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1절 카드 ↗

1. Woe to them that decree. He now attacks the people more closely, as he did in the first and second chapters, to make them feel that they are justly afflicted; for men never acknowledge that they are justly punished till they have been manifestly convicted and constrained. Though they were sufficiently convicted by former proofs, still he found it necessary to come to particulars, that by means of them their hypocrisy might be exposed; for men are so brazen-faced as to think that any excuse shields them, and openly to accuse God. When they had become so shameless, it was impossible for him to rebuke them too sharply, or to carry his accusations beyond proper limits, so as to shut their mouths, whether they would or not. עמל ( gnamal ) and און ( aven ) are often joined together in Scripture, as in Psalms 7:14 און signifies vanity and iniquity , but the latter meaning agrees better with this passage. עמל , ( gnamal ,) on the other hand, denotes vexation, and often the very cause of the vexation, that is, the oppression inflicted by the stronger on the weaker, when they abuse their authority and power. Having formerly shown that the wickedness originated from the governors themselves, ( ; Isaiah 1:10 ,) he places them in the first rank, that they may undergo the punishment of the crimes which they had occasioned. This ought to be carefully observed, for they who are elevated to the highest rank imagine that they are exempted from the ordinary lot of other men, and that they are not bound to give account to God; and therefore he threatens that they will have this privilege, that they will be the first that are punished. Some think that two classes are here described, and draw a distinction between חקקים , ( chokekim ,) those who decree , and מכתבים , ( mechattebim ,) those who write (155) But I do not approve of this, for he attacks generally, and without distinction, princes and magistrates, who oppressed the people by unjust and tyrannical decrees, in such a manner that they approached to absolute robbery; and therefore he includes every class of magistrates and governors. (155) The prescribers . — Stock . “Not the scribes , who write vexatious decrees, but the judges , who cause them to be written.” — Rosenmuller . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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1. 불의한 법령을 발포하는 자들은 화 있을진저. 이제 선지자는 1장과 2장에서 했던 것처럼 백성을 더욱 직접적으로 공격한다. 그들이 공의롭게 고난받고 있음을 느끼게 하기 위함이다. 인간은 명백하게 유죄로 드러나 강제되기까지는 자신들이 공의롭게 벌받는다고 결코 인정하지 않는다. 이전의 증거들로 충분히 유죄가 입증되었지만, 그는 구체적인 사항들로 나아가야 함을 발견하였다. 그 수단으로 그들의 위선을 폭로하기 위함이다. 사람들은 뻔뻔하여 어떤 변명이든 자신들을 보호한다고 생각하며, 하나님을 공공연히 고소한다.

히브리어 עמל(그나말)과 און(아벤)은 성경에서 자주 함께 쓰인다(시 7:14). 아벤은 허무와 불의를 뜻하는데, 후자의 의미가 이 본문에 더 잘 맞는다. 그나말은 한편으로 고통을 뜻하고, 흔히 그 고통의 원인 자체, 즉 강자가 권위와 권력을 남용하여 약자에게 가하는 억압을 뜻한다. 선지자는 앞서 이 사악함이 통치자들 자신에게서 비롯되었음을 보여주었으므로(사 1:10), 이제 그들을 첫째 자리에 놓아 그들이 야기한 범죄의 형벌을 받게 한다.

이것은 주의 깊게 살펴보아야 한다. 가장 높은 자리에 오른 자들은 자신들이 다른 사람들의 보통 운명에서 면제되었다고 생각하고, 하나님께 계좌를 열어야 할 의무가 없다고 여기기 때문이다. 그러므로 선지자는 그들이 이 특권을 갖게 될 것, 즉 가장 먼저 벌받게 될 것이라고 위협한다.

원주석

2절 카드 ↗

2. To keep back. (156) Others render it, to cause them to turn aside ; but the true meaning is, to keep back the poor from judgment , or make them lose their cause. This is the iniquity and oppression which he had mentioned in the former verse, that the poor are deprived of their rights , and are robbed for the sake of the rich, and go away mocked from the judgment-seat, while everything is laid open to plunder. He chiefly mentions the poor , because for the most part they are destitute of help and assistance. While magistrates and judges ought to have assisted them more than others, they allow themselves greater liberty, and indulge more contemptuously in oppressing them. Those who have wealth, or friends, or favor, are less liable to be oppressed; for they have arms in their hands to defend, and even to revenge themselves. But the Lord says that he takes peculiar care of the poor, ( Exodus 22:23 ,) though they are commonly despised; and that he takes such care of them that he does not allow oppression inflicted on them to pass unpunished; for it is not without good ground that he calls himself the protector and defender of such persons. ( Psalms 68:5 .) From this consideration, therefore, the poor and weak ought to derive consolation, and more calmly to endure distresses and afflictions, because they learn that God takes care of them, and will not permit any injustice done to them to pass unpunished. The powerful and wealthy are at the same time warned not to take it as an incentive to sin that they have not been punished; for though no avenger be now seen, still the Lord will avenge, and will undertake the cause of those whom they imagined to be destitute of all assistance. (156) To turn aside . — Eng. Ver. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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2. 가난한 자들의 권리를 박탈하는 자들은. 다른 이들은 이를 "그들을 돌이키게 하다"로 번역하지만, 참된 의미는 가난한 자들을 재판에서 막아, 즉 그들의 소송을 잃게 한다는 것이다. 이것이 앞 절에서 언급한 불의와 억압이다. 가난한 자들이 부자들의 이익을 위해 자신들의 권리를 박탈당하고, 판결석에서 조롱당하며 물러나고, 반면에 모든 것이 약탈에 노출되는 것이다.

그가 주로 가난한 자들을 언급하는 것은 그들이 대부분 도움과 지원이 없기 때문이다. 행정관과 판사들이 다른 어느 이들보다 그들을 더 도와야 했지만, 오히려 그들을 억압하는 데 더 큰 자유를 허용하고 더 경멸적으로 방자하게 행동한다. 재물이나 친구나 총애가 있는 자들은 덜 억압받는다. 그들의 손에는 자신을 방어하고 복수할 무기가 있기 때문이다.

그러나 주님은 가난한 자들이 흔히 멸시를 받더라도 특별한 돌봄을 베푸신다고 말씀하신다(출 22:23). 그분이 그들의 보호자이자 수호자라고 스스로 부르시는 것은 이유가 없지 않다(시 68:5). 따라서 가난하고 약한 자들은 이 사실에서 위로를 끌어내고 고난과 고통을 더 차분하게 견뎌야 한다. 하나님이 자신들을 돌보시고 자신들에게 가해진 어떤 불의도 벌받지 않도록 내버려 두지 않으심을 알기 때문이다.

원주석

3절 카드 ↗

3. And what will you do? Here the Prophet severely threatens princes, who were careless and indolent amidst their distresses, as men intoxicated by prosperity are wont to despise haughtily every danger. He therefore warns them that, though God delay, still he has fixed a time for judgment, and already it is close at hand. In consequence of having vanquished the neighboring nations in war, and fortified themselves by an alliance with a very powerful nation, they had no longer any fear; and therefore he expressly declares that their calamity will come from afar In the day of visitation. By visitation is here meant judgment , for God visits us in two ways, that is, in mercy and in judgment. In both ways he reveals himself and his power to us, both when, in compassion on us, he rescues us from dangers, and when he punishes those who are ungodly and who despise the word. Both kinds of visitation have the same object in view, for we do not see the Lord but in his works; and we think that he is absent unless he give us a token of his presence. This visitation , therefore, the Scripture accommodates to our capacity; for when we are pressed down by afflictions, and when the ungodly freely give themselves up to wickedness, we suppose that God is at a great distance, and takes no interest in our affairs. Accordingly, visitation must here be understood to mean the judgment by which God, in opposition to the waywardness and insolence of the ungodly, will bring them back like deserters. But if the judgments of God be so dreadful in this life, how dreadful will he be when he shall come at last to judge the world! All the instances of punishment that now produce fear or terror, are nothing more than preparations for that final vengeance with which he will thunder against the reprobate, and many things which he appears to pass by, he purposely reserves and delays till that last day. And if the ungodly are not able to bear these chastisements, how much less will they be capable of enduring his glorious and inconceivable majesty, when he shall ascend that awful tribunal, before which the angels themselves tremble! And when the desolation shall come from afar. When he says from afar , it is proper to observe that we must not allow the prosperity which we now enjoy to bereave us of our senses; for they who carelessly sleep amidst their vices, and by this wicked indifference call in question the power of God, will quickly feel that in a moment, whenever he pleases, he can shake heaven and earth from east to west. To whom will you flee? He declares that it is in vain for them to rely on their resources, for, in opposition to the hand of God, they will be fruitless and of no avail whatever. At the same time he likewise shows that this will be a most righteous reward; for when they are cruel towards others, they will justly be made to feel that they have now no help either from God or from men. They will have judgment without mercy who have showed no mercy. ( James 2:13 .) This applies especially to the judges, who ought to have been a protection to the whole people; for they have been appointed for the purpose of defending the poor and wretched. But if they shall neglect and betray, and even plunder them, it is right that they should be made to feel, by their own destitute condition, how greatly this cruelty offends God. Where will you deposit your glory? This is understood by commentators to mean that they will be thrown down from their high rank. They suppose it to be an ironical and contemptuous question put by the Prophet, “What will become of that illustrious rank of which the nobles cruelly and foolishly vaunt, whenever God spares them for a little?” But as this was a forced rendering, I rather think that Isaiah asks, “Where will they find a safe hiding-place in which they may deposit their glory ?” Thus I consider the meaning to be, to leave , (157) for the sake of being preserved; and the two clauses correspond to each other, To whom will you flee ? and, “Where will you find a refuge for your glory in order to preserve it?” But perhaps a preference will be given to a different view, which I have noted in the margin; (158) for the verb עזב ( gnazab ) signifies also to strengthen . Again, if God thus devotes to destruction princes who are thrown down from an elevated position, what will become of the lowest? No one, therefore, has any reason to flatter himself; for we shall all be like stubble when the wrath of the Lord has been kindled against us. ( Psalms 83:13 .) (157) Where will ye leave your glory ? — Eng. Ver. And where will ye deposit your things of value ? — Stock . (158) This clause is rendered in Calvin’s version, Where will you deposit your glory ? and, in the margin, Where will you secure your glory ? — Ed . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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3. 너희는 형벌의 날에 어찌 하며. 선지자는 여기서 방자한 자들을 매우 강하게 위협한다. 그들은 번영에 취한 자들처럼 모든 위험을 오만하게 멸시하며 부주의하고 태만하다. 그는 따라서 하나님이 지체하시더라도 이미 심판의 때를 정해 두셨고 그것이 가까이 있음을 경고한다.

이웃 나라들을 전쟁에서 정복하고 강력한 나라와의 동맹으로 자신들을 요새화하였으므로 더 이상 두려울 것이 없었다. 이에 선지자는 그들의 재난이 먼 곳에서 올 것이라고 명시적으로 선언한다.

"심판의 날에." 방문이라는 것은 심판을 의미하는데, 하나님은 두 가지 방식으로 우리를 찾아오신다. 즉 자비로 그리고 심판으로 오신다. 두 가지 방식 모두에서 그분은 자신과 자신의 능력을 우리에게 드러내신다. 두 가지 종류의 방문은 같은 목적을 갖고 있다. 우리는 그분의 일 안에서만 주님을 보기 때문이다.

"너희의 영광을 어디에 두겠느냐." 이것은 주석가들에 의해 그들이 높은 지위에서 쫓겨날 것을 의미하는 것으로 이해된다. 하지만 나는 이사야가 "그들의 영광을 보존하기 위해 안전하게 맡겨둘 피난처를 어디서 찾겠느냐?"라고 묻는 것이라고 생각한다. 그러므로 나는 그 의미가 보존을 위해 남겨두는 것이라고 본다. 두 절이 서로 대응한다. "너희가 누구에게 도망하겠느냐?"와 "어디서 너희의 영광을 지키기 위한 피난처를 찾겠느냐?"이다.

원주석

4절 카드 ↗

4. If they shall not fall down. As the meaning of the particle בלתי ( bilti ) is ambiguous, various interpretations of it have been given by commentators. Some take it in an exclusive sense, as in many other passages of Scripture; as if he had said, Only he shall fall down among the bound and slain ; that is, because all will be condemned and given up either to captivity or to death. Others render it, Without me they shall fall . If this rendering be preferred, the Prophet shows that the cause of their destruction is, that they have revolted from God; and unquestionably the cause of all our distresses is, to forsake the fountain of life and of salvation, and of all blessings. In this manner he sharply reproves the madness of the ungodly, who vaunt of having been forsaken by God, as if nothing were more desirable or pleasant than to withdraw to the greatest distance from him; and thus it will be an ironical reproof, that their calamity will arise from no other source than from the absence of God, in whom, without any good ground, they had rejoiced. Others consider it to be an elliptical expression, that they will have no hiding-place but by throwing themselves down under the captives and the slain. It might also be a form of an oath, If they shall not ; (159) and the meaning would be highly appropriate, that God swears in wrath that he will spare none of them, but will abandon some to captivity, and will deliver up others to be put to death. In a word, this declaration shows what are the consequences that await all those who, after having been warned by the word of God, do not repent. From what immediately follows, we learn that a dreadful and alarming destruction is threatened; for he repeats what he had already said frequently, that the wrath of the Lord is not yet apparent, that he will find out more frightful punishments for avenging himself. This teaches us that nothing is more truly desirable than to be moved by a sincere feeling of repentance, and to acknowledge our fault, that we may obtain pardon from the Lord. (159) For this form of an oath, See page 173, n. 1.— Ed . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

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4. 그들이 포로 중에 엎드리는 것을 면하지 못하리라. 입자 בלתי(빌티)의 의미가 모호하기 때문에 주석가들이 다양한 해석을 해왔다. 어떤 이들은 이를 배타적 의미로 취한다. "오직 그가 묶인 자들과 살해당한 자들 가운데 엎드러질 뿐"이라고. 즉 모두가 포로나 죽음에 정죄되어 주어진다는 것이다. 다른 이들은 "나 없이 그들이 엎드러질 것이다"로 번역한다. 이것은 선지자가 그들의 멸망의 원인, 즉 하나님에게서 떠난 것임을 보여주는 것이라고 한다.

