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■ 히브리서 13장
1. 형제 사랑하기를 계속하고
Let brotherly love continue .

2. 손님 대접하기를 잊지 말라 이로써 부지중에 천사들을 대접한 이들이 있었느니라
Be not forgetful to entertain strangers : for thereby some have entertained angels unawares .
3. 자기도 함께 갇힌 것 같이 갇힌 자를 생각하고 자기도 몸을 가졌은즉 학대 받는 자를 생각하라
Remember them that are in bonds , as bound with them ; and them which suffer adversity , as being yourselves also in the body .
4. 모든 사람은 혼인을 귀히 여기고 침소를 더럽히지 않게 하라 음행하는 자들과 간음하는 자들을 하나님이 심판하시리라
Marriage is honourable in all , and the bed undefiled : but whoremongers and adulterers God will judge .
5. 돈을 사랑치 말고 있는 바를 족한 줄로 알라 그가 친히 말씀하시기를 내가 과연 너희를 버리지 아니하고 과연 너희를 떠나지 아니하리라 하셨느니라
Let your conversation be without covetousness ; and be content with such things as ye have : for he hath said , I will never leave thee , nor forsake thee .
6. 그러므로 우리가 담대히 가로되 주는 나를 돕는 자시니 내가 무서워 아니하겠노라 사람이 내게 어찌하리요 하노라
So that we may boldly say , The Lord is my helper , and I will not fear what man shall do unto me .
7. 하나님의 말씀을 너희에게 이르고 너희를 인도하던 자들을 생각하며 저희 행실의 종말을 주의하여 보고 저희 믿음을 본받으라
Remember them which have the rule over you , who have spoken unto you the word of God : whose faith follow , considering the end of their conversation .
8. 예수 그리스도는 어제나 오늘이나 영원토록 동일하시니라
Jesus Christ the same yesterday , and to day , and for ever .
9. 여러 가지 다른 교훈에 끌리지 말라 마음은 은혜로써 굳게 함이 아름답고 식물로써 할 것이 아니니 식물로 말미암아 행한 자는 유익을 얻지 못하였느니라
Be not carried about with divers and strange doctrines . For it is a good thing that the heart be established with grace ; not with meats , which have not profited them that have been occupied therein .
10. 우리에게 제단이 있는데 그 위에 있는 제물은 장막에서 섬기는 자들이 이 제단에서 먹을 권이 없나니
We have an altar , whereof they have no right to eat which serve the tabernacle .
11. 이는 죄를 위한 짐승의 피는 대제사장이 가지고 성소에 들어가고 그 육체는 영문 밖에서 불사름이니라
For the bodies of those beasts , whose blood is brought into the sanctuary by the high priest for sin , are burned without the camp .
12. 그러므로 예수도 자기 피로써 백성을 거룩케 하려고 성문 밖에서 고난을 받으셨느니라
Wherefore Jesus also , that he might sanctify the people with his own blood , suffered without the gate .
13. 그런즉 우리는 그 능욕을 지고 영문 밖으로 그에게 나아가자
Let us go forth therefore unto him without the camp , bearing his reproach .
14. 우리가 여기는 영구한 도성이 없고 오직 장차 올 것을 찾나니
For here have we no continuing city , but we seek one to come .
15. 이러므로 우리가 예수로 말미암아 항상 찬미의 제사를 하나님께 드리자 이는 그 이름을 증거하는 입술의 열매니라
By him therefore let us offer the sacrifice of praise to God continually , that is , the fruit of our lips giving thanks to his name .
16. 오직 선을 행함과 서로 나눠주기를 잊지 말라 이같은 제사는 하나님이 기뻐하시느니라
But to do good and to communicate forget not : for with such sacrifices God is well pleased .
17. 너희를 인도하는 자들에게 순종하고 복종하라 저희는 너희 영혼을 위하여 경성하기를 자기가 회계할 자인 것 같이 하느니라 저희로 하여금 즐거움으로 이것을 하게 하고 근심으로 하게 말라 그렇지 않으면 너희에게 유익이 없느니라
Obey them that have the rule over you , and submit yourselves : for they watch for your souls , as they that must give account , that they may do it with joy , and not with grief : for that is unprofitable for you .
