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■ 히브리서 10장
1. 율법은 장차 오는 좋은 일의 그림자요 참 형상이 아니므로 해마다 늘 드리는 바 같은 제사로는 나아오는 자들을 언제든지 온전케 할 수 없느니라
For the law having a shadow of good things to come , and not the very image of the things , can never with those sacrifices which they offered year by year continually make the comers thereunto perfect .
2. 그렇지 아니하면 섬기는 자들이 단번에 정결케 되어 다시 죄를 깨닫는 일이 없으리니 어찌 드리는 일을 그치지 아니하였으리요
For then would they not have ceased to be offered ? because that the worshippers once purged should have had no more conscience of sins .
3. 그러나 이 제사들은 해마다 죄를 생각하게 하는 것이 있나니
But in those sacrifices there is a remembrance again made of sins every year .
4. 이는 황소와 염소의 피가 능히 죄를 없이 하지 못함이라
For it is not possible that the blood of bulls and of goats should take away sins .
5. 그러므로 세상에 임하실 때에 가라사대 하나님이 제사와 예물을 원치 아니하시고 오직 나를 위하여 한 몸을 예비하셨도다
Wherefore when he cometh into the world , he saith , Sacrifice and offering thou wouldest not , but a body hast thou prepared me :
6. 전체로 번제함과 속죄제는 기뻐하지 아니하시나니
In burnt offerings and sacrifices for sin thou hast had no pleasure .
7. 이에 내가 말하기를 하나님이여 보시옵소서 두루마리 책에 나를 가리켜 기록한 것과 같이 하나님의 뜻을 행하러 왔나이다 하시니라
Then said I , Lo , I come (in the volume of the book it is written of me ,) to do thy will , O God .
8. 위에 말씀하시기를 제사와 예물과 전체로 번제함과 속죄제는 원치도 아니하고 기뻐하지도 아니하신다 하셨고 (이는 다 율법을 따라 드리는 것이라)
Above when he said , Sacrifice and offering and burnt offerings and offering for sin thou wouldest not , neither hadst pleasure therein; which are offered by the law ;
9. 그 후에 말씀하시기를 보시옵소서 내가 하나님의 뜻을 행하러 왔나이다 하셨으니 그 첫 것을 폐하심은 둘째 것을 세우려 하심이니라
Then said he , Lo , I come to do thy will , O God . He taketh away the first , that he may establish the second .
10. 이 뜻을 좇아 예수 그리스도의 몸을 단번에 드리심으로 말미암아 우리가 거룩함을 얻었노라
By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
11. 제사장마다 매일 서서 섬기며 자주 같은 제사를 드리되 이 제사는 언제든지 죄를 없게 하지 못하거니와
And every priest standeth daily ministering and offering oftentimes the same sacrifices , which can never take away sins :
12. 오직 그리스도는 죄를 위하여 한 영원한 제사를 드리시고 하나님 우편에 앉으사
But this man , after he had offered one sacrifice for sins for ever , sat down on the right hand of God ;
13. 그 후에 자기 원수들로 자기 발등상이 되게 하실 때까지 기다리시나니
From henceforth expecting till his enemies be made his footstool .
14. 저가 한 제물로 거룩하게 된 자들을 영원히 온전케 하셨느니라
For by one offering he hath perfected for ever them that are sanctified .
15. 또한 성령이 우리에게 증거하시되
Whereof the Holy Ghost also is a witness to us : for after that he had said before ,
16. 주께서 가라사대 그 날 후로는 저희와 세울 언약이 이것이라 하시고 내 법을 저희 마음에 두고 저희 생각에 기록하리라 하신 후에
This is the covenant that I will make with them after those days , saith the Lord , I will put my laws into their hearts , and in their minds will I write them ;
17. 또 저희 죄와 저희 불법을 내가 다시 기억지 아니하리라 하셨으니
And their sins and iniquities will I remember no more .
18. 이것을 사하셨은즉 다시 죄를 위하여 제사 드릴 것이 없느니라
Now where remission of these is, there is no more offering for sin .
19. 그러므로 형제들아 우리가 예수의 피를 힘입어 성소에 들어갈 담력을 얻었나니
Having therefore , brethren , boldness to enter into the holiest by the blood of Jesus ,
20. 그 길은 우리를 위하여 휘장 가운데로 열어 놓으신 새롭고 산 길이요 휘장은 곧 저의 육체니라
By a new and living way , which he hath consecrated for us , through the veil , that is to say , his flesh ;
21. 또 하나님의 집 다스리는 큰 제사장이 계시매
And having an high priest over the house of God ;
22. 우리가 마음에 뿌림을 받아 양심의 악을 깨닫고 몸을 맑은 물로 씻었으니 참 마음과 온전한 믿음으로 하나님께 나아가자
Let us draw near with a true heart in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water .
23. 또 약속하신 이는 미쁘시니 우리가 믿는 도리의 소망을 움직이지 않고 굳게 잡아
Let us hold fast the profession of our faith without wavering ; (for he is faithful that promised ;)
24. 서로 돌아보아 사랑과 선행을 격려하며
And let us consider one another to provoke unto love and to good works :
25. 모이기를 폐하는 어떤 사람들의 습관과 같이 하지 말고 오직 권하여 그 날이 가까움을 볼수록 더욱 그리하자
Not forsaking the assembling of ourselves together , as the manner of some is; but exhorting one another: and so much the more , as ye see the day approaching .
26. 우리가 진리를 아는 지식을 받은 후 짐짓 죄를 범한즉 다시 속죄하는 제사가 없고
For if we sin wilfully after that we have received the knowledge of the truth , there remaineth no more sacrifice for sins ,
27. 오직 무서운 마음으로 심판을 기다리는 것과 대적하는 자를 소멸할 맹렬한 불만 있으리라
But a certain fearful looking for of judgment and fiery indignation , which shall devour the adversaries .
28. 모세의 법을 폐한 자도 두세 증인을 인하여 불쌍히 여김을 받지 못하고 죽었거든
He that despised Moses’ law died without mercy under two or three witnesses :
29. 하물며 하나님 아들을 밟고 자기를 거룩하게 한 언약의 피를 부정한 것으로 여기고 은혜의 성령을 욕되게 하는 자의 당연히 받을 형벌이 얼마나 더 중하겠느냐 너희는 생각하라
Of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden under foot the Son of God , and hath counted the blood of the covenant , wherewith he was sanctified , an unholy thing , and hath done despite unto the Spirit of grace ?