어떤 이들은 그것이 맹세의 형식이라고 본다. "그들이 아니라면"이라고. 그리고 그 의미는, 하나님이 진노 가운데 자신은 아무도 용서하지 않겠으며 일부는 포로로 보내고 다른 일부는 죽임을 당하도록 넘겨주겠다고 맹세하신다는 것이다.

즉각 뒤따르는 내용에서 우리는 무서운 멸망이 위협받고 있음을 안다. 선지자는 이미 자주 말한 것을 반복한다. 주님의 진노가 아직 드러나지 않았으며, 자신을 복수하기 위한 더욱 끔찍한 형벌들을 찾아낼 것이라고. 이것이 우리에게 가르쳐 주는 것은, 진실한 회개의 감정에 의해 움직이고 우리의 잘못을 인정하여 주님께 용서를 얻는 것보다 더 참으로 바람직한 것은 없다는 것이다.

원주석

5절 카드 ↗

5. O Assyrian. What now follows relates to the threatening of punishment, but at the same time mingles some consolation for alleviating the distresses of the godly. Indeed, the greater part of the discourse is occupied with this doctrine, that all the afflictions which shall be brought upon them by the Assyrians are a temporary scourge inflicted by God, but that unbelievers, after having too freely indulged themselves, will at length be brought to submission. הוי ( hoi ) is sometimes an interjection expressive of lamentation, Ah! Sometimes it denotes addressing, O! Sometimes it means, as the old translator rendered it, Wo to . But here it cannot be explained in any other way than that God calls the Assyrians , or assumes the character of one who sighs, because he is compelled to inflict punishment on his people by means of the Assyrians But when I more closely examine the whole matter, I rather come to this opinion, that here the Lord calls on the Assyrians , as if he armed them by his authority to carry on war. He had formerly said that they would come; but hypocrites are so careless that they are never moved by the fear of God, till his scourges are not only seen but felt. This is the reason why he now addresses them, Come ; as if a judge called an officer and ordered him to put a malefactor in chains, or delivered him to the hangman to inflict capital punishment upon him. Thus the Lord calls the Assyrians to execute his vengeance by their hands. And the staff in their hand is mine indignation. This may be viewed as referring to the Assyrian , and may be explained so as to be a repetition of the same statement, with a slight change of the words. But I distinguish between them in this manner, that the Assyrians are called the rod of God’s indignation ; and next, that the swords and weapons with which they are furnished are nothing else than God’s anger ; as if the Prophet had said, that God, according to his pleasure, made use of the Assyrians in the same manner as swords for the execution of his anger ; and further, that although they bear swords, still there will be no reason to be afraid of them, except so far as the wrath of God shall be displayed against the Jews. The general meaning is, “All the strength which the enemy shall possess proceeds from the wrath of God, and they are moved by his secret impulse to destroy the people, for otherwise he would not move a finger.” God declares that the staff which is carried in their hand is his anger , in order to inform the Jews that the blind attacks of the enemies are regulated by a heavenly providence. The phrase בידם ( beyadam ) (160) is rendered by some, in place of them , or, into their country ; but I do not approve of this, and it is too far-fetched. In a word, the Lord calls the Assyrians, as the ministers of his wrath, to punish the sins of his people by their hand, and declares that everything that is in their hand is his wrath This doctrine has two objects in view; first, to terrify the ungodly, and to inform them that not in vain does the Lord threaten their destruction; next, he points out the reason why he punishes them. This was of the greatest importance for shaking off the sluggishness of the ungodly, who laughed to scorn all the discourses and threatenings of the Prophet. Secondly, this doctrine was of great importance when the people themselves began to be afflicted by the Assyrians; for then they actually saw that what the Prophets had foretold was not without foundation, and that these things did not happen by chance. It will be objected, Why does he afterwards call the staff his anger , since he formerly said that the Assyrian is the rod of his indignation ; for he ought rather to have spoken thus: “The Assyrian is my wrath, and the staff which he carries is the staff of my indignation.” But we need not solicitously detain ourselves with the words, when we understand the Prophet’s meaning. He calls men the staff of his anger , because he uses them like a staff . He calls men’s weapons the wrath of God , because they are not regulated by their own choice, but are proofs of the wrath of God. The Prophet therefore spoke appropriately, that we might not think that the wicked rush forward, without control, wherever their lawless passions lead them; but, on the contrary, that a bridle restrains and keeps them back from doing anything without the will of God. Hence we ought to learn that the Lord acts even by the hand of the wicked. But here we must think and speak soberly; for it is proper to make a wise and judicious distinction between the work of God and the work of men. There are three ways in which God acts by men. First, all of us move and exist by him . ( Acts 17:28 .) Hence it follows that all actions proceed from his power. Secondly, in a peculiar manner he impells and directs the wicked according as he thinks fit; and although nothing is farther from their thoughts, still he makes use of their agency that they may kill and destroy one another, or that by their hand he may chastise his people. Of this method the Prophet speaks in this passage. Thirdly, when he guides by his Spirit of sanctification, which is peculiar to the elect. Whether, therefore, we are attacked by tyrants or robbers, or any other person, or foreign nations rise up against us, let us always plainly see the hand of God amidst the greatest agitation and confusion, and let us not suppose that anything happens by chance. (160) In their hand . — Eng. Ver. return to ' Top of Page ' <a name="verse-6" class="com-number"

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5. 앗수르 사람은 화 있을진저. 이제 뒤따르는 것은 형벌의 위협에 관한 것이지만, 동시에 경건한 자들의 고난을 완화하기 위한 약간의 위로도 섞여 있다. 실제로 담론의 대부분은 이 교리를 다룬다. 앗수르인들이 가져올 모든 고난은 하나님이 내리시는 일시적인 채찍이지만, 불신자들은 너무 자유롭게 탐닉한 후 결국 항복하게 될 것이라는 것이다.

הוי(호이)는 때로 탄식을 표현하는 감탄사 "아!"이고, 때로 부름의 "오!"이고, 때로 옛 번역자처럼 "화 있을진저"를 뜻한다. 그러나 여기서는 하나님이 앗수르인들을 부르시는 것 외에 다른 방식으로 설명할 수 없다. 또는 하나님이 자기 백성을 앗수르인들의 손으로 벌해야 하기 때문에 탄식하는 자의 성격을 취하시는 것이다.

"그의 손의 막대기는 나의 분노이니라." 이것은 앗수르인과 관련된 것으로 볼 수 있는데, 약간 다른 말로 같은 진술의 반복이다. 그러나 나는 이것을 다음과 같이 구분한다. 앗수르인들은 하나님의 분노의 막대기라고 불린다. 다음으로 그들이 갖춘 칼과 무기들은 하나님의 진노 외에 아무것도 아니다. 하나님이 앗수르인들을 자신의 분노 집행을 위한 칼처럼 마음대로 사용하셨다고 말하는 것과 같다.

이 교리는 두 가지 목적을 갖는다. 첫째, 불경건한 자들을 두렵게 하여, 주님이 그들의 멸망을 헛되이 위협하지 않으심을 알게 한다. 둘째, 그분이 그들을 벌하시는 이유를 지적한다.

하나님이 세 가지 방식으로 사람들을 통해 행하신다는 점을 주의해야 한다. 첫째, 우리 모두는 그분 안에서 움직이고 존재한다(행 17:28). 따라서 모든 행동이 그분의 권능에서 나온다. 둘째, 특별한 방식으로 그분은 자신이 적합하다고 생각하는 대로 악인들을 자극하고 인도하신다. 그것이 그들의 의도와 전혀 다르더라도 그분은 그들의 활동을 사용하신다. 이 방법에 대해 선지자가 이 본문에서 말한다. 셋째, 그분이 거룩하게 하시는 성령으로 인도하시는 것인데, 이것은 선택받은 자들에게 특별한 것이다.

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6. To a hypocritical nation. He proceeds with the former statement, by which he called the Assyrian the rod of God’s indignation ; for as the father does not in vain take up the rod , but has this object in view, to chastise his son, so he declares that the Lord’s rod has no uncertain destination, but is appointed for the chastisement of the unthankful and wicked. He calls it a hypocritical or wicked nation, because it has no uprightness or sincerity. Uprightness is contrasted with hypocritical conduct, because uprightness is the chief of all the virtues; and in like manner hypocrisy is the mother of all the vices. It is therefore no light accusation which he brings against the Israelites; but he charges them with what is most of all to be abhorred, and therefore immediately afterwards he calls them the people of his indignation , as he elsewhere calls the Edomites the people of his curse . ( Isaiah 34:5 .) Though he means that he is displeased with the Jews, yet the Hebrew phraseology is much more emphatic; for it conveys the idea that the reason why this nation is devoted to destruction is, that nothing is to be found in it but grounds of anger. Indeed, God is never angry with us unless we have provoked him by our sins; but when wickedness has come to its greatest height, his indignation is kindled, and cannot be appeased. Thus he cuts off the hope of reconciliation from hypocrites and wicked men, who ceased not continually to add sin to sin. I will command him to take the spoil and to take the prey. He says that he has given a loose rein to the fierceness of enemies, that they may indulge without control in every kind of violence and injustice. Now, this must not be understood as if the Assyrians had a command from God by which they could excuse themselves. There are two ways in which God commands ; by his secret decree, of which men are not conscious; and by his law, in which he demands from us voluntary obedience. This must be carefully observed, that we may reply to fanatics, who argue in an irreligious manner about the decree of God, when they wish to excuse their own wickedness and that of others. It is of importance, I say, to make a judicious distinction between these two ways of commanding . When the Lord reveals his will in the law, I must not ascend to his secret decree, which he intended should not be known to me, but must yield implicit obedience. Now, if any one allege that he obeys God, when he complies with his sinful passions, he is guilty of falsehood, by vainly attempting to involve God in the guilt of his crimes, to which he knows that he is led by the failings of his own heart; for on this point no other witness or judge is needed but a man’s own conscience. God does indeed make use of the agency of a wicked man, but the man has no such intention. It is therefore accidental, so far as relates to men, that he acts by the wicked and reprobate; for they neither know that they serve God, nor wish to do so. Accordingly if they seize on this pretext, it is easy to prove that, when they yield obedience to their own sinful passion, they are at the greatest possible distance from obeying God. They have the will of God declared in his law, so that it is in vain for them to seek it anywhere else. So far as they are concerned, they do not perform the work of God, but the work of the devil; for they serve their own lusts. ( Ephesians 2:2 .) Nothing certainly was farther from the intention of the Assyrians than to give their services to God, but they were hurried along by their lust and ambition and covetousness. Yet the Lord directed their exertions and plans to an object which was totally different, and which was unknown to themselves. This passage may be thus summed up. “It will be an uncommon and extraordinary instance of God’s vengeance, when the Assyrians shall attack them with unrestrained liberty of action; for they will be sent by God, not to treat them with gentleness and moderation, but to plunder them in the manner of an invading army.” He likewise adds, to tread them down . Nothing can go beyond this, for it means that the vanquished are not spared, but that every possible species of abuse has been heaped upon then. return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. 위선적인 나라를 향하여. 선지자는 앗수르인을 하나님의 분노의 막대기라고 부른 앞선 진술을 이어간다. 아버지가 막대기를 집어드는 것은 아들을 징계하려는 목적이 있듯이, 주님의 막대기도 불확실한 목적지가 없다는 것을 선언한다. 그것은 배은망덕하고 사악한 자들을 징계하기 위해 임명되었다. 그는 이를 위선적이거나 사악한 나라라고 부르는데, 그 안에 정직함이나 성실함이 없기 때문이다.

그는 즉시 그들을 "자신의 분노의 백성"이라고 부른다. 비록 유대인들에게 불쾌하다는 것을 의미하지만, 히브리어 표현은 훨씬 더 강조적이다. 그것은 이 나라가 멸망에 바쳐진 이유가 그 안에서 진노의 근거 외에 아무것도 찾을 수 없기 때문이라는 생각을 전달한다.

"내가 그에게 명하여 노략하고 탈취하게 하리니." 그는 원수들의 맹렬함에 고삐를 풀어 그들이 모든 종류의 폭력과 불의를 자유롭게 탐닉하게 할 것이라고 말한다. 이것은 앗수르인들이 자신들을 변명할 수 있는 하나님의 명령을 받았다는 뜻이 아니다. 하나님이 명하시는 두 가지 방식이 있다. 비밀스러운 작정으로, 사람들이 의식하지 못한다. 그리고 율법으로, 그 안에서 그분은 우리에게 자발적 순종을 요구한다.

악인이 자신의 죄악스러운 욕망에 복종할 때 하나님께 복종한다고 주장한다면, 그는 하나님을 자신의 범죄의 죄책에 연루시키려고 헛되이 시도하는 것으로 거짓말을 한다. 앗수르인들에게는 하나님께 봉사하려는 의도가 전혀 없었다. 그들은 자신들의 욕망과 야망과 탐욕에 내달렸다. 그러나 주님은 그들의 노력과 계획을 자신들이 전혀 알지 못하는 다른 목적으로 이끄셨다.

