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주석[칼빈] — 이사야 2장 · 여호와의 날

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아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. The word that Isaiah the son of Amoz saw This prophecy is a confirmation of that doctrine which we had a little before, concerning the restoration of the Church. For since it is difficult to cherish the hope of safety, when we are, as it were, in the midst of destruction, while the wrath of God burns and consumes everything far and wide, or while his threatenings strike terror into our minds, at such a period the bare promises are hardly sufficient to support us and to allay our fears. For this reason the Lord determined that to the consolation which had already been proclaimed there should be added this special vision, by way of confirmation, in order to make it more certain and undoubted that, whatever calamities might arise, his Church would never perish. I have no doubt, therefore, but that this vision agrees with what is stated in the 26 th and 27 th verses of the former chapter. Hence we learn what was the advantage and design of visions ; for since doctrine sometimes has not sufficient weight with us, God therefore adds visions , that by means of them he may seal his doctrine to us. Since, therefore, this vision is connected with the former promise, we learn from it this useful doctrine, that all visions of every kind which God formerly gave to his Prophets must be joined to the promises in such a manner as to be seals of them. And thus we perceive more and more the astonishing goodness of God, that, not satisfied with giving us his bare word, he places before our eyes, as it were, representations of the events. He has added a confirmation, that the restoration of the Church is a matter of very great importance, and necessary to be known. For where is the truth of the Lord, where is faith, if there be no Church? If there be none, it follows that God is a liar, and that everything contained in his word is false. But as God frequently shows, by striking proofs, that he preserves the Church by unknown methods and without the assistance of men, so he now declares by a remarkable prediction that he will do this. There were two purposes to be served by this prediction. First, since Isaiah, and others who came after him, were unceasingly to proclaim terror, on account of the obstinate wickedness of the people, until the temple should be burnt, and the city destroyed, and the Jews carried into captivity, it was necessary that such severity should be mitigated towards believers by some consolation of hope. Secondly, as they were to languish in captivity, and as their minds were shaken, even after their return, by a succession of varied calamities, and at length were almost overwhelmed with despair by the dreadful desolation and confusion, they might a hundred times have fainted, if they had not been upheld. As to those who had already fallen, they were raised up and confirmed by the promised restoration, to such an extent, at least, that they retained among them the practice of calling on God, which is the only and undoubted remedy for the worst of evils. הדבר , ( haddabar ,) the word , is rendered by some interpreters the thing , which accords with the general signification of this term; but it is better to view it as denoting a divine purpose. Isaiah says that it was revealed to him by a special vision. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-2-1

Source

이 예언은 교회의 회복에 관해 앞서 전한 교훈의 확증이다. 우리가 파멸의 한가운데 있을 때, 하나님의 진노가 사방으로 타오르며 모든 것을 소진시키거나 그분의 위협들이 우리 마음을 두렵게 할 때, 단순한 약속들만으로는 우리를 지탱하고 두려움을 달래기에 충분하지 않을 수 있다. 이 때문에 주님께서는 이미 선포된 위로에 이 특별한 환상을 확증으로 더하기로 작정하셨다. 어떤 재앙이 닥치더라도 그분의 교회는 결코 멸망하지 않을 것임을 더욱 확실하고 의심할 여지 없게 하시려는 것이다.

이 환상이 앞 장 26-27절과 일치한다는 점을 주목해야 한다. 이를 통해 환상들의 이점과 목적을 알 수 있다. 교훈이 때때로 우리에게 충분한 무게를 갖지 못하므로 하나님께서 환상들을 더하시어 그것들을 통해 교훈을 인치신다. 이 환상은 이전 약속과 연결되어 있으므로, 하나님께서 선지자들에게 이전에 주신 모든 환상들은 약속들에 연결되어 그것들의 인장이 되어야 한다는 유익한 교훈을 얻는다. 하나님의 놀라운 선하심이 더욱 분명히 보인다. 단순히 말씀만 주시는 것으로 만족하지 않으시고 사건들의 표상들을 우리 눈앞에 두시는 것이다.

이 예언의 두 가지 목적이 있었다. 첫째, 이사야와 그 후에 온 선지자들이 백성의 완고한 사악함 때문에 성전이 불타고 성이 파괴되고 유대인들이 포로로 잡혀갈 때까지 끊임없이 무서운 경고를 선포해야 했으므로, 그런 가혹함이 신자들에게는 소망의 위로로 완화될 필요가 있었다. 둘째, 그들이 포로 생활에서 쇠약해지고, 귀환 후에도 다양한 재앙들로 마음이 흔들리며, 마침내 극심한 황폐와 혼란으로 거의 절망에 압도되더라도 흔들리지 않도록 붙들어 주기 위함이었다.

הַדָּבָר(하다바르), "말씀"은 어떤 해석자들이 "사건"으로 번역하는데, 이는 이 용어의 일반적 의미에 맞는다. 그러나 신적 목적을 나타내는 것으로 보는 것이 더 낫다.

원주석

2절 카드 ↗

2. And it shall come to pass in the last of the days (35) When he mentions the end or completion of days, let us remember that he is speaking of the kingdom of Christ; and we ought also to understand why he gives to the kingdom of Christ this appellation. It was because till that time everything might be said to be in a state of suspense, that the people might not fix their eyes on the present condition of things, which was only a shadow, but on the Redeemer, by whom the reality would be declared. Since Christ came, therefore, if that time be compared with ours, we have actually arrived at the end of ages . It was the duty of the fathers who lived at that time to go, as it were, with outstretched arms to Christ; and since the restoration of all things depended on his coming, it is with good reason that they are enjoined to extend their hope to that period. It was indeed always useful for them to know, that under Christ the condition of the Church would be more perfect; more especially because they were held under figures, for the Lord was pleased to arouse them in various wavy for the express purpose of keeping them in suspense. But there was a peculiar importance attached to this prediction; for, during four hundred years or thereby, there were innumerable occasions on which they might have fainted, had they not called to remembrance that fullness of days, in which the Church was to be perfectly restored. During the various storms, therefore, by which the Church was nearly overwhelmed, every believer, when shipwrecked, seized on this word as a plank, that by means of it he might be floated into the harbour. Yet it ought to be observed, that while the fullness of days began at the coming of Christ, it flows on in uninterrupted progress until he appear the second time for our salvation. ( Hebrews 9:28 .) That the mountain of the Lord’s house shall be established This vision might be thought to wear the aspect of absurdity, not only because Zion was a little hill of no extraordinary height, just as if one should compare a handful of earth to huge mountains; but because he had but a little before predicted its destruction. How, then, could it be believed that Mount Zion, after having lost all her greatness, would again shine with such lustre as to draw upon her the eyes of all the nations ? And yet she is extolled as if she hail been loftier than Olympus.” Let the Gentiles,” says Isaiah, “boast as much as they please of their lofty mountains; for they shall be nothing in comparison of that hill, though it be low and inconsiderable.” According to nature, this certainly was very improbable. What! shall Zion be hung up in the clouds? And therefore there can be no doubt that wicked men scoffed at this prediction; for ungodliness has always been ready to break forth against God. Now the peculiarity which I have noticed tended to weaken the belief of this prediction; for when Zion, after the destruction of the temple, had fallen into the deepest disgrace, how could she rise again so suddenly? And yet it was not in vain that Isaiah prophesied; for at length this hill was actually raised above all the mountains, because from it was heard the voice of God, and sounded through the whole world, that it might lift us up to heaven; because from it the heavenly majesty of God shone brightly; and lastly, because, being the sanctuary of God, it surpassed the whole world in lofty excellence. The use of this prophecy deserves our attention. It was, that Isaiah intended to bring consolation, which would support the minds of the people during the captivity; so that, although there should be no temple, and no sacrifices, and though all should be in ruins, still this hope would be cherished in the minds of the godly, and, amidst a condition so desolate and so shockingly ruinous, they would still reason thus: “The mountain of the Lord is indeed forsaken, but there he will yet have his habitation; and greater shall be the glory of this mountain than of all others.” To prevent them, therefore, from doubting that such would be the result, the Prophet has here, as it were, sketched a picture in which they might behold the glory of God; for although the mountain was still in existence, yet a disgraceful solitude made it almost an object of detestation, since it had lost its splendor in consequence of having been forsaken by God. But it was the duty of the pious to look not at those ruins, but at this vision. Moreover, the reason why he speaks in such lofty terms concerning the exaltation of Mount Zion is sufficiently evident from what follows; because thence proceeded the Gospel, in which the image of God shines. Other mountains might excel it in height; but as the glory of God has surpassing excellence, so the mountain in which he is manifested must also be highly distinguished. It was not, therefore, on her own account that he extolled Mount Zion, but in respect of her ornament, the splendor of which would be communicated to the whole world. (35) In the last days . — Eng. Ver. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-2-2

Source

"말일에" — 말 또는 날들의 완성을 언급할 때, 그리스도의 왕국에 대해 말하고 있음을 기억해야 한다. 또한 왜 그리스도의 왕국에 이 명칭을 붙이는지도 이해해야 한다. 그때까지 모든 것이 미결 상태에 있었기 때문이다. 그래서 백성이 단지 그림자였던 현재의 상태에 눈을 고정하지 않고 실체가 선포될 구속자를 바라보게 하려는 것이었다. 그리스도께서 오신 이후, 그 시대를 우리 시대와 비교하면 우리는 실제로 시대의 끝에 이르렀다. 당시 살았던 아버지들의 의무는 팔을 벌린 채 그리스도께로 나아가는 것이었다. 모든 것의 회복이 그분의 오심에 달려 있었으므로 소망을 그 시기까지 연장하도록 명령받는 것은 정당하다.

"여호와의 전의 산이 확정될 것이라" — 이 환상은 마치 터무니없는 것처럼 보였을 수 있다. 시온은 별로 높지 않은 작은 언덕에 불과했기 때문이다. 마치 한 줌의 흙을 거대한 산들과 비교하는 것과 같다. 더욱이 그는 조금 전에 그 파괴를 예언했었다. 그렇다면 시온이 그 모든 위대함을 잃은 후, 어떻게 다시 그토록 빛을 발하여 모든 민족의 눈길을 끌 수 있다고 믿겠는가?

