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■ 히브리서 3장
1. 그러므로 함께 하늘의 부르심을 입은 거룩한 형제들아 우리의 믿는 도리의 사도시며 대제사장이신 예수를 깊이 생각하라
Wherefore , holy brethren , partakers of the heavenly calling , consider the Apostle and High Priest of our profession , Christ Jesus ;
2. 저가 자기를 세우신 이에게 충성하시기를 모세가 하나님의 온 집에서 한 것과 같으니
Who was faithful to him that appointed him , as also Moses was faithful in all his house .
3. 저는 모세보다 더욱 영광을 받을 만한 것이 마치 집 지은 자가 그 집보다 더욱 존귀함 같으니라
For this man was counted worthy of more glory than Moses , inasmuch as he who hath builded the house hath more honour than the house .
4. 집마다 지은 이가 있으니 만물을 지으신 이는 하나님이시라
For every house is builded by some man; but he that built all things is God .
5. 또한 모세는 장래의 말할 것을 증거하기 위하여 하나님의 온 집에서 사환으로 충성하였고
And Moses verily was faithful in all his house , as a servant , for a testimony of those things which were to be spoken after ;
6. 그리스도는 그의 집 맡은 아들로 충성하였으니 우리가 소망의 담대함과 자랑을 끝까지 견고히 잡으면 그의 집이라
But Christ as a son over his own house ; whose house are we , if we hold fast the confidence and the rejoicing of the hope firm unto the end .
7. 그러므로 성령이 이르신 바와 같이 오늘날 너희가 그의 음성을 듣거든
Wherefore (as the Holy Ghost saith , To day if ye will hear his voice ,
8. 노하심을 격동하여 광야에서 시험하던 때와 같이 너희 마음을 강퍅케 하지 말라
Harden not your hearts , as in the provocation , in the day of temptation in the wilderness :
9. 거기서 너희 열조가 나를 시험하여 증험하고 사십 년 동안에 나의 행사를 보았느니라
When your fathers tempted me , proved me , and saw my works forty years .
10. 그러므로 내가 이 세대를 노하여 가로되 저희가 항상 마음이 미혹되어 내 길을 알지 못하는도다 하였고
Wherefore I was grieved with that generation , and said , They do alway err in their heart ; and they have not known my ways .
11. 내가 노하여 맹세한 바와 같이 저희는 내 안식에 들어오지 못하리라 하셨다 하였으니
So I sware in my wrath , They shall not enter into my rest .)
12. 형제들아 너희가 삼가 혹 너희 중에 누가 믿지 아니하는 악심을 품고 살아 계신 하나님에게서 떨어질까 염려할 것이요
Take heed , brethren , lest there be in any of you an evil heart of unbelief , in departing from the living God .
13. 오직 오늘이라 일컫는 동안에 매일 피차 권면하여 너희 중에 누구든지 죄의 유혹으로 강퍅케 됨을 면하라
But exhort one another daily , while it is called To day ; lest any of you be hardened through the deceitfulness of sin .
14. 우리가 시작할 때에 확실한 것을 끝까지 견고히 잡으면 그리스도와 함께 참예한 자가 되리라
For we are made partakers of Christ , if we hold the beginning of our confidence stedfast unto the end ;
15. 성경에 일렀으되 오늘날 너희가 그의 음성을 듣거든 노하심을 격동할 때와 같이 너희 마음을 강퍅케 하지 말라 하였으니
While it is said , To day if ye will hear his voice , harden not your hearts , as in the provocation .
16. 듣고 격노케 하던 자가 누구뇨 모세를 좇아 애굽에서 나온 모든 이가 아니냐
For some , when they had heard , did provoke : howbeit not all that came out of Egypt by Moses .
17. 또 하나님이 사십 년 동안에 누구에게 노하셨느뇨 범죄하여 그 시체가 광야에 엎드러진 자에게가 아니냐
But with whom was he grieved forty years ? was it not with them that had sinned , whose carcases fell in the wilderness ?
