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주석[칼빈] — 이사야 27장 · 회복될 포도원

요약
칼빈 주석 · 섹션 13개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. In that day. Here the Prophet speaks in general of the judgment of God, and thus includes the whole of Satan’s kingdom. Having formerly spoken of the vengeance of God to be displayed against tyrants and wicked men who have shed innocent blood, he now proceeds farther, and publishes the proclamation of this vengeance. On leviathan. The word “leviathan” is variously interpreted; but in general it simply denotes either a large serpent, or whales and sea-fishes, which approach to the character of monsters on account of their huge size. (189) A1though this description applies to the king of Egypt, yet under one class he intended also to include the other enemies of the Church. For my own part, I have no doubt that he speaks allegorically of Satan and of his whole kingdom, describing him under the figure of some monstrous animal, and at the same time glancing at the crafty wiles by which he glosses over his mischievous designs. In this manner he intended to meet many doubts by which we are continually assailed, when God declares that he will assist us, and when we experience, on the other hand, the strength, craft, and deceitfulness of Satan. Wonderful are the stratagems with which he comes prepared for doing mischief, and dreadful the cruelty which he exercises against the children of God. But the Prophet shews that all this will not prevent the Lord from destroying and overthrowing this kingdom. It is indeed certain that this passage does not relate to Satan himself, but to his agents or instruments, (190) by which he governs his kingdom and annoys the Church of God. Now, though this kingdom is defended by innumerable cunning devices, and is astonishingly powerful, yet the Lord will destroy it. To convince us of this, the Prophet contrasts with it the Lord’s sword, hard, and great, and strong, by which he will easily slay an enemy that is both strong and crafty. It ought therefore to be observed, that we have continually to do with Satan as with some wild beast, and that the world is the sea in which we sail. We are beset by various wild beasts, which endeavor to upset our ship and sink us to the bottom; and we have no means of defending ourselves and resisting them, if the Lord do not aid us. Accordingly, by this description the Prophet intended to describe the greatness of the danger which threatens us from enemies so powerful and so full of rage and of cunning devices. We should quickly be reduced to the lowest extremity, and should be utterly ruined, did not God oppose and meet them with his invincible power; for by his sword alone can this pernicious kingdom of Satan be destroyed. But we must observe what he says in the beginning of the verse, In that day . It means that Satan is permitted, for some time, to strengthen and defend his kingdom, but that it will at length be destroyed; as Paul also declares, “God will quickly bruise Satan under your feet.” ( Romans 16:20 .) By this promise he shews that the time for war is not yet ended, and that we must fight bravely till that enemy be subdued, who, though he has been a hundred times vanquished, ceases not to renew the warfare. We must therefore fight with him continually, and must resist the violent attacks which he makes upon us; but, in order that we may not be discouraged, we must keep our eye on that day when his strong arm shall be broken. On leviathan the piercing serpent, and on leviathan the crooked serpent. The epithets applied to “leviathan” describe, on the one hand, his tricks and wiles, and, on the other hand, his open violence; but at the same time intimate that he is endued with invincible power. Since בריח ( bārīăch ) signifies a crowbar, that word denotes metaphorically the power of piercing, either on account of venomous bites or on account of open violence. The second name, עקלתון , ( gnăkāllāthōn ,) is derived from the verb עקל , ( gnākăl ,) to bend ; and hence it comes to be applied to crooked and tortuous foldings. (189) “The word leviathan , which, from its etymology, appears to mean contorted , coiled , is sometimes used to denote particular species, ( e.g. , the crocodile,) and sometimes as a generic term for huge aquatic animals, or the larger kind of serpents, in which sense the corresponding term! תנין ( tănnīn ) is also used. They both appear to be employed in this case to express the indefinite idea of a formidable monster, which is in fact the sense now commonly attached to the word dragon . ” — Alexander FT447 Ses organes et instrumens FT448 “ Chantez à la vigne rouge ;” — “Sing to the red vineyard.” Ft449 See Commentary on Isaiah, vol. 1 p. 162 FT450 “ Si quelqu’un est de cet advis, je n’empesche point qu’il ne le suive ;” — “If any one is of that opinion, I do not hinder him from following it.” FT451 “ Tellement qu’il est constraint comme l’emprunter d’ailleurs quand il se courrouce ;” — “So that he is compelled, as it were, to borrow it from another quarter when he is enraged.” FT452 That is, instead of making it the beginning of the following sentence, “in battle (or, in a hostile manner) I will pass through them,” it might be read as the conclusion of the question, “Who shall engage me with briers and thorns in battle?” And this concluding suggestion accords with our English version. — Ed FT453 “Of the various senses ascribed to או , (ō,) such as unless, oh that if , etc., the only one justified by usage is the disjunctive sense of or . ” — Alexander FT454 “ Ils sentiront la pesanteur de ma main ;” — “They shall feel the weight of my hand.” FT455 That is, our Author is of opinion that או (ō) frequently has the same force as the Latin interrogative particle An . — Ed FT456 “ Ce vaut-neant-ci ;” — “This good-for-nothing.” FT457 “ Sans feintise ;” — “Without hypocrisy.” FT458 Such is Calvin’s translation of באים , (bāīm,) coming , which, occupying a somewhat anomalous position at the beginning of the verse, has perplexed the critics. The usual and best defended supplement is ימים , ( yāmīm ,) days , a

Pericope (part_of)

절 (explains)

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선지자는 하나님의 심판에 대해 일반적으로 말하며, 사탄의 나라 전체를 포함시킨다. 앞서 무고한 피를 흘린 폭군들과 악인들에 대한 하나님의 복수를 말한 후, 이제 더 나아가 이 복수에 관한 선포를 공표한다. 리워야단에 관하여. "리워야단"이라는 단어는 여러 가지로 해석되지만, 일반적으로 큰 뱀이나 고래 및 그 거대한 크기로 인해 괴물에 가까운 바다 물고기를 의미한다. 나는 이것이 사탄과 그의 나라 전체를 어떤 기괴한 동물의 형상으로 묘사하는 비유적 표현임을 의심하지 않는다. 이 묘사는 우리가 끊임없이 부딪히는 많은 의심들을 해소하기 위한 것이다. 하나님께서 우리를 도우시겠다고 선언하실 때, 우리는 사탄의 힘과 교활함과 속임수를 경험하게 된다. 사탄이 해를 끼치기 위해 가진 술수는 놀랍고, 하나님의 자녀들에 대해 그가 행사하는 잔인함은 두렵다. 그러나 선지자는 이 모든 것이 주께서 이 나라를 멸하고 전복하는 것을 막지 못할 것임을 보여 준다. 이것이 사탄 자신에 관한 것이 아니라 그의 대리인들과 도구들에 관한 것임은 확실하다. 선지자는 주님의 칼, 곧 단단하고 크고 강한 그 칼이 힘세고 교활한 원수를 쉽게 죽일 것임을 대조한다. 우리는 계속해서 사탄과 싸움을 해야 하며, 세상은 우리가 항해하는 바다이다. 우리를 우리의 배를 뒤집어엎고 바닥에 빠뜨리려는 여러 맹수들에게 둘러싸여 있다. 주께서 돕지 않으시면 우리를 방어하고 저항할 수단이 없다. "그 날에"라는 표현을 주목해야 한다. 사탄이 한동안 자기 나라를 강화하고 방어하도록 허용되지만, 그것이 마침내 파멸될 것을 의미한다. 이 약속은 아직 전쟁의 때가 끝나지 않았고, 백 번 패배해도 그치지 않고 전쟁을 재개하는 그 원수가 정복될 때까지 용감히 싸워야 함을 보여 준다. "꼬불꼬불한 리워야단"에 적용된 이름들은 한편으로는 그의 계략과 속임수를, 다른 한편으로는 그의 공개적 폭력을 묘사한다.