그러나 이 예언이 헛되지 않았으니, 마침내 이 언덕이 실제로 모든 산들 위에 높아졌다. 거기서 하나님의 음성이 들려 온 세상에 울려 퍼져 우리를 하늘로 들어 올렸기 때문이다. 거기서 하나님의 하늘 위엄이 밝게 빛났다. 그것이 하나님의 성소로서 탁월한 위엄으로 온 세상을 능가했다. 이 예언의 사용은 주목할 만하다. 이사야는 포로 기간에 백성의 마음을 지탱할 위로를 가져오려 했다. 성전이 없고 제사가 없고 모든 것이 폐허가 되더라도, 이 소망이 경건한 자들의 마음에 소중히 간직되도록 하려는 것이었다.

원주석

3절 카드 ↗

3. And many people shall go In the former verse he had slightly noticed the reason why Mount Zion would hold so high a rank. It was because all nations would flow to it, as if the rivers were overflowing through the great abundance of waters. He now makes the same statement, and assigns the reason; for it might be asked why various nations flocked to it in crowds from distant lands. He says, therefore, that the desire of serving God was their motive. The word רבים , ( rabbim ,) many , implies a contrast; for it means that there will not be, as formerly, but one nation which devotes itself to the worship of the true God, but that those who formerly were strangers and foreigners ( Ephesians 2:19 ) will come into the same agreement with them about religion; as if he had said that the Church, which had formerly been, as it were, shut up in a corner, would now be collected from every quarter. By the word many he meant various ; for unquestionably he did not intend to weaken the force of what he had said a little before about all nations . Now, though this was never fulfilled, that the nations of the whole world, each of them leaving their native country, made a journey into Judea; yet, because the doctrine of the gospel, by which God hath gathered to himself a Church indiscriminately out of all nations, proceeded from Mount Zion, he justly says that they will come to it who having, with one consent of faith, embraced the covenant of eternal salvation, have been united into one Church. We must also observe the harmony between the figures of the law and that spiritual worship which began to be introduced at the coming of Christ. And shall say, Come By these words he first declares that the godly will be filled with such an ardent desire to spread the doctrines of religion, that every one not satisfied with his own calling and his personal knowledge will desire to draw others along with him. And indeed nothing could be more inconsistent with the nature of faith than that deadness which would lead a man to disregard his brethren, and to keep the light of knowledge choked up within his own breast. The greater the eminence above others which any man has received from his calling so much the more diligently ought he to labor to enlighten others. This points out to us also the ordinary method of collecting a Church, which is, by the outward voice of men; for though God might bring each person to himself by a secret influence, yet he employs the agency of men, that he may awaken in them an anxiety about the salvation of each other. By this method he likewise strengthens their mutual attachment, and puts to the test their willingness to receive instruction, when every one permits himself to be taught by others. Next Isaiah shows that those who take upon them the office of teaching and exhorting should not sit down and command others, but should join and walk along with them as companions; as we see that some men are very severe instructors, and eager to urge others forward, who yet do not move a step. But here believers, instead of addressing to their brethren the command, Go up, rather lead the way by their own example. This is the true method, therefore, of profitable teaching, when, by actually performing what we demand, we make it evident that we speak with sincerity and earnestness. And he will teach us in his ways (36) He shows, first, that God cannot be worshipped aright until we have been enlightened by doctrine; and, secondly, that God is the only teacher of the Church, on whose lips we ought to hang. Hence it follows that nothing is less acceptable to God than certain foolish and erring services which men call devotion and likewise, that though he employs the agency of men in teaching, still he reserves this as his own right, that they must utter nothing but his word. Had this rule been followed by those who called themselves teachers of the Church religion would not have been so shamefully corrupted by a wide and confused diversity of superstitions. Nor is it possible that we shall not be carried away into various errors, where we are tossed about by the opinions of men. Justly therefore, does Isaiah, when he claims for God alone the power and authority to teach the Church, shut the mouths of all mortals; so that the office of teaching is committed to pastors for no other purpose than that God alone may be heard there. Let those who wish to be reckoned ministers of Christ allow themselves to be regulated by this statement, that they may take nothing away from his authority. The Hebrew words ויורנו מדרכיו ( veyorenu midderachaiv ) may be literally rendered, he will teach us OF his ways; which means, “He will show us what his ways are,” or, he will set before us his ways for a perfect instruction. Next he adds obedience, we will walk in his paths , by which he points out both the object and the result; for the instruction which is delivered to us from the mouth of the Lord is not mere speculation, but directs the course of our life, and leads us to obey him. But we ought also to observe, that the commandments of God are called ways and paths , in order to inform us that they go miserably astray who turn aside from them in the smallest degree. Thus every kind of unlawful liberty is restrained, and all men, from the least even to the greatest, are enjoined to observe this rule of obedience, that they keep themselves within the limits of the word of God. For out of Zion shalt go forth the law This is an explanation of the former verse, in which he said that Mount Zion will be placed above all mountains; that is, that she will be raised to the highest pitch of honor, when she shall become the fountain of saving doctrine, which shall flow out over the whole world. He calls it the law ; but we have elsewhere spoken of the derivation and meaning of this word; for תורה ( torah ) means instruction , and the most complete of all kinds of instruction is contained in the law . He speaks, therefore, after

Pericope (part_of)

절 (explains)

bible-text/isa-2-3

Source

"많은 백성이 가며" — 그는 앞 절에서 시온이 왜 그토록 높은 지위를 차지하게 될지 그 이유를 간략히 언급했다. 그것은 모든 민족이 마치 강이 풍성한 물로 넘쳐흐르듯 그리로 흘러들 것이기 때문이다. 이제 같은 진술을 하며 이유를 밝힌다. 왜 다양한 민족들이 먼 나라에서 무리지어 그리로 달려오는가? 그것은 하나님을 섬기고자 하는 열망이 동기라고 한다.

"많은"이라는 단어는 대조를 내포한다. 이전에는 오직 한 민족만이 참 하나님 예배에 헌신했지만 이제는 이방인들이었던 자들이 같은 종교에 합의하여 들어올 것이라는 의미이다. 비록 온 세상의 민족들이 각자 고국을 떠나 유대로 여행한 일은 실제로 일어나지 않았지만, 하나님께서 모든 민족 중에서 무차별적으로 교회를 모으신 복음의 교훈이 시온산에서 나왔으므로, 한 믿음의 동의로 영원한 구원의 언약을 받아들이고 한 교회로 연합된 자들이 그리로 올 것이라고 정당하게 말할 수 있다.

"그가 그의 길로 우리에게 가르치실 것이라" — 첫째, 교리로 조명받기 전에는 하나님을 올바르게 예배할 수 없다는 것을 보여 준다. 둘째, 하나님만이 교회의 교사이심을 보여 준다. 따라서 우리가 인간의 견해들에 이리저리 흔들릴 때 다양한 오류들에 빠지지 않을 수 없다. 이사야가 교회를 가르치는 권한과 권위를 홀로 하나님께 주장할 때, 그는 모든 사람의 입을 닫는다.

"이는 율법이 시온에서부터 나올 것이요" — 이것은 앞 절의 설명이다. 구원의 교훈의 샘이 되어 온 세상으로 흘러나올 때 시온이 최고의 명예로 높아진다는 것이다. 그가 "율법"이라고 부르지만, תוֹרָה(토라)는 "가르침"을 의미하며 가장 완전한 가르침이 율법에 담겨 있다.

원주석

4절 카드 ↗

4. And he shall judge among the nations He means that the doctrine will be like a king’s scepter, that God may rule among all nations; for, by a figure of speech in which a part is taken for the whole, the Hebrew word שפט , ( shaphat ,) to judge , means to govern or to reign . since, therefore, God had not taken more than one nation to be subject to his reign, the Prophet here shows that the boundaries of his kingdom will be enlarged, that he may rule over various nations. He likewise notices indirectly the difference between the kingdom of David, which was but a shadow, and this other kingdom, which would be far more excellent. At that time God ruled over his chosen people by the hand of David, but after the coming of Christ he began to reign by himself, that is, in the person of his only-begotten Son, who was truly God manifested in the flesh . ( 1 Timothy 3:16 .) The prophets sometimes employ the name of David when they are speaking about the kingdom of Christ, and they do so with propriety, that is, with respect to his human nature; for the Redeemer had been promised to spring from that family. ( Jeremiah 30:9 ; Ezekiel 34:23 .) But here the Prophet extols his divine majesty from which it is evident how much more excellent is the condition of the new Church than that of the ancient Church, since God hath revealed himself as King in his Son. And again he confirms the calling of the Gentiles, because Christ is not sent to the Jews only, that he may reign over them, but that he may hold his sway over the whole world. And shall rebuke many nations The word יכח ( yakach ) sometimes means to expostulate , sometimes to correct , and likewise to prepare ; but the ordinary interpretation is most suitable to this passage, in which the Prophet speaks of the reformation of the Church. For we need correction, that we may learn to submit ourselves to God; because, in consequence of the obstinacy which belongs to our nature, we shall never make progress in the word of God, till we have been subdued by violence. Accordingly, Christ makes the beginning of preaching the gospel to be, that the world be reproved concerning sin . ( John 16:8 .) That the doctrine may not be without profit, Isaiah shows that the stubbornness of our flesh must be subdued; and therefore he attributes to God the office of a reproving judge , that he may try our life, and, by condemning our vices, may effect a reformation of our morals. And, indeed, we see how little effect is produced by the gospel unless where that power of the Spirit is exercised which leads men to repentance. And they shall beat their swords into ploughshares He next mentions the beneficial result which will follow, when Christ shall have brought the Gentiles and the nations under his dominion. Nothing is more desirable than peace; but while all imagine that they desire it, every one disturbs it by the madness of his lusts; for pride, and covetousness, and ambition, lead men to rise up in cruelty against each other. Since, therefore, men are naturally led away by their evil passions to disturb society, Isaiah here promises the correction of this evil; for, as the gospel is the doctrine of reconciliation , ( 2 Corinthians 5:18 ,) which removes the enmity between us and God, so it brings men into peace and harmony with each other. The meaning amounts to this, that Christ’s people will be meek, and, laying aside fierceness, will be devoted to the pursuit of peace. This has been improperly limited by some commentators to the time when Christ was born; because at that time, after the battle of Actium, the temple of Janus (37) was closed, as appears from the histories. I readily admit that the universal peace which existed throughout the Roman empire, at the birth of Christ, was a token of that eternal peace which we enjoy in Christ. But the Prophet’s meaning was different. He meant that Christ makes such a reconciliation between God and men, that a comfortable state of peace exists among themselves, by putting an end to destructive wars. For if Christ be taken away, not only are we estranged from God, but we incessantly carry on open war with him, which is justly thrown back on our own heads; and the consequence is, that everything in the world is in disorder. Besides, Isaiah promises that, when the gospel shall be published, it will be an excellent remedy for putting an end to quarrels; and not only so, but that, when resentments have been laid aside, men will be disposed to assist each other. For he does not merely say, swords shall be broken in pieces, but they shall be turned into mattocks ; by which he shows that there will be so great a change that, instead of annoying one another, and committing various acts of injustice, as they had formerly done, they will henceforth cultivate peace and friendship, and will employ their exertions for the common advantage of all; for mattocks and pruning-hooks are instruments adapted to agriculture, and are profitable and necessary for the life of man. He therefore shows that, when Christ shall reign, those who formerly were hurried along by the love of doing mischief, will afterwards contend with each other, in every possible way, by acts of kindness. Neither shall they practice war any more (38) The word למד ( lamad ) signifies either to be accustomed to , or to learn . But the meaning of the Prophet is plain enough, that they will not train themselves in destructive arts, and will not strive with each other in acts of cruelty and injustice, as they were formerly accustomed to do. Hence we infer that they have made little proficiency in the gospel, whose hearts have not been formed to meekness, and among whom there does not yet reign that brotherly love which leads men to perform kind offices to each other. But this cannot be done before the consciences have been brought into a state of peace with God; for we must begin there, in order that we may also be at peace with men. Some madmen torture this passage to promote