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7. Yet he will not think so. (161) When wicked men vomit out their rage, they disturb weak minds, as if it were not in the power of God to restrain their pride and fury. The Prophet therefore steps forth beforehand to meet them, and exhorts believers, whatever may be the excess to which wicked men indulge their insolence, still to feel that they are justly chastised by a secret judgment of God. He shows, as we lately noticed, that nothing will be farther from the intention of the Assyrians than to give their services to God, and to be the ministers of his wrath; but we must also consider what is their own motive of action. Many would be ready to object, “Why dost thou, being God’s herald, threaten us with the Assyrian; as if that savage beast would submit to execute the commandments of God?” He therefore replies, that God works with such amazing skill that he brings men to yield obedience to him, even without their knowledge or will. “Although,” says he, “their attempts and plans are totally different, yet this will not prevent God from performing and carrying into execution, by means of them, whatever he has decreed.” Many might likewise object, that it was a strange subversion of order, that God should place the elect people in subjection to the heathen nations; and that it was not just, however much the Jews had sinned, that their condition should be worse than that of those robbers who, on account of their wickedness and crimes, deserved the severest punishment. The Prophet therefore threatens that the Assyrians also will have their turn, and in due time will receive just punishment; and yet that it is not unreasonable that they should distress, plunder, devour, and slay other nations, because their own reward is reserved for them. Besides, the Prophet soothes the grief of the godly, and alleviates their solicitude and uneasiness, by declaring that God restrains the presumption of wicked men from carrying into effect whatever they think fit. He therefore shows that, however madly wicked men may rage, God mitigates his own judgments from heaven, so as to provide for the salvation of his Church. And thus, though the Assyrian, like a wild beast, may be eager to seize his prey, he bids them lift up their eyes to God, whose decree is far removed beyond the reach of that blind fury. (161) Howbeit he meaneth not so . — Eng. Ver. FT153 I will punish (margin, Heb. visit upon ) the fruit of the stout heart . — Eng. Ver. return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. 그러나 그는 이같이 뜻하지 아니하며. 악한 자들이 자신의 격분을 쏟아낼 때, 그것은 마치 하나님이 그들의 교만과 광기를 억제할 능력이 없는 것처럼 약한 마음을 동요시킨다. 따라서 선지자는 앞질러 나아가 믿는 자들에게 권고한다. 악인들이 방자함을 아무리 과도하게 발휘하더라도 자신들이 하나님의 비밀한 심판에 의해 공의롭게 징계받고 있음을 느끼도록 하기 위함이다.

그는 앗수르인들의 의도가 하나님께 봉사하고 그분의 진노의 사역자가 되는 것과 전혀 다를 것임을 보여준다. 그러나 우리는 또한 그들의 동기가 무엇인지도 살펴보아야 한다. 많은 이들이 이렇게 반대하려 했을 것이다. "왜 하나님의 전령인 당신이 우리를 앗수르로 위협하는가? 마치 그 야만적인 짐승이 하나님의 명령을 실행하는 데 복종할 것처럼?" 선지자는 따라서 하나님이 사람들의 지식이나 의지 없이도 그들을 복종하게 만드는 놀라운 솜씨로 일하신다고 답한다.

또한 선지자는 경건한 자들의 슬픔을 달래고 불안과 걱정을 완화시킨다. 하나님이 악인들의 추정이 그들이 적합하다고 생각하는 것은 무엇이든 실행하는 것을 막는다고 선언함으로써 그렇게 한다. 따라서 그는 앗수르인이 야생 짐승처럼 먹이를 잡으려 열심이더라도, 그들에게 하나님의 작정을 바라보라고 한다. 그 작정은 그 맹목적인 광기의 손길이 닿지 않는 곳에 있다.

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8. For he will say. He explains the reason why the Assyrian will not think that he is the rod of God. It is because, being blinded by pride, he acknowledges no authority superior to his own; for it is impossible for those who rely on their own superiority, and claim ability to do this or that, to submit to the providence of God. The authority which we ought justly to ascribe to God is, to believe that we cannot move even the smallest finger without his permission. On the other hand, whoever imagines that he can do anything, however small, assumes to himself, with blasphemous pride, the power of God. Are not my princes altogether kings? The Prophet here gives a lively picture of the presumption of a heathen king in boasting that he had everything in his power. This is especially the case with eminent Princes who, abounding in wealth, resources, and power, are blinded in such a manner as hardly to know that they are men. The opportunities of learning this are too abundant; for what Prince is there at the present day, who knows or remembers that he is a man, and liable to the ordinary calamities of life? Their minds are so entirely intoxicated and deranged, that they believe that whatever they have undertaken they will at once accomplish, and will surmount every obstacle. return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. 그가 이르기를 내 고관들은 다 왕이 아니냐. 선지자는 앗수르인이 자신이 하나님의 막대기임을 생각하지 않는 이유를 설명한다. 교만에 눈이 멀어 자신의 것 외에는 어떤 권위도 인정하지 않기 때문이다. 자신의 우월성에 의지하고 이것저것을 할 수 있다고 주장하는 자들에게는 하나님의 섭리에 복종하는 것이 불가능하다.

우리가 하나님께 공의롭게 돌려야 할 권위는, 그분의 허락 없이는 가장 작은 손가락도 움직일 수 없다는 것을 믿는 것이다. 반면에 아무리 작은 것이라도 자신이 무언가를 할 수 있다고 상상하는 자는, 신성모독적인 교만으로 하나님의 능력을 자신에게 귀속시키는 것이다.

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9. Is not Calno as Carchemish? Here he mentions by name certain cities, though others think that they were countries; but it is more probable that they were cities, or some fortified places. “Shall it not happen,” says he, “to those places which I have not yet subdued as it has happened to others that opposed me?” He therefore compares Calno , Arpad , and Samaria , which he afterwards subdued, to Carchemish , Hamath , and Damascus , which he had formerly subdued, and says that those will not be stronger than these. Thus wicked men are wont to boast and talk proudly of their former actions, so as to imagine that they will break through every obstruction, and that nothing can stand in the way of their plans and exertions, and even think that they will accomplish everything without the will or knowledge of God. When we read this history, let us learn that we ought not to be proud of having been strong, or of having succeeded to our wish; for he who hath exalted us will be able to cast us down. And if he reproves the Assyrian for that haughtiness, how much more ought they to be reproved who ascribe to themselves the praise of righteousness and holiness, as if they could be regenerated by their own power; for it cannot be doubted that they rob God of his honor, and claim for themselves what belongs to him! return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. 갈로는 갈그미스와 같지 아니하며. 선지자는 여기서 특정 도시들의 이름을 언급한다. "내가 아직 정복하지 못한 장소들에 나를 반대했던 다른 이들에게 일어난 일이 일어나지 않겠느냐?" 그는 따라서 이후에 정복한 갈로, 아르밧, 사마리아를 이전에 정복한 갈그미스, 하맛, 다메섹과 비교하면서, 전자가 후자보다 더 강하지 않다고 말한다.

이처럼 악인들은 자신들의 이전 행동을 자랑하고 큰소리치기를 즐기며, 어떤 방해물도 돌파할 수 있고, 자신들의 계획과 노력에 방해물이 없으며, 하나님의 의지나 지식 없이 모든 것을 이룰 수 있다고 생각한다.

이 역사를 읽을 때, 우리가 강했었다는 것이나 우리 소원대로 성공했다는 것을 자랑해서는 안 된다는 것을 배우자. 우리를 높이신 분이 우리를 낮추실 수도 있기 때문이다.

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10. As my hand hath found the kingdoms of the idols. The Assyrian now breaks out into far more outrageous language; for not only does he insult men, but he insults God himself, and even the very gods whom he worshipped. He boasts that the gods, whose protection the other nations enjoyed, could not prevent him from subduing them; and that the God of Israel, in whom Jerusalem and Samaria trusted, would not prevent him any more than they. Wicked men are so proud that they attribute to their own strength the victories which they achieve, and do not hesitate to exalt themselves against God and all that is worshipped. They allege, indeed, that they pay homage to the objects of their own worship, that is, to the idols which they have contrived for themselves, and bow before them, and offer sacrifices to them, by which they give some indication that they ascribe their victories to the gods; but afterwards, as Habakkuk says of Nebuchadnezzar, they burn incense to their own net, and sacrifice to their drag, ( Habakkuk 1:16 ;) that is, by boasting of their exploits, wisdom, sagacity, and perseverance. Their hypocrisy is exposed, and their secret thoughts, which lay concealed under those folds of hypocrisy, are revealed, when they immediately claim for themselves what they appeared to ascribe to the objects of their worship. We need not wonder, therefore, that Sennacherib exalted himself against all that is worshipped, for that is the result of ungodliness. There are two ways in which his blasphemy is expressed. First, he exalts himself above God, and thinks that he will be stronger than God; and, secondly, he makes no distinction between God and the false gods. He sufficiently displayed his ungodliness, when he exalted himself alone even above idols; for although they are nothing but idols, yet as their worshippers ascribe to them some power and divinity, if they scoff at idols, they show that they despise every object of worship; for they treat idols with the same contempt as if they had had to do with God himself. Their own conscience testifies, therefore, that they carry on war against God, and they have no excuse arising from ignorance; for they think that God dwells in graven images. If that tyrant despised Apollo or Jupiter, he undoubtedly despised them, not as idols, but as having in them something divine. The second blasphemy of the tyrant was, that he placed the living God on the same level with the false gods of the heathen, and dared to scoff at him as well as at the others, and to ridicule the confidence of Israel, as if no greater power belonged to God than to idols. return to ' Top of Page ' <a name="verse-12" class="com-number"

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10. 내 손이 우상들을 섬기는 나라들을 취하였나니. 앗수르인이 이제 훨씬 더 외람된 언어를 터뜨린다. 사람들만 모욕하는 것이 아니라 하나님 자신도, 심지어 자신이 경배하는 신들도 모욕한다. 그는 다른 나라들이 의지하던 신들이 그들을 정복하는 것을 막을 수 없었고, 예루살렘과 사마리아가 신뢰하는 이스라엘의 하나님도 다른 신들보다 더 막을 수 없을 것이라고 자랑한다.

악한 자들은 너무 교만하여 자신들이 성취한 승리들을 자신들의 힘 탓으로 돌리고, 하나님과 모든 경배 대상에 맞서 자신들을 높이기를 주저하지 않는다.

그의 신성모독은 두 가지 방식으로 표현된다. 첫째, 그는 하나님 위에 자신을 높이고, 하나님보다 더 강할 것이라고 생각한다. 둘째, 그는 하나님과 거짓 신들 사이에 구분을 두지 않는다. 이미 자신만을 우상들 위에도 높인 것으로 충분히 자신의 불경건함을 드러냈다. 그 우상들은 아무것도 아니지만, 그것들을 경배하는 자들이 거기에 어떤 능력과 신성을 귀속시키기 때문이다.

원주석

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12. But it shall come to pass. Hitherto the Prophet had explained what would be the pride of the Assyrian, after having obtained a victory over Israel; but now he foretells what will happen to the Assyrian himself, and what will be the purpose of God against him. Wicked men do everything in the same manner as if God were not in heaven, and could not frustrate their designs. What else is the meaning of those haughty words, My hand hath found the kingdoms of the idols , than this, that he thought that he would vanquish all the gods? But God opposes his designs, and, after having made use of his agency, punishes himself also. This verse contains two clauses. First, he declares that God will punish a wicked king. Secondly, he suggests that the time is not yet come, in order to encourage believers to the exercise of patience. He foretells that the time which God regards as fit for doing it will be, when he shall have chastised the sins of his Church; in the same manner as if the master of a house were to settle the disturbances of his own family. The object which he has in view is, that believers may not give way to despondency, when they behold a wicked tyrant in such a state of exultation, and may not abandon the hope of salvation, as if it were impossible to restrain him. I will visit upon the fruit of the stout heart of the king of Assyria. (162) God promises, in a word, that after having permitted the Assyrian to plume himself beyond measure, he will in his turn be an avenger; for it belongs to him to repress the pride of the flesh, which is connected with sacrilege. Accordingly, the preposition על ( gnal ) (163) is emphatic, as if it declared that the Assyrian will not be protected by his loftiness from undergoing punishment. Fruit is here taken in a metaphorical sense, for wicked men think that they are happy and prosperous when they swell with pride, as if they gathered some fruit . He places in the foreground the heart , which is the seat of pride, and which, when it swells with haughtiness, pours out fierceness and cruelty. Afterwards, he adds the eyes , by which the inward feelings of the heart are manifested, and which, by being lifted up, are the heralds of secret vice. To whatever extent the Assyrian, in his pride, may elevate himself, God testifies that he has in his own power the means of suddenly changing his glory into dishonor and reproach. Accordingly, he includes contempt, scorn, disdain, and haughty looks, indicative of excessive confidence, which are usually beheld in proud men. I will visit. He introduces God as speaking, because that which God utters with his own mouth is more impressive, ( ἐμφατικώτερον ,) than if he spoke by the mouth of the Prophet. Hence draw a general doctrine. God cannot endure the arrogance of proud men, without suppressing it; for he wages incessant war with the haughty and disdainful. ( Proverbs 3:34 ; James 4:6 ; 1 Peter 5:5 .) When the Lord shall have finished his whole work. Observe how, in order to repress immoderate haste, the Prophet added this by way of limitation; for as soon as we see a proud man, we wonder that the Lord endures him. Isaiah here shows that God endures that proud tyrant, whatever may be the insolence with which he vaunts and exalts himself, because he chose to make use of his agency, and that the seasonable time for the Lord’s destruction of the wicked is not always at hand, but that we ought to wait patiently for it. When he shall have chastised the kingdom of Judah, as if he were bringing the members of the family into a state of submission, he will not be slow or sluggish in punishing a foreign enemy; as a father commonly throws away or breaks the rod with which he chastised his son. His whole work on Mount Zion and on Jerusalem. By a figure of speech in which a part is taken for the whole, ( συνεκδοχικῶς ,) Mount Zion is here put for the Church, and Jerusalem is employed in the same sense, in order that by means of the Temple and the royal city, as the head, he might describe the whole body, and by means of the most important part might describe the whole kingdom. He calls it the whole work , because through our foolish haste we would draw away God from his work , though it were only begun. More especially, our wrath against wicked men rages so strongly, that it is difficult to restrain our impatience, if God do not instantly comply with our wish in punishing them. To mitigate this fervor, he bids them allow full and ample time for God’s fatherly chastisements. The whole work denotes a proper measure. This is a useful and highly consolatory doctrine; for we see wicked men, in a wonderfully arrogant and seemingly triumphant manner, mocking God, and uttering reproaches and slanders against his doctrine, so that hardly any words can express their insolence. If the Lord would comply with our wish, he would immediately hasten to subdue and destroy them. But he wishes first to humble his Church by means of them. On Mount Zion and on Jerusalem. He does not now speak of Syrians or Egyptians, but of the Jews, of Zion , of the Temple and the habitation which he was pleased to consecrate to himself. Thus, at the present day, there are various diseases of the Church, which the Lord determines to heal and remove. He has indeed begun to do so; but we are mistaken if we think that the work is finished; and he will not cease till he has subdued us, so that we may be moved by the true fear of him, and may submit to his yoke with becoming modesty and gentleness. We need not wonder, therefore, that he gives a loose rein to tyrants, and hitherto permits them to rage against the Church. But the consolation is at hand. When he shall have made use of their agency in chastising the Church, he will visit their pride and arrogance. And we need not wonder if God, by striking his elect first of all, expresses in this manner his peculiar regard for their salvation. Judgment must therefore begin at the house of God , and must afterwards extend

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12. 그러므로 주께서 시온 산과 예루살렘에 그의 모든 일을 마치신 후에. 지금까지 선지자는 이스라엘에 대한 승리를 얻은 후 앗수르인의 교만이 어떠할지를 설명하였다. 이제 앗수르인 자신에게 어떤 일이 일어날지, 그에 대한 하나님의 목적이 무엇인지를 예언한다.