18. 우리를 위하여 기도하라 우리가 모든 일에 선하게 행하려 하므로 우리에게 선한 양심이 있는 줄을 확신하노니
Pray for us : for we trust we have a good conscience , in all things willing to live honestly .
19. 내가 더 속히 너희에게 돌아가기를 위하여 너희 기도함을 더욱 원하노라
But I beseech you the rather to do this , that I may be restored to you the sooner .
20. 양의 큰 목자이신 우리 주 예수를 영원한 언약의 피로 죽은 자 가운데서 이끌어 내신 평강의 하나님이
Now the God of peace , that brought again from the dead our Lord Jesus , that great shepherd of the sheep , through the blood of the everlasting covenant ,
21. 모든 선한 일에 너희를 온전케 하사 자기 뜻을 행하게 하시고 그 앞에 즐거운 것을 예수 그리스도로 말미암아 우리 속에 이루시기를 원하노라 영광이 그에게 세세무궁토록 있을지어다 아멘
Make you perfect in every good work to do his will , working in you that which is wellpleasing in his sight , through Jesus Christ ; to whom be glory for ever and ever . Amen .
22. 형제들아 내가 너희를 권하노니 권면의 말을 용납하라 내가 간단히 너희에게 썼느니라
And I beseech you , brethren , suffer the word of exhortation : for I have written a letter unto you in few words .
23. 우리 형제 디모데가 놓인 것을 너희가 알라 그가 속히 오면 내가 저와 함께 가서 너희를 보리라
Know ye that our brother Timothy is set at liberty ; with whom , if he come shortly , I will see you .
24. 너희를 인도하는 자와 및 모든 성도에게 문안하라 이달리야에서 온 자들도 너희에게 문안하느니라
Salute all them that have the rule over you , and all the saints . They of Italy salute you .
25. 은혜가 너희 모든 사람에게 있을지어다
Grace be with you all . Amen . Written to the Hebrews from Italy by Timothy .
■ 주석 보기
【히13:1 JFB】히13:1-25. Exhortation to Various Graces, Especially Constancy in Faith, Following Jesus amidst Reproaches. Conclusion, with Pieces of Intelligence and Salutations.
1. brotherly love—a distinct special manifestation of "charity" or "love" (벧후1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare 히6:10; 10:32-34; 12:12, 13).
continue—Charity will itself continue. See that it continue with you.
【히13:1 CWC】[CONCLUDING EXHORTATIONS]
Farrar thinks that the exhortations of this chapter being mostly of a general character, probably formed a characteristic feature in all the Christian correspondence of this epoch interesting if true.
1. Brotherly Love, Verses 1-3.
A virtue undreamed of until the time of Christianity, but peculiarly necessary among members of a persecuted sect like these Hebrew Christians. (Cf. 롬12:10; 살전4:9; 벧전1:22; 1 요3:14-18). Here it was expected to take a very practical turn, made necessary by the absence of places of public entertainment like our hotels and boardinghouses (롬12:13; 딛1:8; 딤전3:2; 벧전4:9). For illustrations of the latter part of verse 2 see 창28:2-22; 삿13:2-14; also 마25:35-40. If Paul was the writer of this epistle, how particularly touching is the reference in verse 3? "Being yourselves also in the body," may be related to what he says to the Colossians (1:24; see comment).
2. Chastity, Verse 4.
Light is thrown on the meaning here by the R. V. (cf. 행15:20; 살전4:6). The Gospel of Christ introduced a wholly new conception of the sin of fornication which among the heathen was not regarded as a sin.
3. Contentment, Verses 5 and 6.
"Conversation" here means "your turn of mind," let it be "free from the love of money." The rest of the section gives a good reason for such trustfulness.