Pericope (part_of)

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"그가 민족들 사이에서 심판하시며" — 그 교훈이 왕의 홀과 같아서 하나님이 모든 민족 가운데 통치하실 것임을 의미한다. 히브리어 שָׁפַט(샤파트), "심판하다"는 전체를 나타내는 부분으로서 "통치하다" 또는 "다스리다"를 의미한다. 하나님께서 이전에는 오직 한 민족만을 자신의 통치 아래 두셨으므로, 선지자는 이제 그분의 왕국의 경계가 넓혀져 다양한 민족들을 다스리실 것임을 보여 준다.

그는 또한 단지 그림자였던 다윗의 왕국과 훨씬 더 탁월한 이 왕국의 차이를 간접적으로 언급한다. 그때 하나님은 다윗의 손으로 선택된 백성을 다스리셨으나, 그리스도께서 오신 후에는 독생자 안에서, 즉 육신으로 나타나신 참 하나님이신 그분 안에서 직접 통치하기 시작하셨다(딤전 3:16). 이방인들의 부르심도 확증한다. 그리스도는 유대인들만을 위해 파송되신 것이 아니라 온 세상을 통치하시기 위해 보내지셨다.

"그가 많은 민족들을 책망하시리니" — יָכַח(야카흐)는 때로 "변론하다", 때로 "교정하다", 또는 "준비시키다"를 의미하나, 일반적인 해석이 이 구절에 가장 적합하다. 그리스도께서 자기 자신에게 복종하도록 이방인들과 민족들을 이끌어 오실 때 유익한 결과를 언급한다. 평화보다 더 바람직한 것은 없다. 그러나 모든 사람이 자신은 평화를 원한다고 상상하지만 욕정의 광기로 평화를 교란한다. 복음이 화해의 교훈이어서(고후 5:18) 우리와 하나님 사이의 적대감을 제거하므로, 사람들 사이에도 평화와 화합을 가져온다. 이것의 의미는, 그리스도의 백성이 온유해져서 사나움을 내려놓고 평화 추구에 헌신할 것이라는 것이다.

어떤 주석가들이 이 구절을 그리스도께서 태어나신 때로 제한하는 것은 부적절하다. 그때 악티움 전투 후 로마 제국에 보편적인 평화가 있었기 때문이다. 그 보편적 평화가 그리스도 안에서 우리가 누리는 영원한 평화의 표징이었음은 인정한다. 그러나 선지자의 의미는 달랐다. 그는 그리스도께서 하나님과 사람들 사이를 화해시켜 파괴적인 전쟁을 끝냄으로써 그들 사이에 평화로운 상태가 존재한다는 것을 의미했다.

원주석

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5. O house of Jacob He sharply rebukes the Jews by holding out the example of the Gentiles; for since, in consequence of the spread of his kingdom, God would give law to all nations from Mount Zion, so as to ingraft them into the body of his chosen people, nothing could be more strange than that the house of Jacob should revolt from him, and that, when strangers were drawing near, the members of the household, who ought to have been foremost, should withdraw. This is, therefore, not only an exceedingly vehement exhortation, but also a heavy and sharp complaint. Accordingly, he addresses them by an honorable name, saying, O house of Jacob, come; that he may express more strongly their ingratitude, which appeared in twist that though they were in the Church God’s first-born, they utterly renounced that right of inheritance which they held in common with others. There is, therefore, an implied comparison, as if he had said, “Lo, the Gentiles flow together to Mount Zion, and every one exhorts and urges on his neighbor; they submit to receive instruction from God, and to be reproved by him and why do you, O Israelites, you who are the inheritance of God, why do you draw back? Shall the Gentiles submit to God, and shall you refuse to acknowledge his authority? Has so great a light been kindled in every part of the world, and shall you not be enlightened by it? Shall so many waters flow, and will you not drink? What madness is this, that when the Gentiles run so eagerly, you sit still in idleness?” And we will walk in the light of the Lord When he adds we will walk , he means that the light is placed before their feet, but that they disregard it by shutting their eyes, and even extinguish it as far as lies in their power; and yet its brightness draws to it distant nations. return to ' Top of Page ' <a name="verse-6" class="com-number"

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"야곱 족속아" — 그는 이방인들의 예를 제시하며 유대인들을 날카롭게 꾸짖는다. 하나님께서 그분의 왕국의 전파로 시온산에서 모든 민족에게 율법을 주셔서 그들을 선택된 백성의 몸 안에 접붙이실 것이므로, 야곱의 집이 그분으로부터 반역하는 것은 가장 이상한 일이 아닐 수 없다.

이것은 매우 강력한 권고일 뿐만 아니라 무겁고 날카로운 불평이다. 그는 그들을 명예로운 이름으로 부른다. "야곱의 집이여 오라." 그들의 은혜를 잊은 배은망덕을 더욱 강하게 표현하기 위함이다. 다른 자들과 공유한 유산의 권리를 완전히 포기하는 하나님의 장자였는데도. "보라, 이방인들이 시온산으로 몰려들고 각자 이웃을 격려하며 재촉한다. 그들은 하나님께 교훈을 받고 그분의 책망을 받는다. 왜 너희는, 하나님의 유업인 이스라엘아, 물러서느냐? 이방인들은 하나님께 복종하고 너희는 그분의 권위를 인정하기를 거부하느냐?"

원주석

6절 카드 ↗

6. Surely thou hast forsaken thy people In these words he now plainly charges the people with having a perverse disposition; and he does this not in direct terms, but, as it were, bursting into astonishment, he suddenly breaks off his discourse, and, turning to God, exclaims, “Why should I waste words on a nation grown desperate, which thou, O Lord, hast justly rejected, because, giving itself up to idolatrous practices, it has treacherously departed from thy word?” It may also be a prediction of punishment still future which he foresaw by the Spirit; as if he had said, That it was not wonderful if ruin and desolation were about to overtake Mount Zion on account of the great crimes of the nation. His design may have been, that so mournful a spectacle might not be the occasion of despair, and that those who were capable of being cured might be moved by repentance, and turn to God ere this calamity arrived. For while the prophets are heralds of God’s judgments, and threaten vengeance against the ungodly, they usually endeavor, at the same time, to bring as many as they can to some kind of repentance. The servants of God ought never to lay aside this disposition, which would lead them to endeavor to do good even to the reprobate, if that were possible. ( 2 Timothy 2:25 .) This passage ought to yield abundant consolation to godly teachers; for when we think that we are speaking to the deaf, we become faint, and are tempted to give up all exertion, and to say, “What am I about? I am beating the air.” Yet the Prophet does not cease to exhort those in whom he perceived no ground of comfortable hope; and while he stands like one astonished at this destruction of the people, he nevertheless addresses those whom he sees going to ruin. At the same time we must observe that, however obstinate the ungodly may be, we must pronounce vengeance against them; and though they refuse and gnaw the bridle, yet, that they may be left without excuse, we must always summon them to the judgment-seat of God. I consider the כי ( ki ) to mean surely ; (39) for this signification is more suitable, because he breaks off the exhortation which he had begun, and addresses God. And when he again calls them the house of Jacob, this is added for the purpose of imparting greater vehemence, as is usually done in a moving discourse; as if he had said, “This holy nation, which God had chosen, is now forsaken.” Because they are replenished from the East As the Hebrew word קדם ( kadem ) sometimes denotes the east , and sometimes antiquity , it may be interpreted to mean that they were filled with ancient manners ; because they had again brought into use those superstitions by which the land of Canaan was formerly infected. For we know that the prophets often reproach the nation of Israel with resembling the Canaanites more than they resembled Abraham and the rest of the holy fathers. And, indeed, because they had been brought into the possession of this land, when the ancient inhabitants had been driven out, in order that it might be cleansed from its pollution, and afterwards devoted to holiness, the refusal to change their wicked customs involved a twofold ingratitude. But as the other meaning — from the East — has been more generally adopted, I have chosen to retain it; though even in this view the commentators differ, for some consider the letter מ ( mem ) to denote comparison, and מקדם ( mikkedem ) to denote more than the inhabitants of thee East , while others adopt the simpler, and, as I think, the more correct view, that they were filled with the east , that is, with the vices which they had contracted from that quarter; for wicked imitation is amazingly contagious, and nothing is more natural than that corruptions should glide from one place into another more distant. And with divinations, like the Philistines This clause explains the former more fully; for under divinations he includes, by synecdoche, the impostures of Satan to which heathen nations were addicted. The Prophet therefore means that they now differ in no respect from the Philistines , though God had separated them from that people by the privilege of his adoption; and this was sufficient to bring upon them the severest condemnation, that they had forgotten their calling, and polluted themselves with the corrupted and ungodly customs of the Gentiles. Hence it appears that to sin by the example of another contributes nothing to alleviate the guilt. And have delighted in the children of strangers The last part of the verse is interpreted in various ways; because the phrase, the children of strangers , is viewed by some metaphorically, as denoting laws and customs; while others regard them as referring to marriages; because, by marrying indiscriminately women of foreign extraction, they had mingled their seed, so that there were many illegitimate children. Jerome gives a harsher exposition, that they polluted themselves by wicked lusts contrary to nature. For my own part, I have no doubt that by the children of strangers are meant foreign nations, and not figuratively the laws themselves. The crime charged against them by the Prophet therefore is, that, by endeavoring to please the Gentiles, they entangled themselves in their vices, and thus preferred not only mortal men, but wicked men, to God. He says that they delighted , because the desire or delight of wicked imitation effaced from their hearts the love of God and of sound doctrine. (39) In the English Version it is rendered therefore . — Ed . return to ' Top of Page ' <a name="verse-7" class="com-number"

