus" not only as a higher example of faith than any previously named, but as "the author and finisher of our faith." From Him our faith comes, and by Him it is sustained to the end.
The reference to Esau 16, 17 is ambiguous, and may mean that so far as his father Isaac was concerned, there was "no place of repentance," in the sense that Isaac had no power to change his mind and alter his promise. Or it may mean that Esau could not avert the earthly consequences of his folly, or regain what he had once flung away. And another says, "the text gives no ground for pronouncing on Esau's future fate, to which the inspired writer makes no allusion whatever."
Notice six particulars, some try to discover seven, in which Mt. Sinai and Mt. Zion are contrasted in verses 18-24.
【히12:1 MHCC】The persevering obedience of faith in Christ, was the race set before the Hebrews, wherein they must either win the crown of glory, or have everlasting misery for their portion; and it is set before us. By the sin that does so easily beset us, understand that sin to which we are most prone, or to which we are most exposed, from habit, age, or circumstances. This is a most important exhortation; for while a man's darling sin, be it what it will, remains unsubdued, it will hinder him from running the Christian race, as it takes from him every motive for running, and gives power to every discouragement. When weary and faint in their minds, let them recollect that the holy Jesus suffered, to save them from eternal misery. By stedfastly looking to Jesus, their thoughts would strengthen holy affections, and keep under their carnal desires. Let us then frequently consider him. What are our little trials to his agonies, or even to our deserts? What are they to the sufferings of many others? There is a proneness in believers to grow weary, and to faint under trials and afflictions; this is from the imperfection of grace and the remains of corruption. Christians should not faint under their trials. Though their enemies and persecutors may be instruments to inflict sufferings, yet they are Divine chastisements; their heavenly Father has his hand in all, and his wise end to answer by all. They must not make light of afflictions, and be without feeling under them, for they are the hand and rod of God, and are his rebukes for sin. They must not despond and sink under trials, nor fret and repine, but bear up with faith and patience. God may let others alone in their sins, but he will correct sin in his own children. In this he acts as becomes a father. Our earthly parents sometimes may chasten us, to gratify their passion, rather than to reform our manners. But the Father of our souls never willingly grieves nor afflicts his children. It is always for our profit. Our whole life here is a state of childhood, and imperfect as to spiritual things; therefore we must submit to the discipline of such a state. When we come to a perfect state, we shall be fully reconciled to all God's chastisement of us now. God's correction is not condemnation; the chastening may be borne with patience, and greatly promote holiness. Let us then learn to consider the afflictions brought on us by the malice of men, as corrections sent by our wise and gracious Father, for our spiritual good.
【히12:2 JFB】2. Looking unto—literally, "Looking from afar" (see on 히11:26); fixing the eyes upon Jesus seated on the throne of God.
author—"Prince-leader." The same Greek is translated, "Captain (of salvation)," 히2:10; "Prince (of life)," 행3:15. 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 히11:2-40. (Compare 고전11:1). On His "faith" compare 히2:13; 3:12. Believers have ever looked to Him (히11:26; 13:8).
finisher—Greek, "Perfecter," referring to 히11:40.
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.
【히12:3 JFB】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 (행28:19).
sinners—Sin assails us. Not sin, but sinners, contradicted Christ [Bengel].
be wearied and faint—Greek, "lest ye weary fainting." Compare 사49:4, 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.
【히12:4 JFB】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 히13:7). "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.
【히12:5 JFB】5. forgotten—"utterly," so the Greek. Compare 히12:15-17, 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 사1:18).
despise not—literally, "Do not hold of little account." Betraying a contumacious spirit of unbelief (히3:12), as "faint" implies a broken-down, weak, and desponding spirit. "Chastening" is to be borne with "subjection" (히12:9); "rebuke" (more severe than chastening) is to be borne with endurance (히12:7). "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].
【히12:6 JFB】6. (계3:19.)
and—Greek, "yea and," "and moreover"; bringing out an additional circumstance.
scourgeth—which draws forth "blood" (히12:4).
receiveth—accepts. Takes to Himself as a son "in whom He delighteth" (잠3:12).
【히12:7 JFB】7. In 히12:7, 8 the need of "chastening" or "discipline" is inculcated; in 히12:9, 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 (사48:10; 행14:22). The most eminent of God's saints were the most afflicted. God leads them by a way they know not (사42:16). 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.
【히12:8 JFB】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 (히12:1).
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].
【히12:9 JFB】9. fathers … which corrected us—rather as Greek, "We had the fathers of our flesh as correctors."
subjection—See the punishment of insubordination, 신21:18.
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 히12:10, "that we might be partakers of His holiness" (벧후1:4). God is a spirit Himself, and the Creator of spirits like Himself, in contrast to men who are flesh, and the progenitors of flesh (요3:6). Jesus our pattern "learned obedience" experimentally by suffering (히5:8).
and live—and so, thereby live spiritually and eternally.
