성경 주석서

사도는 이 장에서 앞 장에서 모아 제시한 내용을 적용하며, 그것을 그리스도인의 믿음과 신앙 상태 안에서 인내와 견인을 촉구하는 강력한 동기로 사용한다. 그는 그 논증을 다음 세 가지로 힘 있게 밀고 나간다. I. 지금까지 언급한 어떤 예보다 더 큰 예, 곧 그리스도 자신에게서, 히 12:1-3. II. 그들이 그리스도인의 길에서 견디고 있던 고난의 온건하고 은혜로운 성격에서, 히 12:4-17. III. 땅 위 복음 교회의 상태와 하늘의 승리한 교회 사이의 교제와 일치에서, 히 12:18-29.

장의 분석

사도는 앞 장 히브리서 11장에서 믿음의 본성과 능력을 설명한 뒤, 이 장 히브리서 12장에서 그가 편지를 쓴 사람들에게 같은 원리들을 그들 자신의 형편에 적용하라고 권면하며, 하나님을 향한 동일한 확고한 신뢰와 거룩한 행보 가운데서의 견인을 나타내라고 촉구한다. 이 목적을 위하여 그는 다음과 같은 논증이나 고려 사항들을 언급한다.

I. 그는 그렇게 신실하게 견인하고 그렇게 영광스럽게 승리한 옛 신앙의 위인들을, 그리스도인의 경주에서 그들의 싸움을 지켜보는 증인들로, 또 그들을 승리로 격려하는 자들로 제시한다. 히브리서 11:1.

II. 그는 구주의 본보기에 호소한다. 히브리서 12:2-4. 이것은 앞에서 언급된 어떤 사례보다 더 빛나는 사례였으므로, 그들과 함께 언급하지 않고 별도로 특별히 지적할 만한 것으로 제시된다. 그분의 경우에서 그리스도인의 싸움에서 견인하도록 격려가 되는 정황들은 다음과 같다.

(1) 그는 십자가를 견디셨고, 이제 하나님의 오른편에 높임을 받으셨다.

(2) 그는 바울이 편지를 쓴 사람들이 감당하도록 부름받은 것처럼, 죄인들이 자기에게 거역한 일을 견디셨다.

(3) 그는 그들의 시련과 시험을 넘어, 그들이 염려할 만한 어떤 것보다 더 멀리 나아가셨다. 이는 그가 “죄와 싸우되 피 흘리기까지 대항”하셨기 때문이다.

III. 그는 그들의 시련이 그들 자신의 유익으로 귀결될 것이며, 특히 그 안에 아버지의 손길이 있음을 보여 줌으로써 그들을 격려한다. 히브리서 12:5-13. 구체적으로 그는 다음을 강조한다.

(1) 하나님께서는 고난받는 자들을 자기 아들들로 대하시며, 그들에게 주의 징계를 부당한 감정으로 받지 말라고 부르셨다는 것. 히브리서 12:5.

(2) 주께서 사랑하시는 자들을 징계하신다는 것은 일반 원리이며, 우리가 징계를 받는다는 사실은 우리가 그의 아버지다운 돌봄 아래 있고 그가 우리를 버리지 않으셨다는 증거로 여겨져야 한다는 것. 히브리서 12:6-8.

(3) 그들은 땅의 아버지들의 징계를 받고 복종하는 법을 배웠으므로, 하나님께 복종해야 할 훨씬 더 큰 이유가 있다는 것. 히브리서 12:9-10.

(4) 징계가 현재에는 아무리 고통스러울지라도, 마침내 중요한 유익을 낳을 것이라는 것. 히브리서 12:11. 이러한 고려 사항들로 그는 그들이 시련을 인내로 감당하고, 그리스도인의 생명을 살아가려는 노력에서 새 용기를 얻도록 격려한다. 히브리서 12:12-13.