18. 또 하나님이 누구에게 맹세하사 그의 안식에 들어오지 못하리라 하셨느뇨 곧 순종치 아니하던 자에게가 아니냐
And to whom sware he that they should not enter into his rest , but to them that believed not ?
19. 이로 보건대 저희가 믿지 아니하므로 능히 들어가지 못한 것이라
So we see that they could not enter in because of unbelief .
■ 주석 보기
【히3:1 JFB】히3:1-19. The Son of God Greater than Moses, Wherefore Unbelief towards Him Will Incur a Heavier Punishment than Befell Unbelieving Israel in the Wilderness.
As Moses especially was the prophet by whom "God in times past spake to the fathers," being the mediator of the law, Paul deems it necessary now to show that, great as was Moses, the Son of God is greater. Ebrard in Alford remarks, The angel of the covenant came in the name of God before Israel; Moses in the name of Israel before God; whereas the high priest came both in the name of God (bearing the name Jehovah on his forehead) before Israel, and in the name of Israel (bearing the names of the twelve tribes on his breast) before God (출28:9-29, 36, 38). Now Christ is above the angels, according to the first and second chapters because (1) as Son of God He is higher; and (2) because manhood, though originally lower than angels, is in Him exalted above them to the lordship of "the world to come," inasmuch as He is at once Messenger of God to men, and also atoning Priest-Representative of men before God (히2:17, 18). Parallel with this line of argument as to His superiority to angels (히1:4) runs that which here follows as to His superiority to Moses (히3:3): (1) because as Son over the house; He is above the servant in the house (히3:5, 6), just as the angels were shown to be but ministering (serving) spirits (히1:14), whereas He is the Son (히3:7, 8); (2) because the bringing of Israel into the promised rest, which was not finished by Moses, is accomplished by Him (히4:1-11), through His being not merely a leader and lawgiver as Moses, but also a propitiatory High Priest (히4:14; 5:10).
1. Wherefore—Greek, "Whence," that is, seeing we have such a sympathizing Helper you ought to "consider attentively," "contemplate"; fix your eyes and mind on Him with a view to profiting by the contemplation (히12:2). The Greek word is often used by Luke, Paul's companion (Lu 12:24, 27).
brethren—in Christ, the common bond of union.
partakers—"of the Holy Ghost."
heavenly calling—coming to us from heaven, and leading us to heaven whence it comes. 빌3:14, "the high calling"; Greek "the calling above," that is, heavenly.
the Apostle and High Priest of our profession—There is but one Greek article to both nouns, "Him who is at once Apostle and High Priest"—Apostle, as Ambassador (a higher designation than "angel"-messenger) sent by the Father (요20:21), pleading the cause of God with us; High Priest, as pleading our cause with God. Both His Apostleship and High Priesthood are comprehended in the one title, Mediator [Bengel]. Though the title "Apostle" is nowhere else applied to Christ, it is appropriate here in addressing Hebrews, who used the term of the delegates sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him (마21:37). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the Father's (요20:21). It was desirable to avoid designating Him here "angel," in order to distinguish His nature from that of angels mentioned before, though he is "the Angel of the Covenant." The "legate of the Church" (Sheliach Tsibbur) offered up the prayers in the synagogue in the name of all, and for all. So Jesus, "the Apostle of our profession," is delegated to intercede for the Church before the Father. The words "of our profession," mark that it is not of the legal ritual, but of our Christian faith, that He is the High Priest. Paul compares Him as an Apostle to Moses; as High Priest to Aaron. He alone holds both offices combined, and in a more eminent degree than either, which those two brothers held apart.
profession—"confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.
【히3:1 CWC】[COMPARED WITH MOSES AND JOSHUA]
The superiority of Christ to Moses is shown in chapter 3, the comparison in which case runs in two parallel lines of two members each:
(1) Moses a servant over God's house, 3:5.
(2) Christ a Son over His own house, 3:6.
That is an interesting phrase, "Whose house are we," (verse 6), suggesting a plan for a sermon. In what sense are believers Christ's house?