30. 원수 갚는 것이 내게 있으니 내가 갚으리라 하시고 또 다시 주께서 그의 백성을 심판하리라 말씀하신 것을 우리가 아노니
For we know him that hath said , Vengeance belongeth unto me , I will recompense , saith the Lord . And again , The Lord shall judge his people .
31. 살아 계신 하나님의 손에 빠져 들어가는 것이 무서울진저
It is a fearful thing to fall into the hands of the living God .
32. 전날에 너희가 빛을 받은 후에 고난의 큰 싸움에 참은 것을 생각하라
But call to remembrance the former days , in which , after ye were illuminated , ye endured a great fight of afflictions ;
33. 혹 비방과 환난으로써 사람에게 구경거리가 되고 혹 이런 형편에 있는 자들로 사귀는 자 되었으니
Partly , whilst ye were made a gazingstock both by reproaches and afflictions ; and partly , whilst ye became companions of them that were so used .
34. 너희가 갇힌 자를 동정하고 너희 산업을 빼앗기는 것도 기쁘게 당한 것은 더 낫고 영구한 산업이 있는 줄 앎이라
For ye had compassion of me in my bonds , and took joyfully the spoiling of your goods , knowing in yourselves that ye have in heaven a better and an enduring substance .
35. 그러므로 너희 담대함을 버리지 말라 이것이 큰 상을 얻느니라
Cast not away therefore your confidence , which hath great recompence of reward .
36. 너희에게 인내가 필요함은 너희가 하나님의 뜻을 행한 후에 약속을 받기 위함이라
For ye have need of patience , that , after ye have done the will of God , ye might receive the promise .
37. 잠시 잠간 후면 오실 이가 오시리니 지체하지 아니하시리라
For yet a little while , and he that shall come will come , and will not tarry .
38. 오직 나의 의인은 믿음으로 말미암아 살리라 또한 뒤로 물러가면 내 마음이 저를 기뻐하지 아니하리라 하셨느니라
Now the just shall live by faith : but if any man draw back , my soul shall have no pleasure in him .
39. 우리는 뒤로 물러가 침륜에 빠질 자가 아니요 오직 영혼을 구원함에 이르는 믿음을 가진 자니라
But we are not of them who draw back unto perdition ; but of them that believe to the saving of the soul .
■ 주석 보기
【히10:1 JFB】히10:1-39. Conclusion of the Foregoing Argument. The Yearly Recurring Law Sacrifices Cannot Perfect the Worshipper, but Christ's Once-for-all Offering Can.
Instead of the daily ministry of the Levitical priests, Christ's service is perfected by the one sacrifice, whence He now sits on the right hand of God as a Priest-King, until all His foes shall be subdued unto Him. Thus the new covenant (히8:8-12) is inaugurated, whereby the law is written on the heart, so that an offering for sin is needed no more. Wherefore we ought to draw near the Holiest in firm faith and love; fearful of the awful results of apostasy; looking for the recompense to be given at Christ's coming.
1. Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
having—inasmuch as it has but "the shadow, not the very image," that is, not the exact likeness, reality, and full revelation, such as the Gospel has. The "image" here means the archetype (compare 히9:24), the original, solid image [Bengel] realizing to us those heavenly verities, of which the law furnished but a shadowy outline before. Compare 고후3:13, 14, 18; the Gospel is the very setting forth by the Word and Spirit of the heavenly realities themselves, out of which it (the Gospel) is constructed. So Alford. As Christ is "the express image (Greek, 'impress') of the Father's person" (히1:3), so the Gospel is the heavenly verities themselves manifested by revelation—the heavenly very archetype, of which the law was drawn as a sketch, or outline copy (히8:5). The law was a continual process of acted prophecy, proving the divine design that its counterparts should come; and proving the truth of those counterparts when they came. Thus the imperfect and continued expiatory sacrifices before Christ foretend, and now prove, the reality of, Christ's one perfect antitypical expiation.
good things to come—(히9:11); belonging to "the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." 골2:17 calls legal ordinances "the shadow," and Christ "the body."
never—at any time (히10:11).
with those sacrifices—rather, "with the same sacrifices.
year by year—This clause in the Greek refers to the whole sentence, not merely to the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Version, but, the law year by year, by the repetition of the same sacrifices, testifies its inability to perfect the worshippers; namely, on the YEARLYday of atonement. The "daily" sacrifices are referred to, 히10:11.
continually—Greek, "continuously," implying that they offer a toilsome and ineffectual "continuous" round of the "same" atonement-sacrifices recurring "year by year."
comers thereunto—those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest.
perfect—fully meet man's needs as to justification and sanctification (see on 히9:9).
【히10:1 CWC】[THE PRIESTHOOD OF CHRIST AND THAT OF AARON]
1. Christ is a priest of a better covenant than Aaron. Chap. 8.
Better not morally, but efficaciously, i. e., established on better promises (6), in the sense (a), that they are written on the heart rather than tables of stone (10); (b), that they are universal in their application and not limited to a single people, Israel (11); (c), that they bring with them eternal forgiveness.
2. Christ is a priest of a better tabernacle. Chap. 9: 1-14.
(a), It is not a material but a spiritual structure (11);
(b), It is not hallowed by the blood of beasts but by His own blood (12);
(c), It stands not for temporary but eternal redemption (12-14).
3. Christ is a priest of a better sacrifice. Chap. 9:15-10:18.
(a), Not a sacrifice of calves and goats (19) but the sacrifice of Himself (9:23);
(b), Not a sacrifice to be repeated every year (25) but offered only once (9:26);
(c), A sacrifice which does away with the covenant of the Old Testament and establishes that of the New (10:5-9).
The reference to the sacrifice offered but once is worked out richly: first, the fact is stated (9:24-26); secondly, an inference is drawn from it (10:1-3); third, the fact is emphasized anew (4-13), and finally its precious truth is applied (14-18).