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"주께서 주의 백성 야곱 족속을 버리셨사오니" — 이 말로 백성의 사악한 성향을 명확하게 고발한다. 그는 직접적으로 하지 않고, 갑자기 탄식으로 말을 끊고 하나님께 돌아선다. "무엇 때문에 이미 절망적으로 된 나라에 말을 낭비하랴? 주님, 당신이 그들을 정당하게 버리셨으니, 그들이 우상 숭배 관습에 빠져 당신의 말씀으로부터 배신하여 이탈했기 때문입니다." 이는 또한 그가 성령으로 미리 본 미래에 있을 형벌의 예언일 수도 있다.

"그들이 동방의 풍속을 따르며" — 히브리어 קֶדֶם(케뎀)은 때로 "동방"을, 때로 "옛적"을 의미한다. 따라서 그들이 이전에 가나안 땅을 오염시켰던 미신들을 다시 들여온, "고대 관습으로 가득 찼다"는 의미로 해석될 수 있다. 그러나 "동방으로부터"라는 더 일반적으로 채택된 의미를 선호하여 그대로 사용하겠다. 이것은 그들이 동방의 악들, 즉 그쪽에서 계약한 악습들로 가득 찼다는 것이다. 사악한 모방은 놀랍도록 전염성이 강하며 부패가 한 곳에서 더 멀리 있는 다른 곳으로 스며드는 것만큼 자연스러운 것은 없다.

"블레셋 사람들처럼 점술을 치며" — 이 구절은 앞의 것을 더욱 충분히 설명한다. 점술 아래 이방 민족들이 탐닉했던 사탄의 사기들을 전체를 나타내는 부분으로 포함시킨다. 따라서 선지자는 그들이 이제 블레셋 사람들과 아무런 차이가 없다고 의미한다. 하나님께서 입양의 특권으로 그들을 그 백성에게서 분리시켰음에도 불구하고.

"이방인의 자녀들로 만족하느니라" — 이방인의 자녀들이 비유적으로 법률과 관습을 의미한다고 보는 이들이 있다. 다른 이들은 외국 출신의 여자들과 무분별하게 결혼하는 것을 언급한다고 본다. 나는 이방인의 자녀들이 외국 민족들을 가리키는 것으로, 비유적으로 법률 자체가 아닌 것으로 의심하지 않는다. 따라서 선지자가 그들에게 씌우는 죄는, 이방인들을 기쁘게 하려고 노력하다가 그들의 악습에 얽혀 들었다는 것이다.

원주석

7절 카드 ↗

7. Their land is filled with silver and gold We must attend to the order which the Prophet here observes; for he now enumerates the reasons why the Lord rejected his people. In the former verse he began with divinations and the customs of strangers ; he now comes down to silver and gold ; and afterwards he will speak of horses and chariots . There can be no doubt that, having first condemned idolatry, he reproves them, secondly, for covetousness, and, thirdly, for sinful trust, when men depart from God, and contrive for themselves vain grounds of confidence. It was not a thing in itself to be condemned, that this nation had abundance of gold and silver; but because they burned with insatiable covetousness, and trusted to horses and chariots , he justly reproves them. The Hebrew particle ו ( vau ) is here viewed by some as denoting a contrast, supposing the meaning to be, and yet their land is filled with silver and gold . This would show the ingratitude of the people to be the greater, because, though they enjoyed an abundance of all good things, they betook themselves, as if their case had been desperate, to magical arts and to idols, which is much less excusable than if they had fled to them during their adversity; because, though they were fed to the full with an abundance of good things, yet they shook off the yoke of God. In this way he would aggravate the criminality of a nation that fled to idols freely and of their own accord, even though they were luxuriating in their abundance. But I do not receive this interpretation, for I think it too far-fetched. On the contrary, he includes in one continued enumeration the vices with which that nation was chargeable, covetousness, sinful confidence, and idolatry . Accordingly, though the opinion of those who explain it as a contrast be a true opinion, it does not harmonize with this passage. And there is no end of their treasures Isaiah proceeds to illustrate more clearly and forcibly what he has formerly said; for, though it be not in itself sinful or blamable that a person should possess gold or silver, provided that he make a proper use of it, he properly launches out against that wicked desire and mad eagerness to accumulate money, which is most detestable. He says that there is no end , because their eagerness is insatiable, and goes beyond the bounds of nature. The same opinion must be formed about horses and chariots , for false confidence is here reproved. To prevent this evil, the Lord had forbidden kings to gather together a great multitude of horses or chariots, lest, trusting to them, they should cause the people to return to Egypt . ( Deuteronomy 17:16 .) since, therefore, it is difficult for men to have resources of this kind in abundance without being also lifted up with pride, it was the will of God that his people should not have them at all, or at least should be satisfied with a moderate share. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

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"그 땅에는 은금이 가득하고" — 선지자가 여기서 지키는 순서에 주목해야 한다. 앞 절에서 점술과 이방인들의 관습으로 시작하여, 이제 은과 금으로 내려오고, 그 후에 말과 병거에 대해 말할 것이다. 의심할 여지 없이 먼저 우상 숭배를 정죄하고, 다음으로 탐욕을 책망하며, 셋째로 사람들이 하나님을 떠나 헛된 신뢰의 근거를 스스로 고안할 때의 죄악된 신뢰를 책망한다.

그 나라에 금은이 풍부한 것 자체가 정죄받을 일은 아니었다. 그러나 그들이 채울 수 없는 탐욕으로 불타고 말과 병거를 믿었으므로 정당하게 책망한다. 히브리어 접속사 ו(바브)를 어떤 이들은 대조를 나타내는 "그런데도"로 본다. 그들이 모든 좋은 것의 풍성함을 누리면서도 마치 상황이 절박한 것처럼 마술과 우상들에 의지한 것은 역경에서 의지했을 때보다 훨씬 더 용납하기 어렵다는 것이다. 그러나 나는 이 해석을 받아들이지 않는다. 그보다는 탐욕, 죄악된 신뢰, 우상 숭배라는 그 나라에 해당되는 악들을 하나의 연속적인 열거로 포함시킨다고 본다.

"그 보물이 무한하고 그 말도 무한하고 병거도 수가 없거늘" — 이사야는 이미 말한 것을 더 명확하고 강력하게 설명한다. 금이나 은을 소유하는 것이 그 자체로 죄가 아니고 합당하게 사용한다면 비난받을 것이 아니지만, 돈을 축적하려는 사악한 욕망과 미친 열심에 대해 정당하게 공격한다. 그들의 열망이 채울 수 없어 자연의 한계를 넘어서기 때문에 "끝이 없다"고 한다.

말과 병거에 대해서도 같은 견해를 가져야 한다. 여기서 죄악된 신뢰가 책망받는다. 이 악을 막기 위해 주님은 왕들이 많은 말과 병거를 모으는 것을 금하셨다. 그것들을 믿고 이집트로 돌아가지 않도록 하기 위함이었다(신 17:16).

원주석

8절 카드 ↗

8. Their land is also full of idols He repeats what he had already noticed about idolatry, but enters into it more fully; and, having first mentioned the subject itself, he next speaks of the use of it, which almost always follows. It seldom happens that we do not abuse idols when they are set up among us, for it is as when fire has been applied to a pile of wood, which must immediately burn; and wood is not more ready to be set on fire than we are to follow superstition. In the Hebrew language idols are very properly denominated by the word אלילים , ( elilim ) which the Prophet here employs, for they are empty things, and of no value. (40) And undoubtedly the Holy Spirit intended by this word to reprove the madness of men who imagined that, by relying on such inventions, they approached nearer to God; as the papists of the present day, in order to plead for the usefulness of their idols, boast that they are the books of the unlearned: but we ought rather to believe the testimony of the Holy Spirit; and even the facts themselves plainly show what advantage the unlearned derive from them; for, led away by gross fancies, they imagine to themselves earthly and carnal gods. Hence Jeremiah justly declares not only that idols are useless, but that they are teachers of falsehood and lies. ( Jeremiah 10:14 .) And they have bowed down (41) before the work of their own hands We must also attend to this description, in which the Prophet relates that the people bowed down before the works of their own hands ; for how stupid was it that men should not only worship wood and stone instead of God, but should honor their own workmanship with the appellation of Deity, which they cannot bestow on themselves! It is truly shocking and monstrous that, as soon as a block of wood which lay neglected has received the finishing-stroke from a mortal man, he presently worships it as if it had been made a God. Although the Prophet addresses the ancient people, the same reasoning applies to the papists, who acknowledge no majesty of God but in the works of their own hands. Before that which their own fingers have made The repetition is emphatic, and to the hands he adds the fingers , in order to exhibit more strongly the grossness of the crime. We must also attend to the mode of expression, which denotes adoration by means of outward gesture; not that it is unlawful among men to bend the knee or the head for the sake of paying public respect, but because he who bows down before an idol professes to render divine worship. Consequently, the silly talk of papists about that adoration which they call Dulia (42) ( δουλεία ) is a childish evasion; for when the Prophet speaks of religious worship he condemns universally every token of homage. (43) (40) “So called,” says Buxtorf, “because they are absolutely nothing , agreeably to that saying of the Apostle, an idol is nothing in the world , ” ( 1 Corinthians 8:4 .) רפאי אלל , ( rophee elil ) physicians of no value , ( Job 13:4 ,) is an instance of the literal use of the word. — Ed (41) They worship . — Eng. Ver. (42) The popish distinction between an inferior kind of adoration, called δουλεία and a higher kind of adoration, called λατρεία , is illustrated and refuted by our Author, in the Institutes, vol. 1, p. 141, and in the Harmony of the Evangelists , vol. 1, p. 221. — Ed (43) That is, of homage paid to idols. — Ed . return to ' Top of Page ' <a name="verse-9" class="com-number"

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"그 땅에는 우상도 가득하고" — 그는 우상 숭배에 대해 이미 언급한 것을 반복하지만 더 충분히 다룬다. 먼저 주제 자체를 언급한 후 거의 항상 따르는 그 용도에 대해 말한다. 우리가 우상들을 세워 놓으면 그것들을 남용하지 않는 일이 드물다. 마치 불이 나무 더미에 놓이면 즉시 타올라야 하는 것처럼. 우상들을 따르려는 우리의 성향 또한 그만큼 강하다.

