성경 주석서

사도는 구약의 경륜이 낡아지고 사라져 가는 것이라고 선언한 뒤, 히브리 사람들에게 구약과 신약 사이에 어떤 대응 관계가 있었는지를 보게 한다. 곧 구약에서 탁월했던 것은 무엇이든 신약을 예표하고 대표하는 것이었으며, 그러므로 실체가 그림자보다 뛰어난 것만큼 신약은 구약보다 훨씬 뛰어나다. 구약은 거기에 머물러 있으라고 주어진 것이 아니라, 복음의 제도들을 준비하게 하려는 것이었다. 여기서 그는 I. 예배의 장소인 장막에 관하여 다룬다(히 9:1-5). II. 장막에서 행해진 예배와 섬김에 관하여 다룬다(히 9:6,7). III. 그 모든 것의 영적 의미와 주된 목적을 제시한다(히 9:8-28).

장의 분석

이 장 히브리서 9장의 일반적 목적은 앞의 두 장과 같다. 곧 그리스도께서 대제사장으로서 유대 대제사장보다 우월하심을 보이는 것이다. 사도는 이미 그분의 지위와 그분이 “중보자”이신 경륜과 관련하여 이것이 참됨을 보였다. 이제 그는 그분이 드리신 제물의 효력과 관련해서도 이것이 참됨을 보이기 위해 나아간다. 이를 위해 그는 고대 유대인의 제사들을 설명하고, 그것들을 구속주께서 드리신 제물과 비교한다. 핵심 요점은 이전 경륜은 단지 그림자, 모형, 또는 표상이었고, 후자는 실재이며 효력이 있다는 것이다. 이 장은 이 일반적 사상을 설명하기 위해 다음의 요점들을 포함한다.

(1) 옛 성막과 그 안에 있던 기구들에 대한 묘사(히 9:1-5).

(2) 그 안에서 이루어진 예배, 특히 대제사장이 해마다 한 번 수행한 예배에 대한 묘사(히 9:6-7).

(3) 이 모든 것은 예표적이고 상징적이었으며, 하늘의 지성소로 들어가는 길이 아직 온전히 드러나지 않았다는 상설적인 증거였다(히 9:8-10).

(4) 이제 그리스도께서 오셨다. 그분은 저것이 그림자였던 그 실체이시며, 저것이 상징이었던 그 참된 제물이시다(히 9:11-14). 그분은 제사장으로서 더 완전한 성막에 속하셨고(히 9:11), 황소와 염소의 피가 아니라 자기 피를 드리셨으며(히 9:12), 그 피로 하늘의 지성소에 들어가셨다(히 9:12). 또한 황소와 염소의 피가 외적 부정을 제거하는 데 효력이 있다고 인정된다면, 그리스도의 피가 양심을 깨끗하게 하는 효력을 가진다는 것도 인정되어야 한다(히 9:13-14).

(5) 그분의 피는 현재의 죄들을 사하는 데만 효력이 있는 것이 아니라, 그 효력이 과거 시대에까지 미쳐 이전 언약 아래에서 하나님을 예배했던 사람들의 죄들도 제거한다(히 9:15).

(6) 이어서 사도는 새 언약의 중보자가 자기 피를 흘려야 했고, 그렇게 흘린 피가 그 제물이 드려진 사람들을 정결하게 하기 위해 적용되어야 했다는 필요성을 보인다(히 9:16-23). 그는 다음과 같은 고려들로 이것을 보인다.

(a) 그는 언약 또는 계약의 성격에서 이를 논증한다. 그것은 죽은 제물들 위에서만 확정되었으며, 그것을 확증하거나 비준하기 위해 구별된 희생 제물은 반드시 죽임을 당해야 했다는 것을 보인다. 히 9:16-17 주석을 보라.

(b) 첫 언약은 피로 확정되거나 비준되었다. 그러므로 하늘에 있는 것들의 “모형들”이 피로 뿌림을 받았다면, 하늘에 있는 것들 자체는 더 나은 제물들로 정결하게 되어야 했다(히 9:18-23).

(7) 구속주께서 드리신 제물은 오직 한 번만 드려져야 했다. 이것은 그 경우의 필연성에서 비롯되었다. 대제사장이 해마다 한 번 지성소에 들어간 것처럼, 중보자께서 자주 고난을 받으리라고 생각할 수 없기 때문이다. 그분은 땅 위의 마지막 경륜 가운데 오셔서 한 번 죽으셨고, 그 후 하늘에 들어가셨으므로 더 이상 고난을 받으실 수 없다(히 9:24-26).