【히10:1 MHCC】The apostle having shown that the tabernacle, and ordinances of the covenant of Sinai, were only emblems and types of the gospel, concludes that the sacrifices the high priests offered continually, could not make the worshippers perfect, with respect to pardon, and the purifying of their consciences. But when “God manifested in the flesh,” became the sacrifice, and his death upon the accursed tree the ransom, then the Sufferer being of infinite worth, his free-will sufferings were of infinite value. The atoning sacrifice must be one capable of consenting, and must of his own will place himself in the sinner's stead: Christ did so. The fountain of all that Christ has done for his people, is the sovereign will and grace of God. The righteousness brought in, and the sacrifice once offered by Christ, are of eternal power, and his salvation shall never be done away. They are of power to make all the comers thereunto perfect; they derive from the atoning blood, strength and motives for obedience, and inward comfort.
【히10:2 JFB】2. For—if the law could, by its sacrifices, have perfected the worshippers.
they—the sacrifices.
once purged—IF they were once for all cleansed (히7:27).
conscience—"consciousness of sin" (히9:9).
【히10:3 JFB】3. But—so far from those sacrifices ceasing to be offered (히10:2).
in, &c.—in the fact of their being offered, and in the course of their being offered on the day of atonement. Contrast 히10:17.
a remembrance—a recalling to mind by the high priest's confession, on the day of atonement, of the sins both of each past year and of all former years, proving that the expiatory sacrifices of former years were not felt by men's consciences to have fully atoned for former sins; in fact, the expiation and remission were only legal and typical (히10:4, 11). The Gospel remission, on the contrary, is so complete, that sins are "remembered no more" (히10:17) by God. It is unbelief to "forget" this once-for-all purgation, and to fear on account of "former sins" (벧후1:9). The believer, once for all bathed, needs only to "wash" his hands and "feet" of soils, according as he daily contracts them, in Christ's blood (요13:10).
【히10:4 JFB】4. For, &c.—reason why, necessarily, there is a continually recurring "remembrance of sins" in the legal sacrifices (히10:3). Typically, "the blood of bulls," &c., sacrificed, had power; but it was only in virtue of the power of the one real antitypical sacrifice of Christ; they had no power in themselves; they were not the instrument of perfect vicarious atonement, but an exhibition of the need of it, suggesting to the faithful Israelite the sure hope of coming redemption, according to God's promise.
take away—"take off." The Greek,히10:11, is stronger, explaining the weaker word here, "take away utterly." The blood of beasts could not take away the sin of man.A MAN must do that (see on 히9:12-14).
【히10:5 JFB】5. Christ's voluntary self offering, in contrast to those inefficient sacrifices, is shown to fulfill perfectly "the will of God" as to our redemption, by completely atoning "for (our) sins."
Wherefore—seeing that a nobler than animal sacrifices was needed to "take away sins."
when he cometh—Greek, "coming." The time referred to is the period before His entrance into the world, when the inefficiency of animal sacrifices for expiation had been proved [Tholuck]. Or, the time is that between Jesus' first dawning of reason as a child, and the beginning of His public ministry, during which, being ripened in human resolution, He was intently devoting Himself to the doing of His Father's will [Alford]. But the time of "coming" is present; not "when He had come," but "when coming into the world"; so, in order to accord with Alford's view, "the world" must mean His PUBLIC ministry: when coming, or about to come, into public. The Greek verbs are in the past: "sacrifice … Thou didst not wish, but a body Thou didst prepare for Me"; and, "Lo, I am come." Therefore, in order to harmonize these times, the present coming, or about to come, with the past, "A body Thou didst prepare for Me," we must either explain as Alford, or else, if we take the period to be before His actual arrival in the world (the earth) or incarnation, we must explain the past tenses to refer to God's purpose, which speaks of what He designed from eternity as though it were already fulfilled. "A body Thou didst prepare in Thy eternal counsel." This seems to me more likely than explaining "coming into the world," "coming into public," or entering on His public ministry. David, in the fortieth Psalm (here quoted), reviews his past troubles and God's having delivered him from them, and his consequent desire to render willing obedience to God as more acceptable than sacrifices; but the Spirit puts into his mouth language finding its partial application to David, and its full realization only in the divine Son of David. "The more any son of man approaches the incarnate Son of God in position, or office, or individual spiritual experience, the more directly may his holy breathings in the power of Christ's Spirit be taken as utterances of Christ Himself. Of all men, the prophet-king of Israel resembled and foreshadowed Him the most" [Alford].
a body hast thou prepared me—Greek, "Thou didst fit for Me a body." "In Thy counsels Thou didst determine to make for Me a body, to be given up to death as a sacrificial victim" [Wahl]. In the Hebrew,시40:6, it is "mine ears hast thou opened," or "dug." Perhaps this alludes to the custom of boring the ear of a slave who volunteers to remain under his master when he might be free. Christ's assuming a human body, in obedience to the Father's will, in order to die the death of a slave (히2:14), was virtually the same act of voluntary submission to service as that of a slave suffering his ear to be bored by his master. His willing obedience to the Father's will is what is dwelt on as giving especial virtue to His sacrifice (히10:7, 9, 10). The preparing, or fitting of a body for Him, is not with a view to His mere incarnation, but to His expiatory sacrifice (히10:10), as the contrast to "sacrifice and offering" requires; compare also 롬7:4; 엡2:16; 골1:22. More probably "opened mine ears" means opened mine inward ear, so as to be attentively obedient to what God wills me to do, namely, to assume the body He has prepared for me for my sacrifice, so 욥33:16, Margin;욥36:10 (doubtless the boring of a slave's "ear" was the symbol of such willing obedience); 사50:5, "The Lord God hath opened mine ear," that is, made me obediently attentive as a slave to his master. Others somewhat similarly explain, "Mine ears hast thou digged," or "fashioned," not with allusion to 출21:6, but to the true office of the ear—a willing, submissive attention to the voice of God (사50:4, 5). The forming of the ear implies the preparation of the body, that is, the incarnation; this secondary idea, really in the Hebrew, though less prominent, is the one which Paul uses for his argument. In either explanation the idea of Christ taking on Him the form, and becoming obedient as a servant, is implied. As He assumed a body in which to make His self-sacrifice, so ought we present our bodies a living sacrifice (롬12:1).