【히12:10 JFB】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 [삼상3:13; 엡6:4], 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 (요15:2). To become holy like God is tantamount to being educated for passing eternity with God (히12:14; 벧후1:4). 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.
【히12:11 JFB】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 (빌1:11). "Peaceable" (compare 사32:17): 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 (롬5:3). "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.
【히12:12 JFB】12. He addresses them as runners in a race, and pugilists, and warriors [Chrysostom]. The "wherefore" is resumed from 히12:1.
lift up—In 사35:3, 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,히12:12, 13; the second, to others,히12:14, "peace with all men"; the third, to God, "holiness, without which," &c. The first is referred to in 히12:15, "test any man fail of the grace of God"; the second in the words, "lest any root of bitterness," &c.; the third in 히12:16, "Lest there be any fornicator or profane person," &c. This threefold relation often occurs in Paul's Epistles. Compare Note, see on 딛2:12, "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 히12:15; 사35:4).
【히12:12 MHCC】A burden of affliction is apt to make the Christian's hands hang down, and his knees grow feeble, to dispirit him and discourage him; but against this he must strive, that he may better run his spiritual race and course. Faith and patience enable believers to follow peace and holiness, as a man follows his calling constantly, diligently, and with pleasure. Peace with men, of all sects and parties, will be favourable to our pursuit of holiness. But peace and holiness go together; there can be not right peace without holiness. Where persons fail of having the true grace of God, corruption will prevail and break forth; beware lest any unmortified lust in the heart, which seems to be dead, should spring up, to trouble and disturb the whole body. Falling away from Christ is the fruit of preferring the delights of the flesh, to the blessing of God, and the heavenly inheritance, as Esau did. But sinners will not always have such mean thoughts of the Divine blessing and inheritance as they now have. It agrees with the profane man's disposition, to desire the blessing, yet to despise the means whereby the blessing is to be gained. But God will neither sever the means from the blessing, nor join the blessing with the satisfying of man's lusts. God's mercy and blessing were never sought carefully and not obtained.
【히12:13 JFB】13. Quoted from 잠4:26, Septuagint, "Make straight paths for thy feet."
straight—that is, leading by a straight road to joy and grace (히12:1, 2, 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 (사35:8) [Alford].
that which is lame—those "weak in the faith" (롬14:1), having still Judaizing prejudices.
be turned out of the way—(잠4:27); and, so missing the way, lose the prize of "the race" (히12:1).
rather he healed—Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.
【히12:14 JFB】14. follow peace with all men—with the brethren especially (롬14:19), that so the "lame" among them be not "turned out of the way" (히12:13), and that no one of them "fail of the grace of God" (히12:15).
holiness—a distinct Greek word from God's "holiness" (히12:10). 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. (갈1:10).
without which—Greek, "apart from which."
no man shall see the Lord—no man as a son; in heavenly glory (계22:3, 4). In the East, none but the greatest favorites are admitted to the honor of seeing the king (compare 삼하14:24). The Lord being pure and holy, none but the pure and holy shall see Him (마5:8). Without holiness in them, they could not enjoy Him who is holiness itself (Z전14:20). The connection of purity with seeing the Lord, appears in 요일3:2, 3; 엡5:5. Contrast 히12:16 (compare 살전4:3). In 마24:30; 계1:7, 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 마5:8 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 계1:13, with 계1:7; and 마24:30; 행1:11; 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."
【히12:15 JFB】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 신29:18, "Lest there should be among you a root that beareth gall and wormwood" (compare 행8:23). Root of bitterness comprehends every person (compare 히12:16) 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 (마13:26-30) as to rooting out persons. No such danger can arise in rooting out bad principles.
【히12:16 JFB】16. fornicator—(히13:4; 고전10:8).
or profane—Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. 창25:34 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 창3:6). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil (창49:4; 대상5:1; 삼상13:12-14); and, on the other hand, for good, Abraham and Phinehas (창12:1, &c.; 창15:5, 6; 민25:6-15).
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 히12:23): he intimates that they must exercise holy self-control, if they wish not, like Esau, to forfeit them.
【히12:17 JFB】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. 히12:11, 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" (잠1:24-30; Lu 13:34, 35; 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 (마7:7). 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" (Lu 18:27)! [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 changingHIS FATHER'Smind," 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," 마25:11, 12. Tears are no proof of real repentance (삼상24:16, 17; contrast 시56:8).
it—the blessing, which was the real object of Esau, though ostensibly seeking "repentance."
【히12:18 JFB】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. (히12:15, 16).
are not come—Greek, "have not come near to." Alluding to 신4:11, "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 히12:22.
that might be touched—palpable and material. Not that any save Moses was allowed to touch it (출19:12, 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.