(8) 이 장의 끝에서 사도는 한 가지 점에서 그리스도의 죽음과 모든 사람의 죽음 사이에 두드러진 유사성이 있다는 사실을 언급한다. 사람들에게는 한 번, 오직 한 번 죽는 것이 정해져 있으며, 그와 같이 그리스도께서도 한 번만 죽으셨다. 사람으로서 그분이 한 번 죽으시는 것은 만물의 보편적 조건과 일치했다. 그리고 같은 조건과 일치하여 그분이 오직 한 번만 죽으시는 것도 합당했다. 마찬가지로 죽음 이후에 일어날 일과 관련해서도 유사성 또는 합당성이 있었다. 사람은 심판 앞에 나타나야 했다. 그는 존재하기를 그치는 것이 아니라, 이후에 하나님의 법정 앞에 설 것이다. 마찬가지로 그리스도께서도 다시 나타나실 것이다. 그분은 숨을 거두셨을 때 존재하기를 그치신 것이 아니라, 자기 백성을 구원하시기 위해 다시 나타나실 것이다(히 9:27-28).

첫 언약과 그 규례들, 히브리서 9:1. 장막, 등대, 상, 진설병, 휘장, 지성소, 향로, 언약궤, 만나를 담은 항아리, 아론의 싹 난 지팡이, 언약의 돌판들, 영광의 그룹들, 속죄소, 히브리서 9:2-5. 제사장들이 어떻게 섬겼는가, 히브리서 9:6, 9:7. 그 봉사가 무엇을 의미했는가, 히브리서 9:8-10. 그리스도의 사역과 희생 제사의 더 뛰어난 탁월성, 그리고 그의 피의 효력, 11-26절. 사람들이 한 번 죽고 심판받아야 하는 것처럼, 그리스도께서도 많은 사람의 죄를 담당하시려고 한 번 드려지셨고, 그를 기다리는 자들에게 두 번째에는 속죄 제물 없이 나타나실 것이다, 히브리서 9:27, 9:28.

INTRODUCTION TO Hebrews 9

The apostle having, in the former chapter, taken notice of the first covenant, in this proceeds to show what belonged to it, that it had service performed under it, and a place in which it was performed, Hebrews 9:1 and he begins with the latter, which he distinguishes into two parts, and shows what was in each of them; in the first, which was the holy place, were a candlestick, table, and shewbread; in the second, which was the holiest of all, were a golden censer, the ark of the covenant, the golden pot of manna, Aaron's rod, the tables of the covenant, and the cherubim of glory overshadowing the mercy seat, Hebrews 9:2. And next he speaks of the service performed in these places; in the first, the holy place, the common priests entered every day, doing service, as offering sacrifice, &c. Hebrews 9:6 and in the second, the holy of holies, only the high priest entered into, and that but once a year, with blood of slain beasts, which he offered for his own sins, and the sins of the people, Hebrews 9:7 and this being shut up, and entered into but once a year, was an indication from the Holy Ghost, that the way into the holiest of all, which this was then a figure of, was not yet made manifest, while the tabernacle or temple was standing, in which sacrifices were offered, which could not perfect the offerer of them, or remove guilt from his conscience, Hebrews 9:8 which shows the imperfection of that priesthood, it consisting of meats, drinks, baptisms, and carnal ordinances imposed on the Jewish nation until the times of the Messiah, Hebrews 9:10 which are now come, and in which there is an accomplishment of all those types and figures; Christ was typified by the high priest; and he is come as such, and the good things, the law was a shadow of, are come by him; who came into the world by the assumption of human nature, a more perfect tabernacle than the type of it was; and now having obtained eternal redemption for his people, he is gone into heaven, the most holy place, not as the high priest, with the blood of slain beasts, but with his own blood, Hebrews 9:11 the efficacy of which blood is argued from the lesser to the greater, that if the blood of beasts, and water of separation, sanctified and purified externally, then much more must the blood of Christ purge the conscience from sin, that it may serve God, since Christ offered himself to God without spot, through the eternal Spirit, Hebrews 9:13. The necessity of Christ's shedding his blood, or of his death, is proved from his being the Mediator of the new covenant, which required the redemption of transgressions under the first testament, that called ones might have the promise of the eternal inheritance, Hebrews 9:15. And this is reasoned from the nature of testaments or wills among men, which make the death of the testator necessary, they being of no force while he lives, only after his death, Hebrews 9:16. And this is further illustrated by the first testament being dedicated by blood, and everything belonging to it purged by it, the book, the people, the tabernacle, and all the vessels of it; nor is there any remission of sin, whether typical or real, without shedding of blood, Hebrews 9:18 wherefore, as it was necessary that the patterns and types of heavenly things should be purified in this manner; it must be more so, that the antitypes should be purified with better sacrifices, even with the sacrifice of Christ, Hebrews 9:23 and accordingly Christ is entered into heaven itself, of which the holy places in the tabernacle were figures, there to present and plead his sacrifice on account of his people, Hebrews 9:24 not that it was necessary that he should offer up himself again, or often, as the high priest, his type, went every year into the holy place with the blood of others; for then he must have often suffered since the world began, of which there was no need, since his appearing once in the end of the world, to put away sin by the sacrifice of himself, is sufficient, Hebrews 9:25 for as it is the appointment of God, that men should die but once, and then come to judgment, so it was only necessary that Christ should be offered once to bear the sins of all his people, and then appear a second time without any sin at all upon him, to the salvation of those that look for him, Hebrews 9:27.