원주석

2절 카드 ↗

2. Sing to the vineyard of redness. (191) He now shews that all this will promote the salvation of the Church; for the Lord attends to the interests of his people, whom he has taken under his guardianship and protection. In order, therefore, that the Church may be restored, Satan and all his kingdom shall be utterly destroyed. The object of all the vengeance which God takes on his enemies is to shew that he takes care of the Church; and although in this passage the Prophet does not name the Church, he shews plainly enough that he addresses her in this congratulation. This figure conveys the meaning even more strongly than if he had spoken expressly of the people of Israel; for since the whole excellence of a vineyard depends partly on the soil in which it is planted, and partly on diligent cultivation, if the Church of God is a vineyard, we infer that its excellence is owing to nothing else than the undeserved favor of God and the uninterrupted continuance of his kindness. The same metaphor expresses also God’s astonishing love towards the Church, of which we spoke largely under the fifth chapter. (192) He calls it a vineyard of redness , that is, very excellent; for in Scripture, if we compare various passages, “red wine” denotes excellence. He says that this song may at that time be sung in the Church, and foretells that, though it would in the mean time be reduced to fearful ruin, and would lie desolate and waste, yet that afterwards it will be restored in such a manner as to yield fruit plentifully, and that this will furnish abundant materials for singing. (191) Bogus footnote (192) Bogus footnote return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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Source

"붉은 포도원을 향하여 노래하라." 이제 이 모든 것이 교회의 구원을 위한 것임을 보여 준다. 주님은 당신의 보호와 돌봄 아래 두신 백성의 이익을 돌보신다. 그러므로 교회가 회복되기 위해 사탄과 그의 모든 나라가 완전히 멸망될 것이다. 하나님이 원수들에게 취하는 모든 복수의 목적은 그분이 교회를 돌보심을 보여 주는 것이다. 이 은유는 이스라엘 백성에 대해 명시적으로 말한 것보다 더 강하게 의미를 전달한다. 포도원의 모든 탁월함은 부분적으로 심겨진 토양, 부분적으로 부지런한 경작에 달려 있기 때문이다. 하나님의 교회가 포도원이라면, 그 탁월함은 하나님의 아낌없는 은혜와 그 인자하심의 끊임없는 지속 외에 다른 아무것에도 기인하지 않는다. "붉은 포도원"이라는 표현은 매우 탁월하다는 의미이다. 성경에서 "붉은 포도주"는 탁월함을 나타낸다. 선지자는 교회가 그 사이에 두려운 폐허로 황폐해질지라도, 그 후에 풍성하게 열매를 맺도록 회복될 것임을 예언한다.

원주석

3절 카드 ↗

3. I Jehovah keep it. Here the Lord asserts his care and diligence in dressing and guarding the vine, as if he had said, that he left nothing undone that belonged to the duty of a provident and industrious householder. Not only does he testify what he will do, when the time for gladness and congratulation shall arrive, but he relates the blessings which the Jews had already received, that their hope for the future may be increased. Yet we must supply an implied contrast with the intermediate period, during which God appeared to have laid aside all care of it, so that at that time it differed little from a wilderness. This then is the reason why the Lord’s vineyard was plundered and laid waste; it was because the Lord forsook it, and gave it up as a prey to the enemy. Hence we infer that our condition will be ruined as soon as the Lord has departed from us; and if he assist, everything will go well. I will water it every moment. He next mentions two instances of his diligence, that he “will water it every moment,” and will defend it against the attacks of robbers and cattle and other annoyances. These are the two things chiefly required in preserving a vineyard, cultivation and protection. Under the word water he includes all that is necessary for cultivation, and promises that he will neglect nothing that can carry it forward. But protection must likewise be added; for it will be to no purpose to have cultivated a vineyard with vast toil, if robbers and cattle break in and destroy it. The Lord, therefore, promises that he will grant protection, and will not permit it to suffer damage, that the fruits may ripen well, and may be gathered in due season. Though the vine may suffer many attacks, and though enemies and wild beasts may assail it with great violence, God declares that he will interpose to preserve it unhurt and free from all danger. Moreover, since he names a fixed day for singing this song, let us remember that, if at any time he cease to assist us, we ought not entirely to cast away hope; and therefore, if he permit us to be harassed and plundered for a time, still he will at length shew that he has not cast away all care of us. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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Source

"나 여호와는 포도원을 지키는 자로다." 여기서 주님은 포도나무를 가꾸고 지키는 자신의 돌봄과 부지런함을 주장하신다. 마치 부지런하고 신중한 가장이 해야 할 일을 빠짐없이 행하는 것처럼 말씀하신다. 그분은 기쁨과 감사의 때가 올 때 무엇을 하실지를 증언할 뿐 아니라, 유대인들이 이미 받은 복들을 이야기하여 미래에 대한 소망을 더해 주신다. "내가 매 순간 물을 주고." 그는 두 가지 부지런함의 사례를 언급한다. "매 순간 물을 주고" 도둑과 짐승의 공격으로부터 지킨다는 것이다. 포도원을 보전하는 데 주로 필요한 두 가지, 경작과 보호이다. "물을 주다"라는 표현으로 경작에 필요한 모든 것을 포함하며, 앞으로 나아가게 하는 데 필요한 것들을 소홀히 하지 않겠다고 약속하신다. 또한 보호도 필요하다. 그러므로 주님은 보호를 허락하고 손해를 당하지 않게 할 것임을 약속하신다. 그래서 열매가 잘 익어 제때에 거두어지게 하신다. 주님이 그를 지키지 않는 때가 있다면, 그것이 우리가 전적으로 소망을 버려야 하는 것을 의미하지 않는다는 것을 기억하자. 그러므로 그분이 우리가 한동안 괴롭혀지고 약탈당하도록 허락하신다 해도, 마침내 그분이 우리에 대한 모든 돌봄을 버리지 않으셨음을 보여 주실 것이다.