4. Steadfastness and Heavenly-mindedness. Verses 7-16.
Verse 7 is rendered in the past tense in the R. V. "them that had the rule over you," which is more consistent with the words "whose faith follow." "The end of their conversation" means "the outcome of their life and testimony." Their "faith" is expressed in the terms of verse 8, to which the readers are further exhorted in verse 9. The close of verse 9 points back again to the Jewish ceremonials they had left and to which some of them were being tempted to return again. Such sacrificial altars they did not require as they had a better one (10). Christ Himself is the Christian's "altar" as well as that which is upon it. On Him the Christian feeds in a heavenly and spiritual sense. Verse 13 is another of the many exhortations for these Jewish Christians to separate themselves from their past at whatever cost for Jesus' sake, while verse 14 offers the encouragement for them to do it (cf. 빌3:20). The sacrifices we have to offer through Christ are not the bodies of beasts, but thanksgiving and good works (15:16).
5. Spiritual Obedience, Verse 17.
6. Prayer for the Writer, Verses 18, 19.
7. Benediction, Verses 20, 21.
8. Conclusion, Verses 22, 25.
【히13:1 MHCC】The design of Christ in giving himself for us, is, that he may purchase to himself a peculiar people, zealous of good works; and true religion is the strongest bond of friendship. Here are earnest exhortations to several Christian duties, especially contentment. The sin opposed to this grace and duty is covetousness, an over-eager desire for the wealth of this world, with envy of those who have more than ourselves. Having treasures in heaven, we may be content with mean things here. Those who cannot be so, would not be content though God raised their condition. Adam was in paradise, yet not contented; some angels in heaven were not contented; but the apostle Paul, though abased and empty, had learned in every state, in any state, to be content. Christians have reason to be contented with their present lot. This promise contains the sum and substance of all the promises; “I will never, no, never leave thee, no, never forsake thee.” In the original there are no less than five negatives put together, to confirm the promise: the true believer shall have the gracious presence of God with him, in life, at death, and for ever. Men can do nothing against God, and God can make all that men do against his people, to turn to their good.
【히13:2 JFB】7. Two manifestations of "brotherly love," hospitality and care for those in bonds.
Be not forgetful—implying it was a duty which they all recognized, but which they might forget to act on (히13:3, 7, 16). The enemies of Christianity themselves have noticed the practice of this virtue among Christians [Julian, Epistles, 49].
entertained angels unawares—Abraham and Lot did so (창18:2; 19:1). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he may be unexpectedly found to be as much a messenger of God for good, as the angels (whose name means messenger) are; nay more, if a Christian, he represents Christ Himself. There is a play on the same Greek word, Be not forgetful and unaware; let not the duty of hospitality to strangers escape you; for, by entertaining strangers, it has escaped the entertainers that they were entertaining angels. Not unconscious and forgetful of the duty, they have unconsciously brought on themselves the blessing.
【히13:3 JFB】3. Remember—in prayers and acts of kindness.
bound with them—by virtue of the unity of the members in the body under one Head, Christ (고전12:26).
suffer adversity—Greek, "are in evil state."
being yourselves also in the body—and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another in manhood, as Job; another in old age" [Bengel].
【히13:4 JFB】4. is, &c.—Translate, "Let marriage be treated as honorable": as 히13:5 also is an exhortation.
in all—"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (고전7:2). Judaism and Gnosticism combined were soon about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted this verse for the justification of the married state. If one does not himself marry, he should not prevent others from doing so. Others, especially Romanists, translate, "in all things," as in 히13:18. But the warning being against lasciviousness, the contrast to "whoremongers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons.
the bed undefiled—Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled."
God will judge—Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish. Gay immoralities will then be regarded in a very different light from what they are now.
【히13:5 JFB】5. conversation—"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature.
such things as ye have—literally, "present things" (빌4:11).
I will never leave thee, nor forsake thee—A promise tantamount to this was given to Jacob (창28:15), to Israel (신31:6, 8), to Joshua (수1:5), to Solomon (대상28:20). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence ("never leave thee") nor His help ("nor forsake thee") [Bengel].
【히13:6 JFB】6. may—rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (시56:4, 11; 118:6). Punctuate as both the Hebrew and the Greek require, "And (so) I will not fear: what (then) shall man do unto me?"