【히10:6 JFB】6. burnt offerings—Greek, "whole burnt offerings."
thou hast had no pleasure—as if these could in themselves atone for sin: God had pleasure in (Greek, "approved," or "was well pleased with") them, in so far as they were an act of obedience to His positive command under the Old Testament, but not as having an intrinsic efficacy such as Christ's sacrifice had. Contrast 마3:17.
【히10:7 JFB】7. I come—rather, "I am come" (see on 히10:5). "Here we have the creed, as it were, of Jesus: 'I am come to fulfil the law,' 마5:17; to preach, 막1:38; to call sinners to repentance, Lu 5:32; to send a sword and to set men at variance, 마10:34, 35; I came down from heaven to do the will of Him that sent me, 요6:38, 39 (so here, 시40:7, 8); I am sent to the lost sheep of the house of Israel, 마15:24; I am come into this world for judgment, 요9:39; I am come that they might have life, and might have it more abundantly, 요10:10; to save what had been lost, 마18:11; to seek and to save that which was lost, Lu 19:10; compare 딤전1:15; to save men's lives, Lu 9:56; to send fire on the earth, Lu 12:49; to minister, 마20:28; as "the Light," 요12:46; to bear witness unto the truth, 요18:37. See, reader, that thy Saviour obtain what He aimed at in thy case. Moreover, do thou for thy part say, why thou art come here? Dost thou, then, also, do the will of God? From what time? and in what way?" [Bengel]. When the two goats on the day of atonement were presented before the Lord, that goat on which the lot of the Lord should fall was to be offered as a sin offering; and that lot was lifted up on high in the hand of the high priest, and then laid upon the head of the goat which was to die; so the hand of God determined all that was done to Christ. Besides the covenant of God with man through Christ's blood, there was another covenant made by the Father with the Son from eternity. The condition was, "If He shall make His soul an offering for sin, He shall see His seed," &c. (사53:10). The Son accepted the condition, "Lo, I come to do Thy will, O God" [Bishop Pearson]. Oblation, intercession, and benediction, are His three priestly offices.
in the volume, &c.—literally, "the roll": the parchment manuscript being wrapped around a cylinder headed with knobs. Here, the Scripture "volume" meant is the fortieth Psalm. "By this very passage 'written of Me,' I undertake to do Thy will [namely, that I should die for the sins of the world, in order that all who believe may be saved, not by animal sacrifices, 히10:6, but by My death]." This is the written contract of Messiah (compare 느9:38), whereby He engaged to be our surety. So complete is the inspiration of all that is written, so great the authority of the Psalms, that what David says is really what Christ then and there said.
【히10:8 JFB】8. he—Christ.
Sacrifice, &c.—The oldest manuscripts read, "Sacrifices and offerings" (plural). This verse combines the two clauses previously quoted distinctly, 히10:5, 6, in contrast to the sacrifice of Christ with which God was well pleased.
【히10:9 JFB】9. Then said he—"At that time (namely, when speaking by David's mouth in the fortieth Psalm) He hath said." The rejection of the legal sacrifices involves, as its concomitant, the voluntary offer of Jesus to make the self-sacrifice with which God is well pleased (for, indeed, it was God's own "will" that He came to do in offering it: so that this sacrifice could not but be well pleasing to God).
I come—"I am come."
taketh away—"sets aside the first," namely, "the legal system of sacrifices" which God wills not.
the second—"the will of God" (히10:7, 9) that Christ should redeem us by His self-sacrifice.
【히10:10 JFB】10. By—Greek, "In." So "in," and "through," occur in the same sentence, 벧전1:22, "Ye have purified your souls in obeying the truth through the Spirit." Also, 벧전1:5, in the Greek. The "in (fulfilment of) which will" (compare the use of in,엡1:6, "wherein [in which grace] He hath made us accepted, in the Beloved"), expresses the originating cause; "THROUGH the offering … of Christ," the instrumental or mediatory cause. The whole work of redemption flows from "the will" of God the Father, as the First Cause, who decreed redemption from before the foundation of the world. The "will" here (boulema) is His absolute sovereign will. His "good will" (eudokia) is a particular aspect of it.
are sanctified—once for all, and as our permanent state (so the Greek). It is the finished work of Christ in having sanctified us (that is, having translated us from a state of unholy alienation into a state of consecration to God, having "no more conscience of sin," 히10:2) once for all and permanently, not the process of gradual sanctification, which is here referred to.
the body—"prepared" for Him by the Father (히10:5). As the atonement, or reconciliation, is by the blood of Christ (레17:11), so our sanctification (consecration to God, holiness and eternal bliss) is by the body of Christ (골1:22). Alford quotes the Book of Common Prayer Communion Service, "that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood."
once for all—(히7:27; 9:12, 26, 28; 10:12, 14).
【히10:11 JFB】11. And—a new point of contrast; the frequent repetition of the sacrifices.
priest—The oldest manuscripts read, "high priest." Though he did not in person stand "daily" offering sacrifices, he did so by the subordinate priests of whom, as well as of all Israel, he was the representative head. So "daily" is applied to the high priests (히7:27).
standeth—the attitude of one ministering; in contrast to "sat down on the right hand of God," 히10:12, said of Christ; the posture of one being ministered to as a king.
which—Greek, "the which," that is, of such a kind as.
take away—utterly; literally, "strip off all round." Legal sacrifices might, in part, produce the sense of forgiveness, yet scarcely even that (see on 히10:4); but entirely to strip off one's guilt they never could.
【히10:11 MHCC】Under the new covenant, or gospel dispensation, full and final pardon is to be had. This makes a vast difference between the new covenant and the old one. Under the old, sacrifices must be often repeated, and after all, only pardon as to this world was to be obtained by them. Under the new, one Sacrifice is enough to procure for all nations and ages, spiritual pardon, or being freed from punishment in the world to come. Well might this be called a new covenant. Let none suppose that human inventions can avail those who put them in the place of the sacrifice of the Son of God. What then remains, but that we seek an interest in this Sacrifice by faith; and the seal of it to our souls, by the sanctification of the Spirit unto obedience? So that by the law being written in our hearts, we may know that we are justified, and that God will no more remember our sins.