He built them -- "without Him was not anything made that was made."
He bought them -- "Ye are not for your own, for ye are bought with a price."
He occupies them -- "Ye in me and I in you."
As in the preceding instances we have a digression at this point in the nature of warning (7-19). In the first reading omit the parenthesis after "wherefore" (3:7) down to the close of verse 11, which will simplify the thought. The idea is that because of the greater importance of the New Testament revelation over that of the Old Testament as evidenced in the superiority of the Messenger, we should take heed lest through unbelief we fall away from God, as did Israel in the wilderness. They tempted God, and as a result, the males over twenty years of age were not permitted to enter into the rest of Canaan (16-18). The Holy Ghost used that sad episode in their early history as a warning to them at a later time, i. e., in David's day (vs. 7, etc., cf. with 시95:8-11), and it was just as applicable now to these Hebrew Christians. Therefore, they should exhort one another against "the deceitfulness of sin" and to steadfastness in the faith.
The allusion to the rest of Canaan naturally leads to a comparison of Christ with Joshua in chapter 4, which may be outlined thus: (a), Israel failed of God's rest through unbelief (3:16-19); (b), We Christians may fail of God's rest through unbelief (4:1, 2); (c), This rest is not Canaan however (3-9); (d), but the rest of faith in God through Christ (v. 10); (e), which is to be diligently sought (11-13). The proof that this rest is not Canaan is two-fold: (a), it was spoken of long before Canaan was revealed, even at the creation of the world (3-5); and (b), it was spoken of long after Israel had entered Canaan as something still to be had. This last thought is brought out clearer in the R. V. where "Jesus" of verse 8 is translated "Joshua," which has the same meaning.
It is important to understand what this rest is. In the first place, it is God's rest and not our rest. And God's rest does not mean cessation from work on His part, but rather his joy and delight in that work as good and perfect. In this sense He rested from creation on the seventh day, a rest which was marred by sin, but now the new rest of which He speaks is that of redemption, typified by Israel's deliverance from Egypt and entrance into Canaan. As a matter of fact God rests in Christ as the Redeemer and Restorer of fallen man, and where He rests there only can we rest. It is not death that can be rest to us, but only Christ, and this because the secret of our unrest is sin and He only can take away sin in every aspect of it. Of course, the perfect enjoyment of this rest is still future. "There remaineth a rest for the people of God." It is not a rest of inactivity, but of peace and harmony with all that is within and around us. Glory to God for this expectation! The sense in which we are diligently to seek it (11), is not that of self-righteous works on our part, but a carefulness not to fall into unbelief. The relation of the words that follow in this chapter (12-16) with those preceding, seems in general terms to be this: The Christian is to rest in faith, and labor to enter into the rest that remaineth, but this means that he must be guided and instructed by the Word of God, and upheld and encouraged by the sympathy and intercession of His Great High-priest.
【히3:1 MHCC】Christ is to be considered as the Apostle of our profession, the Messenger sent by God to men, the great Revealer of that faith which we profess to hold, and of that hope which we profess to have. As Christ, the Messiah, anointed for the office both of Apostle and High Priest. As Jesus, our Saviour, our Healer, the great Physician of souls. Consider him thus. Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever. Close and serious thoughts of Christ bring us to know more of him. The Jews had a high opinion of the faithfulness of Moses, yet his faithfulness was but a type of Christ's. Christ was the Master of this house, of his church, his people, as well as their Maker. Moses was a faithful servant; Christ, as the eternal Son of God, is rightful Owner and Sovereign Ruler of the Church. There must not only be setting out well in the ways of Christ, but stedfastness and perseverance therein to the end. Every meditation on his person and his salvation, will suggest more wisdom, new motives to love, confidence, and obedience.
【히3:2 JFB】2. He first notes the feature of resemblance between Moses and Christ, in order to conciliate the Hebrew Christians whom He addressed, and who still entertained a very high opinion of Moses; he afterwards brings forward Christ's superiority to Moses.