【히13:7 JFB】7. Remember—so as to imitate: not to invoke in prayer, as Rome teaches.
have the rule—rather, "who have had the rule over you": your spiritual leaders.
who—Greek, "the which": such persons as.
have spoken unto you—"spake" (so the Greek aorist means) during their lifetime. This Epistle was among those written later, when many of the heads of the Jerusalem Church had passed away.
whose faith—even unto death: probably death by martyrdom, as in the case of the instances of faith in 히11:35. Stephen, James the brother of our Lord and bishop of Jerusalem, as well as James the brother of John (행12:2), in the Palestinian Church, which Paul addresses, suffered martyrdom.
considering—Greek, "looking up to," "diligently contemplating all over," as an artist would a model.
the end—the termination, at death. The Greek, is used of decease (Lu 9:31; 벧후1:15).
of their conversation—"manner of life": "religious walk" (갈1:13; 엡4:22; 딤전4:12; 약3:13). Considering how they manifested the soundness of their faith by their holy walk, which they maintained even to the end of that walk (their death by martyrdom).
【히13:7 MHCC】The instructions and examples of ministers, who honourably and comfortably closed their testimony, should be particularly remembered by survivors. And though their ministers were some dead, others dying, yet the great Head and High Priest of the church, the Bishop of their souls, ever lives, and is ever the same. Christ is the same in the Old Testament day. as in the gospel day, and will be so to his people for ever, equally merciful, powerful, and all-sufficient. Still he fills the hungry, encourages the trembling, and welcomes repenting sinners: still he rejects the proud and self-righteous, abhors mere profession, and teaches all whom he saves, to love righteousness, and to hate iniquity. Believers should seek to have their hearts established in simple dependence on free grace, by the Holy Spirit, which would comfort their hearts, and render them proof against delusion. Christ is both our Altar and our Sacrifice; he sanctifies the gift. The Lord's supper is the feast of the gospel passover. Having showed that keeping to the Levitical law would, according to its own rules, keep men from the Christian altar, the apostle adds, Let us go forth therefore unto him without the camp; go forth from the ceremonial law, from sin, from the world, and from ourselves. Living by faith in Christ, set apart to God through his blood, let us willingly separate from this evil world. Sin, sinners, nor death, will not suffer us to continue long here; therefore let us go forth now by faith and seek in Christ the rest and peace which this world cannot afford us. Let us bring our sacrifices to this altar, and to this our High Priest, and offer them up by him. The sacrifice of praise to God, we should offer always. In this are worship and prayer, as well as thanksgiving.
【히13:8 JFB】8. This verse is not, as some read it, in apposition with "the end of their conversation" (히13:7), but forms the transition. "Jesus Christ, yesterday and to-day (is) the same, and (shall be the same) unto the ages (that is, unto all ages)." The Jesus Christ (the full name being given, to mark with affectionate solemnity both His person and His office) who supported your spiritual rulers through life even unto their end "yesterday" (in times past), being at once "the Author and the Finisher of their faith" (히12:2), remains still the same Jesus Christ "to-day," ready to help you also, if like them you walk by "faith" in Him. Compare "this same Jesus," 행1:11. He who yesterday (proverbial for the past time) suffered and died, is to-day in glory (계1:18). "As night comes between yesterday and to-day, and yet night itself is swallowed up by yesterday and to-day, so the "suffering" did not so interrupt the glory of Jesus Christ which was of yesterday, and that which is to-day, as not to continue to be the same. He is the same yesterday, before He came into the world, and to-day, in heaven. Yesterday in the time of our predecessors, and to-day in our age" [Bengel]. So the doctrine is the same, not variable: this verse thus forms the transition between 히13:7 and 히13:9. He is always "the same" (히1:12). The same in the Old and in the New Testament.