이 절은 두 절로 구성된다. 첫째, 하나님이 사악한 왕을 벌하실 것이라고 선언한다. 둘째, 아직 때가 되지 않았음을 암시하여 믿는 자들이 인내를 실천하도록 격려한다. 그는 하나님이 그것을 하기에 적합하다고 여기는 때는 교회의 죄를 징계하셨을 때라고 예언한다.

"앗수르 왕의 교만한 마음의 열매를 벌하리라." 하나님은 간단히 약속하신다. 앗수르인이 과도하게 우쭐대도록 허용하신 후, 그분이 차례로 복수자가 되실 것이라고. 육신의 교만을 억제하는 것은 신성모독과 연결되어 있기 때문이다. 전치사 על(그날)은 강조적이다. 앗수르인이 자신의 높음으로 형벌을 받는 것에서 보호받지 못할 것이라고 선언하는 것처럼.

"열매"는 여기서 비유적 의미로 쓰인다. 악인들은 교만으로 부풀 때 자신들이 행복하고 번성한다고 생각하는데, 마치 어떤 열매를 거두는 것처럼 여기기 때문이다.

"그가 시온 산과 예루살렘에서 그의 모든 일을 마치실 때." 선지자는 부적절한 서두름을 억제하기 위해 이 제한을 더한 것을 주목하라. 교만한 자를 보는 즉시 우리는 주님이 그를 참으신다는 것에 놀란다. 이사야는 여기서 하나님이 저 교만한 폭군을 참으신다고 보여준다. 그가 방자하게 자신을 높이고 뽐내는 오만함을 과시할지라도. 왜냐하면 그분이 그의 활동을 사용하기로 선택하셨기 때문이다. 그리고 악인을 멸하시기에 적당한 때는 항상 당장에 있지 않으며, 우리는 인내롭게 기다려야 한다.

심판은 하나님의 집에서 먼저 시작하고, 이후에 더욱 넓게 확장해야 한다.

원주석

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13. For he hath said, By the strength of my hand I have done it. The Prophet again repeats the highly blasphemous words which the Assyrian uttered; for he ascribes to his power and wisdom all the victories which he obtained. By strength of hand he means vast armies collected out of various nations. Yet at the same time he boasts of being a warlike king, as those blusterers are wont to claim the praise of everything that was done under their direction, though they were enjoying the luxury and ease of a retired life. Afterwards he boasts that he was cautious and wary , to use an ordinary phrase of our own, ( J’ay este bien entendu et expert ,) I was very skillful and clever . But there can be no doubt whatever that he bestows this honorable appellation on the tricks and dishonest cunning by which he had gained advantage over his neighbors. For what are the stratagems of kings and princes? To disturb the peace by indirect methods, to invent pretences for quarrels, to sow the seeds of discord, and, in a word, by their artifices to level all distinctions. I have removed the boundaries of the nations. This means, “I have extended the boundaries of my dominion, and have added other countries to my territories, so as to remove their boundary and limit.” Just as if we were to say that the King of France removed the boundaries of Brittany, Burgundy, Aquitaine, Provence, and other countries, when he united them to his own kingdom. He likewise adds, “that nothing was so secret or concealed as not to become his prey;” as if he had said that by his sagacity he drew the neighboring countries into his nets, fished their treasures, and brought into his possession all that lay concealed. return to ' Top of Page ' <a name="verse-14" class="com-number"

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13. 그가 이르기를 내 손의 힘으로 이것을 행하였고. 선지자는 다시 앗수르인이 발화한 매우 신성모독적인 말을 반복한다. 그가 얻은 모든 승리를 자신의 권력과 지혜 탓으로 돌리기 때문이다. "손의 힘으로"는 다양한 나라에서 모아진 막대한 군대를 의미한다. 그러나 동시에 자신이 전략적인 왕이라고 자랑하며 자신의 감독 아래 이루어진 모든 것의 칭찬을 주장하는 허풍쟁이들처럼 행동한다.

"내가 민족들의 경계를 옮겼고." "나는 내 통치의 경계를 확장하고 다른 나라들을 내 영토에 더하여 그들의 경계와 한계를 옮겼다"는 뜻이다. 마치 프랑스 왕이 브르타뉴, 부르고뉴, 아키텐, 프로방스 등을 자기 왕국에 합병했을 때 그 경계를 옮겼다고 말하는 것과 같다.

원주석

14절 카드 ↗

14. And my hand hath found as a nest. He adds, that it cost him no trouble to vanquish kings and amass their wealth; and he illustrates this by a comparison. As if one were to seek a nest and find one deserted by the birds, and consequently to take the eggs without difficulty; for if the parent birds were sitting on the eggs, having an instinctive desire to protect their nest , they would either fly at the robber, and attack him with their bill, or by loud and unpleasant noises endeavor to drive him away. But this tyrant boasts that there was no one who ventured so much as to open the mouth against him, and therefore that he had no difficulty in bringing all the kingdoms under his dominion. Accordingly, he lays claim to all these things, and attributes them to his wisdom, and makes no acknowledgment of the providence of God. These boastful pretensions the Prophet has purposely related as coming from the despot’s own mouth, in order to show that they were so many bellows to kindle the judgment of God; for among men this haughtiness could not be endured, and how would not God restrain it? return to ' Top of Page ' <a name="verse-15" class="com-number"

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14. 내 손으로 뭇 백성의 재물을 얻었으니. 그는 왕들을 정복하고 그들의 재물을 쌓는 데 아무런 수고도 들지 않았다고 덧붙이며, 이를 비교로 설명한다. 마치 누군가 새 둥지를 찾아 새들이 떠난 버려진 둥지를 발견하여 어렵지 않게 알들을 취하는 것처럼. 만약 어미 새들이 알 위에 앉아 있었다면, 둥지를 보호하려는 본능적인 욕망으로 약탈자에게 날아들거나 부리로 공격하거나 큰 소리로 쫓으려 했을 것이다. 그러나 이 폭군은 감히 자신에게 입을 여는 자가 아무도 없었다고 자랑하므로, 모든 왕국을 자신의 지배 아래 두는 데 아무런 어려움이 없었다고 한다.

따라서 그는 이 모든 것을 자신에게 귀속시키고, 자신의 지혜 탓으로 돌리며, 하나님의 섭리를 전혀 인정하지 않는다. 선지자는 이 오만한 주장들을 의도적으로 폭군 자신의 입에서 나온 것으로 전달하였다. 그것들이 하나님의 심판의 불을 지피는 풀무였음을 보여주기 위함이다.

원주석

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15. Shall the axe boast? He now ridicules more strongly the mad effrontery of the Assyrians in imagining that he could create mountains of gold; for he tells us that the case is the same as if an axe or a hammer should despise the hand which sets them in motion, and should be proud of their activity, though it is manifest that they have no power of their own to move. But before explaining the subject more fully, I shall touch briefly on the words. Like the rising up of a rod against him that raiseth it. (164) This second class of the verse is somewhat obscure. The matter is plain enough, but in the form of expression there is some ambiguity, in consequence of which commentators greatly differ. Yet, when I examine the matter closely, the rendering which I have given appears to flow more naturally than the others. “What is this? If a staff rise against the hand of him that raiseth it, and forget that it is wood, what a shocking exhibition will it be!” For it is not uncommon that the particle את , ( eth ) which is the sign of the accusative, should mean against ; and the copulative ו ( vau ) is often superfluous. We shall thus have a meaning which is not ambiguous, and which agrees with the words of the Prophet. He formerly reproached the Assyrian for ascribing to his schemes and his army the victories which he had gained. He now says, that in this manner he boasts against God, just as if an axe , reckoning as nothing the hand of him that cuts, claimed the praise of a workman, or a staff, as if it were not dead wood and without any strength of its own, rose up against him that wielded it. Hence we learn that men rise up against God, whenever they ascribe to themselves more than is proper, and that in such cases they war not with men but with God himself. Away, then, with those proud and blasphemous expressions, “By my power and wisdom and perseverance I have done and contrived and accomplished these things;” for the Lord is a jealous God, ( Exodus 20:5 ,) and does not permit his glory to be given to another! ( Isaiah 42:8 .) We must attend to those comparisons by which he likens men to instruments; and we must not view it as referring to the universal providence by which all creatures are governed, as some do, who acknowledge that all the creatures are moved by God, because they cannot deny it, but add, that each of them is driven according to its nature, as the sun, the moon, the heavens, and such like. Thus they imagine that man is driven hither and thither by his own choice and by free-will; because God does nothing more than continue that power which he once bestowed at the beginning. Their false explanation amounts to this, that the whole machinery of the world is upheld by the hand of God, but that his providence is not interposed to regulate particular movements. Thus they ascribe to God the rain and the fair weather because he is the Author of nature, but contend that, strictly speaking, God commands nothing, that the rain is produced by vapours, and that fair weather also is produced by its natural causes. But this confused direction, which they leave to God, is hardly the thousandth part of that government which he claims for himself. Justly therefore, does Isaiah show that God presides over individual acts, as they call them, so as to move men, like rods, in whatever way he pleases, to guide their plans, to direct their efforts; and, in a word, to regulate their determinations, in order to inform us that everything depends on his providence, and not on the caprice of wicked men. It is objected, that it would be absurd to call men axes and swords , so as to take away from them will and judgment, and everything that distinguishes them from inanimate creatures, and to make them, not men, but stocks and stones. But the answer is at hand. Though God compares men to stones, it does not follow that they resemble them in all respects. No one thing is exactly like another, but they agree in some points; for as a staff cannot move itself in any direction, and yet is fit for inflicting blows, so wicked men have something which belongs to them by nature, and yet they cannot be moved hither and thither, without being directed by the providence and secret decree of God. This fitness of things, if we may so call it, is no reason why the action should not be ascribed entirely to God alone. But the question about the will of man is unseasonably introduced on the present occasion. If God controls the purposes of men, and turns their thoughts and exertions to whatever purpose he pleases, men do not therefore cease to form plans and to engage in this or the other undertaking. We must not suppose that there is a violent compulsion, as if God dragged them against their will; but in a wonderful and inconceivable manner he regulates all the movements of men, so that they still have the exercise of their will. In this passage Isaiah chiefly shows that all the efforts of men are fruitless, if God do not grant them success; and therefore that the Assyrian, even if he had attempted everything, would not have succeeded, if the Lord had not bestowed the victories; and, consequently, that he had no reason for laying claim to the praise of those things in which his success was owing solely to God. This is confirmed by another metaphor, that the lifting up of a staff proceeds from the will of him who moves it, and not from the nature of the wood. (165) (164) As if the rod should shake itself against them that lift it up . Margin, or, as if a rod should shake them that lift it up . — Eng. Ver. Our translators were uncertain whether את ( eth ) was the sign of the accusative or a preposition. — Ed (165) “ לא עף , ( lo gnetz ) ‘the no-wood;’ that which is not wood like itself, but of a quite different and superior nature. The Hebrews have a peculiar way of joining the negative particle לא ( lo ) to a noun, to signify in a strong manner a total negation of the thing expressed by the noun. “How hast thou given help לל

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15. 도끼가 찍는 자에 대하여 자랑하겠느냐. 이제 그는 앗수르인의 미친 뻔뻔함을 더욱 강하게 조롱한다. 그에게 금으로 된 산들을 만들 수 있다고 상상한다고 말하는 것과 같다. 그 경우는 마치 도끼나 망치가 자신들을 움직이는 손을 경멸하고 자신들의 활동을 자랑하는 것과 같기 때문이다. 그들의 것 외에 움직이는 능력이 없다는 것은 명백하다.

"막대기가 자기를 드는 자를 들어 올리려는 것처럼." 이 비유는 충분히 명확하다. 만약 막대기가 그것을 드는 자의 손에 맞서 자신을 높이고, 자신이 나무임을 잊는다면, 얼마나 충격적인 모습인가! 인간이 적절한 것보다 자신에게 더 많이 귀속시킬 때마다 하나님께 맞서 일어서는 것이며, 그런 경우 사람들과가 아니라 하나님 자신과 싸우는 것임을 여기서 배울 수 있다.