Ch. 9. After thus tracing the contrast between the Two Covenants, the writer proceeds to shew the difference between their ordinances of ministration (Hebrews 9:1 to Hebrews 10:18). He contrasts the sanctuary (1–5), the offering, and the access (6, 7) of the Levitical Priests, in their shadowy and inefficacious ritual (9, 10), with the sanctuary (11), the offering, and the access of Christ (12), stating how far superior was the efficacy of Christ’s work (13, 14). In the remainder of the chapter (15–28) he explains the perfection and indispensableness of Christ’s one sacrifice for sin. His object in this great section of the Epistle is to prove to the Hebrews that Christ is “the end of the Law;” that by His sacrifice all other sacrifices have been rendered needless; and that unlike the brief, intermittent, and partial access of the High Priest to the Holy of Holies on the Day of Atonement, we have through Christ a perfect, universal, and continuous access to God.

CHAPTER 9

Hebrews 9:1. ἡ πρώτη] Elz.: ἡ πρώτη σκηνή. But the addition σκηνή is condemned as a gloss by the fact of its being wanting in all the uncial MSS., in many cursives, in Syr. utr. Basm. Aeth. Arm. It. Vulg., with Gregory Thaumaturgus, Cyril, Chrys. Damasc. Theoph. Photius, al. On the ground, too, of internal evidence it is to be rejected, since, on the one hand, the coherence with Hebrews 8:13, and through that with Hebrews 8:7 ff., leads to διαθήκη as the main idea to be supplemented; and, on the other hand, the expression ἡ πρώτη σκηνή, Hebrews 9:1, would be made to denote something quite different from that which the same expression denotes in Hebrews 9:2. For, while in Hebrews 9:2 the outer division of the tabernacle is indicated thereby, in Hebrews 9:1 only the first or Old Testament, earthly tabernacle, in opposition to the New Testament, heavenly one, thus something entirely dissimilar, could be intended by this expression.

Hebrews 9:2. After ἄρτων, B, Basmur. add καὶ τὸ χρυσοῦν θυμιατήριον, and in return omit the words χρυσοῦν θυμιατήριον καί, Hebrews 9:4. Violent intentional transposition, with a view to the removal of the archaeological difficulty.

Instead of ἅγια, Lachm. writes ἅγια. ἁγίων, after A (αγια· αγιων) D* E, It. But ἅγια ἁγίων is a mere slip on the part of the copyist, occasioned by Hebrews 9:3, and is to be rejected as devoid of sense.

Hebrews 9:5. Χερουβίμ] A: Χερουβείμ, B D*** (and so Lachm. Tisch. 7 and 8): Χερουβείν, D* א: Χερουβίν. In the case of the LXX., too, the MSS. are wont equally to vary as regards the final syllable of the word.

Instead of the Recepta δόξης, Griesb. and Scholz have erroneously placed in the text κῆς δόξης. The article has against it all the uncial MSS. and other witnesses.