원주석

4절 카드 ↗

4. Fury is not in me. This verse contains excellent consolation; for it expresses the incredible warmth of love which the Lord bears towards his people, though they are of a wicked and rebellious disposition. God assumes, as we shall see, the character of a father who is grievously offended, and who, while he is offended at his son, still more pities him, and is naturally inclined to exercise compassion, because the warmth of his love rises above his anger. In short, he shews that he cannot hate his elect so as not to bear fatherly kindness towards them, even while he visits them with very severe punishments. Scripture represents God to us in various ways. Sometimes it exhibits him as burning with indignation, and having a terrific aspect, and sometimes as shewing nothing but gentleness and mercy; and the reason of this diversity is, that we are not all capable of enjoying his goodness. Thus he is constrained to be perverse towards the perverse, and holy towards the holy, as David describes him. ( Psalms 18:25 .) He shews himself to us what we suffer him to be, for by our rebelliousness we drive him to severity. Yet here the Prophet does not speak of all indiscriminately, but only of the Church, whose transgressions he chastises, and whose iniquities he punishes, in such a manner as not to lay aside a father’s affection. This statement must therefore be limited to the Church, so as to denote the relation between God and his chosen people, to whom he cannot manifest himself otherwise than as a Father, while he burns with rage against the reprobate. Thus we see how great is the consolation that is here given; for if we know that God has called us, we may justly conclude that he is not angry with us, and that, having embraced us with a firm and enduring regard, it is impossible that he shall ever deprive us of it. It is indeed certain that at that time God hated many persons who belonged to that nation; but, with respect to their adoption, he declares that he loved them. Now, the more kindly and tenderly that God loved them, so much the more they who provoked his anger by their wickedness were without excuse. This circumstance is undoubtedly intended to aggravate their guilt, that their wickedness constrains him, in some measure, to change his disposition towards them; for, having formerly spoken of his gentleness, he suddenly exclaims, — “Who shall engage me in battle with the brier and thorn?” or, as some render it, “Who shall set me as a brier and thorn?” Yet it might not be amiss also to read, “Who shall bring against me a brier, that I may meet it as a thorn?” for there is no copulative conjunction between those two words. Yet I willingly adhere to the former opinion, that God wishes to have to deal with thistles or thorns, which he will quickly consume by the fire of his wrath. If any one choose rather to view it as a reproof of those doubts which often arise in us in consequence of unbelief, when we think that God is inflamed with wrath against us, as if he had said, “You are mistaken in comparing me to the brier and thorn,” that is, “You ascribe to me a harsh and cruel disposition,” let him enjoy his opinion, though I think that it is different from what the Prophet means. (193) Others think that God assumes the character of a man who is provoking himself to rage; as if he had said, “I do not choose to be any longer so indulgent, or to exercise such forbearance as I have formerly manifested;” but this is so forced, that it does not need a lengthened refutation. It is true, indeed, that since God is gentle and merciful in his nature, and there is nothing that is more foreign to him than harshness or cruelty, he may be said to borrow a nature that does not belong to him. (194) But the interpretation which I have given will of itself be sufficient to refute others, namely, that God complains bitterly that he will as soon fight with thorns as with his vineyard, for when he considers that it is his inheritances he is compelled to spare it. I will pass through them in a hostile manner, and utterly consume them. These words confirm my former exposition; for the burning relates to “briers and thorns,” and he declares that, if he had to deal with them, he would burn them all up, but that he acts more gently, because it is his vineyard. Hence we infer that, if God is not enraged against us, this must be attributed, not to any merits of men, but to his election, which is of free grace. By these words, מי יתנני , ( mi yittĕnēnī ,) “Who shall give me?” he plainly shews that he has just cause for contending with us, and even for destroying us in a hostile manner, were he not restrained by compassion towards his Church; for we would be as thorns and briers, and would be like wicked men, if the Lord did not separate us from them, that we might not perish along with them. If the phrase במלחמה , ( bămmilhāmāh ,) in battle , which we have translated “in a hostile manner,” be connected with the question, “Who shall set me?” it will not ill agree with the meaning. (195) (193) Bogus footnote (194) Bogus footnote (195) Bogus footnote return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-27-4

Source

"나는 분노가 없다." 이 구절에는 탁월한 위로가 담겨 있다. 이는 주님이 백성을 향하여 품고 계신 놀라운 사랑의 따뜻함을 표현한다. 하나님은 아버지의 모습을 취하신다. 아들에게 크게 노하면서도 더욱 그를 불쌍히 여기며, 사랑의 따뜻함이 진노 위에 솟아오르기 때문에 자연히 긍휼을 베풀려 하는 아버지이다. 하나님은 자기의 택자들을 미워하여 매우 심한 형벌을 내리면서도 아버지의 사랑을 버리지 않는다. 성경은 때로는 하나님을 분노로 불타고 두려운 모습으로, 때로는 온유함과 자비만을 나타내는 분으로 묘사한다. 이 다양성의 이유는 우리 모두가 그분의 선하심을 누릴 능력이 있는 것은 아니기 때문이다. 이 진술은 교회에 국한되어야 한다. 선지자는 이 구절에서 모든 사람을 무차별적으로 다루지 않고 오직 교회에 대해서만 말하는 것이다. 자신의 진노를 하나님은 포도원을 통해서는 충분히 알 수 없기 때문에 이렇게 말씀하신다. "누가 나로 하여금 찔레와 가시와 더불어 싸우게 하겠느냐?" 하나님은 가시덤불과 싸우고 싶어 하시는데, 이는 그것이 자신의 분노의 불로 빠르게 소멸시킬 수 있는 것들이기 때문이다. 그분은 자신의 포도원을 불태우길 원치 않으신다. 내가 그것들을 다 불태워버리겠다. 이 말들은 앞의 해석을 확인한다. 불태움은 "찔레와 가시"에 관한 것이다. 하나님이 그것들과 상대한다면 모두 불태워버리겠지만, 그것이 자신의 포도원이기 때문에 더 온화하게 행하신다는 것이다. 이에서 알 수 있는 것은, 하나님이 우리에게 분노하지 않으신다면 이것은 사람의 공로가 아니라 자유로운 은혜의 선택에 기인한다는 것이다.

원주석

5절 카드 ↗

5. Will she take hold of my strength? או (ō,) is frequently a disjunctive conjunction, (196) and therefore this passage is explained as if the particle had been twice used, “ Either let her take hold of my strength, or let her make peace with me;” that is, “If she do not enter into favor with me, she will feel my strength to her great loss.” Others explain it somewhat differently, “Who shall take hold of my strength?” that is, “Who shall restrain me?” But I pass by this interpretation, because I consider it to be too far-fetched. I return to that which is more generally received. It is supposed that God threatens the Jews in order to try all the ways and methods by which they may be brought back to the right path; for God is laid under a necessity to urge us in various ways, because we are accustomed to abuse his forbearance and goodness. On this account he frequently threatens to punish us for our ingratitude, as Isaiah appears to do in this passage, “If they do not choose to avail themselves of my kindness, and repent, that they may return to favor with me, they shall feel my strength, (197) which I have hitherto restrained.” Yet another meaning equally appropriate might perhaps be drawn from it, as if God exhorted his people to acknowledge his power, which leads them to seek reconciliation; for whence comes that brutish indifference which makes us view without alarm the wrath of God, but because we do not think of his power with due reverence? But I prefer to view it as a question, as in other passages also it frequently has this meaning. (198) “Will he take hold of my strength, so as to enter into peace with me?” As if a father, anxious and perplexed about his son, were to groan and complain, “Will not this scoundrel (199) allow himself to receive benefit? for I know not how I ought to treat him; he cannot endure severity, and he abuses my goodness. What shall I do? I will banish him till he repent, and then he will feel how great is that fatherly power by which I have hitherto preserved him. Since he does not permit me to exercise forbearance, he must be treated with the utmost rigour of the law. Will he not then perceive how great my power is, that he may come into a state of favor with me?” We shall understand this better, if we consider that the source of all our distresses is, that we are not affected with a sense of the divine goodness; for if we should take into consideration the greatness of the blessings which we have received from God, we should quickly be drawn aside from our iniquities and transgressions, and should desire to return into a state of favor with him. Here we see what care about our salvation is manifested by our Heavenly Father, who wishes us to take hold of his power and goodness, that we may know how great it is, and may partake of it more and more abundantly; for he would wish to deal with us on the same familiar terms as with his children, if we did not prevent him by our wickedness. Since, therefore, we are incapable of enjoying his fatherly tenderness, he must display his strength and majesty, that, being awed by it, and affected by the anticipation of the judgment, we may humbly entreat him, and sincerely implore peace and pardon. Now, this is done when we are truly (200) converted to him; for, so long as we please ourselves, and flatter our vices, we cannot but displease him; and, on the other hand, if we enter into peace with him, we must make war against Satan and sin. How earnestly God desires to be reconciled to us appears still more clearly from the repetition of the words. He might have said, in a single word, that he is merciful and ready to bestow pardon; and therefore, when he twice repeats the words, that he may make peace with me, he declares that willingly and most earnestly he hastens to blot out all our offenses. (196) Bogus footnote (197) Bogus footnote (198) Bogus footnote (199) Bogus footnote (200) Bogus footnote return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-27-5