【히10:12 JFB】12. this man—emphatic (히3:3).
for ever—joined in English Version with "offered one sacrifice"; offered one sacrifice, the efficacy of which endures for ever; literally. "continuously," (compare 히10:14). "The offering of Christ, once for all made, will continue the one and only oblation for ever; no other will supersede it" [Bengel]. The mass, which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering (히9:26). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice, just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would imply that the former once-for-all offering of the one sacrifice was imperfect, and so would be dishonoring to it (히10:2, 18). 히10:14, on the contrary, says, "He hath PERFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Himself again on the cross, and there would be two offerings; but Paul says there was only one, once for all. Compare Note, see on 히9:26. English Version is favored by the usage in this Epistle, of putting the Greek "for ever" after that which it qualifies. Also, "one sacrifice for ever," stands in contrast to "the same sacrifices oftentimes" (히10:11). Also, 고전15:25, 28, agrees with 히10:12, 13, taken as English Version, not joining, as Alford does, "for ever" with "sat down," for Jesus is to give up the mediatorial throne "when all things shall be subdued unto Him," and not to sit on it for ever.
【히10:13 JFB】13. expecting—"waiting." Awaiting the execution of His Father's will, that all His foes should be subjected to Him. The Son waits till the Father shall "send Him forth to triumph over all His foes." He is now sitting at rest (히10:12), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on the unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly manifested kingdom and conquest over His foes. Thus He fulfils 시110:1. This agrees with 고전15:23-28. He is, by His Spirit and His providence, now subjecting His foes to Him in part (시110:1-7). The subjection of His foes fully shall be at His second advent, and from that time to the general judgment (계19:1-20:15); then comes the subjection of Himself as Head of the Church to the Father (the mediatorial economy ceasing when its end shall have been accomplished), that God may be all in all. Eastern conquerors used to tread on the necks of the vanquished, as Joshua did to the five kings. So Christ's total and absolute conquest at His coming is symbolized.
be made his footstool—literally, "be placed (rendered) footstool of His feet."
his enemies—Satan and Death, whose strength consists in "sin"; this being taken away (히10:12), the power of the foes is taken away, and their destruction necessarily follows.
【히10:14 JFB】14. For—The sacrifice being "for ever" in its efficacy (히10:12) needs no renewal.
them that are sanctified—rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect (벧전1:2) believers is perfect in Christ once for all (see on 히10:10). (Contrast the law, 히7:19; 9:9; 10:1). The development of that sanctification is progressive.
【히10:15 JFB】15. The Greek, has "moreover," or "now."
is a witness—of the truth which I am setting forth. The Father's witness is given 히5:10. The Son's, 히10:5. Now is added that of the Holy Spirit, called accordingly "the Spirit of grace," 히10:29. The testimony of all Three leads to the same conclusion (히10:18).
for after that he had said before—The conclusion to the sentence is in 히10:17, "After He had said before, This is the covenant that I will make with them (with the house of Israel,히8:10; here extended to the spiritual Israel) … saith the Lord; I will put (literally, 'giving,' referring to the giving of the law; not now as then, giving into the hands, but giving) My laws into their hearts ('mind,' 히8:10) and in their minds ('hearts,' 히8:10); I will inscribe (so the Greek) them (here He omits the addition quoted in 히8:10, 11, I will be to them a God … and they shall not teach every man his neighbor …), and (that is, after He had said the foregoing,He then adds) their sins … will I remember no more." The great object of the quotation here is to prove that, there being in the Gospel covenant, "REMISSION of sins" (히10:17), there is no more need of a sacrifice for sins. The object of the same quotation in 히8:8-13 is to show that, there being a "NEW covenant," the old is antiquated.
【히10:18 JFB】18. where remission of these is—as there is under the Gospel covenant (히10:17). "Here ends the finale (히10:1-18) of the great tripartite arrangement (히7:1-25; 7:26-9:12; 9:13-10:18) of the middle portion of the Epistle. Its great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, 히7:1-25, as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, 히7:26-9:12. And that Christ's self-sacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, 히9:13-10:18; the first half of this last portion [히9:13-28], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that He is with God, ruling as a Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second half, 히10:1-18, reiterating the main position of the whole, the High Priesthood of Christ, grounded on His offering of Himself—its kingly character its eternal accomplishment of its end, confirmed by Psalms 40 and 110 and Jeremiah 31" [Delitzsch in Alford].
【히10:19 JFB】19. Here begins the third and last division of the Epistle; our duty now while waiting for the Lord's second advent. Resumption and expansion of the exhortation (히4:14-16; compare 히10:22, 23 here) wherewith he closed the first part of the Epistle, preparatory to his great doctrinal argument, beginning at 히7:1.
boldness—"free confidence," grounded on the consciousness that our sins have been forgiven.
to enter—literally, "as regards the entering."
by—Greek, "in"; it is in the blood of Jesus that our boldness to enter is grounded. Compare 엡3:12, "In whom we have boldness and access with confidence." It is His having once for all entered as our Forerunner (히6:20) and High Priest (히10:21), making atonement for us with His blood, which is continually there (히12:24) before God, that gives us confident access. No priestly caste now mediates between the sinner and his Judge. We may come boldly with loving confidence, not with slavish fear, directly through Christ, the only mediating Priest. The minister is not officially nearer God than the layman; nor can the latter serve God at a distance or by deputy, as the natural man would like. Each must come for himself, and all are accepted when they come by the new and living way opened by Christ. Thus all Christians are, in respect to access directly to God, virtually high priests (계1:6). They draw nigh in and through Christ, the only proper High Priest (히7:25).