히브리어에서 우상들을 אֱלִילִים(엘릴림)이라고 매우 적절하게 부른다. 선지자가 여기서 쓰는 단어이다. 그것들은 텅 빈 것들이요 가치 없는 것들이다. 성령께서는 이 단어로 사람들이 그런 발명에 의지함으로써 하나님께 더 가까이 나아갈 수 있다고 상상한 사람들의 광기를 책망하려 하셨다.

"자기의 손으로 만든 것들에게 절하니" — 선지자가 백성이 자기 손으로 만든 것들에 절한다고 기술하는 것에 주목해야 한다. 생각 없이 방치되어 있던 나무 토막이 필멸의 인간의 손에 의해 마무리 손질을 받자마자 마치 신이 된 것처럼 그것을 섬기는 것이 얼마나 어리석은 일인가! 선지자는 고대 백성에게 말하고 있지만, 같은 논리가 교황주의자들에게도 적용된다. 그들이 자기 손으로 만든 것들에서 하나님의 위엄을 인정하기 때문이다.

"그들의 손가락이 만든 것들에게" — 이 반복은 강조적이다. 그는 손에 손가락을 더하여 죄악의 중대함을 더욱 강력하게 드러낸다. 종교적 예배에 대해 말할 때 모든 경의의 표시를 보편적으로 정죄한다는 점에 주목해야 한다.

원주석

9절 카드 ↗

9. And the mean man boweth down Some commentators read these words in immediate connection with what goes before, as if the Prophet were proceeding still farther to show the extent of their criminality. If we adopt this meaning, then by the mean man and the mighty man we must understand all the Israelites; as if the Prophet said that no man is pure and free from this stain. Others not improperly are of opinion that he repeats in other words what he had said about punishment, and that in this way he expresses the destruction which awaits a people forsaken by God. This will agree best with the scope of the passage, that all, both small and great, will speedily be overtaken by the ruin which lays low a whole nation; because amidst so great wickedness there was no reason to expect deliverance from the vengeance of God. Besides, in those two expressions, bow down and humble , there is a rapid allusion to that bowing down which he mentioned a little before, as if he had said, “They have bowed themselves down before idols, therefore God will lay them low under a vast weight of calamities.” Yet I have no doubt that he likewise attacks their pride; for it was difficult to believe that a nation so abundantly supplied with wealth would, in a short period, be overwhelmed by calamities. Therefore forgive them not; or, thou wilt not forgive them . This latter clause is explained in two ways, though it does not much affect the real meaning which of the views you adopt; for the design of the Prophet is to show that towards such obstinate men God will not be appeased. If it be taken in the future tense, thou wilt not forgive them , the meaning will be more easily brought out; but if it be taken as a prayer, forgive them not , it will amount to the same thing; for we know that, when the prophets, inflamed by zeal for God, pour out prayers as under the dictation of the Spirit, they threaten just punishment against the ungodly: and we need not wonder that the Prophets offended by crimes so numerous and so shocking, kindles into such warmth that he consigns his countrymen to destruction; for nothing was more dear to him than the sacred honor of God. But at the same time it must be understood that he makes a tacit reservation of a remnant; because he does not here speak of every individual, but of the body of the people, which was so deeply infected by its vices that there was no hope of cure; otherwise it would have been unreasonable to give exhortations to repentance, and to hold out the hope of pardon to men who were incurable and thoroughly obstinate. The meaning therefore amounts to this, that the restoration of a new Church must not be expected till God has executed his judgments by destroying the temple. return to ' Top of Page ' <a name="verse-10" class="com-number"

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"천한 자도 굴복하겠고 귀한 자도 낮아지겠으니" — 어떤 주석가들은 이 말들을 앞의 것과 직접 연결하여 마치 선지자가 죄악의 범위를 더욱 드러내려는 것처럼 읽는다. 이 의미를 채택하면 "천한 자"와 "귀한 자"로 모든 이스라엘인들을 이해해야 한다. 이 구절의 범위와 가장 잘 맞는 것은, 하나님께 버림받은 백성을 낮추는 멸망이 신속하게 크고 작은 모든 이들에게 닥칠 것이라는 뜻이다.

"그러므로 그들을 용서하지 마시옵소서" — 이 마지막 구절은 두 가지 방식으로 해석되지만, 어느 견해를 채택하든 실제 의미에 크게 영향을 미치지 않는다. 선지자의 의도는 그토록 완고한 자들에 대해 하나님께서 달래지지 않으실 것임을 보여 주는 것이기 때문이다. 그러나 동시에 그가 묵시적으로 남은 자를 예외로 둔다는 것을 이해해야 한다. 그는 모든 개인에 대해 말하는 것이 아니라 치유의 소망이 없을 만큼 깊이 죄악으로 물든 백성 전체에 대해 말한다. 따라서 의미는, 하나님께서 성전을 파괴함으로써 심판을 집행하기 전에는 새 교회의 회복을 기대해서는 안 된다는 것이다.

원주석

10절 카드 ↗

10. Enter into the rock As ungodly men, for the most part, lull themselves in excessive indifference about God’s threatenings, it is customary with the prophets, when they threaten sinners, with the view of producing terror, to add lively descriptions, as if for the purpose of bringing those matters under the immediate view of men. This is the reason why the Prophet now bids despisers of God enter into the rocks and caves, to conceal themselves under ground. And, first, he means that the judgment of God is more to be dreaded than a thousand deaths, and that for the sake of escaping that judgment it were to be wished that they should go down into the grave. But, by addressing men themselves, he gives a more impressive illustration of the weight of the divine vengeance. From the dread of the LORD, and from the glory of his majesty Although by the dread of God he means the scourges by which God would take vengeance on a wicked people, yet it is not without good reason that he immediately adds, his magnificent glory ; as if he had said, “It is according to the measure of his own glory that God ought to be dreaded by the ungodly, in whose destruction he displays his boundless power.” But though the ungodly are not reformed or made to bow down by any punishment, they are forced to tremble when they feel the presence of the wrath of God. In quite a different manner do punishments instruct the elect to fear God; for, in consequence of being subdued by strokes, they learn to bear the yoke. Isaiah therefore declares that the glory of God will be more illustriously displayed when he shall come forth as a righteous judge; for when he conceals himself he is not observed, and they scarcely think of his existence. Hence let pastors learn how they ought to deal with drowsy consciences, which must be awakened by the judgment of God, that they may regard that judgment with actual dread. Though we often sing to the deaf, yet terror pierces even hearts of iron, so that they are without excuse. Frequently, too, it happens that some are healed; and in like manner believers gain advantage from it, when they learn the terrific forms of punishment which await the ungodly and reprobate. return to ' Top of Page ' <a name="verse-11" class="com-number"

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"너는 바위 틈에 들어가서" — 악인들이 대부분 하나님의 위협들에 지나치게 무관심하므로, 선지자들은 죄인들을 위협할 때 마치 그 일들을 사람들의 즉각적인 시야 아래 가져오기 위한 것처럼 생생한 묘사를 더하는 것이 관례이다. 이것이 선지자가 지금 하나님을 멸시하는 자들에게 바위들과 동굴들로 들어가 지하에 몸을 숨기라고 명하는 이유이다.

"여호와의 두려우심과 그 위엄의 영광을 피하여" — 하나님의 두려움이라 할 때 악인들의 백성에게 형벌을 내리실 채찍들을 의미하지만, 즉시 그분의 위엄스러운 영광을 더하는 것은 좋은 이유가 있다. 마치 이렇게 말씀하시는 것처럼: "하나님은 자신의 영광의 분량에 따라 악인들에게 두려움의 대상이 되어야 한다. 그분은 그들의 파멸 안에서 무한한 권능을 드러내신다." 악인들이 어떤 형벌로도 개혁되거나 굴복하지 않더라도, 하나님의 진노의 임재를 느낄 때는 두려워하지 않을 수 없다.