Source

"그가 내 능력을 붙잡겠느냐?" 이 구절은 하나님이 모든 방법과 방식을 동원하여 백성을 올바른 길로 돌아오게 하려 하심을 말한다. 하나님은 우리가 그분의 관용과 선하심을 남용하는 데 익숙하기 때문에 여러 방식으로 우리를 재촉하도록 강요받으신다. 그러므로 하나님은 우리의 배은망덕에 대해 자주 처벌하겠다고 위협하신다. 선지자는 이 구절에서 이렇게 말하는 것처럼 보인다. "그들이 나의 친절을 이용하길 선택하지 않고 내게로 호의를 얻기 위해 돌아와 회개하지 않는다면, 그들은 내가 지금까지 억제해 온 내 능력을 느끼게 될 것이다." 또는 하나님이 자신의 능력을 인식하도록 백성을 권고하시는 것으로 볼 수 있다. 하나님의 진노를 경보 없이 바라보게 하는 짐승 같은 무관심이 어디서 오는가? 하나님의 능력을 마땅한 경외심으로 생각하지 않기 때문이다. 나는 오히려 이것이 질문으로 해석되는 것을 선호한다. "그가 내게 화목하기 위해 내 능력을 붙잡겠느냐?" 마치 아들에 대해 근심하고 당황한 아버지가 이렇게 말하는 것과 같다. "이 불효자가 자신에게 유익을 받도록 허락하지 않겠느냐? 나는 그를 어떻게 대해야 할지 모르겠다. 그는 혹독함을 견디지 못하고 나의 선하심을 남용한다. 내가 무엇을 해야 하는가?" 따라서 우리는 모든 고통의 근원이 하나님의 선하심의 감각에 감동받지 않는 것임을 안다. "나와 화목하라." 이 말의 반복으로 하나님이 기꺼이 그리고 가장 열심히 우리의 모든 죄를 지워 버리려 서두르신다는 것을 선언하신다.

원주석

6절 카드 ↗

6. Afterwards (201) shall Jacob put forth roots. He now gives actual proof of that love of which he formerly spoke. In order to understand it better, we must consider the condition of that ancient people; for it was the heritage of God, not through its own merits, but by the blessing of adoption. The Lord might justly have been offended at that nation to such an extent as to destroy it utterly, and blot out its name; but he refrained from exercising such severity, because he had to deal with his vineyard and heritage. He aimed at nothing more than that the people should acknowledge their guilt and return to his favor; and therefore he followed up the former statement with this promise, lest the people, struck with excessive terror at that power which exhibits the judgments of God and his chastisements and stripes, should grow disheartened; for the contemplation of the judgment of God might throw us into despair, if we did not entertain some hope of being restored. Accordingly, he says — Jacob shall again put forth roots. “Though I shall lessen my Church, and reduce it to a very small number, yet it shall be restored to its ancient and flourishing condition, so as to fill the whole world; for, after having once been reconciled, it will be more and more increased.” This metaphor borrowed from roots is highly elegant; for by the wrath of the Lord we are as it were cut off, so that we appear to be completely slain and dead; but to whatever extent the Lord afflicts his Church, he never allows the roots to die, but they are concealed for a time, and at length bring forth their fruit. And the face of the world shall be filled with fruit. What he now says, that “the world shall be filled with the fruit” of those roots, was accomplished at the coming of Christ, who collected and multiplied the people of God by the gospel; and Israel was united with the Gentiles in one body, so that the distinction which formerly existed between them was removed. ( Ephesians 2:14 .) Now, we know that the gospel, and all the fruit that sprung from it, proceeded from the Jews. ( Isaiah 2:3 ; John 4:22 .) (201) Bogus footnote return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-27-6

Source

"이후에는 야곱이 뿌리를 내릴 것이다." 이제 그분은 앞서 말씀하신 사랑의 실제 증거를 주신다. 이것을 더 잘 이해하기 위해서는 그 고대 백성의 상태를 고려해야 한다. 그것은 자신의 공로가 아니라 입양의 은혜로 하나님의 유업이었다. 주님은 그 나라에 크게 노하여 완전히 멸망시키고 그 이름을 지워버릴 수 있었지만, 그분은 자신의 포도원과 유업과 상대하고 있었기 때문에 그렇게 심한 형벌을 행사하지 않으셨다. 그분은 백성이 자신의 죄를 인정하고 그분의 호의로 돌아오는 것만을 원하셨다. 그러므로 그분은 앞의 말씀에 이 약속을 붙이셨다. "내가 교회를 줄이고 매우 적은 수로 줄이더라도, 그것은 전 세계를 채울 정도로 오래되고 번영하던 상태로 회복될 것이다." 뿌리에서 가져온 이 은유는 매우 우아하다. 주님의 진노로 우리는 말하자면 잘려 나가 완전히 죽어 있는 것처럼 보인다. 그러나 주께서 교회를 어느 정도 고통스럽게 하시더라도 뿌리가 죽도록 허용하지 않으시고, 그것들은 때가 되면 열매를 맺는다. "세계의 얼굴이 열매로 가득 찰 것이다." 이 말씀은 그리스도의 오심에 성취되었는데, 그분은 복음으로 하나님의 백성을 모으고 번성케 하셨다. 이스라엘은 이방인과 함께 한 몸에 연합되어 이전에 존재하던 구별이 제거되었다(엡 2:14).

원주석

7절 카드 ↗

7. Hath he smitten him? (202) He confirms the former statement, and shews that, even in chastisements, there are certain and manifest proofs of the goodness and mercy of God; for while the Lord chastises his people, he moderates the severity in such a manner as always to leave some room for compassion. There are various ways of explaining this verse. Some interpret it thus: “Did I smite Israel as his enemies smote him? The Assyrians did not at all spare him: they acted towards him with the utmost cruelty. But I laid a restraint on my wrath, and did not smite as if I wished to destroy him; and thus I gave abundant evidence that I am not his enemy.” But I prefer another and commonly received interpretation, which leads us to understand that a difference between believers and the reprobate is here declared; for God punishes both indiscriminately, but not in the same manner. When he takes vengeance on the reprobate, he gives loose reins to his anger; because he has no other object in view than to destroy them; for they are “vessels of wrath, appointed to destruction,” ( Romans 9:22 ,) and have no experience of the goodness of God. But when he chastises the godly, he restrains his wrath, and has another and totally different object in view; for he wishes to bring them back to the right path, and to draw them to himself, that provision may be made for their future happiness. But it may be asked, Why does the Prophet employ a circuitous mode of expression, and say, “according to the stroke of him that smote him?” I answer, he did so, because the Lord often employs the agency of wicked men in chastising us, in order to depress and humble us the more. It is often a very sore temptation to us, when the Lord permits us to be oppressed by the tyranny of wicked men; for we have doubts whether it is because he favors them, or because he deprives us of his assistance, as if he hated us. To meet this doubt, he says that he does indeed permit wicked men to afflict his people, and to exercise their cruelty upon them for a time, but that he will at length punish them for their wickedness more sharply than they punished the godly persons. Yet, if any one choose to adopt the former interpretation, namely, that the Lord will not deal with us as with enemies, I have no objection. Hence arises also that saying, that “it is better to fall into the hands of God than into the hands of men;” for the Lord can never forget his covenant, that he will deal in a gentle and fatherly manner with his Church. ( 2 Samuel 24:14 ; 1 Chronicles 21:13 .) (202) Bogus footnote return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-27-7

Source

"그가 그를 쳤느냐?" 이것은 앞의 진술을 확인하고 징계 가운데서도 하나님의 선하심과 자비의 확실하고 명백한 증거가 있음을 보여 준다. 주께서 백성을 징계하실 때, 항상 자비를 위한 여지를 남기도록 그 심각함을 조절하신다. 나는 두 가지 해석 중 하나를 선호한다. "나는 이스라엘을 그의 원수들이 그를 친 것처럼 치지 않았다. 아시리아인들은 그를 전혀 용납하지 않았다. 그들은 최대한 잔인하게 그를 대했다. 그러나 나는 내 진노를 억제했고, 파멸을 원하는 것처럼 치지 않았다." 다른 해석은 신자들과 악인들 사이의 차이가 선언된다는 것이다. 하나님은 둘 다 무차별적으로 벌하시지만 같은 방식이 아니다. 악인들을 벌하실 때 진노에 고삐를 풀어 놓으신다. 경건한 자들을 징계하실 때는 진노를 억제하시고 전혀 다른 목적이 있으시다. 그들을 올바른 길로 돌아오게 하여 그들의 미래 행복이 이루어질 수 있도록 하시는 것이다. 따라서 "하나님의 손보다 사람의 손에 빠지는 것이 더 낫다"는 말이 성립한다. 왜냐하면 주님은 자신의 언약, 즉 교회를 온화하고 아버지처럼 대하겠다는 언약을 결코 잊지 않으시기 때문이다.

