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■ 히브리서 5장
1. 대제사장마다 사람 가운데서 취한 자이므로 하나님께 속한 일에 사람을 위하여 예물과 속죄하는 제사를 드리게 하나니
For every high priest taken from among men is ordained for men in things pertaining to God , that he may offer both gifts and sacrifices for sins :
2. 저가 무식하고 미혹한 자를 능히 용납할 수 있는 것은 자기도 연약에 싸여 있음이니라
Who can have compassion on the ignorant , and on them that are out of the way ; for that he himself also is compassed with infirmity .
3. 이러므로 백성을 위하여 속죄제를 드림과 같이 또한 자기를 위하여 드리는 것이 마땅하니라
And by reason hereof he ought , as for the people , so also for himself , to offer for sins .
4. 이 존귀는 아무나 스스로 취하지 못하고 오직 아론과 같이 하나님의 부르심을 입은 자라야 할 것이니라
And no man taketh this honour unto himself , but he that is called of God , as was Aaron .
5. 또한 이와 같이 그리스도께서 대제사장 되심도 스스로 영광을 취하심이 아니요 오직 말씀하신 이가 저더러 이르시되 너는 내 아들이니 오늘날 내가 너를 낳았다 하셨고
So also Christ glorified not himself to be made an high priest ; but he that said unto him , Thou art my Son , to day have I begotten thee .
6. 또한 이와 같이 다른 데 말씀하시되 네가 영원히 멜기세덱의 반차를 좇는 제사장이라 하셨으니
As he saith also in another place, Thou art a priest for ever after the order of Melchisedec .
7. 그는 육체에 계실 때에 자기를 죽음에서 능히 구원하실 이에게 심한 통곡과 눈물로 간구와 소원을 올렸고 그의 경외하심을 인하여 들으심을 얻었느니라
Who in the days of his flesh , when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death , and was heard in that he feared ;
8. 그가 아들이시라도 받으신 고난으로 순종함을 배워서
Though he were a Son , yet learned he obedience by the things which he suffered ;
9. 온전하게 되었은즉 자기를 순종하는 모든 자에게 영원한 구원의 근원이 되시고
And being made perfect , he became the author of eternal salvation unto all them that obey him ;
10. 하나님께 멜기세덱의 반차를 좇은 대제사장이라 칭하심을 받았느니라
Called of God an high priest after the order of Melchisedec .
11. 멜기세덱에 관하여는 우리가 할 말이 많으나 너희의 듣는 것이 둔하므로 해석하기 어려우니라
Of whom we have many things to say , and hard to be uttered , seeing ye are dull of hearing .
12. 때가 오래므로 너희가 마땅히 선생이 될 터인데 너희가 다시 하나님의 말씀의 초보가 무엇인지 누구에게 가르침을 받아야 할 것이니 젖이나 먹고 단단한 식물을 못 먹을 자가 되었도다
For when for the time ye ought to be teachers , ye have need that one teach you again which be the first principles of the oracles of God ; and are become such as have need of milk , and not of strong meat .
13. 대저 젖을 먹는 자마다 어린 아이니 의의 말씀을 경험하지 못한 자요
For every one that useth milk is unskilful in the word of righteousness : for he is a babe .
14. 단단한 식물은 장성한 자의 것이니 저희는 지각을 사용하므로 연단을 받아 선악을 분변하는 자들이니라
But strong meat belongeth to them that are of full age , even those who by reason of use have their senses exercised to discern both good and evil .
■ 주석 보기
【히5:1 JFB】히5:1-14. Christ's High Priesthood; Needed Qualifications; Must Be a Man; Must Not Have Assumed the Dignity Himself, but Have Been Appointed by God; Their Low Spiritual Perceptions a Bar to Paul's Saying All He Might on Christ's Melchisedec-like Priesthood.
1. For—substantiating 히4:15.
every—that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.
taken from among men—not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man (히2:14, 16). Being "from men," He can be "for (that is, in behalf of, for the good of) men."
ordained—Greek, "constituted," "appointed."
both gifts—to be joined with "for sins," as "sacrifices" is (the "both … and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [Estius].
【히5:1 CWC】[CHRIST AND MELCHISEDEC]
It has already become evident to the careful reader that the author of this epistle is particularly desirous to bring out the comparison between the priesthood of Christ and that of Aaron. He approached it at the close of chapter 2, (17, 18), and was on the point of making the comparison (3:1) when he was led into the digression about Moses (2-6), and then Joshua (4:4-11). But he returns to it again at the close of chapter 4 (see 14-16), and at the beginning of chapter 5 clears the way for its discussion by the dictum that Christ was a priest. This is necessary to be proven before he can advance, and he proves it in two ways. Christ was a priest (a), in that he possessed our human nature with its capacity for sympathy (1-3), and (b), in that He received the Divine Appointment to that office as Aaron did (4-10). His appointment however, was after another order than Aaron -- that of Melchisedec (6, 10), of whom he will speak later after another digression of warning and encouragement.
Teaching About Apostasy.