【히10:19 MHCC】The apostle having closed the first part of the epistle, the doctrine is applied to practical purposes. As believers had an open way to the presence of God, it became them to use this privilege. The way and means by which Christians enjoy such privileges, is by the blood of Jesus, by the merit of that blood which he offered up as an atoning sacrifice. The agreement of infinite holiness with pardoning mercy, was not clearly understood till the human nature of Christ, the Son of God, was wounded and bruised for our sins. Our way to heaven is by a crucified Saviour; his death is to us the way of life, and to those who believe this, he will be precious. They must draw near to God; it would be contempt of Christ, still to keep at a distance. Their bodies were to be washed with pure water, alluding to the cleansings directed under the law: thus the use of water in baptism, was to remind Christians that their conduct should be pure and holy. While they derived comfort and grace from their reconciled Father to their own souls, they would adorn the doctrine of God their Saviour in all things. Believers are to consider how they can be of service to each other, especially stirring up each other to the more vigorous and abundant exercise of love, and the practice of good works. The communion of saints is a great help and privilege, and a means of stedfastness and perseverance. We should observe the coming of times of trial, and be thereby quickened to greater diligence. There is a trying day coming on all men, the day of our death.
【히10:20 JFB】20. which, &c.—The antecedent in the Greek is "the entering"; not as English Version, "way." Translate, "which (entering) He has consecrated (not as though it were already existing, but has been the first to open,INAUGURATEDas a new thing; see on 히9:18, where the Greek is the same) for us (as) a new (Greek, 'recent'; recently opened, 롬16:25, 26) and living way" (not like the lifeless way through the law offering of the blood of dead victims, but real, vital, and of perpetual efficacy, because the living and life-giving Saviour is that way. It is a living hope that we have, producing not dead, but living, works). Christ, the first-fruits of our nature, has ascended, and the rest is sanctified thereby. "Christ's ascension is our promotion; and whither the glory of the Head hath preceded, thither the hope of the body, too, is called" [Leo].
the veil—As the veil had to be passed through in order to enter the holiest place, so the weak, human suffering flesh (히5:7) of Christ's humanity (which veiled His God head) had to be passed through by Him in entering the heavenly holiest place for us; in putting off His rent flesh, the temple veil, its type, was simultaneously rent from top to bottom (마27:51). Not His body, but His weak suffering flesh, was the veil; His body was the temple (요2:19).
【히10:21 JFB】21. high priest—As a different Greek term (archiereus) is used always elsewhere in this Epistle for "high priest," translate as Greek here, "A Great Priest"; one who is at once King and "Priest on His throne" (Z전6:13); a royal Priest, and a priestly King.
house of God—the spiritual house, the Church, made up of believers, whose home is heaven, where Jesus now is (히12:22, 23). Thus, by "the house of God," over which Jesus is, heaven is included in meaning, as well as the Church, whose home it is.
【히10:22 JFB】22. (히4:16; 7:19.)
with a true heart—without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" (히10:26).
full assurance—(히6:11); with no doubt as to our acceptance when coming to God by the blood of Christ. As "faith" occurs here, so "hope," and "love," 히10:23, 24.
sprinkled from—that is, sprinkled so as to be cleansed from.
evil conscience—a consciousness of guilt unatoned for, and uncleansed away (히10:2; 히9:9). Both the hearts and the bodies are cleansed. The legal purifications were with blood of animal victims and with water, and could only cleanse the flesh (히9:13, 21). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water (히9:19) in the brazen laver. Believers, as priests to God, are once for all washed in BODY (as distinguished from "hearts") at baptism. As we have an immaterial, and a material nature, the cleansing of both is expressed by "hearts" and "body," the inner and the outer man; so the whole man, material and immaterial. The baptism of the body, however, is not the mere putting away of material filth, nor an act operating by intrinsic efficacy, but the sacramental seal, applied to the outer man, of a spiritual washing (벧전3:21). "Body" (not merely "flesh," the carnal part, as 고후7:1) includes the whole material man, which needs cleansing, as being redeemed, as well as the soul. The body, once polluted with sin, is washed, so as to be fitted like Christ's holy body, and by His body, to be spiritually a pure and living offering. On the "pure water," the symbol of consecration and sanctification, compare 요19:34; 고전6:11; 요일5:6; 겔36:25. The perfects "having … hearts sprinkled … body (the Greek is singular) washed," imply a continuing state produced by a once-for-all accomplished act, namely, our justification by faith through Christ's blood, and consecration to God, sealed sacramentally by the baptism of our body.
【히10:23 JFB】23. (히3:6, 14; 4:14.)
profession—Greek, "confession."
our faith—rather as Greek, "our hope"; which is indeed faith exercised as to the future inheritance. Hope rests on faith, and at the same time quickens faith, and is the ground of our bold confession (벧전3:15). Hope is similarly (히10:22) connected with purification (요일3:3).
without wavering—without declension (히3:14), "steadfast unto the end."
he—God is faithful to His promises (히6:17, 18; 11:11; 12:26, 28; 고전1:9; 10:13; 살전5:24; 살후3:3; see also Christ's promise, 요12:26); but man is too often unfaithful to his duties.
【히10:24 JFB】24. Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces.
consider—with the mind attentively fixed on "one another" (see on 히3:1), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Compare "consider," 시41:1, and 히12:15, "(All) looking diligently lest any fail of the grace of God."
to provoke—Greek, "with a view to provoking unto love," instead of provoking to hatred, as is too often the case.
【히10:25 JFB】25. assembling of ourselves together—The Greek, "episunagoge," is only found here and 살후2:1 (the gathering together of the elect to Christ at His coming, 마24:31). The assembling or gathering of ourselves for Christian communion in private and public, is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster love, and give good opportunities for "provoking to good works," by "exhorting one another" (히3:13). Ignatius says, "When ye frequently, and in numbers meet together, the powers of Satan are overthrown, and his mischief is neutralized by your likemindedness in the faith." To neglect such assemblings together might end in apostasy at last. He avoids the Greek term "sunagoge," as suggesting the Jewish synagogue meetings (compare 계2:9).
as the manner of some is—"manner," that is, habit, custom. This gentle expression proves he is not here as yet speaking of apostasy.
the day approaching—This, the shortest designation of the day of the Lord's coming, occurs elsewhere only in 고전3:13; a confirmation of the Pauline authorship of this Epistle. The Church being in all ages kept uncertain how soon Christ is coming, the day is, and has been, in each age, practically always near; whence, believers have been called on always to be watching for it as nigh at hand. The Hebrews were now living close upon One of those great types and foretastes of it, the destruction of Jerusalem (마24:1, 2), "the bloody and fiery dawn of the great day; that day is the day of days, the ending day of all days, the settling day of all days, the day of the promotion of time into eternity, the day which, for the Church, breaks through and breaks off the night of the present world" [Delitzsch in Alford].