원주석

8절 카드 ↗

8. In measure. This is the second proof of the divine compassion towards all the elect, whom he chastises for this purpose, that they may not perish; and, by mitigating the punishments which he inflicts upon them, he pays such regard to their weakness that he never permits them to be oppressed beyond measure. As to the word בסאסאה , ( bĕsăssĕāh ,) in measure , all interpreters agree that it denotes moderation; for otherwise we could not bear the hand of the Lord, and would be overwhelmed by it; but he keeps it back, and “is faithful,” as Paul says, “not to suffer us to be tempted beyond what we are able to bear.” ( 1 Corinthians 10:13 .) Thus also Jeremiah prays to the Lord to “chastise him in judgment,” that is, with moderation, accommodating the stripes to his weakness. ( Jeremiah 10:24 .) In her shooting forth, בשלחה , ( bĕshāllĕchāch .) Interpreters are not agreed as to the meaning of this word. Some think that it means, “by engaging them in internal wars with each other,” and others, “that God will punish their sins by that sword which they have drawn and put into his hand.” But as I cannot approve of either of those interpretations, I pass them by. I approve more highly of those who interpret it, “in her shootings forth,” that is, in plants; so as to mean, that in inflicting punishment, the Lord attacks not only their outward circumstances, but also their persons. We know that the Lord’s chastisements are various. The more light and moderate are those by which he takes from us only external blessings, which are called “the good things of fortune.” So then God punishes believers in such a manner as not only to afflict their persons, but to take from them what is necessary for the support of life, such as corn, wine, oil, and other things of that kind which the earth produces; for שלח ( shālăch ) signifies to “shoot forth,” and to “produce.” But I have another exposition which comes nearer to the Prophet’s meaning, that in shooting forth God contends with the Church, because, though he cuts down the branches and even the trunk, yet his wrath does not extend to the roots, so as to prevent the tree from again shooting forth; for there is always some remaining vigor in the roots, which he never permits to die. And this agrees with what goes before, when he promised ( Isaiah 27:6 ) that Israel would bring forth “fruit.” This explains what he formerly said, in measure ; namely, that he will not pull up the root; for the Lord cuts down what appears outwardly, such as branches and leaves, but defends the root and preserves it safe. But, on the other hand, he tears up the reprobate by the roots, and cuts them down in such a manner that they can never rise again. Though he blow with his violent wind. Some translate it, “he blew with his wind,” but I think that the meaning is made more clear by saying, “though he blow.” He continues the metaphor, by which he had alluded to herbs and plants, which a violent wind causes to wither, but only in appearance; for the root is always safe. Thus though the Lord attacks believers with great violence, and takes away all their beauty and comeliness, so that they appear to be entirely slain, yet he usually preserves in them some internal vigor. In the day of the east wind. When the Prophet spoke of “the day of the east wind,” he had his eye on the situation of Judea, to which, as we learn from other passages, that easterly wind was injurious. We know that each country has its own particular wind that is injurious to it; for in some countries the north wind, in others the south wind, and in others the east or equinoctial wind, occasions great damage, throwing down the corn, scorching or spoiling all the fruits, blasting the trees, and scarcely leaving anything in the fields uninjured. By “the east wind” in this passage, is supposed to be meant “the equinoctial wind,” which in many countries is very destructive. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/isa-27-8

Source

"척도로." 이것은 모든 택자를 향한 하나님의 자비의 두 번째 증거이다. 징계는 그들이 멸망하지 않도록 하기 위해서이다. 주님은 그들의 연약함을 고려하여 징계의 심각함을 완화하심으로써, 그들이 도에 넘치게 눌리지 않도록 하신다. 모든 해석자들이 בסאסאה가 "절제"를 나타낸다는 데 동의한다. 그렇지 않으면 우리는 주님의 손을 감당할 수 없어 그것에 압도될 것이기 때문이다. 그분은 그것을 억제하시며 바울이 말하듯 "감당할 수 없는 시험은 허락하지 않으신다"(고전 10:13). 또한 예레미야도 주께서 자신을 "공의로 징계하시되" 즉 자신의 연약함에 맞게 형벌을 조절해 달라고 기도했다(렘 10:24). "싹을 내보낼 때에." 이 구절에 관해 해석자들이 동의하지 않는다. 나는 "싹을 내보낼 때에 하나님이 교회와 다투신다"는 해석을 선호한다. 가지들과 심지어 줄기를 자를지라도 그 진노는 뿌리까지 미치지 않아 다시 싹을 낼 수 있도록 한다는 것이다. 뿌리에는 항상 어느 정도의 활력이 남아 있어 그분이 결코 죽도록 허용하지 않으신다. 이것은 앞에서 이스라엘이 열매를 맺을 것이라고 약속하신 것과 일치한다. "그가 강한 바람으로 불어도." 나는 "그가 불었다"보다 "그가 불어도"로 번역하는 것이 의미를 더 명확하게 한다고 생각한다. 선지자는 강한 바람이 풀과 식물을 시들게 하는 은유를 계속 사용한다. 외형상으로만 그럴 뿐 뿌리는 항상 안전하다. 주님이 신자들을 크게 공격하고 모든 아름다움과 단정함을 빼앗아 완전히 죽은 것처럼 보여도, 그분은 보통 그 안에 어느 정도의 내면적 활력을 보존하신다.