따라서 "내 능력과 지혜와 인내로 나는 이것들을 했고 계획하고 성취했다"는 교만하고 신성모독적인 표현들을 치워 버려라. 주님은 질투하시는 하나님이시며(출 20:5), 자신의 영광이 다른 이에게 돌려지는 것을 허락하지 않으신다(사 42:8).

이사야는 하나님이 개별적 행동들을 주관하신다고 보여준다. 그분이 사람들을 막대기처럼 원하는 방향으로 움직이시고, 그들의 계획을 인도하시고, 그들의 노력을 지도하시며, 한 마디로 그들의 결정을 다스리시기 위함이다. 모든 것이 그분의 섭리에 달려 있고, 악인들의 제멋대로에 달려 있지 않음을 알게 하려는 것이다.

원주석

16절 카드 ↗

16. Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness. He proceeds with the former doctrine, declaring that the Lord will show to the Assyrian how undeservedly he exalts himself, and will throw down his arrogance, in which he foolishly takes delight. As he trusted in his wealth and his forces, Isaiah declares that the Lord will take them away; and he does so under the metaphor of fatness and leanness . By the word fatness he means both riches and warlike power, in which he placed too much confidence; as if he had said, “Everything fat and rich that he possesses, the Lord will make the whole of it lean . ” It is not uncommon to compare prosperity to fatness ; for as horses which are too fat become refractory, so as to throw the rider or kick when any one comes near them, so among men abundance produces fierceness of disposition, which is subdued by leanness And under his glory he shall kindle a burning. There is great beauty in the comparison, that a fire will be laid under his glory ; for it means, that the greater the splendor of his prosperity, so much the more abundant will be the fuel for the conflagration. Yet it likewise shows that he will be utterly reduced to nothing; as if one were to cut down a tree from the roots, or overturn a house from the foundation. If nothing more than the branches of a tree be cut down, it quickly sprouts again; or if the roof of a house be consumed by fire, the other parts of it remain uninjured. He therefore leaves him nothing, but asserts that he will be brought down by utter destruction. As the burning of a fire. (166) The particle as , which points out the comparison, does not mean that the language is metaphorical, but rather that the burning will be such as to consume utterly the glory of the Assyrian. (166) Like the burning of a fire . — Eng. Ver. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-10-16

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16. 그러므로 주 만군의 여호와께서 살찐 자에게 파리함을 보내시리라. 그는 앞선 교리를 이어가며, 주님이 앗수르인에게 얼마나 부당하게 자신을 높이는지를 보여주시고 그가 어리석게 기뻐하는 교만을 무너뜨리실 것이라고 선언한다. 그가 자신의 재물과 군사력을 신뢰했으므로, 이사야는 주님이 그것들을 빼앗으실 것이라고 선언한다. 그는 살찜과 파리함의 비유 아래서 그렇게 한다.

"살찜"이라는 단어로 그는 그가 지나치게 신뢰한 재물과 전쟁 능력을 모두 의미한다. 마치 이렇게 말하는 것과 같다. "그가 소유한 살찌고 풍부한 것들을 주님이 모두 파리하게 만드실 것이다." 번성함을 살찜에 비유하는 것은 드문 일이 아니다. 지나치게 살찐 말이 거칠어져 기수를 내던지거나 가까이 오는 자를 발길질하듯이, 사람들 중에서도 풍요는 사나운 성품을 만들어내는데 이것은 파리함에 의해 길들여진다.

"그의 영광 아래에 불이 붙으리라." 그의 영광 아래 불이 놓인다는 비교에는 큰 아름다움이 있다. 번성함의 광채가 클수록 화재를 위한 연료가 더욱 풍부할 것임을 의미하기 때문이다. 그러나 또한 그가 완전히 무로 환원될 것임을 보여준다. 나무에서 가지만 잘려나간다면 그것은 빠르게 다시 싹을 틔운다. 집의 지붕이 불에 탄다면 나머지 부분은 온전히 남는다. 그러나 그는 그에게 아무것도 남기지 않고 완전한 멸망으로 끌어내릴 것이라고 단언한다.

원주석

17절 카드 ↗

17. And the light of Israel shall be for a fire. There is an elegant allusion to that burning by which he threatened that he would consume the Assyrians. In fire there are two things, light and heat. As the Lord consumes the enemies by his heat, so he enlightens the godly by his light. It is very customary that God is sometimes called a devouring fire , ( Deuteronomy 4:24 ,) and sometimes, in a different point of view, he is called light , ( Isaiah 60:20 ; Micah 7:8 ,) because his power produces contrary effects on the godly and the ungodly. When he shines on the godly, he imparts life and nourishment to them, but he consumes and destroys the ungodly. In a word, while he threatens destruction to the Assyrians, he likewise brings comfort to the godly; and he does so in two ways, first, because they will see that God revenges the injuries which they have received, and, secondly, that they will be cheered by his light, and will thus receive a new life. And his Holy One for a flame. What that light is he states plainly, and without a metaphor, when he adds, his Holy One, so that it is unnecessary to make a more lengthened exposition. The meaning is, that he determines to protect that people which he hath chosen, and which he hath separated from the rest of the nations to be a peculiar people to himself. And it shall devour its thorns and briers in one day. He now shows that the favor of God, which shines in Israel, will be like a fire to consume enemies. In one day means, that he will burn them with a sudden and unexpected conflagration. It denotes an uncommon and dreadful burning, which usually overtakes the wicked suddenly, when they think that all is well with them, and that danger is at a great distance. He next shows that, whatever defences they may put forth, they will be like tow , which, as soon as it is set on fire, will instantly be consumed. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

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17. 이스라엘의 빛은 불이 되고. 선지자가 앗수르인들을 소멸할 것이라고 위협한 그 불에 대한 우아한 암시가 있다. 불에는 빛과 열 두 가지가 있다. 주님이 열로 원수들을 소멸하시듯이, 그분은 빛으로 경건한 자들을 비추신다. 하나님이 때로 "삼키는 불"이라고 불리시고(신 4:24), 때로 다른 관점에서 "빛"이라고 불리시는 것은(사 60:20; 미 7:8) 매우 일반적이다. 그분의 능력이 경건한 자들과 불경건한 자들에게 반대 효과를 만들어내기 때문이다.

"그의 거룩하신 이는 불꽃이 되리라." 그 빛이 무엇인지를 비유 없이 명확하게 말하면서 "그의 거룩하신 이"라고 덧붙인다. 이 의미는, 그분이 자신이 선택하시고 다른 나라들과 구별하여 자신의 특별한 백성으로 삼으신 그 백성을 보호하기로 결정하신다는 것이다.

"그의 가시와 찔레를 하루에 살라 없애시리라." 이제 그는 이스라엘 안에 빛나는 하나님의 은혜가 원수들을 소멸하는 불과 같을 것임을 보여준다. "하루에"는 갑작스럽고 예상치 못한 화재로 그들을 불사를 것임을 의미한다. 그것은 악인들이 모든 것이 잘 되고 위험이 멀다고 생각할 때 갑자기 그들을 사로잡는 특이하고 두려운 불을 나타낸다.

원주석

18절 카드 ↗

18. And shall consume the glory of his forest. He goes on with the same comparison of a burning , and declares that the fire will consume both the highest and the lowest, and will leave nothing uninjured. It is possible that a fire might destroy the higher parts of a building, and might leave the lower parts unaffected. And of his fruitful field. I do not think that כרמל ( Carmel ) is here a proper name, but rather an appellative, denoting a rich and fertile soil; for to say that Carmel was held as belonging to the dominion of the king of Assyria, would have been inadmissible. The meaning therefore is, that not only will destruction overtake his forests , but the corn will be consumed by the same fire; for it will not only range over the heights, but will penetrate into the lowest places. From the soul even to the flesh. This comparison is taken from man. As man consists of a body and a soul , so each part of him is liable to separate diseases. It frequently happens that, when the soul is healthy, the body is diseased; and often the reverse takes place; but when both are unhealthy at the same time, the case is most dangerous. By this comparison, therefore, he threatens that the Assyrians will have nothing safe or sound, but that they will be devoted to utter destruction, because they will perish from the flesh even to the soul ; not that souls are mortal, but because the vengeance of God will fall upon them also. This is truly dreadful; for the design of chastisements is, that the spirit may be saved, though the flesh be destroyed, ( 1 Corinthians 5:5 ;) but when the spirit also is involved in the destruction, what can be said or imagined that is more miserable? The flame only scorches the godly, but does not consume them as it consumes the ungodly, in whom it finds nothing but fuel fit for burning. And it shall be as the fainting of a standard-bearer. There is an allusion in the words of the Prophet, which cannot be conveyed in another language. The meaning is the same as in the other comparisons, that there will be utter destruction, like the complete rout of an army when the standard has been taken. When the ensigns have been taken, it is commonly followed by a great slaughter; and when historians describe a fearful carnage, they tell us that the ensigns were taken. He does not threaten these things against the Assyrians on their own account, that they may receive advantage from the warning or may be led to repentance, but to yield consolation to the godly, that they may not think that the Assyrians will pass unpunished when they raged so fiercely against the people of God, or entertain fears either that the Lord has forgotten his promise, or that he cannot frustrate their designs. If the Prophet had not put them on their guard, many scruples of this kind might have arisen in their minds. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-10-18

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18. 그의 삼림과 옥토의 영광이 소멸하리라. 그는 같은 불타는 비유를 이어가며, 불이 가장 높은 것과 가장 낮은 것을 모두 소멸하여 온전한 것이 아무것도 남지 않을 것이라고 선언한다.

"그의 옥토에서도." 나는 כרמל(카르멜)이 여기서 고유명사가 아니라 풍요롭고 기름진 토양을 나타내는 일반명사라고 생각한다. "영혼에서 몸까지." 이 비유는 인간에게서 가져온 것이다. 인간이 몸과 영혼으로 구성된 것처럼, 각 부분은 별도의 질병에 걸리기 쉽다. 따라서 선지자는 앗수르인들이 안전하거나 건강한 것이 아무것도 없을 것이며, 몸에서 영혼까지 완전한 멸망에 바쳐질 것이라고 위협한다.

"기치를 드는 자의 쓰러짐과 같으리라." 히브리어 원문의 말들은 다른 언어로 전달할 수 없는 뉘앙스를 담고 있다. 그 의미는 다른 비유들과 같다. 군기가 빼앗겼을 때 군대의 완전한 패주처럼 완전한 멸망이 있을 것이다.

원주석

19절 카드 ↗

19. And the remnant of the trees of his forest shall be a number. (167) When he adds that the remnant of them will be a number , he employs a Hebrew idiom to express that they will be few ; and thus he only confirms the former statement, that the devastation produced, after the calamity which God will bring on the Assyrians, will be so great that there will be no difficulty in counting them. That a child may number them. He goes so far as to say, that they will be so few that those who are left of them may be counted even by a child ; for children have difficulty in counting as far as three or four. Accordingly, the kingdom of the Assyrians was formerly like some vast forest ; but when the trees have been hewn and thrown down, those which are left are few, and scattered at great distances from each other. (167) And the rest of the trees of his forest shall be few . (Margin, Heb. number .) — Eng. Ver. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-10-19

Source

19. 그의 삼림의 남은 나무는 수가 적어. 그가 "남은 것이 수"라고 덧붙일 때, 그것들이 적을 것이라는 것을 표현하는 히브리어 관용구를 사용한다. 이로써 그는 앞선 진술, 즉 하나님이 앗수르인들에게 가져오실 재난 후의 황폐함이 너무나 커서 그들을 세는 것이 어렵지 않을 것이라는 것을 확증한다.

"어린아이라도 능히 그 수를 기록할 것임이니라." 너무 적어서 어린아이도 셀 수 있을 것이라고까지 말한다. 어린아이들은 셋이나 넷까지 세기도 어렵다. 따라서 앗수르의 왕국은 이전에 거대한 숲과 같았다. 그러나 나무들이 베어지고 쓰러지면, 남겨진 것들은 적고 서로 멀리 흩어져 있다.

원주석

20절 카드 ↗

20 It shall be in that day. Returning now to the elect people, he describes the result of the chastisement which was at hand. As it is painful and disagreeable to us to endure calamities and afflictions, and as we refuse them so far as lies in our power, the Lord points out to us the result of them, that we may be taught to consider the design of them, and may thus bear more patiently: as if he had said, “You would wish that the Assyrians were driven to a great distance from you, and that you could live in comfort and safety. But consider, that this chastisement is as necessary as medicine would be for curing your diseases; for you do not acknowledge the power of God, and you withdraw your confidence from him to give it to wicked men. It is truly wretched to place the hope of salvation in enemies, and to rely on those who aim at nothing but your destruction.” In like manner, Israel relied sometimes on the Assyrians and sometimes on the Egyptians. But shall stay upon the Lord We ought not to despise this compensation made for the diminished numbers of the people, that the small portion which survived the calamity learned to place their hope in God. Hence we see more clearly how necessary it was that God should chastise Israel. The mitigation which he holds out, that still a remnant is left, among whom the true worship of God is maintained, is fitted to yield very high consolation. In truth. This phrase is not superfluous; for until the Lord had afflicted them, all wished to be accounted the children of Abraham — all made profession of the faith, and indiscriminately worshipped God; but it was mere pretense. Isaiah therefore reproves this hypocrisy, and says that their hope will afterwards be true and sincere when they shall have been cleansed from impostures; for although they very haughtily boasted of their confidence in God, still they continued to place their confidence in the assistance of the Assyrians. Consequently, when they shall be chastised by their hand, they will learn to trust in God alone, and will withdraw their heart from the assistance of men. Hence infer that we cannot place our confidence in God unless we altogether withhold our heart from creatures; for we ought to rely on God alone in such a manner as not to think it a hardship to renounce all other grounds of confidence. Where this perfect confidence does not exist, there is no room for truth ; for the heart is divided and double . ( Psalms 12:2 .) return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-10-20

Source

20. 그 날에 이스라엘의 남은 자와. 이제 선택받은 백성에게로 돌아와, 당장 다가오는 징계의 결과를 묘사한다. 재난과 고난을 견디는 것이 우리에게 고통스럽고 불쾌하며 우리가 할 수 있는 한 그것들을 거부하므로, 주님은 우리에게 그것들의 결과를 지적하시어 우리가 그것들의 목적을 고찰하고 더 인내롭게 견디도록 가르치신다.