Who was faithful—The Greek implies also that He still is faithful, namely, as our mediating High Priest, faithful to the trust God has assigned Him (히2:17). So Moses in God's house (민12:7).
appointed him—"made Him" High Priest; to be supplied from the preceding context. Greek, "made"; so in 히5:5; 삼상12:6, Margin;행2:36; so the Greek fathers. Not as Alford, with Ambrose and the Latins, "created Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself (신18:15). Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior.
【히3:3 JFB】3. For—assigning the reason why they should "consider" attentively "Christ" (히3:1), highly as they regard Moses who resembled Him in faithfulness (히3:2).
was—Greek, "has been."
counted worthy of more glory—by God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact (히1:13).
builded the house—Greek, "inasmuch as He hath more honor than the house, who prepared it," or "established it" [Alford]. The Greek verb is used purposely instead of "builded," in order to mark that the building meant is not a literal, but a spiritual house: the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it with "living stones" and fitting "servants." Thus, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) is greater than the house so established, including the servants, He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of which Moses was but a part. Glory is the result of honor.
【히3:4 JFB】4. Someone must be the establisher of every house; Moses was not the establisher of the house, but a portion of it (but He who established all things, and therefore the spiritual house in question, is God). Christ, as being instrumentally the Establisher of all things, must be the Establisher of the house, and so greater than Moses.
【히3:5 JFB】5. faithful in all his house—that is in all God's house (히3:4).
servant—not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward.
for a testimony of, &c.—in order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ (히8:5; 9:8, 23; 10:1).
【히3:6 JFB】6. But Christ—was and is faithful (히3:2).
as a son over his own house—rather, "over His (God's, 히3:4) house"; and therefore, as the inference from His being one with God, over His own house. So 히10:21, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, 히3:2, 5] [Chrysostom]. An ambassador in the absence of the king is very distinguished—in the presence of the king he falls back into the multitude [Bengel].
whose house are we—Paul and his Hebrew readers. One old manuscript, with Vulgate and Lucifer, reads, "which house"; but the weightiest manuscripts support English Version reading.
the rejoicing—rather, "the matter of rejoicing."
of the hope—"of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [Chrysostom].
firm unto the end—omitted in Lucifer and Ambrose, and in one oldest manuscript, but supported by most oldest manuscripts.
【히3:7 JFB】7-11. Exhortation from 시95:7-11, not through unbelief to lose participation in the spiritual house. Seeing that we are the house of God if we hold fast our confidence … (히3:6). Jesus is "faithful," be not ye unfaithful (히3:2, 12). The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from 시95:7-11, is completed at 히3:12, "Take heed," &c.
Holy Ghost saith—by the inspired Psalmist; so that the words of the latter are the words of God Himself.
To-day—at length; in David's day, as contrasted with the days of Moses in the wilderness, and the whole time since then, during which they had been rebellious against God's voice; as for instance, in the wilderness (히3:8). The Psalm, each fresh time when used in public worship, by "to-day," will mean the particular day when it was, or is, used.
hear—obediently.
his voice—of grace.
【히3:7 MHCC】Days of temptation are often days of provocation. But to provoke God, when he is letting us see that we entirely depend and live upon him, is a provocation indeed. The hardening of the heart is the spring of all other sins. The sins of others, especially of our relations, should be warnings to us. All sin, especially sin committed by God's professing, privileged people, not only provokes God, but it grieves him. God is loth to destroy any in, or for their sin; he waits long to be gracious to them. But sin, long persisted in, will make God's wrath discover itself in destroying the impenitent; there is no resting under the wrath of God. “Take heed:” all who would get safe to heaven must look about them; if once we allow ourselves to distrust God, we may soon desert him. Let those that think they stand, take heed lest they fall. Since to-morrow is not ours, we must make the best improvement of this day. And there are none, even the strongest of the flock, who do not need help of other Christians. Neither are there any so low and despised, but the care of their standing in the faith, and of their safety, belongs to all. Sin has so many ways and colours, that we need more eyes than ours own. Sin appears fair, but is vile; it appears pleasant, but is destructive; it promises much, but performs nothing. The deceitfulness of sin hardens the soul; one sin allowed makes way for another; and every act of sin confirms the habit. Let every one beware of sin.