【히10:26 JFB】26. Compare on this and following verses, 히6:4, &c. There the warning was that if there be not diligence in progressing, a falling off will take place, and apostasy may ensue: here it is, that if there be lukewarmness in Christian communion, apostasy may ensue.
if we sin—Greek present participle: if we be found sinning, that is, not isolated acts, but a state of sin [Alford]. A violation not only of the law, but of the whole economy of the New Testament (히10:28, 29).
wilfully—presumptuously, Greek "willingly." After receiving "full knowledge (so the Greek, compare 딤전2:4) of the truth," by having been "enlightened," and by having "tasted" a certain measure even of grace of "the Holy Ghost" (the Spirit of truth, 요14:17; and "the Spirit of grace," 히10:29): to fall away (as "sin" here means, 히3:12, 17; compare 히6:6) and apostatize (히3:12) to Judaism or infidelity, is not a sin of ignorance, or error ("out of the way," the result) of infirmity, but a deliberate sinning against the Spirit (히10:29; 히5:2): such sinning, where a consciousness of Gospel obligations not only was, but is present: a sinning presumptuously and preseveringly against Christ's redemption for us, and the Spirit of grace in us. "He only who stands high can fall low. A lively reference in the soul to what is good is necessary in order to be thoroughly wicked; hence, man can be more reprobate than the beasts, and the apostate angels than apostate man" [Tholuck].
remaineth no more sacrifice—For there is but ONE Sacrifice that can atone for sin; they, after having fully known that sacrifice, deliberately reject it.
【히10:26 MHCC】The exhortations against apostacy and to perseverance, are urged by many strong reasons. The sin here mentioned is a total and final falling away, when men, with a full and fixed will and resolution, despise and reject Christ, the only Saviour; despise and resist the Spirit, the only Sanctifier; and despise and renounce the gospel, the only way of salvation, and the words of eternal life. Of this destruction God gives some notorious sinners, while on earth, a fearful foreboding in their consciences, with despair of being able to endure or to escape it. But what punishment can be sorer than to die without mercy? We answer, to die by mercy, by the mercy and grace which they have despised. How dreadful is the case, when not only the justice of God, but his abused grace and mercy call for vengeance! All this does not in the least mean that any souls who sorrow for sin will be shut out from mercy, or that any will be refused the benefit of Christ's sacrifice, who are willing to accept these blessings. Him that cometh unto Christ, he will in no wise cast out.
【히10:27 JFB】27. a certain—an extraordinary and indescribable. The indefiniteness, as of something peculiar of its kind, makes the description the more terrible (compare Greek,약1:18).
looking for—"expectation": a later sense of the Greek.Alford strangely translates, as the Greek usually means elsewhere, "reception." The transition is easy from "giving a reception to" something or someone, to "looking for." Contrast the "expecting" (the very same Greek as here), 히10:13, which refutes Alford.
fiery indignation—literally, "zeal of fire." Fire is personified: glow or ardor of fire, that is, of Him who is "a consuming fire."
devour—continually.
【히10:28 JFB】28. Compare 히2:2, 3; 12:25.
despised—"set at naught" [Alford]: utterly and heinously violated, not merely some minor detail, but the whole law and covenant; for example, by idolatry (신17:2-7). So here apostasy answers to such an utter violation of the old covenant.
died—Greek, "dies": the normal punishment of such transgression, then still in force.
without mercy—literally, "mercies": removal out of the pale of mitigation, or a respite of his doom.
under—on the evidence of.
【히10:29 JFB】29. sorer—Greek, "worse," namely, "punishment" (literally, "vengeance") than any mere temporal punishment of the body.
suppose ye—an appeal to the Hebrews' reason and conscience.
thought worthy—by God at the judgment.
trodden under foot the Son of God—by "wilful" apostasy. So he treads under foot God Himself who "glorified His Son as an high priest" (히5:5; 6:6).
an unholy thing—literally, "common," as opposed to "sanctified." No better than the blood of a common man, thus involving the consequence that Christ, in claiming to be God, was guilty of blasphemy, and so deserved to die!
wherewith he was sanctified—for Christ died even for him. "Sanctified," in the fullest sense, belongs only to the saved elect. But in some sense it belongs also to those who have gone a far way in Christian experience, and yet fall away at last. The higher such a one's past Christian experiences, the deeper his fall.
done despite unto—by repelling in fact: as "blasphemy" is despite in words (막3:29). "Of the Jews who became Christians and relapsed to Judaism, we find from the history of Uriel Acosta, that they required a blasphemy against Christ. 'They applied to Him epithets used against Molech the adulterous branch,' &c." [Tholuck].
the Spirit of grace—the Spirit that confers grace. "He who does not accept the benefit, insults Him who confers it. He hath made thee a son: wilt thou become a slave? He has come to take up His abode with thee; but thou art introducing evil into thyself" [Chrysostom]. "It is the curse of evil eternally to propagate evil: so, for him who profanes the Christ without him, and blasphemes the Christ within him, there is subjectively no renewal of a change of mind (히6:6), and objectively no new sacrifice for sins" (히10:26) [Tholuck].
【히10:30 JFB】30. him—God, who enters no empty threats.
Vengeance belongeth unto me—Greek, "To Me belongeth vengeance": exactly according with Paul's quotation, 롬12:19, of the same text.
Lord shall judge his people—in grace, or else anger, according as each deserves: here, "judge," so as to punish the reprobate apostate; there, "judge," so as to interpose in behalf of, and save His people (신32:36).
【히10:31 JFB】31. fearful … to fall into the hands—It is good like David to fall into the hands of God, rather than man, when one does so with filial faith in his father's love, though God chastises him. "It is fearful" to fall into His hands as a reprobate and presumptuous sinner doomed to His just vengeance as Judge (히10:27).
living God—therefore able to punish for ever (마10:28).