원주석

9절 카드 ↗

9. Therefore in this manner shall the iniquity of Jacob be expiated. After having spoken of the chastisement of the people, he begins to state more clearly that the Lord promotes the interests of his people by these chastisements, so that they derive benefit from them. He had mentioned this formerly, but now he explains it more fully, that all the chastisements which God inflicts will tend to wash away the sins of his people, that thus they may be reconciled to God. A question arises, Are our sins expiated by the stripes with which God chastises us? For if it be so, it follows that we must satisfy God for our sins, as the Papists teach. These two things are closely connected. If God punish us for our sins in order to expiate them, when punishments are not inflicted, satisfactions must come in their room. But this difficulty will be easily removed, if we consider that here the Prophet does not handle the question, whether we deserve the forgiveness of sins on account of our works, or whether the punishments which God inflicts on us may be regarded as making amends for them. He simply shews that chastisements are the remedies by which God cures our diseases, because we are wont to abuse his goodness and patience. God must therefore bring us to acknowledgment of our sins, and to patience; and thus the punishments which he inflicts as chastisements for our sins are remedies, because our desires may be said to be consumed by them as by fire, (203) to which also Scripture frequently compares them. ( Psalms 66:10 .) In no respect can they yield satisfaction, but men are prepared by them for repentance. Hence he shews, therefore, that the godly have no reason for exclaiming against God’s chastisements, and that they ought to acknowledge, on the contrary, that their salvation is thus promoted, because otherwise they would not acknowledge the grace of God. If any person wish to have a short reply, we may state it in a single word, that chastisements expiate our offenses indirectly, but not directly, because they lead us to repentance, which again, in its turn, brings us to obtain the forgiveness of sins. And this is all the fruit, the taking away of his sin. Some render it in the genitive case, “the fruit of the taking away of his sin;” but I prefer to read it in the nominative case. כל , ( chōl ,) all , frequently means, “great and abundant;” and therefore it denotes the plentiful fruit by which the chastisements will be followed. In a word, he intends to commend to us God’s chastisements on the ground of their usefulness, that the godly may bear them with calmness and moderation, when they know that by means of them they are purged and prepared for salvation. (204) And immediately afterwards the Prophet explains his meaning more clearly by speaking of abolishing superstitions. So long as the people of Israel enjoyed prosperity, they did not think of repentance; for it is natural to men that prosperity should make them insolent and harden them more and more. He therefore shews how, in chastising his people, God also takes away their sin, because, having formerly indulged in wickedness and proceeded to greater lengths in sinning in consequence of his goodness and forbearance, they shall now know that they were justly punished, and shall change their life and conduct. When he shall have made all the stones of the altar. Here Isaiah, by a figure of speech, exhibits a single class, so as to explain the whole by means of a part, and describes in general terms the removal of idolatry and superstitions; for he does not speak of the altar which was consecrated to God, but of that which they had erected to their idols. Thus, when the stones of it shall have been broken, and the idols thrown down and destroyed, so that no trace of superstition shall be seen, the iniquity of the people shall at the same time be removed. Hence it ought to be remarked, first, that we ought not to expect pardon from the Lord, unless we likewise repent of our sins; for whosoever flatters himself must be the object of the anger of God, (205) whom he does not cease to provoke, and our iniquity is taken away only when we are moved by a true feeling of repentance. Secondly, it ought to be observed, that though repentance is an inward feeling of the heart, yet it brings forth its fruits before men. In vain do we profess that we fear God, if we do not give evidence of it by outward works; for the root cannot be separated from its fruits. Thirdly, it ought to be inferred, that idolatry is chiefly mentioned here, because it is the source of all evils. So long as the pure worship of God and the true religion are maintained, there is also room for the duties of brotherly kindness, which necessarily flow from it; but when we forsake God, he permits us also to fall into every kind of vices. And this is the reason why, under the name of idolatry, he includes likewise other acts of wickedness. Besides, we see that he condemns not only statues and images, but everything that had been invented by the Jews contrary to the injunction of the law; and hence it follows that he sets aside every kind of false worship. That groves and images may never rise again. By adding this, he shews how strongly God abhors idolatry, the remembrance of which he wishes to be completely blotted out, so that not even a trace of it shall henceforth be seen. Yet the Prophet intended to express something more, namely, that our repentance ought to be of such a kind that we shall steadfastly persevere in it; for we will not say that it is true repentance, if any one, through a sudden impulse of feeling, shall put down superstitions, and afterwards shall gradually allow them to spring up and bud forth; as we see to be the case with many who at first burn with some appearance of zeal, and afterwards grow cold. But here the Prophet describes such steadfastness that they who have once laid aside their filth and pollution maintain their purity to the end. (203) Bogus footnote

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"그러므로 이로 말미암아 야곱의 죄악이 속죄될 것이다." 백성의 징계에 대해 말한 후, 이제 주님이 이 징계로 그의 백성의 이익을 증진시켜 그들이 유익을 얻는다는 것을 더 명확히 말하기 시작한다. 이것을 앞서 언급했지만 이제 더 충분히 설명한다. 하나님이 내리는 모든 징계가 백성의 죄를 씻어내어 그들이 하나님과 화목하게 되도록 하는 경향이 있다는 것이다. 질문이 생긴다. 우리의 죄가 하나님이 징계하시는 형벌로 속죄되는가? 만약 그렇다면, 교황주의자들이 가르치듯 우리가 죄에 대해 하나님을 만족시켜야 한다는 결론이 나온다. 그러나 이 어려움은 쉽게 해결된다. 선지자는 여기서 우리가 행위로 인해 죄 사함을 받을 자격이 있는지, 또는 하나님이 내리는 형벌이 죄에 대한 보상으로 볼 수 있는지의 문제를 다루지 않는다. 그는 단순히 징계가 우리의 질병을 치료하는 치료제임을 보여 준다. 우리는 하나님의 선하심과 인내를 남용하는 데 익숙하기 때문이다. 그러므로 하나님은 우리에게 죄의 인정과 인내를 가져오게 하셔야 한다. 따라서 그분이 죄에 대한 징계로 내리시는 형벌은 치료제이다. 우리의 욕망이 불로 소멸되는 것처럼(시 66:10). 징계가 속죄에 기여하는 것은 간접적이다. 회개로 이끌기 때문이다. 그리고 회개는 다시 죄 사함을 얻도록 이끈다. "그것의 모든 열매는 그 죄를 없애는 것이다." 선지자는 우상숭배의 제거에 대해 더 명확히 설명한다. "그가 제단의 모든 돌들을 만들 때." 이사야는 비유적 표현으로 하나의 종류를 제시함으로써 전체를 부분으로 설명하며, 일반적으로 우상숭배와 미신의 제거를 묘사한다. 하나님께 바쳐진 제단이 아니라 우상들을 위해 세워진 제단이다. 따라서 그것들의 돌이 부서지고 우상들이 쓰러져 미신의 흔적이 없어지면, 백성의 죄악도 함께 제거된다. "숲과 형상들이 다시 일어나지 않도록." 이것을 덧붙임으로써 하나님이 우상숭배를 얼마나 혐오하시는지를 보여 준다. 그 기억이 완전히 지워져 이후에는 그 흔적조차 보이지 않도록 하기 위해서이다. 선지자는 또한 우리의 회개가 그 안에 굳건히 인내하는 것이어야 함을 표현하려 했다.

원주석

10절 카드 ↗

10. Yet the defenced city shall be desolate Here the copulative ו ( vau ) is generally supposed to mean for , and some take it for otherwise . There will thus be a twofold interpretation; for if we translate it because , the Prophet will assign a reason for the former statement, but that exposition is rejected by the context, and is altogether absurd. With greater plausibility it is taken for otherwise ; for this threatening might be appropriately introduced, “If you do not repent, you see what awaits you, the defenced city shall be like a wilderness.” But I consider that exposition to be a departure from the natural meaning, and therefore I choose rather to take it as signifying nevertheless or yet The Prophet means that Jerusalem and the other cities of Judea must “nevertheless” be destroyed, and that, although the Lord wishes to spare his people, it is impossible for them to be preserved. Godly men would have grown disheartened, when they saw that holy city overthrown and the temple demolished; but from these predictions they learned that God would have abundance of methods for preserving the Church, and were supported by that consolation. So then the Prophet intended to meet this very sore temptation; and hence also we learn that we ought never to lose courage, though we suffer every hardship, and though the Lord treat us with the utmost severity. Although this threatening extends to the whole of Judea, yet I think it probable that it relates chiefly to Jerusalem, which was the metropolis of the nation. There shall the calf feed. This metaphor is frequently employed by the prophets when they speak of the desolation of any city; for they immediately add, that it will be a place for pasture. Here we ought to take into account the judgment of God, which places calves and brute beasts in the room of the Jews who had profaned the land by their crimes. Having been adopted by God to be his children, with good reason ought they to have obeyed so kind a Father; but since they had shaken off the yoke and given themselves up to wickedness, it was the just reward of their ingratitude, that the land should be possessed by better inhabitants, taken not from the human race but from brute beasts. And shall browse on its tops. (206) What he says about the “tops” tends to shew more strongly the desolation; as if he had said that there will be such abundance of grass that the calves will crop none but the tender parts. סעף ( sāīph ) signifies also branch ; but as branches naturally rise high, I take it here for summit or top . It might also be thought that there is an allusion to the beauty of the city, and that as its houses formerly were lofty and magnificent, when these have been thrown down, nothing will be seen in it but herbs and leaves, the “tops” of which the calves which enjoy abundant pasture will eat in disdain. (206) Bogus footnote return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