IV. 그는 만일 그들이 태만해져 하나님께 대한 신뢰를 버린다면 잃은 것을 되찾는 것이 불가능하다는 사실로써 그들에게 견인과 신실함을 권면한다. 히브리서 12:14-17. 이를 설명하면서 그는 에서의 사례에 호소한다. 그는 곤궁할 때 하찮은 대가를 받고 헤아릴 수 없이 귀한 축복을 내주었다. 그것이 사라진 뒤에는 회복할 수 없었다. 그가 눈물로 간절히 구했으나 어떤 고려도 변화를 일으킬 수 없었다. 그리스도인들도 시험의 힘 아래서 자기들의 신앙을 버리고 이전 상태로 돌아간다면 이와 같을 것이다.

V. 그는 그들이 이전에 속했던 유대교적 경륜과 비교하여, 그들이 속한 경륜의 본질로써 그들에게 견인을 촉구한다. 히브리서 12:18-29. 이전 경륜 아래서는 모든 것이 영혼을 놀라게 하고 두렵게 하기에 알맞았다. 히브리서 12:18-21. 새 경륜은 다른 성격을 지녔다. 그것은 마음을 격려하고 끌어당기기에 적합하였다. 참된 시온 산, 살아 계신 하나님의 도성, 새 예루살렘, 천사들의 모임, 장자들의 교회, 만유의 심판자, 위대한 중보자 곧 새 경륜 아래서 그들이 이른 이 모든 것은 낙심한 마음을 격려하고 영혼의 애정을 얻기에 알맞았다. 히브리서 12:22-24. 그러나 이러한 고려 사항들의 거룩함과 부드러움, 그리고 그들이 이제 누리는 빛과 특권에 비례하여, 만일 그들이 자기들의 신앙을 버린다면 그들의 죄책도 클 것이다. 이는 이 경륜 아래서도 옛 경륜 아래서처럼 하나님은 소멸하는 불이시기 때문이다. 히브리서 12:25-29.

거룩함과 인내와 끈기에 이르도록 격려하는 이처럼 많은 본보기가 있으므로, 우리는 모든 방해물을 벗어 버리고 복되신 우리 주님을 본으로 삼아 우리 앞에 놓인 경주를 인내로 달려야 한다(히브리서 12:1-4). 이러한 고난은 하나님께서 아버지로서 내리시는 징계로 여겨야 하며, 거기에서 얻게 될 유익 때문에 인내로 순복해야 한다(히브리서 12:5-11). 그들은 용기를 내어 앞으로 나아가야 한다(히브리서 12:12, 13). 모든 사람과 더불어 화평을 따르고 하나님의 은혜에서 떨어지지 않도록 주의하라는 지침(히브리서 12:14, 15). 에서의 사례에 대한 언급(히브리서 12:16, 17). 그리스도인의 특권을 유대인의 특권과 비교함으로써 그리스도교가 훨씬 뛰어남을 보여 줌(히브리서 12:18-24). 이제 하늘에서 그들에게 말씀하시며 곧 그들의 심판자가 되실 예수님을 거절하지 않도록 주의해야 함(히브리서 12:25-27). 그들은 한 나라를 받도록 부름받았으므로 은혜를 지녀야 하며, 그 은혜로 하나님을 기쁘시게 섬겨야 한다(히브리서 12:28, 29).