【히10:32 JFB】32. As previously he has warned them by the awful end of apostates, so here he stirs them up by the remembrance of their own former faith, patience, and self-sacrificing love. So 계2:3, 4.
call to remembrance—habitually: so the present tense means.
illuminated—"enlightened": come to "the knowledge of the truth" (히10:26) in connection with baptism (see on 히6:4). In spiritual baptism, Christ, who is "the Light," is put on. "On the one hand, we are not to sever the sign and the grace signified where the sacrifice truly answers its designs; on the other, the glass is not to be mistaken for the liquor, nor the sheath for the sword" [Bengel].
fight of—that is, consisting of afflictions.
【히10:32 MHCC】Many and various afflictions united against the early Christians, and they had a great conflict. The Christian spirit is not a selfish spirit; it puts us upon pitying others, visiting them, helping them, and pleading for them. All things here are but shadows. The happiness of the saints in heaven will last for ever; enemies can never take it away as earthly goods. This will make rich amends for all we may lose and suffer here. The greatest part of the saints' happiness, as yet, is in promise. It is a trial of the patience of Christians, to be content to live after their work is done, and to stay for their reward till God's time to give it is come. He will soon come to them at death, to end all their sufferings, and to give them a crown of life. The Christian's present conflict may be sharp, but will be soon over. God never is pleased with the formal profession and outward duties and services of such as do not persevere; but he beholds them with great displeasure. And those who have been kept faithful in great trails for the time past, have reason to hope for the same grace to help them still to live by faith, till they receive the end of their faith and patience, even the salvation of their souls. Living by faith, and dying in faith, our souls are safe for ever.
【히10:33 JFB】33. The persecutions here referred to seem to have been endured by the Hebrew Christians at their first conversion, not only in Palestine, but also in Rome and elsewhere, the Jews in every city inciting the populace and the Roman authorities against Christians.
gazing-stock—as in a theater (so the Greek): often used as the place of punishment in the presence of the assembled multitudes. 행19:29; 고전4:9, "Made a theatrical spectacle to the world."
ye became—of your own accord: attesting your Christian sympathy with your suffering brethren.
companions of—sharers in affliction with.
【히10:34 JFB】34. ye had compassion on me in my bonds—The oldest manuscripts and versions omit "me," and read, "Ye both sympathized with those in bonds (answering to the last clause of 히10:33; compare 히13:3, 23; 6:10), and accepted (so the Greek is translated in 히11:35) with joy (약1:2; joy in tribulations, as exercising faith and other graces, 롬5:3; and the pledge of the coming glory, 마5:12) the plundering of your (own) goods (answering to the first clause of 히10:33)."
in yourselves—The oldest manuscripts omit "in": translate, "knowing that ye have for (or 'to') yourselves."
better—a heavenly (히11:16).
enduring—not liable to spoiling.
substance—possession: peculiarly our own, if we will not cast away our birthright.
【히10:35 JFB】35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming.
Cast not away—implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare 히3:14).
which—Greek, "the which": inasmuch as being such as.
hath—present tense: it is as certain as if you had it in your hand (히10:37). It hath in reversion.
recompense of reward—of grace not of debt: a reward of a kind which no mercenary self-seeker would seek: holiness will be its own reward; self-devoting unselfishness for Christ's sake will be its own rich recompense (see on 히2:2; 히11:26).
【히10:36 JFB】36. patience—Greek, "waiting endurance," or "enduring perseverance": the kindred Greek verb in the Septuagint,합2:3, is translated, "wait for it" (compare 약5:7).
after ye have done the will of God—"that whereas ye have done the will of God" hitherto (히10:32-35), ye may now show also patient, persevering endurance, and so "receive the promise," that is, the promised reward: eternal life and bliss commensurate with our work of faith and love (히6:10-12). We must not only do, but also suffer (벧전4:19). God first uses the active talents of His servants; then polishes the other side of the stone, making the passive graces shine, patience, meekness, &c. It may be also translated, "That ye may do the will of God, and receive," &c. [Alford]: "patience" itself is a further and a persevering doing of "God's will"; otherwise it would be profitless and no real grace (마7:21). We should look, not merely for individual bliss now and at death, but for the great and general consummation of bliss of all saints, both in body and soul.
【히10:37 JFB】37, 38. Encouragement to patient endurance by consideration of the shortness of the time till Christ shall come, and God's rejection of him that draws back, taken from 합2:3, 4.
a little while—(요16:16).
he that shall come—literally, "the Comer." In Habakkuk, it is the vision that is said to be about to come. Christ, being the grand and ultimate subject of all prophetical vision, is here made by Paul, under inspiration, the subject of the Spirit's prophecy by Habakkuk, in its final and exhaustive fulfilment.
【히10:38 JFB】38. just—The oldest manuscripts and Vulgate read, "my just man." God is the speaker: "He who is just in My sight." Bengel translates, "The just shall live by my faith": answering to the Hebrew,합2:4; literally, "the just shall live by the faith of Him," namely, Christ, the final subject of "the vision," who "will not lie," that is, disappoint. Here not merely the first beginning, as in 갈3:11, but the continuance, of the spiritual life of the justified man is referred to, as opposed to declension and apostasy. As the justified man receives his first spiritual life by faith, so it is by faith that he shall continue to live (Lu 4:4). The faith meant here is that fully developed living trust in the unseen (히11:1) Saviour, which can keep men steadfast amidst persecutions and temptations (히10:34-36).
but—Greek, "and."
if any man draw back—So the Greek admits: though it might also be translated, as Alford approves, "if he (the just man) draw back." Even so, it would not disprove the final perseverance of saints. For "the just man" in this latter clause would mean one seemingly, and in part really, though not savingly, "just" or justified: as in 겔18:24, 26. In the Hebrew, this latter half of the verse stands first, and is, "Behold, his soul which is lifted up, is not upright in him." Habakkuk states the cause of drawing back: a soul lifted up, and in self-inflated unbelief setting itself up against God. Paul, by the Spirit, states the effect, it draws back. Also, what in Habakkuk is, "His soul is not upright in him," is in Paul, "My soul shall have no pleasure in him." Habakkuk states the cause, Paul the effect: He who is not right in his own soul, does not stand right with God; God has no pleasure in him. Bengel translates Habakkuk, "His soul is not upright in respect to him," namely, Christ, the subject of "the vision," that is, Christ has no pleasure in him (compare 히12:25). Every flower in spring is not a fruit in autumn.
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