"이스라엘은 다시는 야곱을 친 자를 의뢰하지 아니하고 주 이스라엘의 거룩하신 이를 진실하게 의뢰하리니." 우리는 백성의 줄어든 수를 이 보상, 즉 재난에서 살아남은 작은 부분이 하나님께 희망을 두는 법을 배운다는 것을 경멸해서는 안 된다. 이로써 우리는 하나님이 이스라엘을 징계해야 했던 이유를 더 명확하게 본다.

"진실하게." 이 표현은 불필요하지 않다. 주님이 그들을 고통받게 하시기 전까지, 모두가 아브라함의 자녀로 여겨지기를 원했고 믿음을 고백하며 하나님을 구별 없이 경배했다. 그러나 그것은 단지 가식이었다. 이사야는 따라서 이 위선을 책망하고, 거짓들에서 정결하게 된 후에야 그들의 희망이 참되고 진실해질 것이라고 말한다.

원주석

21절 카드 ↗

21. A remnant shall return. This is a confirmation of the former statement. Yet in the words שאר ישוב , ( Shear Yashub ,) a remnant shall return , there appears to be an allusion to that passage in which Isaiah’s son was called Shear-jashub . ( Isaiah 7:3 .) In our observations on it, we stated that this peculiar name was given him in reference to the event, that it might be regarded as a pledge of the future deliverance concerning which his father prophesied. It was necessary that the Jews should be confirmed in various ways, that they might be convinced that the Lord would at length bring them back. This is also the design of what he immediately adds — To the mighty God; that is, to him whom the people, after having returned from their former apostasy, will acknowledge to be the guardian of their salvation. This attribute, mighty , is ascribed to God for the sake of the occasion on which the words were used. He might have thought it sufficient to have expressed power by the name אל , ( El ,) God , which also signifies mighty ; but he chose likewise to add to it גבור , ( gibbor ,) that is, strong or mighty , in order to excite the people to greater confidence. How was it possible for the people to betake themselves to the Assyrians and Egyptians, but because they did not think that God was sufficient for them? This is the source of all evils, when we are not fully convinced that in God is everything that can be desired for our salvation. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

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bible-text/isa-10-21

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21. 남은 자 곧 야곱의 남은 자가 능하신 하나님께로 돌아오리라. 이것은 앞선 진술의 확증이다. 그러나 "남은 자가 돌아온다"는 표현에서 선지자의 아들이 "스알야숩"이라고 불렸던 그 본문을 암시하는 것처럼 보인다(사 7:3). 거기서 이 독특한 이름이 그 사건에 관한 것으로 주어졌다고 말하였다. 유대인들이 주님이 마침내 그들을 데리고 오실 것이라는 확신을 위해 다양한 방식으로 확증될 필요가 있었다.

"능하신 하나님께로." 즉 백성이 이전의 배교에서 돌아온 후 자신들의 구원의 수호자라고 고백할 분에게로 돌아온다는 것이다. "능하신"이라는 속성은 사용 당시의 상황을 위해 하나님께 귀속된다. 그분은 아마도 אל(엘)이라는 이름 하나로 능력을 충분히 표현했다고 생각하셨을 것이다. 이것도 "능하신"을 의미한다. 그러나 그분은 또한 גבור(깁보르), 즉 강한 또는 능한 자를 더하기로 선택하셨다. 백성을 더 큰 확신으로 격려하기 위함이다. 백성이 어떻게 앗수르인들과 이집트인들에게 의지할 수 있었겠는가? 하나님이 자신들에게 충분하지 않다고 생각했기 때문이다.

원주석

22절 카드 ↗

22. For though thy people be. He casts down hypocrites from foolish confidence; for they reckoned it enough to be the descendants of holy Abraham according to the flesh, and, therefore, on the sole ground of their birth, they wished to be accounted holy. Yet he exhorts the godly to patience, that they may learn to await calmly that calamity and diminution of their number, lest, when it took place, it should be unexpected, and give them uneasiness. He therefore comforts them, that they may not be grieved at so great desolation; for the Lord will at least collect a remnant of it. The consumption decreed. כלה ( chalah ) means to finish , and it means also to consume . The latter is more appropriate. He calls this diminution of the people a consumption , and one that is completed ; for he employs exaggerated language, the import of which is, that they were not far from utter extermination, there being very few that were saved. The word Israel may be taken either in the genitive case, of Israel , or in the vocative case, O Israel , (168) so that in this way he addresses the patriarch Jacob, or all the godly under his name. But it is of little importance, for the meaning is the same, in whichsoever of these ways it be taken; and therefore it may be read in the genitive case, of Israel . Yet I am more inclined to view it as a proper name, to denote the true, and not the spurious Israelite. The bold address to the patriarch has a striking effect; for God, addressing a dead man, declares to the living that what he had formerly promised, ( Genesis 13:16 ,) that the posterity of Abraham would be like the sand of the sea , did not apply to a promiscuous multitude, which had apostatized from godliness, but that there would be a kind of interruption in a corrupt nation, till shortly afterwards it should be renewed. Overflowing with righteousness, or overflowing righteousness. (169) Another consolation is added, that this very small company will overflow righteousness . When we see the Church distressed by such heavy calamities, that we think that it cannot be far from destruction, we are in danger of giving way to despondency, and of entertaining doubts about the mercy of God. Those whose minds are impressed with just views of the judgment of God, feel that this is the severest of all temptations. It was therefore necessary that godly minds should be fortified against it, that they might soothe their grief by pondering the benefit which would result from this calamity. The benefit was, that righteousness would overflow the whole world like a river; and he had formerly noticed this, when he said ( Isaiah 10:20 ) that the remnant would trust in God in truth The word righteousness is explained in various ways. Some refer it to the preaching of the gospel, because by means of it, as Paul says, the righteousness of God is revealed from faith to faith, ( Romans 1:17 ;) and by the agency of the Apostles, who were a small remnant of the Jews, it spread over the whole world. ( Mark 16:15 .) Others choose rather to view it as meaning that that consumption was an evidence and proof of the righteousness of God in inflicting punishments so severe on his own people. But I prefer a more general exposition of it, namely, “This consumption will be sufficient to fill the whole world with righteousness . The remnant which shall survive it, though small, will be sufficient to cause such rivers of righteousness to flow, that the whole world shall be overflowed by them.” (168) That is, the passage may either be rendered, Though thy people of Israel be as the sand of the sea ; or, Though thy people, O Israel, be as the sand of sea . — Ed . (169) Shall overflow with (Heb. in , or, among ) righteousness — Eng. Ver. return to ' Top of Page ' <a name="verse-23" class="com-number"

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22. 이스라엘이여 네 백성이 바다의 모래 같을지라도. 그는 위선자들을 어리석은 확신에서 끌어내린다. 그들은 육신적으로 거룩한 아브라함의 자손이라는 것으로 충분하다고 여기고, 그 혈통만을 근거로 거룩하다고 여겨지기를 원했기 때문이다. 그러나 그는 경건한 자들을 인내에로 권고하여, 그 재난과 수의 감소를 침착하게 기다리도록 가르친다. 너무 예상치 못한 일이 되어 그들을 불안하게 만들지 않도록 하기 위함이다.

"작정한 소멸." 히브리어 כלה(할라)는 "완성하다"와 "소멸하다" 둘 다를 의미한다. 후자가 더 적절하다. 그는 이 백성의 감소를 소멸, 완성된 소멸이라고 부른다. 완전한 멸절에서 멀지 않을 만큼 저장된 자들이 매우 적을 것이기 때문이다.

"넘쳐 흐르는 의." 또 다른 위로가 더해진다. 이 매우 작은 무리가 세상에 의를 넘치게 할 것이라고. 교회가 너무나 무거운 재난으로 고통받는 것을 볼 때, 우리는 하나님의 자비에 대한 의심으로 낙담에 빠질 위험이 있다. 이런 가장 심각한 유혹을 막기 위해 경건한 마음들이 무장될 필요가 있었다. 위로는 이 재난에서 비롯될 유익, 즉 의가 강처럼 온 세상에 넘칠 것이라는 것을 묵상함으로써 슬픔을 달래는 것이었다.

어떤 이들은 의의 말씀을 복음의 선포에 귀속시킨다. 바울이 말하듯이 그것으로 말미암아 하나님의 의가 믿음에서 믿음으로 나타나기 때문이다(롬 1:17). 다른 이들은 이것이 하나님의 의의 증거, 즉 그분이 자기 백성에게 그토록 가혹한 형벌을 내리신 것에 대한 증거를 의미한다고 본다.

원주석

23절 카드 ↗

23. For the Lord God of hosts shall make a consumption. This repetition again wounds the self-complacency of those who proudly despised God. It was almost incredible that the Jews, to whom so many promises had been given, and with whom God had made an everlasting covenant , should perish, as it were, in an instant; and it appeared to be even inconsistent with the unchangeable nature of God. The Prophet therefore declares that the Lord is the author of this consumption , in order to repress the pride of wicked men, who, relying on their present prosperity, thought that they were beyond all danger, and, swelling with that confidence, ridiculed all threats and warnings. “God,” says he, “will reduce your land to a desert, so that in the very midst it will be desolate, and will resemble a wilderness.” In the midst of all the land. By the midst of the land he means its very heart, that is, its most fortified and best defended places. Some think that the word נהרצה ( neheratzah ) is an adjective, determined ; but for my part I view it as a substantive, consummation ; (170) and in this sense it is used by Daniel and in other passages. ( Daniel 9:27 .) Paul quotes this passage, ( Romans 9:28 ,) but in somewhat different words from what the Prophet uses; for he follows the ordinary translation which at that time was generally used. Though Paul wrote correctly and faithfully, and in accordance with the Prophet’s real meaning, yet the words which he quotes from the Greek translation have led many to depart from what the Prophet actually meant. The Greek translator having used the word λόγος , ( logos ,) that is, a discourse , many have entered into discussions about the Gospel, and have said that it denotes the repeal of the law, because it puts an end to ceremonies and figures, and therefore that it is a short and concise discourse , by which we are freed from the burden of the law under which the people groaned. But that has nothing to do with the Prophet’s meaning; for here he says that the consumption is a diminution , by which the people will be almost ruined. Paul’s design is not different, and the Greek translators meant nothing else; for by λόγος ( logos ) they meant what is expressed by the Hebrew word דבר , ( dabar .) Though the Prophet does not make use of the word דבר , ( dabar ,) yet the word which he uses means a thing consumed , that is, consumption , and the meaning of both words is the same. In short, Paul there repeats ( Romans 9:28 ) what Isaiah had said in this passage about the future consumption of the people, and shows that this prediction was chiefly fulfilled in his own time, when the Jews were cut off from the kingdom of God on account of their ingratitude, and but a small remnant ( Isaiah 1:9 ) was preserved. (170) The Author’s version is, because a consumption and consummation will the Lord Jehovah of hosts make . — Ed . return to ' Top of Page ' <a name="verse-24" class="com-number"

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23. 주 만군의 여호와께서 이 온 땅에서 완전히 끝내시리라. 이 반복은 다시금 하나님을 오만하게 멸시하는 자들의 자기 만족에 상처를 입힌다. 그토록 많은 약속이 주어지고 하나님이 영원한 언약을 맺으신 유대인들이 순식간에 멸망할 것이라는 것은 거의 믿을 수 없는 일이었다. 선지자는 따라서 주님이 이 소멸의 창시자라고 선언한다.

"이 온 땅 가운데서." 땅의 가운데라는 것은 그 핵심, 즉 가장 요새화되고 잘 보호된 장소들을 의미한다.

바울이 이 본문을 인용하는데(롬 9:28), 선지자가 사용하는 것과 약간 다른 말로 인용한다. 그리스어 번역자가 λόγος(로고스), 즉 "담론"이라는 단어를 사용하였기 때문에 많은 이들이 복음에 관한 토론에 들어가 이것이 율법의 폐지를 나타낸다고 말했다. 그러나 그것은 선지자의 의미와 전혀 관계가 없다. 여기서 그는 소멸이 감소이며, 백성이 거의 멸망할 뻔했다고 말한다.