INTRODUCTION TO Hebrews 12

In this chapter the apostle presses to a constant exercise of faith and patience, amidst the various afflictions the saints are exercised with; delivers out several exhortations useful in the Christian life; and shows the difference between the legal and Gospel dispensations. Having in the preceding chapter given many illustrious instances and examples of faith, he makes use of this cloud of witnesses, as he calls them, to engage the Hebrews to drop their unbelief, and run with faith and patience the race set before them, Hebrews 12:1, and which he further urges from the example of Christ; from his concern in faith, being the author and finisher of it; from what he suffered when here on earth, both the contradiction of sinners, and the death of the cross, for the joy of having his people with him in heaven; and from his glorious state, being set down at the right hand of God. Whereas, as yet, they had not been called to shed their blood in their warfare against sin, Hebrews 12:2. And that they must expect chastisement, and should bear it patiently, he cites a passage of Scripture out of Proverbs 3:11 which suggests, that those who are the children of God, and are loved and received by him, are chastened and scourged, Hebrews 12:5. Wherefore this was no other than dealing with them as children; and should they not be thus dealt with, it would be an argument that they were bastards, and not sons, Hebrews 12:7. And next the apostle argues from the right of parents to chastise their children, and the subjection that is yielded to them; that if the corrections of them, who were the fathers of their bodies, were quietly submitted to; then much more should those of the Father of their souls; and the rather, since the chastenings of the former are only for temporal good, and according to their fallible judgments; whereas the latter are for spiritual profit, and an increase of holiness, Hebrews 12:9. And though it must be allowed, that no chastening, for the present time, is matter of joy, but of grief; yet the effects of them are the peaceable fruits of righteousness, to them that are exercised by them, Hebrews 12:11. Wherefore the apostle exhorts the believing Hebrews to encourage themselves and others under afflictions; and to behave in such manner, and carry it so evenly, that they might not be an occasion of stumbling to weak believers, Hebrews 12:12. He exhorts them in general to follow peace with all men, and particularly holiness; which is absolutely necessary to the beatific vision of God, Hebrews 12:14, and to take care that no heresy or immorality spring up among them, and be connived at, and cherished by them, to the troubling of some, and defiling of others, Hebrews 12:15, and particularly, lest the sin of uncleanness, or any sort of profaneness, should be found among them; of which Esau, the brother of Jacob, from whence they sprung, was guilty; whose profaneness lay in selling his birthright for a morsel of meat, and whose punishment was, that he should be deprived of the blessing; which decree was irrevocable, notwithstanding his tears, Hebrews 12:16 and to enforce these exhortations, the apostle observes to these believers, that they were not now under the law, but in a Gospel church state. The terror of the legal dispensation they were delivered from is described by the place where the law was given, a mount burning with fire; by circumstances attending it, blackness, darkness, and tempest, and the sound of a trumpet; by the matter of it, a voice of words, which they that heard, entreated they might hear no more; and by the effect the whole had upon. Moses himself, who quaked and trembled at what he saw and heard, Hebrews 12:18. The happiness of the Gospel dispensation, or of the Gospel church state, is expressed by the names of it, called Mount Zion, the city of the living God, the new Jerusalem; and by the company the saints have there, and their fellowship with them; angels innumerable; elect men, whose names are written in heaven, and whose spirits are made perfectly just; God the Judge of all, and Jesus the Mediator of the new covenant; whose blood being sprinkled on their consciences, spoke peace and pardon to them; such as neither Abel's blood nor sacrifice could speak, Hebrews 12:22. From whence the apostle argues, that care should be taken not to neglect and despise the voice of Christ, who is now in heaven, and speaks from thence in his Gospel and ordinances; seeing they escaped not who rejected him that spoke on earth, at Mount Sinai, which was shaken by his voice; and the rather, since it appears from a prophecy in Haggai 2:6, that under the Gospel dispensation, not only the earth but the heavens would he shaken, Hebrews 12:25 which is an emblem of the shaking and removing the ordinances of the ceremonial law, that Gospel ordinances might take place, and remain for ever, Hebrews 12:27. Upon the whole, the apostle exhorts the believing Hebrews, that seeing they had received the immovable kingdom of grace, and were admitted into the Gospel dispensation, or church state; that they would hold fast the Gospel of the grace of God, and serve the Lord, according to his revealed will, with reverence and godly fear, which would be acceptable to him; or otherwise he would be a consuming fire; as he is to all the despisers and neglecters of his Gospel and ordinances, Hebrews 12:28.

XII.

In this chapter the writer takes up again the exhortation of Hebrews 10:19-39, pointing to the example of Jesus, encouraging those who are in trial, warning against sin, and especially the sin of rejecting Him who speaks to us from heaven.