원주석

11절 카드 ↗

11 The loftiness of the looks of man (44) shall be humbled Wicked men, relying on the wealth and quietness and prosperity which they at present enjoy, regard the threatenings of the Prophets with haughty disdain, and thus harden their hearts against God, and are even led to indulge in wantonness. 0n this account, Isaiah here determines, as we have already said, to repress their arrogance; as if he had said, “The time will come when this pride of yours, by which you vainly and madly contend against God, shall be brought down.” For wicked men, though they pretend to have some religion, are yet so daring that they raze against God himself, and imagine that they are higher than God. On the other hand, by thundering against them, he lays low their haughtiness, that he alone may be exalted. And this is what we have already said, that when crimes are allowed to pass unpunished, it is a sort of cloud held before our eyes, which hinders us from beholding the glory of the Lord; but when he takes vengeance on men’s transgressions, his glory shines forth illustriously. This is also the reason which Solomon assigns why wicked men are hardened against God: it is because they think that bad and good men are equally happy in this world. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, ( Ecclesiastes 8:11 ;) for all of them grow more insolent, and are more and more blinded. But here he shows that, when proud men shall have been brought to their proper level, there will be nothing to prevent God from being acknowledged to be what he is. It was indeed highly becoming that the people should, of their own accord, humbly behold the greatness of God, under whose shadow they were defended; and for this purpose the posterity of Abraham was so remarkably distinguished by numerous blessings, that it might be the mirror of the glory and holiness of God. Isaiah now threatens that, because the Jews have risen up against him, God will employ a new method of exalting his glory, that is, by their destruction. When he speaks of lofty looks and loftiness , he employs an outward gesture to denote the inward pride of the mind; for sinful confidence almost always betrays, by the very looks, a contempt of God and of men. In the same sense does David describe the man whose eyes are lofty . ( Psalms 101:5 .) (44) The lofty looks of man . — Eng. Ver. return to ' Top of Page ' <a name="verse-12" class="com-number"

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"사람의 눈의 교만함이 낮아지리라" — 악인들은 현재 누리는 부와 평온함과 번영을 믿고 선지자들의 위협을 오만하게 경멸하며, 이로써 하나님을 대적하여 마음을 굳히고 방종에 빠진다. 이 때문에 이사야는 그들의 오만함을 억제하기로 작정한다. 마치 이렇게 말하는 것처럼: "너희가 헛되이 미쳐서 하나님을 대적하는 이 교만이 낮아질 때가 올 것이다." 악인들이 어떤 종교가 있는 척하면서도 너무 대담하여 하나님 자신을 거슬러 날뛰며 자신들이 하나님보다 높다고 상상한다. 반면에 그들을 향해 천둥을 치며 그들의 오만함을 낮추어 그분만이 높임을 받으신다.

이것이 솔로몬이 악인들이 하나님을 거슬러 굳어지는 이유로 제시하는 것이다. 악행에 대한 판결이 속히 집행되지 않기 때문에 사람들의 마음이 악을 행하기로 가득 찬다(전 8:11). 그러나 여기서 이사야는 교만한 자들이 적절한 수준으로 낮추어지면 하나님을 인정하는 것을 막는 것이 아무것도 없을 것임을 보여 준다.

원주석

12절 카드 ↗

12. For the day of the LORD of hosts will be on every one that is proud and lofty In this verse he confirms the same thing more fully and from the vehement manner in which he heaps up words, we may easily infer how bold was the wickedness which at that time abounded. But we shall not wonder that he labors so hard to subdue the arrogance of men, if we consider how difficult it is to bend the stubbornness of those who, relying on their wealth, are afraid of nothing, and who suppose that the design of their elevated rank is, that whatever they do shall pass unpunished. For even at the present day we experience how sensitive and passionate those men are who make arrogant claims for themselves, and how obstinately they reject all admonitions. And this is also the reason why the Prophet uses sharp language against theme instead of threatening vengeance, in general terms, against the whole nation. Yet it is not against the princes alone, whose high rank raised them far above other men, that his invectives are launched; for not only they, but even persons of the lowest rank, often swell with pride; and, as the common proverb runs, “Every man carries within him the heart of a king.” In like manner, we find that even the basest persons, if you do but prick them with a pill, vomit out the poison of intolerable arrogance. Since, therefore, this vice was so widely spread, Isaiah includes both the highest and the lowest of the people, declaring that in proportion to the forbearance which God had exercised toward them is the severity of the impending judgment; for, in consequence of their abundance, their hearts had swollen to fierceness. Moreover, though the letter ל , ( lamed ,) (45) which is the sign of the dative case, be sometimes superfluous, yet in this passage it retains its force; for it would appear that Isaiah appoints a fixed day, as usually happens in judicial trials. Accordingly, I interpret it to mean that God himself hath previously appointed a day on which proud men must be summoned to the judgment-seat of God, to receive a sentence of condemnation. We may also learn from these words that God avows himself to be the enemy of all the proud. This appointing of a day is therefore to the same effect as if God declared that he cannot endure men wickedly to indulge in pride, and that they who unduly exalt themselves cannot escape being crushed by his hand. And if our minds were sincerely convinced of this, who would not abhor pride, which provokes the anger of God against us? If any person choose rather to interpret ( superbum et elatum ) proud and lofty as in the neuter gender, meaning that which is proud and lofty , we must understand them to refer to the fortresses, bulwarks, and fortifications; but the rules of grammar do not admit of their being applied in any other way than to persons. (45) ליהוה The natural rendering of “ Quoniam dies Iehovae exercituum super omnem superbum et exelsum erit “ appears to be what I have given above, for the day of the Lord of hosts will be on every one that is proud and lofty . But if Jehovae be in the dative, and not in the genitive case, the ambiguity might have been partly removed by some such collocation as the following: — Quoniam Jehovae exercituum erit dies , which might have meant, For to the Lord of hosts there will be a day , or, the Lord of hosts will have a day ; and such an emphatic meaning of the phrase must have been intended by our author. — Ed return to ' Top of Page ' <a name="verse-13" class="com-number"

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"만군의 여호와의 날이 와서 모든 교만한 자와 높은 자에게 임하리라" — 이 절에서 그는 같은 것을 더 충분히 확증한다. 그가 말들을 쌓아 올리는 강렬한 방식으로, 그 당시 얼마나 대담한 악함이 만연했는지 쉽게 추론할 수 있다. 부유함에 의지하여 아무것도 두려워하지 않고 자신의 높은 지위의 목적이 자신이 무엇을 하든 처벌받지 않는 것이라고 생각하는 사람들의 완고함을 굴복시키는 것이 얼마나 어려운지 우리는 안다.

이것이 선지자가 그들에 대해 날카로운 언어를 사용하는 이유이다. 게다가 그의 비난은 다른 사람들보다 훨씬 높이 세워진 군주들만을 향하지 않는다. 최하층의 사람들도 흔히 교만으로 부풀어 오르기 때문이다. "모든 사람의 가슴 속에는 왕의 마음이 있다"는 속담처럼. 따라서 이 악이 그토록 널리 퍼져 있으므로, 이사야는 백성의 상하를 모두 포함한다. 임박한 심판의 가혹함은 하나님께서 그들에게 베푸신 관용에 비례한다.

원주석

13절 카드 ↗

13. Upon all the cedars of Lebanon The allegory which is here introduced, about the trees of Lebanon and the lofty mountains , instead of obscuring, sheds light on the subject; for however high may be the wishes or endeavors of a mortal man, yet he will never be able to reach the height of the mountains and the lofty trees, which it is as easy for God to throw down as for a breath of wind to scatter the fallen leaves. Accordingly, in what may be called a painting, Isaiah shows to proud men how idle and foolish they are in believing that their elevation will be their defense. There is also an implied exaggeration, which must have contributed to heighten the terror. It cannot be supposed that God is actually angry with the mountains and trees, or that, having changed his purpose, he throws down what he has built up; but in the harmless creatures Isaiah holds out to view the judgment of God, in order more fully to convince wicked and unprincipled men that their presumption will not pass unpunished. Thus we see the reason why he mixes up the metaphors of cedars, oaks , and mountains return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

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bible-text/isa-2-13

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"레바논의 모든 백향목에게" — 여기서 소개되는 레바논의 나무들과 높은 산들에 관한 알레고리는 주제를 흐리게 하는 것이 아니라 오히려 빛을 비춘다. 필멸의 인간이 아무리 높이 바라거나 노력해도, 하나님이 낙엽을 한 번의 바람으로 흩으시듯 쉽게 쓰러뜨리실 수 있는 산들과 키 큰 나무들의 높이에 결코 이르지 못할 것이다. 따라서 이 그림에서 이사야는 교만한 자들에게 자신들의 높음이 방어막이 될 것이라고 믿는 것이 얼마나 어리석고 바보 같은지를 보여 준다.

원주석

15절 카드 ↗

15. And upon every lofty tower What he adds about towers and walls is not figurative or metaphorical. We know how men, when they think that they are well defended, congratulate themselves that they no longer need the assistance of God. Accordingly, under the name of towers and walls Isaiah mentions the object of false confidence; for if any place seem to be impregnable, there do irreligious men build their nest, that they may look down from it on heaven and earth; for they imagine that they are placed beyond all the uncertainties of fortune. Isaiah therefore threatens that, when it shall please God to humble men, he will throw down all the defenses on which they place a false confidence. And although those things are not in themselves evil, yet because they receive too large a share of our attention, it is with great propriety that Isaiah sharpens his pen against them. To the same purpose is what he says about horses and chariots ; for, as we are told by Micah, because men have improperly relied on earthly riches, they must be altogether deprived of them, that they may owe this preservation entirely to the hand of God. ( Micah 5:10 .) A little before, he had reproved them for the abundance of their horses (verse 7); he now addresses them about the judgment of God, and warns them that, as the only possible way of gaining the favor of God, he must take from the Jews all their horsemen, that they may no longer place sinful reliance on earthly support. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-2-15

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"모든 높은 망대와" — 망대들과 성벽들에 관해 덧붙이는 것은 비유적이거나 은유적이지 않다. 사람들은 잘 방어되어 있다고 생각할 때 하나님의 도움이 더 이상 필요하지 않다고 자랑한다. 따라서 망대들과 성벽들이라는 이름 아래 거짓 신뢰의 대상을 언급한다. 어떤 장소가 난공불락처럼 보이면, 불경건한 자들은 거기서 하늘과 땅을 내려다보는 둥지를 짓는다. 그들은 자신들이 운명의 모든 불확실성 너머에 놓였다고 상상한다.

말들과 병거들에 대한 것도 마찬가지이다. 미가에게서 배우듯, 사람들이 세상의 부에 부적절하게 의지했으므로 그것들을 완전히 박탈당해야 한다. 그래야만 하나님의 손에만 보전을 빚지게 된다(미 5:10).