원주석

24절 카드 ↗

24. Therefore, thus saith the Lord Jehovah of hosts. He goes on with the same consolation, which belongs to the godly alone, who at that time, undoubtedly, were few in number. A great number of persons gloried in the name of God, and wished to be accounted his people; but there were few who actually performed what they professed in words; and, therefore, he does not address all without reserve, but only those who needed consolation. The kingdom having been destroyed, they might entertain fears about themselves and their affairs, and might judge of their own condition from that of others, and therefore it was necessary to comfort them. This distinction ought to be observed, for otherwise it would be inconsistent to address to the same persons statements so different. And shall lift up his staff against thee in the way of Egypt (171) He adds a ground of consolation, namely, that that calamity will be nothing else than the lifting up of a rod to chastise, but not to destroy them. The preposition ב ( beth ) denotes resemblance. דרך ( derech ) means a pattern , and therefore I render it, after the pattern of Egypt . As if he had said, “Though the Assyrian be cruel, and in many ways aim at thy destruction, yet he shall only wound, he shall not slay thee.” He therefore mentioned the pattern of the Egyptian bondage, which was indeed very wretched, but yet was not deadly. ( Exodus 1:14 .) It is customary with the Prophets, amidst perplexity or disorder, to remind the people to contemplate that deliverance by which God miraculously rescued them from the hands of Pharaoh, who was a most cruel tyrant. The meaning therefore is, “As the Lord was at that time victorious, and destroyed the Egyptians who had leagued for your destruction, so now he will quickly vanquish the Assyrians.” Others render it, in the way of Egypt , because the Assyrians made war against the Jews on account of the Egyptians. But that exposition cannot be admitted; and if we carefully examine the matter, it will be found that there is none more appropriate than that which I have proposed, and which is also approved by the most learned commentators. There are two clauses which form a contrast; the oppression which the Egyptians laid upon them, and the calamity which should be inflicted soon afterwards by the Assyrians. “As the oppression of the Egyptians was not deadly, so neither will the oppression of the Assyrians be. You have had experience of my strength and power against Pharaoh, and so will you find it on Sennacherib.” If we did not explain the clauses in this way, they would not agree with each other. (171) After the manner of Egypt . — Eng. Ver. return to ' Top of Page ' <a name="verse-25" class="com-number"

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24. 그러므로 주 만군의 여호와께서 이르시기를. 그는 같은 위로를 이어가는데, 이는 당시 의심 없이 수가 적었던 경건한 자들에게만 속한 것이다. 많은 사람들이 하나님의 이름으로 영광스러워하며 그분의 백성이라고 여겨지기를 원했지만, 말로 고백하는 것을 실제로 실행하는 자들은 적었다.

"이집트의 방식으로 그의 막대기를 네게 들리라." 위로의 근거를 더한다. 그 재난은 그들을 멸하려는 것이 아니라 채찍질하기 위한 막대기를 드는 것 외에 아무것도 아닐 것이라는 것이다. 전치사 ב(베트)는 유사함을 나타낸다. "이집트의 방식"을 나는 이집트 bondage의 본을 따른다는 의미로 번역한다. 마치 이렇게 말하는 것과 같다. "비록 앗수르인이 잔인하고 여러 방식으로 너의 멸망을 목적으로 할지라도, 그는 다칠 뿐 죽이지는 않을 것이다." 선지자들이 당혹감이나 무질서 속에서 하나님이 가장 잔인한 폭군이었던 바로의 손에서 기적적으로 구원하신 그 구원을 묵상하도록 백성에게 상기시키는 것은 그들의 관습이다.

원주석

25절 카드 ↗

25. But yet a little while. He means not only the siege of Jerusalem, when Sennacherib surrounded it with a numerous army, ( 2 Kings 18:17 ,) but likewise the rest of the calamities, when Jerusalem was overthrown, ( 2 Kings 25:4 ,) the Temple razed, and the inhabitants taken prisoners; for against those dreadful calamities it was necessary that the godly should be fortified by these promises. This ought to be carefully observed; for if we neglect it, as other commentators do, we shall not be able to see how the statements agree. Accordingly, the captivity of the people might be called a consumption ; for Babylon was like a grave, and banishment was like death. But when the danger was immediate and urgent, and Sennacherib attacked them with his army, and various straits were felt by them in that siege, this consolation was needful; for Judea seemed to be utterly ruined, and to outward appearance no hope of safety was left. My fury and indignation shall be spent. (172) The consolation corresponds to this state of things. “The Lord will spare thee. For a time, indeed, he will delay, and will keep his assistance as it were concealed; but he will at length rescue thee, and will revenge thy enemies whom he has determined utterly to destroy.” If it be thought better to interpret כלה ( chalah ) as meaning to consume or spend , then he says that he spends his anger , in the same way that we speak of spending years and our whole life; that is, “I will cherish my anger until I completely destroy the Assyrians.” But the word finish brings out the meaning more fully; as if he had said, “until I have discharged all my anger.” This is the destruction which he also threatens elsewhere ( Isaiah 52:1 ) to the uncircumcised ; for when the hope of mercy has been taken away, he executes his judgment against the ungodly. (172) The indignation shall cease, and mine anger . — Eng. Ver. return to ' Top of Page ' <a name="verse-26" class="com-number"

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25. 잠시 후에 나의 분노가 그치고. 그는 예루살렘 포위(왕하 18:17)뿐 아니라, 그 이후의 나머지 재난들, 즉 예루살렘이 무너지고(왕하 25:4) 성전이 허물어지고 주민들이 포로로 잡혀간 일도 의미한다. 그 두려운 재난들에 맞서 경건한 자들이 이 약속들로 무장될 필요가 있었기 때문이다. 이것이 주의 깊게 관찰되어야 한다. 그렇지 않으면 진술들이 어떻게 일치하는지 볼 수 없다.

"나의 분노가 그치고 나의 진노로 그들을 멸하리라." 위로가 이 상황에 상응한다. "주님은 너를 아끼실 것이다. 잠시 동안 지체하시고 자신의 도움을 숨겨두실 것이지만, 마침내 너를 구원하시고 완전히 멸망시키기로 결정한 네 원수들을 복수하실 것이다."

원주석

26절 카드 ↗

26. And the LORD of hosts will stir up a scourge for him. Here Isaiah makes use of the word scourge , and not rod , meaning that the Lord will treat the enemies much more harshly and severely than they had treated the Jews. He threatens them with extermination, and makes it more evident by two examples; first, that of the Midianites, ( Judges 7:25 ,) who were cut off by a dreadful slaughter in the valley of Oreb , which was so named from their leader, and, secondly, that of the Egyptians, whom the Lord, when they pursued after his people, sank in the Red Sea. ( Exodus 14:27 .) In the former passage, he refers to a narrative which was somewhat more recent, and in the latter to one that was more ancient. Hence we infer that the Lord hath displayed his power in defending his Church, in order that, when our affairs are in the most desperate state, we may remain steadfastly in the faith, and, relying on his grace, we still may cherish a pleasing hope. By means and in ways that are unexpected he often delivers his Church, as he did by the hands of Gideon and Moses. We ought always, therefore, to call to remembrance those benefits, that we may be excited more and more to confidence and perseverance. Hence we ought also to infer that all the afflictions which we endure are the Lord’s rods with which he chastises us; and yet he does not permit Satan or his agents to inflict deadly chastisements upon us. On the other hand, an awful destruction awaits our enemies, as we see in the Midianites and Egyptians. It is therefore no small consolation that, when we compare our condition with theirs, we see them, for a time indeed, in all the madness of joy and of wickedness insulting the children of God, but at the same time learn what a dreadful sentence has been pronounced against them; for they are devoted to deadly and everlasting destruction. return to ' Top of Page ' <a name="verse-27" class="com-number"

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26. 만군의 여호와께서 채찍을 들어 그를 치시리니. 여기서 이사야는 막대기가 아닌 채찍이라는 단어를 사용하여, 주님이 원수들을 유대인들이 취급받은 것보다 훨씬 더 거칠고 가혹하게 대하실 것임을 의미한다. 그는 두 가지 예를 들어 그들의 완전한 멸망을 위협하고 더욱 분명하게 한다.

첫째, 오렙 골짜기에서 미디안인들이 끔찍한 학살로 멸망당한 것이다(삿 7:25). 이 골짜기는 그들의 지도자에게서 이름을 취했다. 둘째, 하나님이 자기 백성을 뒤쫓던 이집트인들을 홍해에 수장하신 것이다(출 14:27).

여기서 우리는 주님이 교회를 지키기 위해 자신의 능력을 드러내셨음을 추론한다. 우리의 상황이 가장 절망적일 때 우리가 믿음 안에서 굳게 서고, 그분의 은혜를 의지하여 여전히 즐거운 희망을 품을 수 있도록 하기 위함이다. 기드온과 모세의 손처럼 예기치 않은 방법과 방식으로 그분은 교회를 자주 구원하신다. 우리는 따라서 항상 그 은혜들을 기억하여 더욱더 확신과 인내로 자극받아야 한다.

원주석

27절 카드 ↗

27. And it shall come to pass in that day. It is uncertain whether he now speaks of the deliverance which took place under Zerubbabel, ( 2 Chronicles 36:22 ; Ezra 1:2 ,) or of that wonderful overthrow of Sennacherib, ( 2 Kings 19:35 ,) when he besieged Jerusalem with a huge army. This latter opinion is almost universally preferred; and indeed it appears to be supported by what follows, for immediately afterwards he gives a description of the country, and enumerates the chief places through which Sennacherib should conduct his army, till he arrived at Jerusalem itself, so that there appeared to be nothing at all to hinder him from taking possession of the city. With this opinion I partly agree, but I extend the prediction farther. Isaiah intends to comfort the godly who were involved in the present distress. It might be thought that the promise failed, and that the calamities which immediately followed were utterly at variance with it. For instance, if the Lord promise to give me food for next year, and yet leave me altogether destitute of it, what faith can I have in a promise so distant, if the Lord do not rescue me from the present distress? Thus, the Lord’s promise, in which he had said that he would deliver his people from Babylon, and would continually assist them, may be thought to have failed, when it was exposed to the jaws of that huge wild beast. With the view of meeting this objection, the Prophet includes both promises, that the Lord will be the guardian of his people, till at length he deliver them from death. Some limit it to the slaughter ( 2 Kings 19:35 ) of Sennacherib’s army; but as Isaiah promises the loosing , or breaking of the yoke , I have no doubt that he describes deliverance from captivity. Yet he confirms the promise, that God will not only rescue them from Babylon, but will also aid them against the besieging army of the tyrant, whom he will not suffer to go beyond what has been threatened. That his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, He describes that tyranny in two ways, in order to illustrate more fully how great was the blessing of deliverance. If it be thought best to refer it to Sennacherib, he had not laid on the Jews so grievous a yoke. The people paid only some tribute, as we learn from sacred history. ( 2 Kings 23:33 ; 2 Chronicles 36:3 .) Why then has he employed two names in describing this tyranny? It may be pleaded that he had in his eye the approaching danger; for that tyrant, like a huge beast of prey, had devoured the whole of Judea by his voraciousness, and had oppressed them to such an extent, that it appeared to be almost impossible that his yoke could ever be taken off. But I have already explained the view which I prefer, that he describes the uninterrupted course of the favor of God down to the time of redemption. And the yoke shall be destroyed from the face of the anointing. (173) The phrase, the face of the anointing , is explained by some to mean the fatness with which the yoke is besmeared. But that interpretation is too farfetched. Others more correctly view שמן ( shamen ) as bearing its ordinary signification, and as denoting anointing or oil . He again reminds them of Christ, and shows that through his kindness they will be delivered from that tyranny. Anointing is the name given to that kingdom which the Lord had set apart for himself, and which he therefore wished to keep unspotted and undiminished. When the Prophets intend to applaud the majesty of that kingdom, they speak of the anointing which the Lord had bestowed on it as a distinguishing mark, because it was a type of Christ. ( Psalms 45:7 .) Though God established the rest of the kingdoms, still they were in some respects profane; this ranked above them as holy and sacred, because the Lord reigned over Judea in a peculiar manner, and because under this figure of a kingdom he held up Christ to their view. For this reason, also, it was promised to Solomon that his throne would be everlasting. ( 2 Samuel 7:13; 1 Chronicles 22:10 ; Psalms 89:5 .) As to the interpretation given by some, that שמן ( shamen ) denotes the king himself, not only is it too farfetched, but it conveys no solid instruction. The Prophet therefore points out the means of overthrowing that tyranny; for it appeared as if there were no reason to believe that the yoke of so powerful a tyrant would be broken. He shows that this will arise from the heavenly anointing of that kingdom, that all may perceive that this benefit depends on the power of Christ, and not on the ability of man or on chance. (173) Because of the anointing . — Eng. Ver. return to ' Top of Page ' <a name="verse-28" class="com-number"

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27. 그 날에는 그의 짐이 네 어깨에서 떠나고. 선지자가 스룹바벨 아래서 일어난 해방(대하 36:22; 스 1:2)을 말하는지, 아니면 산헤립이 예루살렘을 큰 군대로 포위했을 때 그의 놀라운 패배(왕하 19:35)를 말하는지 불분명하다. 나는 이 예언을 더 멀리까지 확장한다.

이사야는 현재의 고난에 처한 경건한 자들을 위로하려 한다. 약속이 실패하고, 즉각 뒤따르는 재난들이 그 약속과 완전히 상충한다고 생각할 수 있었다. 선지자는 따라서 두 약속을 모두 포함한다. 주님이 자기 백성의 수호자가 되어 마침내 죽음에서 그들을 건지실 것이라는 것이다.

"그 어깨에서 그의 짐이 떠나고 그 목에서 그의 멍에가 떠날 것이라." 그 폭정을 두 가지 방식으로 묘사하여 해방의 복이 얼마나 큰지를 더욱 충분하게 설명한다.

"기름 부음으로 말미암아 멍에가 벗어지리라." 기름 부음의 표현은 어떤 이들에 의해 멍에에 바르는 기름의 뜻으로 설명된다. 그러나 그 해석은 너무 억지스럽다. 다른 이들은 더 올바르게 שמן(샤멘)을 그 일반적 의미인 기름 부음 또는 기름으로 본다. 선지자는 다시 그리스도를 상기시키며, 그분의 친절을 통해 저 폭정에서 구원받을 것임을 보여준다. 기름 부음은 주님이 자신을 위해 따로 구별하여 거룩하고 신성한 것으로 보존하기를 원하신 그 왕국에 주어진 이름이다. 선지자들이 그 왕국의 위엄을 칭찬하려 할 때, 주님이 그것에 부어주신 기름 부음에 대해 말한다. 왜냐하면 그것이 그리스도의 모형이었기 때문이다(시 45:7).