Hebrews 9:9. In place of the Recepta καθʼ ὅν (D*** E K L, min. It. Copt. Sah. Basm. Syr. utr. Chrys. Theodoret, Theoph.), Lachm. Scholz, Bleek, Tisch. 1, 7, and 8, Delitzsch, Alford have, rightly preferred the reading καθʼ ἢν, in accordance with A B D* א, 17, 23* 27, al., Vulg. Slav. codd. Damasc. Oecum. (comment.). Already approved by Mill, Prolegg. p. 1046, and placed by Griesb. upon the inner margin. The καθʼ ὅν, as affording an easier mode of appending to that which precedes, is a later correction of the more difficult and ill-understood καθʼ ἥν.

Hebrews 9:10. The Recepta reads: καἰ δικαιώμασι σαρκός. But καί is wanting in A D* א* 6, 17, 27, 31, al., with Cyr. (twice) in Syr. Copt. Sahid. Arm. al.; and in place of δικαιώμασι, A B א, ten cursives, Cyril., and many versions have δικαιώματα, while in D* It. Sahid. there is found δικαίωμα. Lachm. Scholz, Bleek, Tisch. 1, 7, and 8, Alford have therefore adopted δικαιώματα σαρκός, which was already approved by Grotius, Mill, Prolegg. p. 1355, and Bengel, and recommended by Griesb. Delitzsch and Reiche likewise give it the preference. This reading is in reality to be regarded as the original one. For it is more easily explicable that δικαιώματα should, on account of the foregoing datives, be changed into δικαιώμασι, and joined on to them by means of καί, than that the καί δικαιώμασι, if it already existed, should, on account of the closing word ἐπικείμενα, be converted into δικαιώματα.

Hebrews 9:11. In place of the Recepta τῶν μελλόντων, Lachm. and Tisch. 1 read, after B D* It. Syr. utr. (yet the Syr. Philonex. has the Recepta in the margin) Arab. petropol. and some codd. of Chrys.: τῶν γενομένων. Defended by Ebrard. But the reading is not in keeping with the carefully chosen diction of our author, and its sense: “High Priest of the good things which have arisen,” does not commend itself. It is manifestly a transcriber’s error, occasioned by the presence of the foregoing παραγενόμενος.

Hebrews 9:12. εὐράμενος] D* (E?), 27, 44, 80, al., and some Fathers: εὑρόμενος.

Hebrews 9:13. Elz.: ταύρων καὶ τράγων. With Lachm. Bleek, Tisch. Alford, to be transposed into τράγων καὶ ταὑρων, in accordance with the decisive authority of A B D E א, Cyr. Theodoret, Bede, Syr. Copt. Basm. It. Vulg. al.

Hebrews 9:14. πνεύματος αἰωνίου] D* א*** many cursives, Copt. Basm. Slav. It. Vulg. al., Chrys. Cyr. Didym. (?) Damasc. al.: πνεύματος ἁγίου. Interpretative gloss.

In place of the Recepta συνείδησιν ὑμῶν, Bengel, Knapp, Lachm. Tisch. 1 and 2, Alford read more suitably, in accordance with A D* K, 44, 47, 67, al., Syr. Copt. Arm. Vulg. ms. al. Athan. Cyr. Chrys. (comment.) Theodoret, Theoph.: συνείδησιν ἡμῶν. Recommended likewise by Griesb., and already placed in the text in the Edd. Complut. Genev. Plant.

To the mere θεῷ ζῶντι in the Recepta, Lachm., with A, 21* 31, 66 (in the margin), Copt. Slav. Chrys. (comment.) Macar. Theoph., has added the words καὶ ἀληθινῷ. These words are, however, to be deleted. They are a gloss from 1 Thessalonians 1:9.

Hebrews 9:17. μήποτε] D* א* and Isidor. Pelus. iv. 113 (… οὕτω γὰρ εὗρον καὶ ἐν παλαιοῖς ἀντιγράφοις): μὴ τότε.

Hebrews 9:18. Instead of οὐδʼ in the Recepta, we have, with Lachm. Bleek, Tisch. 1, 2, and 7, Delitzsch, Alford, to write οὐδέ, in accordance with A C D E L, 4, 44, 52, Chrys. Theodoret, Oecum.

ἡ πρώτη] D* E* It.: ἠ πρώτη διαθήκη. Exegetical gloss.