【히13:9 JFB】9. about—rather, as oldest manuscripts read, "carried aside"; namely, compare 엡4:14.
divers—differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (히13:7).
strange—foreign to the truth.
doctrines—"teachings."
established with grace; not with meats—not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in 고전8:8, 13; 6:13; 롬14:17, an exact parallel to this verse: these are some of the "divers and strange doctrines" of the previous sentence. Christ's body offered once for all for us, is our true spiritual "meat" to "eat" (히13:10), "the stay and the staff of bread" (사3:1), the mean of all "grace."
which have not profited—Greek, "in which they who walked were not profited"; namely, in respect to justification, perfect cleansing of the conscience, and sanctification. Compare on "walked," 행21:21; namely, with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances.
【히13:10 JFB】10. Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, namely, the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He says, "serve the tabernacle," not "serve IN the tabernacle." Contrast with this servile worship ours.
an altar—the cross of Christ, whereon His body was offered. The Lord's table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (갈5:2). That not a literal eating of the sacrifice of Christ is meant in the Lord's Supper, but a spiritual is meant, appears from comparing 히13:9 with 히13:10, "with GRACE, NOT with MEATS."
【히13:11 JFB】11, 12. For just as "the bodies of those beasts whose blood is brought into the sanctuary by … are burned without the camp," so "Jesus also that … suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type.
for—reason why they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. 레6:30, gives the general rule, "No sin offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire." The sin offerings are twofold: the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat; and the inward, the reverse.
the sanctuary—here the Holy of Holies, into which the blood of the sin offering was brought on the day of atonement.
without the camp—in which were the tabernacle and Levitical priests and legal worshippers, during Israel's journey through the wilderness; replaced afterwards by Jerusalem (containing the temple), outside of whose walls Jesus was crucified.
【히13:12 JFB】12. Wherefore Jesus—In order that the Antitype might fulfil the type.
sanctify—Though not brought into the temple "sanctuary" (히13:11) His blood has been brought into the heavenly sanctuary, and "sanctifies the people" (히2:11, 17), by cleansing them from sin, and consecrating them to God.
his own—not blood of animals.
without the gate—of Jerusalem; as if unworthy of the society of the covenant-people. The fiery ordeal of His suffering on the cross, answers to the burning of the victims; thereby His mere fleshly life was completely destroyed, as their bodies were; the second part of His offering was His carrying His blood into the heavenly holiest before God at His ascension, that it should be a perpetual atonement for the world's sin.
【히13:13 JFB】13. therefore—This "therefore" breathes the deliberate fortitude of believers [Bengel].
without the camp—"outside the legal polity" [Theodoret] of Judaism (compare 히13:11) "Faith considers Jerusalem itself as a camp, not a city" [Bengel]. He contrasts with the Jews, who serve an earthly sanctuary, the Christians to whom the altar in heaven stands open, while it is closed against the Jews. As Jesus suffered without the gate, so spiritually must those who desire to belong to Him, withdraw from the earthly Jerusalem and its sanctuary, as from this world in general. There is a reference to 출33:7, when the tabernacle was moved without the camp, which had become polluted by the people's idolatry of the golden calves; so that "every one who sought the Lord went out unto the tabernacle of the congregation (as Moses called the tabernacle outside the camp), which was without the camp"; a lively type of what the Hebrews should do, namely, come out of the carnal worship of the earthly Jerusalem to worship God in Christ in spirit, and of what we all ought to do, namely, come out from all carnalism, worldly formalism, and mere sensuous worship, and know Jesus in His spiritual power apart from worldliness, seeing that "we have no continuing city" (히13:14).
bearing—as Simon of Cyrene did.
his reproach—the reproach which He bare, and which all His people bear with Him.
【히13:14 JFB】14. here—on earth. Those Hebrews who clung to the earthly sanctuary are representatives of all who cling to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polity; a type of the whole of our present earthly order of things soon to perish.
one to come—(히2:5; 11:10, 14, 16; 12:22; 빌3:20).
【히13:15 JFB】15. As the "altar" was mentioned in 히13:10, so the "sacrifices" here (compare 벧전2:5, namely, praise and doing good,히13:16). Compare 시119:108; 롬12:1.
By him—as the Mediator of our prayers and praises (요14:13, 14); not by Jewish observances (시50:14, 23; 69:30, 31; 107:22; 116:17). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease."
of praise—for salvation.
continually—not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives.
fruit of our lips—(사57:19; 호14:2).
giving thanks—Greek, "confessing." Bengel remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.