원주석

28절 카드 ↗

28. He is come to Aiath. The siege of the holy city being now at hand, Isaiah sets before their eyes the whole of Sennacherib’s march, that the hearts of the godly, by long and careful study of it, may remain steadfast. This delineation was powerfully calculated to allay their fears, when godly men saw that the Assyrians did not move a step but by the appointment of God; for by the mouth of the Prophet he had given a lively description of the whole of that march. (174) It is unnecessary to spend much time in explaining the relative position of the places here named, for it is enough if we understand that Sennacherib marched through those places of which the Jews had been informed. At Michmash he will lay up his baggage . The words which we render, He will lay up his baggage or armor , are translated by some, He hath made a muster ; for פקד ( pakad ) signifies also to number . I do not dislike this interpretation, but prefer the former; for I understand the Prophet to mean that the Assyrian will lay up his armor , that is, the provisions, and the rest of the implements of war, in Michmash . It is the custom of warriors not to lead forward an army without providing the means of support, which they lay up in a safe and convenient place, that the army may be supplied out of it with all that is needful. Under the word baggage or arms , he includes not only darts and swords , but all the supplies and provisions of war. The meaning of the word כלי ( cheli ) is extensive, and includes every kind of implements, and thus resembles the word ( vasa ) which denotes vessels in the Latin language. (174) “Here is a lively description of the march of Sennacherib’s army, not that related below in Isaiah 36:1 , but in his first invasion of Judea, when he passed Jerusalem to the northward on his way to Egypt; for so the places here mentioned indicate, stretching in order from the north to the west and south of that capital.” — Rosenmuller . return to ' Top of Page ' <a name="verse-29" class="com-number"

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28. 그가 아이앗에 이르러. 거룩한 성의 포위가 이제 가까이 되었으므로, 이사야는 경건한 자들의 마음이 오래 신중하게 공부함으로 굳게 서도록, 산헤립의 행군 전체를 그들의 눈앞에 설정한다. 이 묘사는 그들의 두려움을 달래는 데 강력했다. 경건한 자들이 앗수르인들이 하나님의 임명이 아니면 한 발자국도 움직이지 않는다는 것을 보았기 때문이다. 선지자의 입을 통해 하나님이 그 행군 전체를 생생하게 묘사하셨기 때문이다.

"그가 믹마스에서 군수품을 저장하리라." "그가 군수품이나 무기를 저장한다"고 번역되는 말들은 어떤 이들에게는 "그가 점호를 했다"로 번역된다. 나는 후자를 좋아하지 않고 전자를 선호한다. 선지자가 앗수르인이 믹마스에 무기, 즉 보급품과 나머지 전쟁 장비를 저장할 것이라고 의미한다고 이해하기 때문이다. 전사들의 관습은 지원 수단 없이 군대를 이끌지 않는 것이다. 그들은 안전하고 편리한 장소에 그것들을 저장하여 군대가 필요한 모든 것을 공급받을 수 있게 한다.

원주석

29절 카드 ↗

29. They have crossed the ford. (175) Some understand by this the passage of the Jordan, but I do not know if it could be crossed by a ford in that quarter. (176) He describes how great will be the terror when they hear of the approach of the Assyrian, that the whole country will be struck with terror and alarm, so that the Assyrian will subdue it without any difficulty. When such dread has seized their hearts, they will freely surrender at the first attack of the enemy, so that the conquerors will be allowed to ravage at their pleasure. He passes from the singular to the plural number, because he speaks sometimes of the king and sometimes of the whole army. Ramah is afraid; Gibeah of Saul is fled. He mentions Ramah in preference to the rest, because it was the nearest town; and he describes the flight of the inhabitants of some towns, as if the mere report had terrified them to such a degree that they gave up their country into the enemy’s hand. After having spoken of so great dismay, he adds. — (175) They are gone over the passage . — Eng. Ver. (176) “ They have passed the strait . The strait here mentioned is that of Michmas, a very narrow passage between two sharp hills or rocks, (see 1 Samuel 14:4 ,) where a great army might have been opposed with advantage by a very inferior force. The enemies having passed the strait without opposition, shows that all thoughts of making a stand in the open country were given up, and that their only resource was in the strength of the city.” — Lowth . return to ' Top of Page ' <a name="verse-30" class="com-number"

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29. 그들이 고개를 넘어서. 어떤 이들은 이것을 요단 도하로 이해하지만, 그 구역에서 도보로 건널 수 있었는지 알 수 없다. 그는 앗수르인의 접근 소식이 들릴 때 공포가 얼마나 클지를 묘사한다. 온 나라가 공포와 두려움에 사로잡혀 앗수르인이 아무 어려움 없이 그것을 정복할 것이라는 것이다.

그런 두려움이 그들의 마음을 사로잡을 때, 그들은 원수의 첫 공격에서 자유롭게 항복할 것이다. 그리하여 정복자들이 마음대로 약탈하는 것이 허용될 것이다.

"라마가 두려워하고 기브아의 사울이 도망하도다." 그는 특히 라마를 언급하는데, 가장 가까운 마을이었기 때문이다. 그리고 일부 마을 주민들의 도주를 묘사하는데, 마치 단순한 소식이 그들을 너무 놀라게 하여 그들이 나라를 원수의 손에 내주는 것처럼.

원주석

30절 카드 ↗

30. Neigh, (177) O daughter of Gallim. By the word neigh he denotes the howling and cries which will be heard at a distance. It is very common, in the Hebrew language, to call cities daughters . He says that the howling will be so great that it will be heard even by the neighboring cities; for at Laish will be heard the groanings which will be uttered in Anathoth (177) Lift up thy voice . (Heb. Cry shrill with thy voice .) — Eng. Ver. return to ' Top of Page ' <a name="verse-31" class="com-number"

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30. 갈림의 딸이여 크게 부르짖을지어다. "크게 부르짖다"는 말로 그는 멀리서도 들릴 울부짖음과 통곡을 나타낸다. 히브리어에서 도시들을 딸들이라고 부르는 것은 매우 일반적이다. 그는 울부짖음이 너무 커서 인근 도시들에도 들릴 것이라고 말한다.

원주석

31절 카드 ↗

31. Madmenah is removed. In exaggerated language he describes that city to have been shaken to such a degree, as if it had been removed to another place. This relates to the disorderly movements of a people in flight; as if he had said that the inhabitants of that city were thrown into as great a commotion as if the city had been razed to its foundations. The inhabitants of Gebim have gathered themselves. This may be explained to mean that they are so terrified that they crowd together in a body. Others understand by it, that they rush out in a disorderly manner, as if there were not room for a free passage. return to ' Top of Page ' <a name="verse-32" class="com-number"

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31. 맛메나는 도망하고 게빔 주민들은 모여들었도다. 과장된 언어로 선지자는 그 도시가 마치 다른 장소로 옮겨진 것처럼 흔들릴 것이라고 묘사한다. 이것은 도주 중인 백성의 무질서한 움직임에 관한 것이다. 마치 그 도시가 기초까지 파괴된 것처럼 그 주민들이 그토록 큰 동요 속에 던져질 것이라고 말하는 것과 같다.

원주석

32절 카드 ↗

32. Yet a day. (178) Some interpret this, that the Assyrian will yet remain one day in Nob , which was a village contiguous to Jerusalem, as Jerome and others declare. But I rather agree with those who think that it means, that he will have a great part of the day before him when he halts there, in order to make preparations for besieging Jerusalem on the following day. He intends to describe the rapid march of the Assyrian, and how near Jerusalem was to utter destruction; as if he had said, that he had but a small part of the journey to perform, and that before the day was ended, he would arrive at that city. He shall shake the hand. This contributes still more to show their terror; for Sennacherib, having conquered the whole country, will threaten Jerusalem, as if he could storm it by the slightest expression of his will. Against the mountain of the daughter of Zion. By a figure of speech, in which a part is taken for the whole, ( συνεκδοχικῶς ,) he includes the whole city under the name of the mountain , because that part was higher, and commanded a view of the other quarters of the city. From this confidence of the tyrant, he shows that Jerusalem was not far from utter destruction; for the whole country, and even the city, was struck with such terror that none ventured to oppose him. By these details, therefore, the Prophet intended to give a more impressive view of the kindness of God, that it ought to be ascribed to the extraordinary favor and goodness of God, and not to human aid, of which there was none, that Jerusalem was preserved, as if a sheep had been rescued from the jaws of a lion. Behold, the Lord Jehovah of hosts. Almost all explain this passage as referring to the Assyrians. ( 2 Kings 19:35 .) They think that the Prophet threatens against them that slaughter with which the Lord destroyed them, after that they had besieged Jerusalem. As if he had spoken in this manner: The Assyrian will indeed be elated with such pride, that as soon as he has seen Jerusalem, he will think that it is in his power. All being struck with such dismay at his approach, that some shall flee and others shall freely surrender themselves, he will imagine that all are subdued under him; but the Lord will quickly reverse his condition, and lop off those lofty branches But for my own part, when I examine closely the whole passage, and especially what he adds soon afterwards about Lebanon , and the consolation which immediately follows, I think that this passage ought to be referred to the Jews themselves. Isaiah therefore proceeds, in my opinion, to threaten the calamities which awaited the people. As if he had said, “Not only will he come to Nob , but he will spread devastation far and wide over the whole country. Everything in it that is excellent and lofty, he will completely waste and destroy, in the same manner as if one should cut off branches from a tree or cut down a tree from the root.” This interpretation is confirmed by the following chapter, in which the Prophet offers consolation against that calamity; for the consolation agrees with this verse, and is added as an appropriate remedy for soothing grief. Nor do I attach any importance to the division of the chapter, which is often very absurd, and which perplexes the whole of the Prophet’s meaning. I think, therefore, that we ought to connect that consolation with these verses, as if there had been no such division. (178) “ Yet this day . One day longer shall the Assyrian be permitted to remain in the vicinity of Jerusalem , and to affright the daughter of Zion . ” — Stock . return to ' Top of Page ' <a name="verse-34" class="com-number"

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bible-text/isa-10-32

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32. 이 날에 그가 놉에서 머물고. 어떤 이들은 이것이 앗수르인이 예루살렘에 인접한 마을 놉에서 하루를 더 머물 것이라고 해석한다. 그러나 나는 그날의 많은 부분이 거기서 정류할 때 그의 앞에 있을 것을 의미한다고 생각하는 이들의 의견에 더 동의한다. 다음 날 예루살렘을 포위하기 위한 준비를 하기 위함이다.

선지자는 앗수르인의 빠른 행군과 예루살렘이 완전한 멸망에 얼마나 가까웠는지를 묘사하려 한다. 마치 여정의 작은 부분만이 남았고, 날이 끝나기 전에 그 도시에 도착할 것이라고 말하는 것과 같다.

"그의 손을 흔들어 시온 산 딸의 산을 위협하리라." 선지자는 예루살렘이 완전한 멸망에서 멀지 않았음을 보여준다. 온 나라, 심지어 도시도 그를 감히 반대하는 자가 없을 만큼 공포에 사로잡혔기 때문이다.

"만군의 여호와께서." 거의 모두가 이 본문을 앗수르인들에 대한 것으로 설명한다(왕하 19:35). 선지자가 그들이 예루살렘을 포위한 후 주님이 그들을 멸하신 그 학살을 위협한다고 생각한다. 그러나 나 자신이 전체 본문, 특히 레바논에 관해 곧 더하는 내용과 즉각 뒤따르는 위로를 면밀하게 살펴볼 때, 이 본문이 유대인들 자신에 대한 것으로 귀속되어야 한다고 생각한다.

이사야는 따라서 내 생각으로는 백성을 기다리는 재난들을 계속 위협하고 있다. 마치 이렇게 말하는 것과 같다. "그는 놉까지만 올 것이 아니라, 온 나라에 황폐를 멀리 넓게 퍼뜨릴 것이다." 이 해석은 다음 장에 의해 확증된다. 선지자가 그 재난에 맞서 위로를 제공하기 때문이다.

원주석

34절 카드 ↗

34. And he will cut down the thick places of the forest with iron. There is no difficulty in explaining this metaphor, for it is plain enough that by tall and high trees is denoted all that is powerful, excellent, or lofty. Thus he foretells the destruction and ruin of Judea, which he compares to the cutting down of a forest ; by which he means that there is nothing so valuable that the enemies will not destroy it, till they have stripped the whole land of its ornaments. And Lebanon will fall violently. He mentions Lebanon , because that mountain, as we all know, was highly celebrated for fruitful and highly valuable trees. Now, if he had been speaking of the Assyrians, it would not have been appropriate to introduce the destruction of Lebanon . Hence we infer that the Prophet, in this passage, again threatens the Jews; and this agrees well with the introduction of the discourse, for it begins with a word which calls attention, Behold. return to ' Top of Page ' Isaiah Isa 9 Isaiah Isa Isaiah Isa 11 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Isaiah 10". 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bible-text/isa-10-34

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34. 철로 삼림의 빽빽한 나무를 베시고. 이 비유를 설명하는 데 어려움이 없다. 키 크고 높은 나무들로 강하고 탁월하거나 높은 것들 모두를 나타낸다는 것이 분명하기 때문이다. 이로써 그는 유다의 멸망을 예언하며, 이것을 숲을 베는 것에 비유한다. 원수들이 온 땅의 장식을 모두 빼앗을 때까지 귀한 것이 하나도 없다는 것을 의미한다.

"레바논도 권능 있는 자에게 쓰러지리라." 레바논을 언급하는 것은 그 산이 풍요롭고 매우 가치 있는 나무들로 잘 알려져 있기 때문이다. 이제 만약 선지자가 앗수르인들에 대해 말하고 있었다면, 레바논의 멸망을 도입하는 것이 적절하지 않았을 것이다. 여기서 우리는 선지자가 이 본문에서 다시 유대인들을 위협하고 있다고 추론한다. 이것은 담론의 도입부와도 잘 맞는다. "보라"는 주의를 촉구하는 단어로 시작되기 때문이다.

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