원주석

16절 카드 ↗

16. And upon all ships of Tarshish Tarshish was unquestionably the Hebrew name for Cilicia; and as the Jews had much traffic with that nation, Scripture frequently mentions the ships of Tarshish , which are so called, because they sailed on that sea. Navigation cannot, indeed, be condemned on its own account; for, by importing and exporting articles of merchandise, it is of great advantage to mankind. Nor can any fault be found with this mode of intercourse between nations; for it is the will of God that the whole human race should be joined together by, mutual acts of kindness. But as it most frequently happens that abundance leads to pride and cruelty, Isaiah reproves this kind of merchandise, which was the chief source of the wealth of the land. Besides, in that merchandise which is carried on with distant and foreign nations, there is often a large amount of tricks and dishonesty, and no limit set to the desire of gain. First, then, Isaiah means that the Jews will be deprived of riches, that they may learn to submit to God. Secondly, he describes covetousness and unlawful gains by means of a sign, as if one were to express murder by holding out a bloody sword. And upon elegant pictures This second part of the verse shows still more clearly that the Prophet condemns navigation, which had brought many corruptions into the land. It is too frequent and common that riches are followed by luxury, effeminacy, and a superfluity of pleasures, which we commonly see in wealthy countries and commercial cities; for those who trade by sea in distant countries are not satisfied with the commodities obtained at home, but carry away new luxuries which were formerly unknown. Since, therefore, wealth is usually the mother of superfluity, the Prophet here mentions costly furniture, as if he had said that the Jews, by adorning their houses at great expense, draw down upon themselves the judgment of God; for he employs the word pictures , by a well-known figure of speech, to denote rich tapestry, and the productions of Phrygia, and vessels framed with consummate skill It is certain that the manners of men are corrupted, when they eagerly pursue, in every direction, superfluous enjoyments And we see how destruction was brought on the Roman Empire by delicacies of this nature; for before they traveled into Greece, the greatest moderation prevailed among them; and no sooner had Asia been vanquished than they began to grow soft and effeminate; and when their eyes were dazzled by pictures, furniture, precious stones, and tapestry and their nostrils regaled by ointments and perfumes, all their senses were immediately overpowered, and, by imitating the luxury of the East as a higher form of civilization, they began gradually to indulge in every kind of debauchery. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-2-16

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"다시스의 모든 배와" — 다시스는 의심할 여지 없이 길리기아를 가리키는 히브리어 이름이다. 유대인들이 그 민족과 거래가 많았으므로, 성경은 흔히 다시스의 배들을 언급한다. 항해가 그 자체로 정죄받을 수는 없다. 수입과 수출로 인류에게 큰 유익을 주기 때문이다. 그러나 풍요로움이 흔히 교만과 잔인함으로 이어지므로, 이사야는 이 땅의 부의 주요 근원인 상업을 책망한다. 둘째로, 그는 상업을 통해 많은 부패가 땅에 들어왔음을 설명한다.

"모든 아름다운 그림들에게도" — 이 두 번째 부분은 선지자가 항해를 정죄한다는 것을 더욱 명확히 보여 준다. 풍요로움은 흔히 사치와 나약함과 쾌락의 과잉을 낳는다. 우리는 부유한 나라들과 상업 도시들에서 이것을 흔히 본다. 부가 보통 사치의 어머니이므로, 선지자는 여기서 값비싼 장식들을 언급한다. 사람들이 집을 크게 꾸밀 때 하나님의 심판을 자초한다는 것이다.

원주석

17절 카드 ↗

17. And the loftiness of man shall be bowed down The Prophet declares that he had his eye on men, when he described the various kinds of loftiness ; for God is not displeased saith the steep mountains or tall cedars, which he created, but informs us that the whole evil lies in men, who vainly trust to what is high and lofty. It may be objected, that it frequently happens that wicked men are not rendered more humble by chastisement, but, on the contrary, become more fierce and obstinate, as is evident from the case of Pharaohs whose hardness of heart no plagues could subdue, ( Exodus 8:15 ;) and consequently that what the Prophet here threatens does not always take place. I reply, he does not describe the effect of chastisement, as if God bent rebellious men to obey hills; but the meaning of this passage is, that, although the hearts of the reprobate be not changed, yet the Lord will not cease to inflict punishment upon them, till their haughtiness and presumption are brought low. For, trusting to their wealth and fortifications, they congratulate themselves, as we have said, on their safety, and do not fear God. But whatever may be the nature of their defenses, the Lord will easily subdue and lay them low, and that not only by one or another chastisement, but by chastisements so numerous and so severe, that they will at length be beaten down and subdued, will cease to rise up against him, and will acknowledge that they gain nothing by their insolence and presumption. The next clause, and the LORD alone shall be exalted , has been already explained. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

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bible-text/isa-2-17

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"사람의 교만이 낮아지리라" — 선지자는 다양한 교만의 종류들을 묘사할 때 자신이 눈을 사람들에게 두었음을 선언한다. 하나님은 자신이 창조하신 가파른 산들이나 키 큰 백향목에 실제로 화내지 않으신다. 그러나 하나님은 높고 위대한 것들에 의지하여 헛되이 신뢰하는 사람들 안에 있는 악이 어디에 있는지를 알리신다.

악인들이 형벌에 의해 더 온순해지지 않고 오히려 더 사납고 완고해지는 일이 종종 일어나지 않느냐는 반론이 있을 수 있다. 나는 답한다. 그는 징계의 효과를 묘사하는 것이 아니다. 이 구절의 의미는, 선택받은 자들의 마음이 변하지 않더라도 주님께서 그들에 대한 형벌을 그치지 않으실 것이며, 마침내 그들의 오만함과 추정이 낮추어질 때까지 그러하시다는 것이다.

원주석

18절 카드 ↗

18 And the idols he will utterly abolish As he had formerly, in his reproof, joined idolatry with luxury and covetousness, and other views; so he now joins them in the threatening of punishment. return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/isa-2-18

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"우상들은 온전히 없어지리라" — 그가 이전에 책망에서 우상 숭배를 사치와 탐욕 및 다른 악들과 연결했듯이, 이제 형벌의 위협에서도 그것들을 연결한다.

원주석

19절 카드 ↗

19. And they shall enter into the holes of the rocks He had formerly used other words when addressing them in the second person, Enter into the rock , ( Isaiah 2:10 ,) that he might inflict a severer stroke on their minds. But now he declares what they will do, and says that they must enter ; and hence it is evident that the former statement was not an exhortation, but a severe denunciation of the wrath of God, in order to terrify wicked and obstinate men, who despise all warnings and all threatenings. From the presence of the terror of Jehovah, and from the glory of his majesty What he adds about the terror of God must be understood to mean that terror which was thrown into them by the Chaldeans and Assyrians, whose hand he called a little before, and now also calls, the glory of God for God employed their agency to chastise his people. Although they were wicked and treacherous, yet they promoted the glory of God; for even the devil himself contributes in some way to the glory of God, though contrary to his wish. Thus he speaks of the Assyrians and Chaldeans, because in the punishments which the Lord will inflict on the Jews by their agency we may behold his glory The same thing is confirmed by the word Arise , which means to go before the judgment-seat. In the phrase which immediately follows, לערץ הארף , ( laarotz haaretz ,) to shake terribly the earth , there is an elegant allusion or play on words, which can hardly be conveyed in any other language. (46) He says that the Lord ariseth , because he appears to sleep so long as he delays his judgments. But he ariseth , when he comes forth as a judge to inflict punishments on the wicked; so as to make it evident to men that nothing escapes the knowledge, or is hidden from the eyes, of Him who permits no crime to pass unpunished. (46) The “play on words,” which turns entirely on the sound of the Hebrew noun and verb, cannot be expressed in a translation. Our author has illustrated it by ad terram terrendam , which again may be fully imitated by this alliteration, “to terrify the terrestrial globe.” — Ed . return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

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bible-text/isa-2-19

Source

"그들이 암혈과 토굴로 들어가서" — 그는 이전에 2인칭으로 "너는 바위 틈에 들어가서"라고 하였다(사 2:10). 이제는 그들이 할 것을 선언하며 들어가야만 한다고 한다. 따라서 이전 진술이 권고가 아니라 모든 경고와 위협을 경멸하는 악하고 완고한 자들을 두렵게 하기 위한 하나님의 진노의 엄중한 선언이었음이 분명하다.

"여호와의 두려우심과 그 위엄의 영광을 피하여" — 하나님의 두려움이라 덧붙이는 것은 갈대아인들과 앗수르인들에 의해 그들에게 던져진 공포를 의미한다. 그 손을 조금 전에, 그리고 지금도 하나님의 영광이라고 부른다. 하나님은 그들의 사역을 통해 자신의 백성을 징계하셨다. 비록 그들이 악하고 배신적이었더라도 하나님의 영광을 증진시켰다. 악마조차도 자신의 의지에 반하지만 어떤 방식으로든 하나님의 영광에 기여한다.

원주석

20절 카드 ↗

20. In that day a man will cast away his idols Idolaters are amazingly delighted with their own superstitions and ungodly worship; for although they abound in enormities and crimes, still they betake themselves to this refuge, that they imagine that their worship appeases God. Just as in the present day, if we should represent the crimes and lawless passions of every kind which abound among the papists, they certainly will not be able to deny our statements, but will flatter themselves on this ground, that they have a plausible form of worship, and will believe that this vail covers all their crimes. Accordingly, the Prophet deprives idolaters of this cloak, and threatens that they will no longer be able to conceal their pollution; for the Lord will compel them to throw away their idols, that they may acknowledge that they had no good reason for placing their hope and confidence in them. In short, they will be ashamed of their foolishness; for in prosperity they think that they enjoy the favor of God, as if he showed that he takes delight in their worship; and they cannot be convinced to the contrary, until God actually make evident how greatly he abhors them. It is only when they are brought into adversity that they begin to acknowledge their wickedness, as Hosea strikingly illustrates by comparing them to whores, who do not acknowledge their wickedness so long as they make gain, and live in splendor, but who, when they are deprived of those enjoyments, and forsaken by their lovers, begin to think of their wretchedness and disgrace, and enter into the way of repentance, of which they had never thought while they enjoyed luxury. ( Hosea 2:5 .) The same thing almost always happens with idolaters, who are not ashamed of their wickedness, so as to cast away their idols , until they have been visited by very sore distress, and made almost to think that they are ruined. Which they made ; that is, which were made for them by the agency of workmen. Nor was this all unnecessary addition; for he means that pretended gods are not entitled to adoration: and what sort of gods can they be that have been made by men, seeing that God exists from himself, and never had a beginning? It is therefore highly foolish, and contrary to reason, that men should worship the work of their own hands. So then by this expression, he aggravates their criminality, that idols, though they are composed of gold or silver, or some other perishable material, and have been manufactured by men, are yet worshipped instead of God; and at the same time he states the reason why they are displeasing to God: it is, because they are worshipped. On what pretense will the papists now excuse their ungodliness? for they cannot deny that they render adoration to images; and wherever such worship is performed, there ungodliness is clearly proved. Into the holes of the moles and of the bats By the holes of the moles he means any filthy places in which they are disgracefully concealed. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

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bible-text/isa-2-20

Source

"그날에 사람들이 자기를 위하여 만든 은 우상과 금 우상을 두더지와 박쥐에게 던지리라" — 우상 숭배자들은 자신들의 미신과 불경건한 예배를 놀랍도록 기뻐한다. 비록 온갖 죄악으로 넘쳐나더라도, 자신들의 예배가 하나님을 달랜다고 상상하는 데서 피난처를 찾는다. 따라서 선지자는 그들에게서 이 위장을 빼앗고, 주님이 그들로 하여금 우상들을 내버리도록 강요하실 것이라고 위협한다. 그래야만 그것들에 소망과 신뢰를 두었던 것이 좋은 이유가 없었음을 인정하게 된다. 번성할 때 하나님이 자신들의 예배를 기뻐하신다고 여기므로 자신들의 어리석음을 부끄러워하지 않다가, 하나님이 그들을 얼마나 크게 혐오하시는지 실제로 명백히 보여 주실 때까지는 납득시킬 수 없다.