【히13:16 JFB】16. But—But the sacrifice of praise with the lips (히13:15) is not enough; there must be also doing good (beneficence) and communicating (that is, imparting a share of your means, 갈6:6) to the needy.
with such—and not mere ritualistic sacrifices.
【히13:16 MHCC】We must, according to our power, give to the necessities of the souls and bodies of men: God will accept these offerings with pleasure, and will accept and bless the offerers through Christ. The apostle then states what is their duty to living ministers; to obey and submit to them, so far as is agreeable to the mind and will of God, made known in his word. Christians must not think themselves too wise, too good, or too great, to learn. The people must search the Scriptures, and so far as the ministers teach according to that rule, they ought to receive their instructions as the word of God, which works in those that believe. It is the interest of hearers, that the account their ministers give of them may be with joy, and not with grief. Faithful ministers deliver their own souls, but the ruin of a fruitless and faithless people will be upon their own heads. The more earnestly the people pray for their ministers, the more benefit they may expect from their ministry. A good conscience has respect to all God's commands, and all our duty. Those who have this good conscience, yet need the prayers of others. When ministers come to a people who pray for them, they come with greater satisfaction to themselves, and success to the people. We should seek all our mercies by prayer. God is the God of peace, fully reconciled to believers; who has made a way for peace and reconciliation between himself and sinners, and who loves peace on earth, especially in his churches. He is the Author of spiritual peace in the hearts and consciences of his people. How firm a covenant is that which has its foundation in the blood of the Son of God! The perfecting of the saints in every good work, is the great thing desired by them, and for them; and that they may at length be fitted for the employment and happiness of heaven. There is no good thing wrought in us, but it is the work of God. And no good thing is wrought in us by God, but through Christ, for his sake and by his Spirit.
【히13:17 JFB】17. Obey them that have the rule over you—(Compare 히13:7, 24). This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when the apostle of the Gentiles was writing to the Palestine Christians, among whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to their guides, but rather strengthen their hands; he claims no authority directly or indirectly over these rulers themselves [Birks]. "Remember" your deceased rulers (히13:7). "Obey" your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are right (so the Greek, for "obey"), but "submit yourselves" as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction.
they—on their part; so the Greek. As they do their part, so do you yours. So Paul exhorts, 살전5:12, 13.
watch—"are vigilant" (Greek).
for—Greek, "in behalf of."
must give account—The strongest stimulus to watchfulness (막13:34-37). Chrysostom was deeply struck with these words, as he tells us [On the Priesthood, 6], "The fear of this threat continually agitates my soul."
do it—"watch for your soul's eternal salvation." It is a perilous responsibility for a man to have to give account for others' deeds, who is not sufficient for his own [Estius, from Aquinas]. I wonder whether it be possible that any of the rulers should be saved [Chrysostom]. Compare Paul's address to the elders, 행20:28; 고전4:1-5, where also he connects ministers' responsibility with the account to be hereafter given (compare 벧전5:4).
with joy—at your obedience; anticipating, too, that you shall be their "joy" in the day of giving account (빌4:1).
not with grief—at your disobedience; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. "Mitigate their toil by every office of attention and respect, that with alacrity, rather than with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part" [Grotius].
that—Grief in your pastors is unprofitable for you, for it weakens their spiritual power; nay, more, "the groans (so the Greek for 'grief') of other creatures are heard; how much more of pastors!" [Bengel]. So God will be provoked to avenge on you their "groaning" (Greek). If they must render God an account of their negligence, so must you for your ingratitude to them [Grotius].
【히13:18 JFB】18. Pray for us—Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till 히13:20, 21), 롬15:30. "Us," includes both himself and his companions; he passes to himself alone, 히13:19.
we trust we have a good conscience—in spite of your former jealousies, and the charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisonment at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man, 행23:1-3; 24:16, 20, 21 (wherein he virtually implies that his reply to Ananias was not sinful impatience; for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after).
we trust—Greek, "we are persuaded," in the oldest manuscripts. Good conscience produces confidence, where the Holy Spirit rules the conscience (롬9:1).
honestly—"in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."