【히3:8 JFB】8. Harden not your hearts—This phrase here only is used of man's own act; usually of God's act (롬9:18). When man is spoken of as the agent in hardening, the phrase usually is, "harden his neck," or "back" (느9:17).
provocation … temptation—"Massah-meribah," translated in Margin "tentation … chiding," or "strife" (출17:1-7). Both names seem to refer to that one event, the murmuring of the people against the Lord at Rephidim for want of water. The first offense especially ought to be guarded against, and is the most severely reproved, as it is apt to produce many more. 민20:1-13 and 신33:8 mention a second similar occasion in the wilderness of Sin, near Kadesh, also called Meribah.
in the day—Greek, "according to the day of."
【히3:9 JFB】9. When—rather, "Where," namely, in the wilderness.
your fathers—The authority of the ancients is not conclusive [Bengel].
tempted me, proved me—The oldest manuscripts read, "tempted (Me) in the way of testing," that is, putting (Me) to the proof whether I was able and willing to relieve them, not believing that I am so.
saw my works forty years—They saw, without being led thereby to repentance, My works of power partly in affording miraculous help, partly in executing vengeance, forty years. The "forty years" joined in the Hebrew and Septuagint, and below, 히3:17, with "I was grieved," is here joined with "they saw." Both are true; for, during the same forty years that they were tempting God by unbelief, notwithstanding their seeing God's miraculous works, God was being grieved. The lesson intended to be hinted to the Hebrew Christians is, their "to-day" is to last only between the first preaching of the Gospel and Jerusalem's impending overthrow, namely, FORTY YEARS; exactly the number of years of Israel's sojourn in the wilderness, until the full measure of their guilt having been filled up all the rebels were overthrown.
【히3:10 JFB】10. grieved—displeased. Compare "walk contrary," 레26:24, 28.
that generation—"that" implies alienation and estrangement. But the oldest manuscripts read, "this."
said—"grieved," or "displeased," at their first offense. Subsequently when they hardened their heart in unbelief still more, He sware in His wrath (히3:11); an ascending gradation (compare 히3:17, 18).
and they have not known—Greek, "But these very persons," &c. They perceived I was displeased with them, yet they, the same persons, did not a whit the more wish to know my ways [Bengel]; compare "but they," 시106:43.
not known my ways—not known practically and believingly the ways in which I would have had them go, so as to reach My rest (출18:20).
【히3:11 JFB】11. So—literally, "as."
I sware—Bengel remarks the oath of God preceded the forty years.
not—literally, "If they shall enter … (God do so to me and more also)," 삼하3:35. The Greek is the same, 막8:12.
my rest—Canaan, primarily, their rest after wandering in the wilderness: still, even when in it, they never fully enjoyed rest; whence it followed that the threat extended farther than the exclusion of the unbelieving from the literal land of rest, and that the rest promised to the believing in its full blessedness was, and is, yet future: 시25:13; 37:9, 11, 22, 29, and Christ's own beatitude (마5:5) all accord with this, 히3:9.
【히3:12 JFB】12. Take heed—to be joined with "wherefore," 히3:7.
lest there be—Greek (indicative), "lest there shall be"; lest there be, as I fear there is; implying that it is not merely a possible contingency, but that there is ground for thinking it will be so.
in any—"in any one of you." Not merely ought all in general be on their guard, but they ought to be so concerned for the safety of each one member, as not to suffer any one to perish through their negligence [Calvin].
heart—The heart is not to be trusted. Compare 히3:10, "They do always err in their heart."
unbelief—faithlessness. Christ is faithful; therefore, saith Paul to the Hebrews, we ought not to be faithless as our fathers were under Moses.
departing—apostatizing. The opposite of "come unto" Him (히4:16). God punishes such apostates in kind. He departs from them—the worst of woes.
the living God—real: the distinctive characteristic of the God of Israel, not like the lifeless gods of the heathen; therefore One whose threats are awful realities. To apostatize from Christ is to apostatize from the living God (히2:3).