This digression covers 5:12-6:29, and consists (a), of an explanation as to why they should be so seriously tempted to apostatize (v. 11-14). They had become "dull of hearing," spiritually deaf to the appeals of the Gospel. They had been in the faith long enough to become teachers of others, and yet they themselves needed teaching again, even in the A B C of the Scripture. They were still babes in Christ, as indicated by their lack of experience in the word, (b), The offset to this, or the remedy for their situation, was to grow in grace and Divine knowledge (6:1-3). To leave "the principles of the doctrine of Christ does not mean to discard the foundation of the Gospel but rather to build upon it. "Perfection" refers not to sinlessness but to full growth in the knowledge of Christ. "Repentance for dead works" means those not wrought for God's glory. "Faith towards God," was so primary that once experienced it were inconsistent to think of its being "laid" again. "The doctrine of baptisms" may mean "washings," "ablutions," after the purifying of the Jews. "Laying on of hands" was a symbolic act among the Jews connected with prayer and invoking the divine benedictions. Note that "the resurrection of the dead" with "eternal judgment," which some professing Christians in these day affect to doubt, was considered a primary doctrine of the New Testament Church. The six particulars here named were fundamental, and yet as Dr. Saphir says, they did not set before these Hebrew Christians with sufficient fullness the truth of which they stood in need to keep them from apostasy, and to strengthen them in their sore temptation, (c). The peril of their situation is set forth in verses 4-8. Some think these "present the case of a Jewish professed believer who turns back from Christ after advancing to the very threshold of salvation," but who never experienced real faith. But we differ, and hold the opinion that a true believer is meant. It is not said however, that such an one will be lost (indeed the opposite is shown to be the case (v. 9), but this warning is given to keep him from being lost, (d). Their encouragement in the premises follows (9-20). They were bringing forth the fruit of the Spirit, let them thus continue in well-doing (10-12). Their salvation was secured by the divine promise confirmed by the divine oath (12-18). Nay more, they had laid hold upon the hope, which as an anchor of the soul had entered into that which is within the veil. Jesus Himself was their hope, and He had entered there "an high-priest forever after the order of Melchisedec."
Melchisedec a Type.
We are now brought back again to Melchisedec, who is described and compared with Christ (7:1-3). For his historical record see 창14:17-20. He is a type of Christ in his office as a king-priest (cf. 슥6:12, 13); in his name, "king of righteousness" (사11:5); and his location, "king of Salem," i. e., peace (사11:6-9). Also in the fact that he had "neither beginning of days nor end of life." This last does not mean that it was literally so in his case, but that so far as the record went it appeared so. Compare here 요1:1; 롬6:9; 히7:23-25 After this description and comparison the inspired writer shows the superiority of his order to that of Aaron in seven particulars (4-24): Abraham gave him tithes (4-6), he blessed Abraham (6-7); he was an undying priest, i. e., so far as the record goes he did not see death (8); the unborn Levi (or Levitical priesthood) paid him tithes in the person of Abraham (9-10); the permanence of his priesthood, continued by Christ, implied the abrogation of the whole Levitical law (11-19); His priesthood was founded on an oath (20-22); it was intransmissible, not being vacated by death (23, 24). The whole argument is summed up in verses 25-28.
【히5:1 MHCC】The High Priest must be a man, a partaker of our nature. This shows that man had sinned. For God would not suffer sinful man to come to him alone. But every one is welcome to God, that comes to him by this High Priest; and as we value acceptance with God, and pardon, we must apply by faith to this our great High Priest Christ Jesus, who can intercede for those that are out of the way of truth, duty, and happiness; one who has tenderness to lead them back from the by-paths of error, sin, and misery. Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their services, that are called of God. This is applied to Christ. In the days of his flesh, Christ made himself subject to death: he hungered: he was a tempted, suffering, dying Jesus. Christ set an example, not only to pray, but to be fervent in prayer. How many dry prayers, how few wetted with tears, do we offer up to God! He was strengthened to support the immense weight of suffering laid upon him. There is no real deliverance from death but to be carried through it. He was raised and exalted, and to him was given the power of saving all sinners to the uttermost, who come unto God through him. Christ has left us an example that we should learn humble obedience to the will of God, by all our afflictions. We need affliction, to teach us submission. His obedience in our nature encourages our attempts to obey, and for us to expect support and comfort under all the temptations and sufferings to which we are exposed. Being made perfect for this great work, he is become the Author of eternal salvation to all that obey him. But are we of that number?
【히5:2 JFB】2. Who can—Greek, "being able"; not pleasing himself (롬15:3).
have compassion—Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate (히10:28).
ignorant—sins not committed in resistance of light and knowledge, but as Paul's past sin (딤전1:13). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest.
out of the way—not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.
infirmity—moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.
【히5:3 JFB】3. by reason hereof—"on account of this" infirmity.
he ought … also for himself, to offer for sins—the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people … on account of sins."
【히5:4 JFB】4. no man—of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually (히13:15). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.