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"그러나 요새화된 도성은 황폐하리라." 접속사 ו가 일반적으로 "왜냐하면"으로 이해되지만, 나는 그것을 "그럼에도 불구하고"로 취한다. 선지자는 예루살렘과 유다의 다른 도성들이 "그럼에도 불구하고" 멸망해야 하며, 주님이 백성을 아끼고자 하실지라도 그들을 보전할 수 없다는 것을 의미한다. 경건한 사람들이 그 거룩한 도성이 전복되고 성전이 허물어지는 것을 볼 때 낙심했을 것이다. 그러나 이 예언들을 통해 하나님께는 교회를 보존할 풍부한 방법들이 있음을 배우고 그 위로에 힘을 얻었다. 따라서 선지자는 이 매우 심각한 유혹을 막으려 했다. 이 위협이 유다 전체에 미치지만, 주로 수도인 예루살렘에 관한 것이라고 생각한다. "그곳에서 송아지가 먹이를 뜯을 것이다." 선지자들은 어느 도성의 황폐를 말할 때 자주 이 은유를 사용한다. 유대인들이 자신들의 범죄로 땅을 더럽혔기 때문에 하나님의 심판이 그들 대신 송아지와 짐승들을 그 자리에 놓는다. 하나님의 자녀로 입양되었으므로 그들이 그렇게 친절한 아버지께 복종하는 것은 당연했다. 그러나 멍에를 흔들어버리고 악에 몸을 내맡겼으므로, 그 땅이 사람이 아닌 짐승에 의해 더 나은 거주자들에게 점령되는 것이 배은망덕에 대한 정당한 보상이었다.

원주석

11절 카드 ↗

11. When its harvest shall wither. (207) Some think that the Prophet has in his eye the metaphor of a vineyard, which he employed at the beginning of the chapter, and therefore they translate קציר ( kātzīr ,) branches . The word is certainly ambiguous; but as קציר ( kātzīr ) means also a harvest , and as the metaphor of a harvest is more appropriate, I prefer to take it in that sense. Nor do I translate it, “When the harvest shall be withered,” but “When the harvest shall wither.” In this passage wither means nothing else than to approach to maturity. Before the harvest of the land is ripe, it shall be cut down; as if he had said, “The Lord will take away from thee the produce which thou thoughest to be already prepared for thee and to be in thy hand.” The women coming shall burn it. When he says that “women shall come,” he means that God will have no need of robust soldiers to execute his judgment, and that he will only make use of the agency of women. This exhibits in a still stronger light the disgracefulness of the punishment, for he threatens that the calamity shall also be accompanied by disgrace; because it is more shameful and humiliating to be plundered by “women,” who are unused to war, than by men. For it is a people of no understanding. At length he assigns the reason of so heavy a calamity. At first sight it might appear to be excessively harsh that the Lord should permit the people whom he had chosen to be wretchedly tormented and scattered, and not to render them any assistance; for it is inconsistent with his kindness and fatherly love which he bears towards them. But the Prophet shews that God had good reason for punishing the Jews with such severity; for they were destitute of knowledge and sound “understanding.” Nor is it without reason that he pronounces ignorance to have been the source of all evils; for since “the fear of God is the beginning of wisdom,” ( Proverbs 1:7 ; Psalms 111:10 ,) they who despise God and obey the wicked passions of their flesh are justly condemned by the Spirit of God as blind and mad. And yet such ignorance does not at all excuse us or lessen the guilt of our wickedness; for they who sin are conscious of their sinfulness, though they are blinded by their lust. Wickedness and ignorance are therefore closely connected, but the connection is of such a nature that ignorance proceeds from the sinful disposition of the mind. Hence it comes that “ignorance,” or “ignorances,” is the general name given by the Hebrew writers to every kind of sin, and hence also that saying of Moses, “O that they were wise and understood!” ( Deuteronomy 32:29 .) Any man will easily perceive this, if he consider how great is the power of evil passions to trouble us; for when we have been deprived of the light of doctrine, and are void of understanding, the devil drives us as it were to madness, so that we do not dread the arm of God, and have no respect for his holy word. Therefore their Maker will not have compassion on them. For the purpose of still heightening their terror, he at length takes away all hope of pardon; for even if a remnant was preserved, the wrath of God did not on that account cease to rage against the multitude at large. The Prophet here calls God the Maker and Creator of Israel, not in the same manner that he is called the Creator of heaven and earth, ( Genesis 1:1 ,) but inasmuch as he has formed his Church by the Spirit of regeneration. In like manner Paul also declares, that in that sense we are αὐτοῦ ποίημα , his workmanship , ( Ephesians 2:10 ,) as we have already stated in the exposition of another passage. (208) ( Isaiah 19:25 .) Isaiah made this statement, in order to exhibit more strongly the ingratitude of the people, and to shew how justly they deserve to be punished, since, after having been formed and preserved by God, they treated him with dishonor and contempt. (207) Bogus footnote (208) Bogus footnote return to ' Top of Page ' <a name="verse-12" class="com-number"

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"그 수확이 시들 때에." 선지자는 이 장 처음에 사용한 포도원의 은유를 염두에 두고 있을 수 있다. 그러나 나는 "수확"으로 취하는 것을 선호한다. 이 구절에서 "시들다"는 성숙기에 접근함을 의미한다. 그 수확이 익기 전에 잘려버릴 것이다. "마치 준비되어 이미 손에 있다고 생각했던 땅의 소산을 주님이 너에게서 빼앗아 가실 것이다." "여인들이 와서 불을 놓을 것이다." 여인들이 온다는 것은 하나님이 심판을 집행하기 위해 강한 군사들이 필요 없다는 것을 의미한다. 이것은 형벌의 치욕스러움을 더 강하게 나타낸다. 전쟁에 익숙하지 않은 여인들에게 약탈당하는 것이 남자들에게 당하는 것보다 더 수치스럽고 치욕적이기 때문이다. "그들은 깨닫지 못하는 백성이기 때문이다." 결국 그는 그렇게 무거운 재앙의 이유를 제시한다. 주님이 자신이 선택한 백성을 비참하게 고통받고 흩어지도록 허용하고 어떤 도움도 주지 않는 것이 처음에는 지나치게 가혹해 보일 수 있다. 그러나 선지자는 하나님이 유대인들을 그토록 심하게 벌하신 충분한 이유가 있음을 보여 준다. 그들이 지식과 건전한 "이해력"이 없기 때문이다. "그러므로 그것을 지으신 이가 그들을 긍휼히 여기지 않으실 것이다." 두려움을 더욱 고조시키기 위해 마침내 용서의 소망을 모두 빼앗는다. 선지자는 여기서 하나님을 이스라엘의 창조자로 부른다. 이스라엘을 중생의 영으로 형성하신 분이라는 의미에서이다. 이사야는 이 진술을 통해 백성의 배은망덕을 더욱 강하게 나타내고, 하나님께 형성되고 보존된 후에 그분을 무시하고 경멸했으므로 그들이 마땅히 벌을 받아야 함을 보여 준다.