Ch. 12. An exhortation to faithful endurance (1–3) and a reminder that our earthly sufferings are due to the fatherly chastisement of God (4–13). The need of earnest watchfulness (14–17). Magnificent concluding appeal founded on the superiority and grandeur of the New Covenant (18–24), which enhances the guilt and peril of apostasy (25–29).

CHAPTER 12

Hebrews 12:2. κεκάθικεν] Elz.: ἐκάθισεν. But the perfect, adopted into the Editt. Complut. Genev. Plant., as also by Bengel, Griesb. Matth. Lachm. Scholz, Bleek, Tisch. Bloomfield, Alford, Reiche, and others, has the preponderant attestation of all the uncials, most cursives, and many Fathers in its favour; and is likewise preferable on internal grounds, since it represents the having sat down as a result extending into the present time.

Hebrews 12:3. In place of the Recepta εἰς αὑτόν or εἰς αὐτόν, which has the support of D*** K L, almost all the cursives and many Fathers, there is found εἰς αὐτούς in א***, with Theodoret (τὸ εἰς αὐτοὺς ἀντὶ τοῦ εἰς ἑαυτούς), and in Cod. 17; εἰς ἑαυτούς, however, in א*, in the Peshito (quantum sustinuerit a peccatoribus, qui fuerunt adversarii sibi ipsis), in D* E*, together with their Latin version (recogitate igitur, talem vos reportasse a peccatoribus in vobis adversitatem), and in some mss. of the Vulgate; while the Sahidic and Armenian vss. entirely omit the words, and Lachm. Bleek, Tisch. 1 and 8, de Wette write εἰς ἑαυτόν. The latter, which is attested by A and the Vulgate (in semetipsum), indirectly also by D* E*, is to be held the original reading; the plural, on the other hand, to be rejected as devoid of sense.

ἀντικατέστητε] In place of this, Tisch. 2 writes, after L* 46, al., Chrys. ms. Theodoret, Theophyl. ms.: ἀντεκατέστητε. This form of the word (see on the twofold augment, Winer, Gramm., 7 Aufl. p. 69 f.) must, it is true, be adopted upon strong attestation, but is not in a position here to set aside the Recepta ἀντικατέστητς, where ἀντεκ. has against it the preponderating testimony of A D E L** א, etc. Rightly, therefore, has Tisch. restored ἀντικ. in the editt. vii. and viii.

Hebrews 12:5. Elz.: Υἱέ μου. D*, some seven cursives, as also the Latin translation in D E, have only Υἱέ. Bleek has on that account suspected μου, and enclosed it within brackets. External authority, however, does not warrant our deleting the pronoun. The occasion for its omission might be afforded by the occurrence of a similar initial letter in the following word, or by the text of the LXX. in which it is wanting.

Hebrews 12:7. εἰ παιδείαν ὑπομένετε] Instead of this, Matth. Lachm. Tisch. 1, 7 and 8, Delitzsch, Riehm (Lehrbegr. des Hebräerbr. p. 758), and Alford read εἰς παιδείαν ὑπομένετε, and Griesbach has placed εἰς upon the inner margin. In favour of εἰς pleads, it is true, the greatly preponderating authority of A D E (?) K L א, of more than thirty cursives, Vulg. It. Syr. Copt. Sahid. Aeth. Arm. Damasc. Procop., while εἰ is found only with Chrys. Theodoret, Theophyl. Slav. (?), and, as it seems, in many cursives. Nevertheless εἰς is inadmissible. For, whether εἰς παιδείαν is taken still with παραδέχεται, or, as Hofmann will have it, with μαστιγοῖ,—whereby, however, that which follows would become deformed,—or it be combined with ὑπομένετε, in any case παιδεία must be understood in the sense of “education,” whereas of a certainty, alike from that which precedes as from that which follows, the signification “chastisement” becomes a necessity. Consequently the Recepta εἰ παιδείαν ὑπομένετε is to be looked upon as that written by the author. The originality and correctness of this reading (defended also by Reiche, p. 115 sqq.) becomes manifestly apparent from the fact that upon its recognition Hebrews 12:7-8, in accordance with the usual accuracy of diction prevailing in the Epistle to the Hebrews, are in perfect mutual correspondence as type and antitype, alike as regards the protasis as also the apodosis.