【히13:19 JFB】19. the rather—Greek, "I the more abundantly beseech you."
to do this—to pray for me.
that I may be restored to you—(Phm 22). It is here first in the letter he mentions himself, in a way so unobtrusive, as not to prejudice his Hebrew readers against him, which would have been the result had he commenced this as his other Epistles, with authoritatively announcing his name and apostolic commission.
【히13:20 JFB】20. Concluding prayer.
God of peace—So Paul, 롬15:33; 16:20; 고후13:11; 빌4:9; 살전5:23; 살후3:16. The Judaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (히13:17), and of alienation towards Paul. The God of peace by giving unity of true doctrine, will unite them in mutual love.
brought again from the dead—Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude without mentioning 'the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession—the depth of His humiliation and the height of His glory—the "altar" of the cross and the ascension to the heavenly Holy of Holies.
Lord Jesus—the title marking His person and His Lordship over us. But 히13:21, "through Jesus Christ." His office, as the Anointed of the Spirit, making Him the medium of communicating the Spirit to us, the holy unction flowing down from the Head on the members (compare 행2:36).
great—(히4:14).
shepherd of the sheep—A title familiar to his Hebrew readers, from their Old Testament (사63:11; Septuagint): primarily Moses, antitypically Christ: already compared together, 히3:2-7. The transition is natural from their earthly pastors (히13:17), to the Chief Pastor, as in 벧전5:1-4. Compare 겔34:23 and Jesus' own words, 요10:2, 11, 14.
through the blood—Greek, "in," in virtue of the blood (히2:9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son; in virtue of the Son's blood, first Christ was raised, then Christ's people shall be so (Z전9:11, seemingly referred to here; 행20:28).
everlasting—The everlastingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasting covenant," is a summary retrospect of the Epistle (compare 히9:12).
【히13:21 JFB】21. Make you perfect—properly said of healing a rent; join you together in perfect harmony [Bengel].
to do his will, working in you—(히10:36); rather as Greek, "doing in you." Whatever good we do, God does in us.
well-pleasing in his sight—(사53:10; 엡5:10).
through Jesus Christ—"God doing (working) in you that … through Jesus Christ" (빌1:11).
to whom—to Christ. He closes as he began (히1:1-14), with giving glory to Christ.
【히13:22 JFB】22. suffer the word—The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command.
few words—compared with what might be said on so important a subject. Few, in an Epistle which is more of a treatise than an Epistle (compare 벧전5:12). On the seeming inconsistency with 갈6:11, compare Note, see on 갈6:11.
【히13:22 MHCC】So bad are men, and even believers, through the remainders of their corruption, that when the most important, comfortable doctrine is delivered to them for their own good, and that with the most convincing evidence, there is need of earnest entreaty and exhortation that they would bear it, and not fall out with it, neglect it, or reject it. It is good to have the law of holy love and kindness written in the hearts of Christians, one towards another. Religion teaches men true civility and good breeding. It is not ill-tempered or uncourteous. Let the favour of God be toward you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory.
【히13:23 JFB】23. our brother Timothy—So Paul, 고전4:17; 고후1:1; 골1:1; 살전3:2.
is set at liberty—from prison. So Aristarchus was imprisoned with Paul. Birks translates, "dismissed," "sent away," namely, on a mission to Greece, as Paul promised (빌2:19). However, some kind of previous detention is implied before his being let go to Philippi. Paul, though now at large, was still in Italy, whence he sends the salutations of Italian Christians (히13:24), waiting for Timothy to join him, so as to start for Jerusalem: we know from 딤전1:3, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably left Timothy there and went to Philippi as he had promised. Paul implies that if Timothy shall not come shortly, he will start on his journey to the Hebrews at once.
【히13:24 JFB】24. all—The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," 엡5:22; little children, 요일2:18; "all," 벧전3:8; 5:5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed.
They of Italy—not merely the brethren at Rome, but of other places in Italy.
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