원주석

12절 카드 ↗

12. And yet it shall come to pass on that day. He softens the harshness of the former statement; for it was a dreadful judgment of God, that the people were deprived of all hope of mercy and favor. The particle ו ( vau ) must therefore be explained as in the tenth verse, “ Nevertheless , or, and yet it shall come to pass on that day.” That Jehovah shall thrash. The Prophet speaks metaphorically; for he compares the gathering of the Church to the “thrashing” of wheat, by which the grain is separated from the chaff. The meaning of the metaphor is, that the people were so completely overwhelmed by that captivity that they appeared to be nothing else than grain concealed or scattered here and there under the chaff. It was necessary that the Lord should “thrash,” as with a fan, what was concealed amidst the confused mass; so that this gathering was justly compared to “thrashing.” From the channel of the river to the river of Egypt. By this he means Euphrates and the Nile; for the people were banished, partly into Chaldea or Assyria, and partly into Egypt. Many fled into Egypt, while others were carried captive into Babylon. He therefore foretells that the Lord will gather his people, not only from Chaldea, and from the whole of Mesopotamia, but also from Egypt. And you shall be gathered one by one. לאחד אחד , ( lĕăhăd ĕ hād ,) which we have translated “one by one,” is translated by others “each out of each place;” but this is an excessively forced exposition, and the exposition which I have stated appears to me more simple. Yet there are two senses which the words will bear; either, “I will gather you into one body,” or “I will gather you, not in companies nor in great numbers, but one after another,” as usually happens when men who had wandered and been scattered are gathered; for they do not all assemble suddenly, but approach to each other by degrees. The Jews were scattered and dispersed in such a manner that they could not easily be gathered together and formed into one body; and therefore he shews that this dispersion will not prevent them from being restored to a flourishing condition. This was afterwards fulfilled; for the Jews were gathered and brought back, not by a multitude of horsemen or chariots, not by human forces, or swords, or arms, as Hosea states, but solely by the power of God. ( Hosea 1:7 .) return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

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"그 날에 이루어질 것이다." 선지자는 앞 진술의 가혹함을 완화한다. "그럼에도 불구하고, 그 날에 이루어질 것이다." 선지자는 은유로 말하며, 교회의 수집을 밀을 "탈곡"하여 알곡과 왕겨를 분리하는 것에 비유한다. 백성들이 그 포로에 완전히 압도되어 여기저기 왕겨 아래 숨겨지거나 흩어진 알곡에 지나지 않는 것처럼 보였다. 주께서 그 혼란스러운 무더기 속에 숨겨진 것을 마치 키로 "탈곡"하셔야 했다. 그러므로 이 수집은 탈곡에 비유된다. "하수에서 이집트 강까지." 이 표현으로 그는 유프라테스와 나일강을 의미한다. 백성이 부분적으로 갈대아나 아시리아로, 부분적으로 이집트로 추방되었기 때문이다. 따라서 선지자는 주께서 갈대아와 메소포타미아 전체에서만이 아니라 이집트에서도 백성을 모으실 것임을 예언한다. "한 사람씩." לאחד אחד는 "각 곳에서 각 사람"으로 번역하는 이들도 있지만 매우 강제적이다. 나는 더 단순한 것을 선호한다. "너희를 한 몸으로 모을 것이다"거나 "무리로나 많은 수로 모으지 않고 하나씩 모을 것이다"는 의미이다. 이것은 흩어진 유대인들이 쉽게 한데 모여 한 몸을 이루지 못했기 때문이다. 따라서 이 흩어짐이 그들이 번성한 상태로 회복되는 것을 막지 못할 것임을 보여 준다.

원주석

13절 카드 ↗

13. It shall also come to pass in that day. This is the explanation of the former verse. He speaks metaphorically, and shews that so great will be the power of God, that he will easily bring back his people. As kings assemble large armies by the sound of a trumpet, so he shews that it will be easy for the Lord to gather his people, on whom prophecy had not less efficacy than the trumpet by which soldiers are mustered. And they shall come who were perishing. He calls them perishing , because they were miserably scattered, and appeared to be very near destruction, without any hope of being restored. The enemies, while their monarchy lasted, would never have permitted their captives to return, nor had they led them into banishment in a distant country with any other design than that of gradually casting into oblivion the name of Israel. And who had been scattered in the land of Egypt. What he adds about Egypt contains a more remarkable testimony of pardon, namely, that those who fled into Egypt, though they did not deserve this favor, shall be gathered. They had offended God in two respects, as Jeremiah plainly shews; first, because they were obstinate and rebellious; and, secondly, because they had refused to obey the revelation, ( Jeremiah 28:10 ;) for they ought to have submitted to the yoke of the Babylonians rather than flee into Egypt in opposition to the command of God. And shall worship Jehovah in the holy mountain. At length, he describes the result of their deliverance, that the Jews, having returned from captivity into their country, may again worship God their deliverer in a pure and lawful manner. By the mountain he means the temple and sacrifices. This was indeed accomplished under Darius, but the Prophet undoubtedly intended to extend this prophecy farther; for that restoration was a kind of dark foreshadowing of the deliverance which they obtained through Christ, at whose coming the sound of the spiritual trumpet, that is, of the gospel, was heard, not only in Assyria or Egypt, but in the most distant parts of the world. Then were the people of God gathered, to flow together to Mount Zion, that is, to the Church. We know that this mode of expression is frequently employed by the prophets when they intend to denote the true worship of God, and harmony in religion and godliness; for they accommodated themselves to the usages of the people that they might be better understood. We know also that the gospel proceeded out of Zion; but on this subject we have spoken fully at the second chapter. (209) (209) Bogus footnote return to ' Top of Page ' Isaiah Isa 26 Isaiah Isa Isaiah Isa 28 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Isaiah 27". 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Pericope (part_of)

절 (explains)

bible-text/isa-27-13

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"그 날에 또 이루어질 것이다." 이것은 앞 구절의 설명이다. 선지자는 은유로 말하며, 하나님의 능력이 매우 크므로 쉽게 백성을 이끌어 돌아오게 할 것임을 보여 준다. 왕들이 나팔 소리로 대군을 소집하듯, 선지자들의 예언이 군사들을 소집하는 나팔보다 하나님의 백성에게 못지않은 효력을 발휘할 것임을 보여 준다. "망하게 된 자들이 오리로다." 그들이 비참하게 흩어지고 회복의 소망 없이 멸망에 매우 가까워진 것처럼 보였기 때문에 "망하게 된"이라고 부른다. "이집트 땅에서 흩어진 자들도." 이집트에 대한 이 추가 언급은 더욱 놀라운 용서의 증거를 담고 있다. 이집트로 도망친 자들이 이 은혜를 받을 자격이 없음에도 모을 것이라는 것이다. 그들은 두 가지 면에서 하나님을 노하게 했다. 첫째는 완고하고 반역적이었기 때문이다. 둘째는 그들이 계시에 복종하기를 거부했기 때문이다(렘 28:10). 하나님의 명령을 거스르고 이집트로 도망하는 것보다 바벨론인들의 멍에에 복종해야 했다. "그들이 예루살렘에서 여호와께 예배할 것이다." 마침내 구원의 결과를 묘사한다. 유대인들이 포로에서 돌아와 다시 순수하고 합법적인 방식으로 구원자 하나님께 예배한다. "산"은 성전과 제사를 의미한다. 이것은 다리우스 때 성취되었지만, 선지자는 의심할 여지 없이 이 예언을 그리스도를 통해 얻은 구원까지 더 멀리 확장하려 했다. 그분이 오셨을 때 영적 나팔, 즉 복음의 소리가 아시리아나 이집트에서만이 아니라 세상의 가장 먼 곳까지 들렸다. 그때 하나님의 백성이 모여 시온 산 곧 교회로 흘러왔다.

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