"자기들이 만든" — 이는 장인들의 대리로 그들을 위해 만들어진 것을 의미한다. 이것은 필요 없는 덧붙임이 아니다. 거짓 신들은 경배받을 자격이 없음을 의미하기 때문이다. 스스로 존재하시며 시작이 없으신 하나님인데, 사람들이 만든 것들이 어떤 신이 될 수 있겠는가?

원주석

21절 카드 ↗

21. And they shall enter into the clefts of the rocks This repetition is not superfluous, though Isaiah again employs the same words which he had lately used; for what is so difficult as to impress on the minds of men sincere fear of God? Nor is it only in hypocrites that we perceive this, but in ourselves, if we bestow careful attention; for how many things are presented to us by which our minds ought to be deeply affected, and yet we are scarcely moved! More especially, it was necessary that this judgment of God should be earnestly placed before hypocrites, who took delight in wickedness. But now he points out the severity of God’s vengeance by this consideration, that the ungodly choose rather to be swallowed up by the deepest gulfs than to come under the eye of God. This, too, is the passage from which Christ borrowed the threatening which he pronounces on the Jews, In that day shall they say to the mountains cover us; and to the hills, Hide us. ( Luke 23:30 .) return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/isa-2-21

Source

"저들이 암혈과 바위 꼭대기에 들어가리라" — 이 반복은 쓸모없지 않다. 비록 이사야가 최근에 사용한 것과 같은 말을 다시 쓰더라도. 사람들의 마음에 진정한 하나님 경외를 심는 것이 얼마나 어려운가! 따라서 위선자들의 눈앞에 하나님의 심판을 성실하게 제시하는 것이 필요했다. 이제 그는 악인들이 하나님의 눈 아래 오기보다는 가장 깊은 구렁텅이에 삼켜지기를 선택할 것임으로써 하나님의 복수의 가혹함을 드러낸다. 이것은 또한 그리스도께서 유대인들에게 선언하신 위협을 가져오신 구절이다: "그날에 그들이 산들에게 우리를 덮으라 하고 언덕들에게 우리 위에 무너지라 하리라"(눅 23:30).

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22절 카드 ↗

22 Cease therefore from man These words are clearly connected with what goes before, and have been improperly separated from them by some interpreters. For Isaiah, after having addressed the ungodly in threatenings concerning the judgment of God, exhorts them to refrain from deluding themselves by groundless confidence; as if he had said, “I see that you are blinded and intoxicated by false hope, so that no argument can prevail with you; and this you do, because you claim too much for yourselves. But man is nothing; and you have to do with God, who can reduce the whole world to nothing by a single act of his will.” Whose breath is in his nostrils The former part of the verse is explained in various ways; for some interpret it as referring to Christ, and view the word רוח , ( ruach ,) which we render breath , as denoting violence , by a comparison which is frequently used in other parts of Scripture; (47) and the nostril as denoting anger, because the outward sign of anger is in the nostrils. They bring out the meaning in this manner: “Beware of provoking the anger of Christ.” (48) But if we examine the passage closely, that exposition will be found to be at variance with the meaning of the words. Others understand it as relating to men in general, but explain it by that saving, Fear not them who kill the body . ( Matthew 10:28 .) But neither can this interpretation be admitted, which does not agree either with the time or the occasion, since there was no reason for dissuading them from the fear of men. But, as I have already said, the context will quickly remove all doubt; for the commencement of the following chapter clearly explains and confirms what is here stated; and he who made this division has improperly separated those things which ought to have been joined together. For the Prophet is about to add, “The Lord will take from you those things which so highly elevate your minds, and put you in such high spirits. Your confidence is foolish and groundless. “Such is the connection of what he now says, “Cease therefore from man, whose breath is in his nostrils.” But first we must see what is meant by breath in the nostril . It denotes human weakness, or, that the life of man is like a breath , which immediately vanishes away. And as David says, “If the Lord take away the breath, man returns to the dust.” ( Psalms 104:29 .) Again: “His breath will go out, and he will return to his earth.” ( Psalms 146:4 .) And again: “They are flesh, a breath that passeth away and cometh not again.” ( Psalms 78:39 .) Since, therefore, nothing is more weak or frail than our life, what means that confidence, as if our strength were deeply rooted? We ought therefore to cease from man ; that is, we ought to lay aside groundless confidence; because man has his breath in his nostril , for when his breath goes out, he is immediately dissolved like water. We speak here of the breath of life, for nothing is more frail. Besides, when we are forbidden to place confidence in men, let us begin with ourselves; that is, let us not in any respect trust to our own wisdom or industry. Secondly, let us not depend on the aid of man, or on any creature; but let us place our whole confidence in the Lord. Cursed . says Jeremiah, is he who trusteth in man , and who placeth his strength and his aid in flesh, that is, in outward resources. ( Jeremiah 17:5 .) For wherein is he to be accounted of? This is the true method of repressing haughtiness. Nothing is left to men on which they ought to congratulate themselves; for the meaning is as if the Prophet had said that the whole glory of the flesh is of no value. It ought also to be observed that this is spoken comparatively, in order to inform us, that if there be in us anything excellent, it is not our own, but is held by us at the will of another. We know that God has adorned the human race with gifts which ought not to be despised. We know, also, that some excel others; but as the greater part of men neglect God, and flatter themselves beyond measure; and as irreligious men go so far as to think that they are more than gods, Isaiah wisely separates men from God, which the Holy Spirit also does in many other parts of Scripture: for when we look at them in themselves, we perceive more fully the frail, and fading, and transitory nature of their condition. Accordingly, as soon as men begin to make the smallest claim for themselves, they ought to have an opportunity of perceiving their vanity, that they may acknowledge themselves to be nothing. This single expression throws down the pompous applauses of free-will and merits, by which papists extol themselves in opposition to the grace of God. That intoxicated self-love, in which irreligious men indulge, is also shaken off. Lastly, we are brought back to God, the Author of every blessing, that we may not suppose that anything excellent is to be found but in hilly for he has not received what is due to hilly until the world has been stripped of all wisdom, and strength, and righteousness, and, in a word, of all praise. (47) In 1 Kings 19:11 רוח ( ruach ) signifies wind , which the accompanying epithets show to have been strong and violent. — Ed (48) Instead of rendering, Cease from man, whose breath is in his nostrils , they would render, Cease from the man who is terrible in his wrath . — Ed . return to ' Top of Page ' Isaiah Isa 1 Isaiah Isa Isaiah Isa 3 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Isaiah 2". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ isaiah-2.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-

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bible-text/isa-2-22

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"너희는 인생을 의지하지 말라" — 이 말들은 앞의 것과 명확하게 연결되어 있으며, 어떤 해석자들이 그것들에서 부적절하게 분리시켰다. 이사야는 하나님의 심판에 관한 위협으로 악인들에게 말한 후, 이제 그들이 근거 없는 신뢰로 스스로를 기만하지 않도록 권고한다. 마치 이렇게 말하는 것처럼: "나는 너희가 거짓 소망으로 눈이 멀고 취해 어떤 논거도 너희에게 통하지 않는 것을 본다. 이것은 너희가 자신에게 너무 많은 것을 주장하기 때문이다. 그러나 인간은 아무것도 아니다. 너희는 한 번의 의지 행위로 온 세상을 무로 돌릴 수 있으신 하나님을 상대하는 것이다."

"그 호흡이 코에 있나니" — 앞부분은 다양하게 해석된다. 어떤 이들은 이것을 그리스도에 관한 것으로 해석하며 "진노"를 의미하는 것으로 본다. 그러나 문맥이 이 해석과 맞지 않는다. 나는 이미 말한 것처럼 문맥이 모든 의심을 신속히 제거한다고 생각한다. 왜냐하면 다음 장의 시작이 여기서 진술된 것을 분명히 설명하고 확증하기 때문이다. 이 분리를 만든 자는 연결되어야 할 것들을 부적절하게 분리시켰다.

"코에 호흡"은 인간의 연약함, 즉 인간의 생명이 즉시 사라지는 호흡과 같다는 것을 나타낸다. 다윗이 말하듯: "주께서 호흡을 거두시면 그들은 죽어 티끌로 돌아간다"(시 104:29). "그의 호흡이 떠나가면 그는 자기 흙으로 돌아간다"(시 146:4). "그들은 육체요 다시 돌아오지 아니하는 한 번의 바람이라"(시 78:39). 따라서 우리의 생명보다 더 연약하거나 덧없는 것이 없는데, 우리의 힘이 깊이 뿌리내렸다는 듯한 그 신뢰는 무슨 의미인가?

"그가 셈에 칠 가치가 어디 있느냐?" — 이것이 오만함을 억제하는 참된 방법이다. 인간에게 자랑할 것이 아무것도 남지 않는다. 의미는 마치 선지자가 육체의 모든 영광이 아무 가치가 없다고 말하는 것과 같다. 또한 이것이 비교적으로 말해진 것임을 주목해야 한다. 우리 안에 탁월한 것이 있다면, 그것은 우리 자신의 것이 아니라 다른 분의 뜻으로 우리가 지니는 것임을 알리기 위함이다.

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