【히3:13 JFB】13. one another—Greek, "yourselves"; let each exhort himself and his neighbor.
daily—Greek, "on each day," or "day by day."
while it is called To-day—while the "to-day" lasts (the day of grace, Lu 4:21, before the coming of the day of glory and judgment at Christ's coming, 히10:25, 37). To-morrow is the day when idle men work, and fools repent. To-morrow is Satan's to-day; he cares not what good resolutions you form, if only you fix them for to-morrow.
lest … of you—The "you" is emphatic, as distinguished from "your fathers" (히3:9). "That from among you no one (so the Greek order is in some of the oldest manuscripts) be hardened" (히3:8).
deceitfulness—causing you to "err in your heart."
sin—unbelief.
【히3:14 JFB】14. For, &c.—enforcing the warning, 히3:12.
partakers of Christ—(Compare 히3:1, 6). So "partakers of the Holy Ghost" (히6:4).
hold—Greek, "hold fast."
the beginning of our confidence—that is, the confidence (literally, substantial, solid confidence) of faith which we have begun (히6:11; 12:2). A Christian so long as he is not made perfect, considers himself as a beginner [Bengel].
unto the end—unto the coming of Christ (히12:2).
【히3:14 MHCC】The saints' privilege is, they are made partakers of Christ, that is, of the Spirit, the nature, graces, righteousness, and life of Christ; they are interested in all Christ is, in all he has done, or will do. The same spirit with which Christians set out in the ways of God, they should maintain unto the end. Perseverance in faith is the best evidence of the sincerity of our faith. Hearing the word often is a means of salvation, yet, if not hearkened to, it will expose more to the Divine wrath. The happiness of being partakers of Christ and his complete salvation, and the fear of God's wrath and eternal misery, should stir us up to persevere in the life of obedient faith. Let us beware of trusting to outward privileges or professions, and pray to be numbered with the true believers who enter heaven, when all others fail because of unbelief. As our obedience follows according to the power of our faith, so our sins and want of care are according to the prevailing of unbelief in us.
【히3:15 JFB】15. While it is said—connected with 히3:13, "exhort one another … while it is said, To-day": 히3:14, "for we are made partakers," &c., being a parenthesis. "It entirely depends on yourselves that the invitation of the ninety-fifth Psalm be not a mere invitation, but also an actual enjoyment." Alford translates, "Since (that is, 'for') it is said," &c., regarding 히3:15 as a proof that we must "hold … confidence … unto the end," in order to be "partakers of Christ."
【히3:16 JFB】16. For some—rather interrogatively, "For WHO was it that, when they had heard (referring to 'if ye will hear,' 히3:15), did provoke (God)?" The "For" implies, Ye need to take heed against unbelief: for, was it not because of unbelief that all our fathers were excluded (겔2:3)? "Some," and "not all," would be a faint way of putting his argument, when his object is to show the universality of the evil. Not merely some, but all the Israelites, for the solitary exceptions, Joshua and Caleb, are hardly to be taken into account in so general a statement. So 히3:17, 18, are interrogative: (1) the beginning of the provocation, soon after the departure from Egypt, is marked in 히3:16; (2) the forty years of it in the wilderness, 히3:17; (3) the denial of entrance into the land of rest, 히3:18. Compare Note, see on 고전10:5, "with the majority of them God was displeased."
howbeit—"Nay (why need I put the question?), was it not all that came out of Egypt?" (출17:1, 2).
by Moses—by the instrumentality of Moses as their leader.
【히3:17 JFB】17. But—Translate, "Moreover," as it is not in contrast to 히3:16, but carrying out the same thought.
corpses—literally, "limbs," implying that their bodies fell limb from limb.
【히3:18 JFB】18. to them that believed not—rather as Greek, "to them that disobeyed." Practical unbelief (신1:26).
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