Hebrews 9:19. Elz.: κατὰ νόμον. But the better attestation by A C D* L א*** 21, 47, 71, al., Copt. Basm. Chrys. ms. Theodoret, Theoph. requires the reading preferred by Lachm. Bleek, Tiseh. 1, and Alford: κατὰ τὸν νόμον.

In like manner is the article τῶν wanting in the Recepta before τράγων to be added, with Lachm. Tisch. and Alford, in accordance with the weighty authority of A C D E (D E, Aeth.: τῶν τράγων καὶ τῶν μόσχων) א* 80, al. mult. It. Vulg. Theodoret, ms.

So, in place of the Recepta ἐῤῥάντισε here and Hebrews 9:21, we have, with Lachm. Tisch. and Alford, in accordance with all the uncials, to write ἐράντισεν.

Hebrews 9:24. The order of the words followed by Lachm. in the stereotype edition, as well as recently by Tisch. in the ed. 7 and Hebrews 8 : εἰσῆλθεν ἅγια, rests only upon the testimony of A א, 37, 118. In the larger edition of Lachm., therefore, this has rightly given place to the Recepta ἅγια εἰσῆλθεν.

Better attested than the Recepta ὁ Χριστός is the mere Χριστός (A C* D* א, al. [Cod. B in its original form extends only to συνείδησιν, Hebrews 9:14]), preferred by Lachm. Bleek, Tisch. 1 and 8, and Alford.

Hebrews 9:26. Elz. Griesb. Matthaei, Scholz, Bleek, de Wette, Bloomfield, Delitzsch: νῦν δέ. Better Lachm. Tisch. and Alford, in accordance with A C L (?) א, 37, 39, 40, Orig. Chrys.: νυνὶ δέ.

ἁμαρτίας] A א, 17, 73. Lachm.: τῆς ἁμαρτίας. Against C D*** E K L, almost all the min. Orig. (once) al. mult.

Hebrews 9:28. οὔτως καί] Elz. has only αὕτως. Against decisive witnesses (all the uncial mss., most min., many translations and Fathers).

After εἰς σωτηρίαν, Lachm. in the stereotype edition had added, with A, 31, 47, al., Syr. Philonex. Slav. codd. Damasc., the words διὰ πίστεως. Rightly, however, has he deleted them in the larger edition. The addition is a complementary gloss, which has against it the testimony of C D E K L א, many min. versions, and Fathers, and betrays its character as a gloss by its changing position (Arm. 27, 31, 57, 61, al., have it before εἰς σωτηρίαν).

히 9:1-28. 하나님께 나아가는 수단에서 옛 언약이 새 언약보다 열등함; 황소와 염소의 피는 참 효력이 없고, 그리스도의 피는 죄를 씻기에 온전히 충분하므로, 여기서 그가 다시 나타나셔서 우리의 완전한 구원을 이루실 소망이 흘러나온다. 1. 그러므로 첫 언약에도--그리스어로는 그러므로 이제라는 뜻이며, 히 8:5의 주제를 다시 받는다. 모세에게 주어진 명령에 따라 첫 언약도 이런 것들을 가지고 있었다. 있었으니--가지고 있다는 현재가 아니라 과거이다. 언약으로서는 더 이상 존재하지 않았기 때문이다. 다만 그 의식들은 예루살렘 멸망 때까지 지켜졌다. 규례--하나님의 권리와 제정에 속한 것이다. 예법--예배이다. 세상에 속한 성소--그리스어로는 그 성소가 세상적이라는 뜻, 곧 보이는 세계의 요소들로 이루어졌다는 뜻이다. 이는 하늘 성소와 대조된다. 히 9:11, 12의 이 창조에 속하지 아니한 것, 히 9:24를 비교하라. 그것은 재료가 귀했더라도 물질적이고 외적이며 사라질 것이었고, 종교적으로도 결함이 있었다. 히 9:2-5에서는 세상에 속한 성소를, 히 9:6 이하에서는 예배의 규례들을 논한다. 유대인들은 바깥 장막이 이 세상을, 지성소가 하늘을 뜻한다고 믿었다. 요세푸스는 두 부분으로 나뉜 바깥 장막을 땅과 바다에 대응하는 세속적이고 공통된 장소라고 부르고, 세 번째 부분인 안쪽 지성소는 하나님께 속하여 사람들이 접근할 수 없는 곳이라고 했다.