【히5:5 JFB】5. glorified not himself—did not assume the glory of the priestly office of Himself without the call of God (요8:54).
but he that said—that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office (히10:5-9). The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons (삼하8:18). Christ did not constitute Himself the Son of God, but was from everlasting the only-begotten of the Father. On His Sonship depended His glorification, and His being called of God (히5:10), as Priest.
【히5:6 JFB】6. He is here called simply "Priest"; in 히5:5, "High Priest." He is a Priest absolutely, because He stands alone in that character without an equal. He is "High Priest" in respect of the Aaronic type, and also in respect to us, whom He has made priests by throwing open to us access to God [Bengel]. "The order of Melchisedec" is explained in 히7:15, "the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in Z전6:13. Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraham, on which the Jews prided themselves, is an intimation of Messianic universalism.
【히5:7 JFB】7. in the days of his flesh—(히2:14; 10:20). 히5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters.
when he had offered—rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" (히5:5), but was appointed thereto by the Father.
prayers and supplications—Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God … probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) (마26:39) [Bengel].
with strong crying and tears—The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. 마26:37, "sorrowful and very heavy." 막14:33; Lu 22:44, "in an agony He prayed more earnestly … His sweat … great drops of blood falling down to the ground." 시22:1 ("roaring … cry"), 시22:2, 19, 21, 24; 69:3, 10, "I wept."
able to save him from death—막14:36, "All things are possible unto Thee" (요12:27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience.
heard in that he feared—There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare 시22:21, which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of HisREVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense 히12:28 uses the noun, and 히11:7 the verb. Alford somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [Trench]. This fully agrees with Jesus' spirit, "If it be possible … nevertheless not My will, but Thy will be done"; and with the context, 히5:5, "Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified 히5:4, "No man taketh this honor unto himself." Alford well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.
【히5:8 JFB】8. Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) God's divine Son (whence, even in His agony, He so lovingly and often cried, Father,마26:39), yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned experimentally in practical suffering. Compare 빌2:6-8, "equal with God, but … took upon Him the form of a servant, and became obedient unto death," &c. He was obedient already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, "Pathemata mathemata," "sufferings, disciplinings." Praying and obeying, as in Christ's case, ought to go hand in hand.
【히5:9 JFB】9. made perfect—completed, brought to His goal of learning and suffering through death (히2:10) [Alford], namely, at His glorious resurrection and ascension.
author—Greek, "cause."
eternal salvation—obtained for us in the short "days of Jesus' flesh" (히5:7; compare 히5:6, "for ever," 사45:17).
unto all … that obey him—As Christ obeyed the Father, so must we obey Him by faith.
【히5:10 JFB】10.Greek, rather, "Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the time of His being "made perfect" (히5:9). He was High Priest already in the purpose of God before His passion; but after it, when perfected, He was formally addressed so.
【히5:11 JFB】11. Here he digresses to complain of the low spiritual attainments of the Palestinian Christians and to warn them of the danger of falling from light once enjoyed; at the same time encouraging them by God's faithfulness to persevere. At 히6:20 he resumes the comparison of Christ to Melchisedec.
hard to be uttered—rather as Greek, "hard of interpretation to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words (히13:22). In the "we," Paul, as usual, includes Timothy with himself in addressing them.
ye are—Greek, "ye have become dull" (the Greek, by derivation, means hard to move): this implies that once, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers AT Jerusalem were dull in spiritual things, and legal in spirit, appears from 행21:20-24, where James and the elders expressly say of the "thousands of Jews which believe," that "they are all zealous of the law"; this was at Paul's last visit to Jerusalem, after which this Epistle seems to have been written (see on 히5:12, on "for the time").
【히5:11 MHCC】Dull hearers make the preaching of the gospel difficult, and even those who have some faith may be dull hearers, and slow to believe. Much is looked for from those to whom much is given. To be unskilful, denotes want of experience in the things of the gospel. Christian experience is a spiritual sense, taste, or relish of the goodness, sweetness, and excellence of the truths of the gospel. And no tongue can express the satisfaction which the soul receives, from a sense of Divine goodness, grace, and love to it in Christ.
【히5:12 JFB】12. for the time—considering the long time that you have been Christians. Therefore this Epistle was not one of those written early.
which be the first principles—Greek, "the rudiments of the beginning of." A Pauline phrase (see on 갈4:3; 갈4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated 히6:1, 2 [Bengel]. Alford translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulgate, &c.
of the oracles of God—namely, of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old Testament personage as Melchisedec, but even much more elementary references.
are become—through indolence.
milk … not … strong meat—"Milk" refers to such fundamental first principles as he enumerates in 히6:1, 2. The solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially in the case of the Hebrews, who were much given to allegorical interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them in the Christian faith [Limborch].
【히5:13 JFB】13. useth—Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet.
the word of righteousness—the Gospel wherein "the righteousness of God is revealed from faith to faith" (롬1:17), and which is called "the ministration of righteousness" (고후3:9). This includes the doctrine of justification and sanctification: the first principles, as well as the perfection, of the doctrine of Christ: the nature of the offices and person of Christ as the true Melchisedec, that is, "King of righteousness" (compare 마3:15).
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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.