In place of the Recepta τίς γάρ ἐστιν, we have, with Lachm. and Tisch., after A, א* Vulg. Sahid. Orig., to write merely: τίς γάρ.

Hebrews 12:8. Elz.: νόθοι ἐστὲ καὶ οὐχ υἱοί. With Lachm. Bleek, Tisch. 1 and 8, Delitzsch, Alford, we have to transpose into: νόθοι καὶ οὐς υἱοί ἐστε, after A D* and D*** [in Cod. E all the rest is wanting from πάντες, Hebrews 12:8, to the close of the Epistle] א, 17, 37, 80, al., Vulg. It. Chrys. (codd.) and Latin Fathers.

Hebrews 12:9. Elz.: οὐ πολλῷ μᾶλλον. But A D* א (D* א*** with the addition of δέ) have οὐ πολὺ μᾶλλον. Rightly preferred by Lachm. Bleek, Tisch. Alford.

Hebrews 12:15. In place of the received διὰ ταύτης, we have to adopt, with Lachm. Bleek, Tisch. 1 and 2, and Alford, after A, 17, 67** 80, 137, 238, Copt, etc., Clem. Chrys. (comment.): διʼ αὐτῆς; and in place of the Recepta πολλοί, with Lachm. Tisch. and Alford, after A א, 47, Clem. Theodoret: οἱ πολλοί. The article was lost sight of in the homoioteleuton πολλοί.

Hebrews 12:16. Lachm. (and Tisch. 2 and 7, as well as Alford, have followed him therein!) has placed in the text, from A C, the form of the word ἀπέδετο; but this, although not altogether unexampled (see Buttmann, Gramm. des neutestam. Sprachgebr. p. 40 f.), is manifestly corruption of the Recepta ἀπέδοτο, which is confirmed by the Cod. Sinait.

On the other hand, the reading ἑαυτοῦ, given by Lachm. Tisch. and Alford, merits, on account of its more decided attestation by A C D** and D*** א*, the preference over the Recepta αὑτοῦ or αὐτοῦ.

Hebrews 12:18. Elz.: ψηλαφωμένῳ ὄρει. ὄρει, furnished by D K L, in like manner, as it seems, by almost all cursives, Vulg. (ed. Clem.) Arab. Polygl. Slav. Athan. Theodoret, Damasc. Oecum., is wanting indeed in A C א, 17, 47, in many mss. of the Vulg., in Copt. Sahid. Syr. Arab. Erp. Aeth., with Chrys. (comment.), Theophyl. Mart. pap. Bed., and was already suspected by Mill (Prolegg. 1071) as a gloss, and then deleted by Lachm. and Tisch. 1 and 8, as likewise by Alford, is, however, indispensable, and is naturally called for by the opposition ἀλλὰ προσεληλύθατε Σιὼν ὄρει, Hebrews 12:22 (comp. also τοῦ ὄρους, Hebrews 12:20), as well as the confusion of idea in a πῦρ ψηλαφώμενον. Rightly, therefore, has Tisch. 2 and 7 placed ὄρει again in the text.

καὶ ζόφῳ] Elz.: καὶ σκότῳ. Against A C D* א* 17, 31, 39. al. Suspected by Griesb. Rightly rejected by Lachm. Bleek, de Wette, Tisch. Delitzsch, Alford. σκότῳ was introduced from the LXX. Deuteronomy 4:11; Deuteronomy 5:22.

Hebrews 12:19. In place of the Recepta προστεθῆναι, Lachm. in the stereotype edition had adopted προσθεῖναι, after A. Rightly, however, has he retained the Recepta in the larger edition. This reading is borne out by C D K L א, by, as it seems, all the cursives and many Fathers.

Hebrews 12:20. After λιθοβοληθήσεται, Elz. adds further: ἢ βολίδι κατατοξευθήσεται. Against all uncials (A C D K L M א), most min., all translations, and many Fathers. The words, deleted by Griesbach, Scholz, and all later editors, are a gloss from LXX. Exodus 19:13.