【히12:18 MHCC】Mount Sinai, on which the Jewish church state was formed, was a mount such as might be touched, though forbidden to be so, a place that could be felt; so the Mosaic dispensation was much in outward and earthly things. The gospel state is kind and condescending, suited to our weak frame. Under the gospel all may come with boldness to God's presence. But the most holy must despair, if judged by the holy law given from Sinai, without a Saviour. The gospel church is called Mount Zion; there believers have clearer views of heaven, and more heavenly tempers of soul. All the children of God are heirs, and every one has the privileges of the first-born. Let a soul be supposed to join that glorious assembly and church above, that is yet unacquainted with God, still carnally-minded, loving this present world and state of things, looking back to it with a lingering eye, full of pride and guile, filled with lusts; such a soul would seem to have mistaken its way, place, state, and company. It would be uneasy to itself and all about it. Christ is the Mediator of this new covenant, between God and man, to bring them together in this covenant; to keep them together; to plead with God for us, and to plead with us for God; and at length to bring God and his people together in heaven. This covenant is made firm by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the victim. This blood of Christ speaks in behalf of sinners; it pleads not for vengeance, but for mercy. See then that you refuse not his gracious call and offered salvation. See that you do not refuse Him who speaketh from heaven, with infinite tenderness and love; for how can those escape, who turn from God in unbelief or apostacy, while he so graciously beseeches them to be reconciled, and to receive his everlasting favour! God's dealing with men under the gospel, in a way of grace, assures us, that he will deal with the despisers of the gospel, in a way of judgment. We cannot worship God acceptably, unless we worship him with reverence and godly fear. Only the grace of God enables us to worship God aright. God is the same just and righteous God under the gospel as under the law. The inheritance of believers is secured to them; and all things pertaining to salvation are freely given in answer to prayer. Let us seek for grace, that we may serve God with reverence and godly fear.
【히12:19 JFB】19. trumpet—to rouse attention, and herald God's approach (출19:16).
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" (신5:22).
【히12:20 JFB】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 출19:12, 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.
【히12:21 JFB】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 행20:35; 딤후3:8) this detail. We read in 신9:19, 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.
【히12:22 JFB】22. are come—Greek, "have come near unto" (compare 신4:11). Not merely, ye shall come, but, ye have already come.
Mount Sion—antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, 요12:15; 벧전2:6) is now the earnest; and of which the restored literal Jerusalem hereafter shall be the earthly representative, to be succeeded by the everlasting and "new Jerusalem, coming down from God out of heaven" (계21:2-27; compare 히11:10).
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 (욥1:6; 38:7), "sons of God," are so their "equals" (Lu 20:36); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (마6:10). 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 신33:2; 시68:17; 단7:10; Jude 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" 마25:31, 32. Messiah is pre-eminently "the First-born," or "First-begotten" (히1:6), and all believers become so by adoption. Compare the type, 민3:12, 45, 50; 벧전1:18. As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" (출4:22; compare 출13:2), and a "kingdom of priests" to God (출19:6), so believers (계1:6).
【히12:23 JFB】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 (계21:27). 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," 렘17:13, and Esau's profane sale of his birthright, 히12:16); 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 (민3:40).
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 (롬8:20-23; 살전4:16). 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 히11:39, 40, 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 (계6:11); 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 (요3:6). The resurrection bodies of the saints shall be bodies in which the spirit shall altogether preponderate over the animal soul (see on 고전15:44).
【히12:24 JFB】24. new—not the usual term (kaine) applied to the Christian covenant (히9:15), 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 (히12:2), and Himself perfected through sufferings and death, in His resurrection and ascension (히2:10; 5:9), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare 히7:22). 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 (벧전1:18, 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, 히9:7, 12, 25; 13:11). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" (히9:12); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" (히9:14). So in 히10:29, the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in 히13:12, 20; also compare 히10:19, with 히10:21. So in the Lord's Supper (고전10:16; 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" (히13:20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (히9:12). 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 (히9:14; 10:22; 사52:15). This sprinkling is analogous to the sprinkled blood of the Passover. Compare 계5:6, "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 (히9:18, 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 히11:4; 창4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (히12:18-22), 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 히9:1-10:39. 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.
【히12:25 JFB】25. refuse not—through unbelief.
him that speaketh—God in Christ. As the blood of sprinkling is represented as speaking to God for us, 히12:24; so here God is represented as speaking to us (히1:1, 2). His word now is the prelude of the last "shaking" of all things (히12:27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (히12:26).
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 (히12:19), covered over refractory hearts, as their subsequent deeds showed (히3:16).
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,마3:2). In the giving of the law God spake on earth (namely, Mount Sinai) by angels (히2:2; compare 히1:2). In 출20:22, 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.
【히12:26 JFB】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 학2:6; 학2:21, 22, 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.
【히12:27 JFB】27. this word, Yet once more—So Paul, by the Spirit, sanctions the Septuagint rendering of 학2:6, 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 고후5:1; 히9:11, "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" (사66:22). 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.
【히12:28 JFB】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 히5:7; see on 히5:7) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.