Hebrews 12:23. Elz.: ἐν οὐρανοῖς ἀπογεγραμμένων. But the decisive testimony of A C D L M א, 37, al. m., Syr. Copt. Vulg. and many Fathers demands the transposition adopted by Griesb. Scholz, Lachm. Bleek, Tisch. Alford, and others: ἀπογεγραμμένων ἐν οὐρανοῖς.

Hebrews 12:24. κρεῖττον λαλοῦντι] Elz.: κρείττονα λαλοῦντι. Against A C D K L M א, most min. Syr. Arr. Copt. Sahid. Armen. Vulg. al., and many Fathers.

Hebrews 12:25. Elz.: ἔφογον τὸν ἐπί τῆς γῆς παραιτησάμενοι χρηματίζοντα, πολλῷ μᾶλλον. Instead of this, however, we have to read, with Lachm. Bleek, de Wette, Tisch. (who, however, in the edit. vii. has given the preference to the verbum simplex ἔφυγον, over the verbum compositum ἐξέφυγον) Alford: ἐξέφυγον ἐπὶ γῆς παραιδησάμενοι τὸν χρηματίζοντα, πολὺ μᾶλλον, in that ἐξέφυγον (already approved by Grotius) is demanded by A C א* 57, 118, al. (Vulg. D, Lat. Slav. Epiph. in cant. cantic.: effugerunt), Cyr. Chrys. Philo Carpas. Oecum.; the deleting of the article τῆς before γῆς (already omitted in the Editt. Erasm. Complut. Colin., afterwards also by Bengel, Griesb. Matth. Scholz) is required by all the uncial mss. (including א), most min., and very many Fathers; further, the placing of the article τόν only after παραιτησάμενοι is required by A C D M א* Cyril. Damasc.; finally, πολύ is required by A C D* א, Sahid.

Hebrews 12:26. Elz.: σείω. But A C M א, 6, 47, al., Syr. Vulg. Copt. Sahid. Slav. Athan. Cyril. Cosm. Andr. Areth. have σείσω. Approved by Grotius, recommended by Griesb., rightly adopted by Lachm. Scholz, Bleek, Tisch. Alford, Reiche.

Hebrews 12:27. Recepta: τῶν σαλευομένων τὴν μετάθεσιν. Better accredited, however (by A C א*), is Lachmann’s order of the words: τὴν τῶν σαλευομένων μετάθεσιν, which on that account is to be preferred. Bleek and Tisch. 1 have entirely rejected the article τήν. It is wanting, however, only in D* and M.

Hebrews 12:28. The reading ἔχομεν, which Calvin, Mill (Prolegg. 750), Heinrichs, and others approve, and which Luther also followed in his translation, is unsuitable, and insufficiently attested by K א, more than twenty min., most mss. of the Vulg., Aeth. Cyr. Antioch., while the reading ἔχωμεν rests upon the testimony of A C D L M, etc., Copt. Syr. Aeth. al., Chrys. Theodoret, Damasc. al., as also a ms. of the Vulg.

In that likewise which follows, the indicative λατρεύομεν, which Griesbach has placed on the inner margin, stands in point of external attestation below the Recepta λατρεύωμεν. The former is found in K M א, about fifty min., with Athan., in mss. of Chrys., with Oecum. and Theophyl. On the other hand, A C D L, very many min. and many Fathers have λατρεύωμεν.

At the close of the verse the Recepta reads: μετὰ αἰδοῦς καὶ εὐλαβείας, instead of which, however, we have, with Lachm. Bleek, Tisch. and Alford, to adopt the reading (recommended also by Griesb.): μετὰ εὐλαβείας καὶ δέους, after A C D* א* 17, 71, 73, 80, 137, Copt. Sahid. Slav. ed. (al.: μετὰ δέους καὶ εὐλαβείας. Vulg.: cum metu et reverentia. D, Lat.: cum metu et verecundia).